The plaine mans path-way to heauen Wherein euery man may cleerely see, whether he shall be saued or damned. Set forth dialogue-wise, for the better vnderstanding of the simple: By Arthur Dent, preacher of the vvord of God at South-Shoobery in Essex. Corrected and amended: vvith a table of all the principall matters; and three prayers necessarie to be vsed in priuate families thereunto added.

The plaine mans path-way to Heauen.

Interlo∣cutors:

• Theologus, a Diuine.
• Philagathus, an honest man.
• Asunetus, an ignorant man.
• Antilegon, a cauiller.

Philagathus.

WEll met, good Master Theo∣logus.

Theol.

What mine old friend, Philagathus! I am glad to see you in good health.

Phila.

Are you walking, Sir, heere all alone in this pleasant meadow?

Theol.

Yea: for I take some pleasure at this time of the yeere to walke abroad in the fieldes for my recreation, both to take the fresh aire, and to heare the swéet singing of birds.

Phila.

Indeed, Sir, it is very comfortable, especially now in this pleasant moneth of

May: and thanks be to God, hitherto we haue had a very forward spring, and as kindly a sea∣son as came this seuen yeeres.

Theo.

God doth abound towards vs in mer∣cies: oh that we could abound towards him in thanksgiuing.

Phil.

I pray you sir, what a clocke hold you it?

Theol.

I take it to be a little past one: for I came but euen now from dinner.

Phila.

But behold, yonder commeth two men towards vs: What be they I pray you?

Theolog.

They be a couple of neighbours of the next Parish: the one of them is called A∣sunetus, who in very déed is a very ignorant man in Gods matters: and the other is called Antilegon, a notable Atheist, and cauiller a∣gainst all goodnesse.

Phila.

If they be such, it were good for vs to take some occasion to speake of matters of reli∣gion; it may be we shall doe them some good.

Theol.

You haue made a good motion: I like it well. If therefore you will minister some matter, and mooue some questions, I will bée readie to answer in the best sort I can.

Phi.

But stay sir, lo heere they come vpon vs.

Theol.

Welcome neighbours, welcome. How do you Asunetus, and you Antilegon?

Asune.

Well, God be thanked; and we are glad to see your mastership in good health.

Theol.

What make both of you héere at this time of the day? There is some occasion I am sure draweth you this way.

Asune.

Indeed sir, we haue some little bu∣sines; for we came to talke with one of your pa∣rish, about a Cow we should buy of him.

Theol.

Hath my neighbour a Cow to sell?

Antilegon.

We are told he hath a very good one to sell; but I am afrayd at this time of the yeare, we shall finde deare ware of her.

Theol.

How deare? What doe you thinke a very good Cow may be worth?

Antile.

A good Cow indeed, at this time of the yere, is worth very nere foure pound, which is a great price.

Theol.

It is a very great price indéed.

Phila.

I pray you M. Theologus, leaue off this talking of kine, and worldly matters; and let vs enter into some speech of matters of reli∣gion, whereby we may doe good, and take good one of another.

Theol.

You say well: but it may be these mens businesse requireth haste, so as they can not stay.

Asune.

No sir, we are in no great haste, we can stay two or three houres, for the dayes are long; if we dispatch our businesse by night it will serue our turne well enough.

Theol.

Then if it will please you to walke

to yonder Oke trée, there is a goodly Ar∣bour, and handsome seats, where wée may all sit in the shadow, and conferre of heauenly matters.

Asune.

With a good will Sir.

Phila.

Come then let vs goe.

Asune.

This is a goodly Arbour indeed, and heere be handsome seats.

Theol.

Sit you all downe, I pray you. Now friend Philagathus, if you haue any questions to moue of matters of Religion, we are all rea∣die to heare you.

Phila.

It may be these men are somewhat ignorant of the very principles of Religion; and therefore I thinke it not amisse to begin there, and so to make way for further metters.

Theol.

I pray you do so then.

Phila.

First, then I demand of you, in what state all men are borne by nature?

Theol.

In the state of condemnation, as ap∣peareth, Ephe. 2. 3. We are by nature the chil∣dren of wrath as well as others. And againe it is written: Behold I was borne in iniquitie,* 1.1 and in sin hath my mother conceiued me.

Phila.

Is it euery mans case? Are not Dukes and Nobles, Lords and Ladies, and the great Potentates of the earth exempted from it?

Theol.

No surely, it is the common case of all, both high and low, rich and poore, as it

is written: What is man that hee should bee* 1.2 cleane, and he that is borne of a woman, that he should be iust?

Philaga.

From whence commeth it, that all men are borne in so wofull a case?

Theol.

From the fall of Adam, who thereby hath not onely wrapt himselfe, but all his po∣sterity, in extreame and vnspeakeable misery; as the Apostle saith: By one mans disobedi∣ence, many were made sinners: and by the of∣fence of one, the fault came on all men to con∣demnation.

Phi.

What reason is there that we all should thus be punished for an other mans offence?

Theol.

Because we were then all in him, and are now all of him: that is, we are so de∣scended out of his loynes, that of him we haue not only receiued our naturall and corrupt bo∣dies, but also by propagation haue inherited his foule corruptions, as it were by hereditary right.

Phila.

But forasmuch as some haue dreamed that Adam by his fall hurt himselfe only, and not his posterity; and that we haue his corrup∣tion deriued vnto vs by imitation, and not by propagation: therefore I pray you shew this more plainely.

Theol.

Euen as great personages, by com∣mitting of treason, doe not onely hurt them∣selues,

but also staine their blood, and disgrace their posteritie: for the children of such Nobles are disinherited, whose blood is attainted; till they be restored againe by act of Parliament. Euen so our blood being attainted by Adams transgression, we can inherit nothing of right, till wee be restored by Christ.

Philaga.

Doeth this hereditarie infection, and contagion, ouer-spread our whole na∣ture?

Theol.

Yes truely, it is vniuersall, extending* 1.3 it selfe thorowout the whole man, both soule, and body, both reason, vnderstanding, will and affections: for the Scriptures auouch, that wée are dead in sinnes and trespasses.

Phila.

How vnderstand you that?

Theol.

Not of the deadnesse of the bodie, or the naturall faculties of the soule, but of the spi∣rituall faculties.

Phila.

Did Adam then lose his nature and destroy it by his fall? or is our nature taken a∣way by his fall?

Theol.

Not so. Our nature was corrupted thereby, but not destroyed: for still there re∣maineth in our nature, reason, vnderstanding, will, and affections, and we are not as a block, or a stocke; but by Adams disobedience wee are blemished, maimed, and spoyled of all abi∣litie to vnderstand aright, or to will and doe

aright. As it is written: Wee are not suffici∣ent of our selues, to thinke any thing as of our* 1.4 selues: but our sufficiencie is of God. And a∣gaine: It is God which worketh in you both* 1.5 the will and the deed; euen of his good plea∣sure. And as concerning the other point, S. Iames saith: That all men are made after the* 1.6 similitude of God; meaning therby that there remaine some reliques and parts of Gods I∣mage, euen in the most wicked men: as reason, vnderstanding, &c. so that our nature was not wholly destroyed.

Phila.

Then you thinke there be some sparks and remnants left in vs still of that excel∣lent Image of God, which was in our first cre∣ation.

Theol.

I thinke so indéed: and it may plain∣ly appeare vnto vs in the wise spéeches and writings of Heathen Poets and Philosophers: in all which wée may, as by certaine ruines, perceiue what was the excellent frame and building of mans creation.

Phil.

Can a man please God in any thing which he doth, so long as he continueth in the state of nature?

Theol.

No, not in any thing: for till wée be in the state of grace, euen our best actions are sinfull: as preaching, prayer, almes déeds, &c. As it is written: Who can bring a cleane thing* 1.7

out of that which is vncleane. Iob. 14. 4. The Apostle also saith: They which are in the flesh* 1.8 cannot please God: that is, such as are still in their naturall corruption. And our Lord Jesus himselfe saith: Doe men gather Grapes of* 1.9 thornes, or Figges of thistles? Meaning there∣by, that méere naturall men can bring foorth no fruites acceptable to God.

Phila.

This is a very harsh and hard saying; I pray you for my further instruction, make it more plaine.

Theol.

Men in the state of nature may doe those things which of themselues are good, but they doe vtterly faile in the manner of doing them: they do them not as they should be done: that is, in faith, loue, zeale, conscience of obedi∣ence, &c. neither yet with any chéerefulnesse, delight or feeling, but euen as it were, forcing themselues to doe the outward actions. Thus did Cain sacrifice; the Pharisies pray; Ananias and Sapphira giue almes; and the Jewes of∣fer vp their oblations and burnt offerings.

Phila.

Haue men any true sight, or liuely and sound feeling of this misery and wofull estate, so long as they be meerely naturall?

Theol.

No surely, but are altogether blin∣ded and hardened in it, being nothing desirous to come out of it, but doe greatly please them∣selues in it, and can hardly bée perswaded that

they are in any such wofull case; as appeareth plainely in the example of that ruler, who being commanded or rather required of our Sauiour Christ to kéep the commandements, answered: All these haue I kept from my youth. And a∣gaine,* 1.10 although the Church of Laodicea was wretched, miserable, poore, blind, and na∣ked; yet she thought her selfe rich, encreased with goods, and wanting nothing. It followeth then, that so long as men are in the state of na∣ture, they haue no true sight and féeling of their misery.

Phila.

Do you not thinke that all men being meerely naturall, are vnder the curse of the Law?

Theol.

Yea certainly: and not only so, but al∣so vnder the very tyranny and dominion of Satan, though they know it not, see it not, féele it not, or perceiue it not: for all that are not in Christ, are vnder the curse of the law, and the power of darknesse and the diuel, as appeareth, Ephes. 2. 2. where the diuell is called the prince that ruleth in the aire, euen the spirit that now worketh in the children of disobedience. In an∣other* 1.11 place, he is called the god of this world, who blindeth the eies of all vnbeléeuers. And againe, it is said; that all men naturally are in his snare being taken captiue of him at his wil.

Phila.

Few will be perswaded of that; they

will say, they defie the diuell, and thanke God they were neuer troubled with him.

Theol.

Their hot words do nothing amend the matter: for the diuell is no more driuen a∣way with words, then with holy water; but he sitteth in the tongues and mouthes: nay posses∣seth the very hearts and intrals of thousands which say they defie him, and are not troubled with him, as appeareth manifestly by their particular acttions, and the whole course of their life.

Phila.

Me thinkes, if the diuell do so inwardly possesle the hearts and consciences of men, they should haue some sight and feeling of it.

Theol.

The working of the Diuell in mens soules (being an inuisible spirit) is with such vn∣conceiuable sleight and crafty conueiance, that men in the estate of nature cannot possibly féele it, or perceiue it: for how can a blind man sée, or a dead man féele?

Phila.

Shew this more plainely.

Theol.

Euen as a crafty Juggler doth so pre∣stigiate and blinde mens outward senses by the delusions of Sathan, that they thinke they sée that which they sée not, and féele that which they féele not: Euen so the diuell doth so delude and bewitch our inward senses, & the naturall faculties of our soules, that we hauing a mist cast before our eies, thinke we are that which

wée are not, sée that which wée sée not, and féele that which wée féele not. For the déepe cunning of Sathan lieth in this; that hée can giue vs our deaths wound, and wée shall neuer know who hurt vs.

Phila.

Few will beleeue this to be true.

Theol.

True indéed: for few will beléeue the Scriptures: few will beléeue this, because few féele it: where it is not felt, it can hardly be beléeued: only the elect do féele it, and therefore only the elect do beléeue it. As for all others, they are the very prentises and bond-slaues of the diuell, which is a thousand times worse then to be a galley-slaue.

Phil.

How long do men continue in this wo∣full state of nature, being vnder the curse of the law, and the very slauery of Sathan and sinne?

Theol.

Till they be regenerate and borne a∣gaine, and so brought into the state of grace: as our Lord Jesus saith: Except a man be borne* 1.12 againe, he cannot see the kingdome of God.

Phila.

Do not many die and depart this life, before they be borne againe, and consequently before they be brought into the state of grace?

Theol.

Yes no doubt, thousands: for many liue fortie or thréescore yeares in this world, and in the end die, and goe out of this life, be∣fore they knowe wherefore they came into it: as it is written: My people perish for want

of knowledge.

Phila.

What may we thinke of such?

Theol.

I quake to speake what I thinke: for surely I doe not sée how such can be saued. I speake not now of infants and children, where∣of some no doubt are saued by vertue of the pro∣mise & couenant, through the election of grace.

Phil.

It seemeth then that you thinke none can be saued, but those only which are borne a∣gaine.

Theol.

I thinke so indéed.

Phil.

I pray you tell me what that same rege∣neration and new birth is, whereof you speake.

Theol.

It is a renewing and repairing of the corrupted and decayed estate of our soules. As* 1.13 it is written: Be ye changed by the renewing of your minde. And againe: Be renewed in the spirit of your minde.

Phila.

Explaine this more fully.

Theol.

Euen as the wild Oliue retaineth his old nature, till it be grafted into the swéet O∣liue, but afterward is partaker of a new na∣ture: so we til we be grafted into Christ, retain our old nature, but afterward are turned in∣to a new nature, as it is written: If any man be in Christ, he is a new creature.* 1.14

Phila.

I vnderstand not what you say.

Theol.

You must know this, that as there is a naturall birth of the whole man; so there

is also a spirituall birth of the whole man.

Phila.

How is that?

Theol.

When as the naturall faculties of the soule, as reason, vnderstanding, will and affe∣ctions, and the members of the body also, are so sanctified, purged and rectified by grace, that we vnderstand, wil, and desire that which is good.

Phila.

Can not a man will and desire that which is good, before he be borne againe?

Theol.

No more then a dead man can desire the good things of this life. For mans will is not frée to consent vnto good, till it be enlarged by grace: and an vnregenerate man doth sinne necessarilie, though not by constraint. For mans will is frée from constraint (for it sin∣neth of it selfe) but not from thrasdome vnto sin.

Phila.

You speake, as if a man could do no other thing but sinne, till the new worke be wrought in him.

Theol.

That is mine opinion indéed: for a man & his flesh are all one, til he be regenerate; they agrée together like man & wife, they ioine together in all euill, they liue and die together: for when the flesh perisheth, the man perisheth.

Phila.

Is not this regeneration a changing or rather a destroying of humane nature?

Theol.

Nothing lesse: It is neither an abo∣lishing, nor changing of the substance of bo∣die or soule, or any of the faculties thereof: but

only a rectifying and repairing of them by re∣moouing the corruption.

Phila.

Is then our naturall corruption so pur∣ged and quite remoued by the power of grace, as that it remaineth not at all in vs, but that we are wholly freed of it?

Theol.

Not so. For the reliques and rem∣nants of our old nature, which the Scripture calleth the old man, doe hang about vs, and dwell in vs, euen vntill our dying day: as it is plainly prooued in the ten last verses of the se∣uenth to the Romanes.

Phila.

Then you affirme that this new man or new worke of grace and regeneration, is vn∣perfect in this life.

Theol.

Yea. For the new creature, or new worke of grace, can neuer be fullie fashioned in this life: but is alwayes in fashioning. And as our faith and knowledge in this life are vnper∣fect: so is our regeneration, and sanctification.

Phila.

You said before that the regeneration or new birth is of the whole man; which speech seemeth to imply, that the new worke of grace is entire and perfect.

Theol.

You mistake the matter. For al∣though the new birth is vniuersall, and of the whole man, yet it is not entire, perfect, pure and without mixture of corruption. For it is writ∣ten: The flesh lusteth against the spirit, and the* 1.15

spirit against the flesh. The Apostle also pray∣eth, that the Thessalonians may be sanctified thorowout, in spirit, soule, and bodie.

Phila.

This seemeth very obscure, I pray you make it more plaine.

Theol.

You must note this, that the new worke and the old, flesh and spirit, grace and corruption, are so intermingledly ioyned toge∣ther in all the faculties of the soule and body, as that the one doth euer fight against the other.

Phila.

But tell me, I pray you, how you vn∣derstand this intermingling of grace and cor∣ruption in the soule? Do you mean that grace is placed in one part of the soule, and corrupti∣on in another, so as they be sundred in place?

Theol.

No, that is not my meaning: but this, that they be ioyned and mingled together (as I said) in and thorowout the whole man. For the minde, or vnderstanding part, is not one part flesh, and another part spirit: but the whole minde is flesh, and the whole minde is spirit, partly one, and partly another. The same is to be said of the will and affection.

Phila.

I pray you expresse it more plainly.

Theol.

Euen as the ayre in the dawning of the day, is not wholly light, or whollie darke, as at midnight, or at noone day; neither is it in one part light, in another part darke: but the whole aire is partly light, and partly darke

thorowout: and as in a vessell of luke-warme water, the water it selfe is not only hot, nor only colde, but heat and colde are mixed toge∣ther in euery part of the water: so is the flesh and the spirit mingled together in the soule of man. And this is the cause why these two con∣trarie qualities fight together.

Phila.

Out of doubt this doctrine of regene∣ration is a very great mysterie.

Theol.

Yes certainly: it is a secret of secrets, which the wise of this world cannot cōprehend.

Phila.

Some thinke that courtesie, kindnesse, good nurture, good nature, and good educati∣on, are regeneration, and that courteous and good natured men must needs be saued.

Theol.

They are greatly deceiued; for these things doe not necessarily accompanie saluati∣on, but are to be found in such as are altogether prophane and irreligious: yet wée are to loue such good outward qualities, and the men in whom wée finde them.

Phila.

What say you then to learning, wit, and policie; are not these things of the essence of religion, and prooue a regeneration?

Theol.

No, no: for they be externall gifts, which may be in the most wicked men, as in Papists, Heathen Poets, and Philosophers: yet wée are greatly to reuerence learned and wise men, although the new and in∣ward

worke be not as yet wrought: for that is onely of God, that is from aboue.

Phila.

The common people doe attribute much to learning and policy: for they will say, such a man is learned and wise, and knoweth the Scripture as well as any of them all, and yet he doth not thus and thus.

Theol.

It is one thing to know the History and Letter of the Scriptures, and another thing to beléeue and féele the power thereof in the heart, which is onely from the sanctifying spirit, which none of the wise of this world can haue.

Phila.

It is a common opinion, that if a man hold the truth in iudgement, be no Papist, or heretike, but leadeth an honest ciuill life, then he must of necessity be saued.

Theol.

That followeth not: for many come so far, which yet notwithstanding haue not the inward touch.

Phila.

That seemeth strange. For many will say, As long as they be neither whore nor theefe, nor spotted with such like grosse sinnes, they trust in God they shall be saued.

Theol.

They erre not knowing the scrip∣tures. For many thousands are in great dan∣ger of losing their soules for euer, which are frée from such notorious and horrible vices may many which in the world are counted good ho∣nest

men, good true dealers, good neighbors, and good Townes-men.

Asune.

I pray you Sir, giue me leaue a little. I haue heard all your speech hitherto, and I like reasonably well of it: but now I can forbeare no longer, my conscience vrgeth me to speake. For me thinkes you goe too far, you goe beyond your learning in this, that you condemne good neighbours, and good townesmen. You say, many such men are in danger of losing their soules: but I will neuer beleeue it while I liue. For if such men be not saued, I cannot tell who shall.

Theol.

But you must learne to know out of the Scriptures that all outward honesty and righteousnes, without the true knowledge and inward féeling of God, auaileth not to eternall life. As our Sauiour Christ saith: Except your* 1.16 righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye cannot enter into the Kingdome of heauen. It is also written that* 1.17 when Paul preacht at Berea, many honest men and honest women did beléeue: that is, such as were outwardly honest, or honest to the world only; for they could not be truly and inwardly honest, before they did beléeue. Therefore you sée that this outward honesty & ciuility, with∣out the inward regeneration of the spirit, auai∣leth not to eternall life; and then consequently,

all your honest worldly men are in great dan∣ger of losing their soules for euer.

Asune.

What sound reason can you yeeld, why such honest men should be condemned?

Theol.

Because many such are vtterly void of all true knowledge of God, and of his word. Nay which is more: many of them despise the word of God, and hate all the zealous profes∣sors of it. They estéeme preachers but as prat∣lers; and Sermons as good tales; they estéeme a Preacher, no more than a shoomaker: they regard the Scriptures, no more then their old shooes. What hope is there then, I pray you, that such men should be saued? Doth not the holy Ghost say: How shall wee escape if wee* 1.18 neglect so great saluation?

Asune.

You goe too farre, you iudge too hardly of them.

Theol.

Not a whit. For all experience shew∣eth, that they minde, dreame, and dote of no∣thing else day and night, but this world, this world, lands and leases, grounds and liuings, kine, and shéepe, and how to way rich. All their thoughts, words, and works, are of these and such like things. All their actions doe most ma∣nifestly declare, that they are of the earth, and speake of the earth: and that there is nothing in thē, but earth, earth. As for sermons, they care not how few they heare. And for the scriptures

they regard them not, they read them not, they estéeme them not worth the while: there is no∣thing more irkesome vnto them; they had ra∣ther pill strawes, or do any thing, then heare, read, or conferre of the Scriptures. And as the Prophet saith; The word of the Lord is as a re∣proch* 1.19 vnto them, that haue no delight in it.

Phila.

I maruell much, that such men should liue so honestly to the world-ward.

Theol.

No maruell at all; for many bad men whose hearts are worm-eaten within, yet for some outward and carnall respects, doe ab∣staine from the grosse act of sinne; as some for credit, some for shame, some for feare of Law, some for feare of punishment; but none for loue of God, for zeale, or conscience of obedience. For it is a sure thing, that the wicked may haue that spirit which doth represse; but not that which doth renew.

Phil.

It seemeth then by your speeches, that some which are not regenerate, do in some things excell the children of God.

Theol.

Most certaine it is, that some of them in outward gifts, and the outward cariage of themselues, doe goe beyond some of the elect.

Phil.

Shew me I pray you in what giftes.

Theol.

In learning, discretion, iustice, tem∣perance, prudence, patience, liberalitie, affabili∣tie, kindnesse, curtesie, good nature, & such like.

Phila.

Me thinketh it should not be possible.

Theol.

Yes truely. For some of Gods deare children, in whom no doubt the inward worke is truly and soundly wrought; yet are so trou∣bled & encombred with a crabbed and crooked nature, and so clogged with some master sin; as some with anger, some with pride, some with couetousnesse, some with lusts, some one way, and some another: all which breaking out in them, doe so blemish them and their professi∣on, that they cannot so shine forth vnto men, as otherwise no doubt they would; and this is their wound, their griefe, and their hart-smart, and that which costeth them many a téere, and many a praier: and yet can they not get the full victorie ouer them, but still they are left in them, as the pricke in the flesh to humble them.

Phila.

Yet loue should couer a multitude of such infirmities in Gods children.

Theol.

It should doe so indeed: but there is great want of loue, euen in the best: and the worser sort espying these infirmities in the god∣lie, run vpon them with open mouth and take vpon them to condemne them vtterly, and to iudge their hearts, saying; they be hypocrites, dissemblers, and there is none worse then they.

Phila.

But doe you not thinke that there be some counterfeits, euen amongst the greatest professors?

Theol.

Yes, no doubt, there be, and alwaies haue béen some very hypocrites in the Church: but we must take héed of iudging and condem∣ning all, for some. For it were very much to condemne Christ and his eleuen Disciples, be∣cause of one Iudas; or the whole Primitiue Church, for Ananias and Sapphira.

Phila.

But I hope you are of this minde, that some regenerate men euen in outward gifts, and their outward cariage, are comparable with any others.

Theol.

Questionlesse, very many. For they being guided by Gods spirit, and vpheld by his grace, do walke very vprightly and vnblame∣ably towards men.

Phil.

Yet there resteth one scruple: for it seemeth verie strange vnto me, that men of so discreet cariage as you speake of, and of so ma∣ny good parts, should not be saued. It is great pitie such men should be damned.

Theol.

It séemeth so vnto vs indéed: but God is onely wise, and you must note, that as there be some infirmities in Gods children, which he correcteth with temporall chastise∣ments; and yet rewardeth their faith, loue, and inward seruice and obedience, with eternall life: so there be some good things in the wicked, and them that are without Christ, which God rewardeth with temporall blessings; and yet

punisheth them eternally for their vnbeléefe and hardnesse of heart.

Phila.

Now you haue reasonably well satisfi∣ed me touching the doctrine of regeneration, and the manifold errours and deceits that are in it, and of it. I pray you let vs now proceed: and first of all tell me, by what meanes the new birth is wrought.

Theol.

By the preaching of the word, as the* 1.20 outward meanes; and the secret worke of the spirit, as the inward meanes.

Phila.

Many heare the word preached, and are nothing the better, but rather the worse: what I pray you is the cause of that?

Theol.

Mens owne incredulity, and hard∣nesse of heart: because God in his wrath lea∣ueth them to themselues and depriueth them of his spirit, without the which, all preaching is in vaine. For except the spirit doe follow the* 1.21 word into our hearts, we can find no ioy, taste, nor comfort therein.

Phila.

Cannot a man attaine vnto regenerati∣on and the new birth without the word and the spirit?

Theol.

No verily: for they are the instru∣ments & meanes, whereby God doth worke it.

Asune.

Why may not a man haue as good a faith to God-ward, that heareth no Sermons, as he that heareth all the Sermons in the world?

Theol.

Why may not he, which eateth no meat, be as fat and as well liking, as he that eateth all the meat in the world? For is not the preaching of the word, the food of our soules?

Asune.

I like not so much hearing of Ser∣mons, and reading of the Scriptures, except men could keepe them better.

Theol.

Faithfull and honest hearers doe therefore heare, that they may be more able to obserue and do. For a man cannot do the will of God before he know it: and he cannot know it without hearing and reading.

Antile.

I maruell what good men doe get by gadding to Sermons, and poring so much in the scriptures; or what are they better then others? there are none more full of enuy, and malice then they. They will doe their neighbour a shrewd turne as soone as any body; and there∣fore in mine opinion, they be but a company of hypocrites, and precise fooles.

Theol.

You iudge vncharitably. Full little doe you know what they feele, or what good Gods people get by hearing of his word. For the worke of the Spirit in the hearts of the elect is very secret, and altogether hid from the world, as it is written: The winde bloweth* 1.22 where it listeth, and thou hearest the sound thereof, but canst not tell whither it goeth, or whence it commeth; So is euery man that is

borne of the spirit. And againe: The things of God knoweth no man, but the spirit of God.

Asune.

Tush, tush; what needs all this a doe? If a man say his Lords praier, his Ten Comman∣dements, and his Beliefe, and keepe them, and say no body no harme, nor doe no body no harme, and doe as he would be done to, haue a good faith to God-ward, and be a man of Gods beliefe, no doubt he shall be saued, with∣out all this running to Sermons, and pratling of the Scripture.

Theol.

Now you powre it out indéede. you thinke you haue spoken wisely. But alas, you haue bewraied your great ignorance. For you imagine, a man may be saued, without the word: which is a grosse errour.

Asune.

It is no matter: say you what you will, and all the Preachers in the world besides: as long as Iserue God, and say my praiers duly, and truely, morning and euening, and haue a good faith in God, and put my whole trust in him, and doe my true intent, and haue a good minde to God-ward, and a good meaning; al∣though I am not learned, yet I hope it will serue the turne for my soules health. For that God, which made me, must saue me: It is not you that can saue me, for all your learning, and all your Scriptures.

Theol.

You may very fitly be compared to a

sicke man, who hauing his braine distempered with heat, raueth, and speaketh idlely, he can∣not tell what. For the holy Ghost saith: He* 1.23 that turneth away his eare from hearing the law, euen his praier shall be abhominable. And a∣gaine: he that despiseth the word, he shall be de∣stroied.* 1.24 So long therefore as you despise Gods word, and turne away your eare from hear∣ing his Gospel preached, all your prayers, your fantasticall soruing God, your good meanings, and your good intents, are to no purpose; but most loathsome and odious in the sight of God: as it is written: My soule hateth your new moones, and your appointed feastes, they are a burthen vnto me, I am weary to beare them. When you stretch out your hands, I will hide* 1.25 mine eies from you: and though you make many praiers, I will not heare. For your hands are full of bloud. And againe the Lord saith by the same Prophet: He that killeth a bullocke, is as if he slew a man: hee that sacrificeth a* 1.26 sheepe, as if he cut off a dogs necke: he that offe∣reth an oblation, as if he offered swines blood: he that remembreth incense, as if he blessed an idol. Where you sée, the Lord telleth you his minde touching these matters: to wit, that all your praiers, seruices, good meanings, &c. are abhominable vnto him, so long as you walk in ignorance, prophanenes, disobedience, and con∣tempt

of the Gospel. For he saith in the words immediately going before: To him wil I looke, euen to him that is poore and of a contrite spi∣rit, and trembleth at my words.

Asune.

I grant indeed for them that are idle and haue little to do, it is not amisle now and then to heare a Sermon, and read the Scrip∣tures: but we haue no leasure, we must follow our businesse, we cannot liue by the scriptures: they are not for plaine folke, they are too high for vs, we will not meddle with them. They be∣long to Preachers and Ministers.

Theol.

CHRIST saith: My sheepe heare my* 1.27 voice, and I giue vnto them eternal life. If ther∣fore you refuse to heare the voice of Christ, you are none of his sheepe, neither can you haue e∣ternall life. And in another place, our Lord Ie∣sus saith: He that is of God, heareth Gods word.* 1.28 Ye therefore heare it not, because ye are not of God. S. Paul writing to all sorts of men, both rich and poore, high & low, men & women, yong and old, exhorteth, that the word of Christ may dwell plenteously in them all, in all wisedome.* 1.29 You sée therefore that the Apostle would haue al sorts of people, that haue soules to saue, to be wel acquainted with the scriptures. Therefore you may as well say, you will not meddle with God, with Christ, nor with euerlasting life, as to say, you wil not meddle with the scriptures.

Asune.

Well, I cannot reade, and therefore I cannot tell, what Christ, or what S. Paul may say: but this I am sure of, that God is a good man (worshipped might he be) he is mercifull, and that wee must be saued by our good pray∣ers, and good seruing of God.

Theol.

You speake foolishly and ignorantly in al that you say: hauing no ground for any thing you speake but your own fansie, and your own conceit: and yet you will beléeue your own fan∣sie against all Preachers, & against all that can be spoken out of the Word. But I praie you giue me leaue a little. If a man dreame that he shall be a king, and in the morning when he is awake perswadeth himselfe it shall be so, may hée not be iustly laughed at, as hauing no ground for it? euen so may all they which be∣leeue their owne dreams and phantasies touch∣ing saluation: But it is true which Salomon saith: A foole beleeueth euery thing: that* 1.30 copper is gold, and a counter an angel. And as∣suredly great reason there is, that he which will not beléeue God, should be giuen ouer to be∣leeue the diuell, his dreame, and his fansie.

Asune.

I pray you instruct me better then.

Theol.

You had néed indéed to be better in∣structed: for the diuell hath slily deluded your soule, and cast a mist before your eies, making you beléeue the Crow is white, and that your

estate is good before God, whereas indéed it is most wofull and miserable.

Asune.

Nay I defie the diuell, with all my heart. But I pray you tell me how it commeth to passe that I am thus deceiued.

Theol.

This it is that deceiueth you, and many others: that you measure your selues by your selues and by others: which is a false met∣wand. For you séeme to lie straight, so long as you are measured by your selues, and by o∣thers: but lay the rule of Gods word vnto you, and then you lie altogether crooked.

Asune.

What other thing is there that de∣ceiueth me?

Theol.

An other thing that deceiueth you, is your owne heart: for you know not your owne heart, but are altogether deceiued therein. For* 1.31 the heart is deceiueable aboue all things. He is a wise man and greatly enlightned that know∣eth his owne heart. But you are blind, and know not what is within you: but dimly ima∣gin you shal be saued, and hope you know not what of eternal life. And because blindnes ma∣keth you bold, you wil séeme to be resolute in words, and say: it is pitty he should liue, which doth any whit doubt of his saluation. And assu∣redly you speake as you think, & as you know. For ought that you know to the contrary, it séemeth so: though indéed, and in truth, it is not

so: for you are deluded with a false light. And sometimes, no doubt, you haue pricks, gripes, terrors, and inward accusations of conscience, for all your bold and resolute spéeches.

Asune.

Truely I neuer heard so much before.

Theol.

That is, because you shut your eyes, and stop your eares against God, and all good∣nesse. You are like the deafe Adder, which hea∣reth* 1.32 not the voice of the Charmer, though he be most expert in charming.

Asune.

Well then, if it be so, I would be glad now to learn, if you would teach me. And as you haue shewed me the meanes whereby the new birth is wrought: so now shew mee the cer∣taine signes and tokens thereof: whereby all men may certainly know that they are sanctifi∣ed, regenerate, and shall be saued.

Theol.

There be eight infallible notes and* 1.33 tokens of a regenerate minde, which may well be tearmed the eight signes of saluation: and they are these:

• A loue to the children of God.
• A delight in his word.
• Often and feruent prayer.
• Zeale of Gods glory.
• Deniall of our selues.
• Patient bearing of the crosse, with profit, and comfort.
• Faithfulnesse in our calling.
• ...

• Honest, iust, and conscionable dealing in all our actions amongst men.

Phila.

Now that you haue shewed vs the eui∣dent signes of mans saluation: shew vs also the signes of condemnation.

Theol.

The contraries vnto these are mani∣fest* 1.34 signes of damnation:

• No loue to the childen of God.
• No delight in his word.
• Seldome and cold praiers.
• Coldnesse in Gods matters.
• Trusting to our selues.
• Impatience vnder the Crosse.
• Vnfaithfulnesse in our calling.
• Vnhonest and vnconscionable dealing.

Phila.

No doubt, if a man be infected with these, they be shrewd signes that a man is ex∣treamly soule-sick, and in a very dangerous case. But are there not yet more euident and apparant signes of condemnation then these?

Theol.

Yes verily. There be nine very cleare* 1.35 and manifest signes of a mans condemnation.

Phila.

I pray you, let me heare what they be.

Theol.

• Pride.
• Whoredome.
• Couetousnesse.
• Contempt of the Gospell.
• Swearing.
• Lying.
• ...

• Drunkennesse.
• Idlenesse.
• Oppression.

Phila.

These be grosse things indeed.

Theol.

They may not vnfitly be termed the nine Beelzebubs of the world: and he that hath these signes vpon him, is in a most wofull case.

Phila.

What if a man be infected with some two or three of these?

Theol.

Whosoeuer is infected with thrée of them, is in great danger of losing his soule. For all these be deadly venome, and ranke poi∣son to the soule: and either the thrée first, or the thrée last, or the middle thrée, are enough to poison the soule, and sting it to death. Nay, to say the truth, a man were as good gripe a toad, and handle a snake, as meddle with any one of these.

Phila.

Is euery one of them so dangerous?

Theol.

Questionlesse. For they be the very Plague-sores of the soule. If any man haue a Plague-sore vpon his body, we vse to say Gods tokens are vpon him, Lord haue mercy on him. So we may truly say, if any man be thorowly and totally infected at the heart with any one of these, Gods tokens are vpon his soule, Lord haue mercy on him.

Phila.

Many do not thinke these to be such dangerous matters as you make them, & many

there be which make light of them.

Theol.

True indéed: For the most part of men are altogether shut vp in blindnesse, and hardnesse of heart, hauing neither sight nor fée∣ling of their sinnes; and therefore make light of them, thinking there is no such danger.

Phila.

It is most certaine, that men are gi∣uen to lessen and extenuate their sins; or else, to hide them, and dawbe them ouer with many cunning shifts, and vaine excuses. For men are euer readie to take couert, and will writhe and wreath (like snakes) to hide their sins: yea, if it were possible, to make sinne no sinne, to make vertue vice, and vice vertue. Therefore I pray you lay open vnto me out of the scriptures, the grieuousnesse, and vglinesse of their sinnes.

Theol.

The stinking filthines of these sins is so great and horrible, that no tongue or pen of man is sufficient fully to manifest and lay o∣pen the same, according to the proper nature and being thereof: yet notwithstanding, I wil do my indeuour to lay them open in some mea∣sure, that all men may the more loath them.

Phila.

I pray you then, first of all beginne with Pride.

Theol.

You say well: For that indéed may well stand in the fore-front, sith it is a master∣diuell, and the master pocke of the soule.

Phila.

Shew mee out of the Scriptures, that

pride is so grieuous and loathsome.

Theol.

SALOMON saith: Euery one that is* 1.36 proud in heart, is abhomination to the Lord. Which plainely sheweth, that God doth detest and abhorre proud men. And is it not a fearfull thing, think you, to be abhorred of God? And in the same Chapter, vers. 18. he saith: Pride go∣eth before destruction, and an high mind be∣fore the fall. Wherein he sheweth that pride is the forerunner of some deadly down-fall, either by disgracing or displacing. For it is an old and true Prouerbe: Pride will haue a fall. And of∣tentimes when men are most lifted vp, then are they néerest vnto it: as the examples of Haman, Nabuchadnezzar, and Herod, do plainely de∣clare. When the Milt swelleth, the rest of the body pineth away: Euen so, when the heart is puft vp with pride, the whole man is in danger of destruction. Moreouer the holy ghost saith: The Lord will destroy the house of the proud.* 1.37 Iob saith of such kinde of men: The sparke of his fire shall not shine: feare shall dwell in his house, and Brimstone shall be scattered vpon his habitation. And in another place, he saith; The fire, which is not blown, shal deuoure him.* 1.38 Me thinketh therefore if there were any sparke of grace in vs, these terrible spéeches of the holy ghost might serue to humble vs, and pull downe our pride; especially sith the Scriptures doe af∣firme

that God resisteth the proud, and setteth himselfe, exprofesso, against them; & therfore wo vnto them: for if God take against a man, who can reclaim him? for he doth whatsoeuer he wil.

Phil.

But tell me, I pray you, when you speake against pride, what pride it is that you meane?

Theol.

I meane all pride, both that which is inward in the heart, & that also which breaketh out in mēs forheads; I mean that which appa∣rantly sheweth it self in mens words & works.

Phila.

Do you mean also pride of mens gifts?

Theo.

Yes surely; for there is no pride worse or more dangerous then that. Beware, saith one, of spiritual pride; as to be proud of our ler∣ning, wit, knowledge, reading, writings, ser∣mons, praiers, godlines, policy, valor, strength, riches, honor, birth, beauty, authority. For God hath not giuen such gifts vnto men, to the end they should make sale-ware of them, and set them a sunshining, to behold; seking only them∣selues with their gifts, the vaine praise of the multitude, and applause of the people: so rob∣bing God of his honor, and proudly arrogating to themselues, that which is due vnto God; which is the praise of his gifts. But he hath gi∣uen his gifts to an other end: namely, that we should vse them to his glory, and the good of o∣thers (either in church or common-wealth) es∣pecially of those which doe most concerne vs.

Phila.

Yet we see commonly, men of grea∣test gifts are most proud.

Theol.

True indéed: For the finest cloth is soonest stained. And as wormes ingender sooner in soft and tender wood, than in that which is more hard and knotty: and as moths do bréed sooner in fine wool, then in course flocks: Euen so pride, and vaine-glory, doe sooner assault an excellent and rare man in all kinde of know∣ledge & vertue, then an other of meaner gifts. And therefore pride is said to spring out of the ashes of all vertues. For men will be proud, be∣cause they are wise, learned, godly, patient, humble, &c. Pride therefore may very fitly be compared to the crab-stock speins, which grow out of the root of the very best apple-trée. There∣fore to say the truth, this is one of the last en∣gines and weapons, which the diuell vseth for the ouerthrowing of Gods owne children: euen to blow them vp with pride, as it were with gunpowder. For as we sée it come to passe in the siedge of strong holdes, when no battery or force of shot will preuaile, the last remedy and policy is to vndermine it, and blow it vp with traines of gun-powder: so when Sathan can no way preuaile, against some excellent ser∣uants of God, his last deuice is, to blow them vp with pride, as it were with gunpowder.

Phila.

I see it is a speciall grace of God,

for men of great gifts, to be humble minded; & he is an old man of a thousand, which excelling in gifts, doth excel in humility; & the more gifts he hath, the more humbly he walketh: not con∣temning others; but esteeming them better then himselfe. For commonly we are the woorse for Gods gifts; because we haue not the right vse of them; and againe, because they ingender so much proud flesh in vs, that we had need daily to be corzied. Therefore God sheweth great fa∣uour & mercy to that man, whom he humbleth and taketh downe by any afflictions, or infirmi∣ties whatsoeuer. For otherwise, it is sure, proud flesh would altogether ouergrow vs.

Theol.

You haue spoken the truth: for the A∣postle* 1.39 himselfe confesseth, that he was tempted and troubled this way, & had like to haue béene puffed vp out of measure, with the abundance of his reuelations; but that God, in great mer∣cy, sent him a cooler, and a rebater; to wit, a pricke in the flesh (which he calleth the messen∣ger of sathan) whereby the Lord cured him of his pride. And euen so doth he cure many of vs, of our pride, by throwing vs to sathan, leauing vs to our selues, and giuing vs ouer, to commit some grosse euill, euen to fal downe and breake our neckes; and all, to the end he may humble vs, tame vs, and pull down our pride, which he séeth we are heart-sicke of. It is good for vs

therefore to be humble in the abundance of graces, that we be not proud of that which we haue, or that which we haue done. For humili∣ty in sinne, is better then pride in well doing.

Phila.

Heerein surely appeareth the great wisdome and mercy of God: that he so grati∣ously wringeth good out of euill, and turneth our afflictious, infirmities, fals and downe-fals, to his glory, and our good.

Theo.

It is most true. For euen as of the flesh of a Uiper, is made a soueraigne medicine, to cure those which are stung of a Uiper; and as Physitians expell poison with poison; so God, according to his maruellous wisdome, doth of the infirmities which remaine in vs after rege∣neration cure other more dangerous diseases; as pride, vaine-glory, and presumption. Oh, blessed therefore be his name for euer, which thus mercifully causeth all things to worke to∣gether for the good of his owne people; of whom these things are specially to be vnderstood!

Phila.

Is there no cause, why men of great gifts should glory in their gifts?

Theo.

No surely, none at all. For the Apostle saith; Who separateth thee? And what hast* 1.40 thou, that thou hast not receiued? If thou hast receiued it, why boastest thou, as though thou haddest not receiued it? Where the Apostle plainely sheweth, that no man is to be proud

of his gifts; because they are none of his own: he hath but receiued them to vse. We count him worthy to be laughed at as a foole, who hauing borrowed braue apparell of others (as a silke gown, a satten doublet, a chaine of gold, veluet bréeches, &c.) should proudly iet in the stréets in them, as if they were his owne: Euen so they are worthy to be Chronicled for fooles, which are proud of good gifts, which are none of their own. Therefore the Prophet Ieremy saith: Thus sayth the Lord; Let not the wise* 1.41 man glory in his wisedome, nor the strong man in his strength, neither the rich man in his rich∣es: but let him that glorieth glorie in this, that he vnderstandeth and knoweth me. To this point also wel saith the Heathen Poet: No man* 1.42 can escape the punishment of pride; therefore in greatest prosperitie be not pussed vp.

Phil.

Yet it is a world to see, how proud, surly, haughty, stately, insolent, and thrasonicall some be, because of their gifts: they thinke they touch the clouds with their heads, and that the earth doth not bear them; they take themselues to be petty Angels, or some wonderful wights. They contemne and disdame all others which haue not the like gifts. They do contemptuou∣sly ouerlooke them, as a lion should ouerlooke a mouse, a king a begger; or, as wee say in a prouerbe, As the diuel ouer-looked Lincolne.

Theol.

Oh proud dust! Oh haughty worms meat! If they would bring their hearts before God, and their consciences, thoughts, and af∣fections to be iudged by this Law, it would soone coole them, and take them downe well e∣nough: they should sée their wants and imper∣fections to be so great, that they indéed should haue no more cause to boast of their gifts, then the black-more hath of his whitenesse, because his téeth are white. The holy Ghost cuts al our combes, and pulleth downe all pride of flesh, when he saith: How small a thing doth man* 1.43 vnderstand of God!

Phila.

I pray you, let vs proceed to speake of the outward and grosse pride of the World: and first of all, tell me what you thinke of pride in apparrell.

Theol.

I thinke it to be a vanitie of all vani∣ties, and a folly of all follies. For to be proud of apparrell, is, as if a théefe should be proud of his halter, a begger of his clouts, a child of his gay, or a foole of his bable.

Phila.

Yet wee see how proud many (especi∣ally women) be of such bables. For when they haue spent a good part of the day in tricking and trimming, pricking and pinning, pran∣king and pouncing, girding and lacing, and brauing vp themselues in most exquisite manner, then out they come into the streetes,

with their Pedlers shop vpon their backe, and cary their crests very high, taking themselues to be little Angels: or at least somewhat more then other women. Whereupon they doe so exceedingly swell with pride, that it is to be fea∣red they will burst with it, as they walke in the streetes. And truely we may thinke, the very stones in the street, & the beames in the houses doe quake, and wonder at their monstrous, in∣tolerable, and excessiue pride. For it seemeth, that they are altogether a lumpe of pride, a masse of pride, euen altogether made of pride, and nothing else but pride, pride.

The.

You séeme to be very hot in the matter.

Asune.

Marry, Sir, I like him the better: for the world was neuer so full of pride as it is now adayes.

Theol.

Alas, alas: indéed, who can hold his peace, at the pride of this age! What a thing is it, that flesh and blood, wormes-meat, dust and ashes, durt and dung, should so braue it out with their trim clouts, and that in the sight of God, angels, and men? For the time wil come, when both they, and al their gay clouts shal be buried in a graue: yea, as Iob saith, The graue* 1.44 shall be their house, and they shall make their bed in the darke. And then shall they say to corruption; Thou art my Father: and to the worme: Thou art my Mother and my sister.

What then shal it auaile thē, thus to haue ruf∣fled it out in all their brauery, when as sudden∣ly they shal go downe to destruction? What did it profit the rich man, to be sumptuously cloa∣thed, & fare deliciously euery day, when his bo∣dy was buried in the dust & his soule in hel fire?

Asune.

I pray you, Sir, what say you to these great ruffes, which are borne vp with suppor∣ters, and rebatoes, as it were with post and raile?

Theol.

What should I say? but God be mer∣cifull vnto vs. For such things do draw downe the wrath & vengeance of God vpon vs al: & as the Apostle saith: For such things sake, the wrath* 1.45 of God cōmeth vpon the children of disobedi∣ence. And truly, truly, we may wel feare that God wil plague vs for our abhominable pride.

Asune.

What say you then to these doubled and redoubled ruffes, which are now in com∣mon vse, strouting fardingales, long locks, fore∣tufts, shag-haire and al these new fashions which are deuised and taken vp euery day?

Theol.

I say, they are farre from that plain∣nesse, simplicitie, and modesty, which hath béen in former ages, our fore-fathers knew no such things. It is recorded of William Rufus, some∣time* 1.46 King of this Land, that when his Cham∣berlaine on a time brought him a new paire of hose, he demaunded of him what they cost: who

answered, thrée shillings. Whereat the King being somewhat mooued, commaunded him to prepare him a paire of a marke. If Kings were then thought to excéed, that bestowed a Marke vpon a paire of hose, what is it to be thought of many meane men in these our daies, (yea such as haue no liuing, and are searse of any good cal∣ling) which bestow as much vpon one paire, as the King did vpon two, when he was thought most of all to excéed? But alas, alas, we haue passed all bounds of modesty and measure: there is no hoe with vs. Our land is too heauy of this sinne. For the pride of all Nations, and the follies of all Countries are vpon vs; how shall we beare them? And as for these new fa∣shions, the more new they be, the more foolish and ridiculous are they. For with our new fa∣shions, we are growen cleane out of fashion. If we had as many fashions of our bodies, as we haue of our attire, we should haue as many fa∣shions as fingers and toes. But vaine men and women, doe apparently shew their vaine minds, by following so greedily such vain toies and fashions.

Asune.

It was neuer good world, since star∣ching and steeling, buskes, and whale-bones, supporters, and rebatoes, full moones, and hob∣by-horses, painting and dying, with selling of fauour and complexion, came to be in vse. For

since these came in, couetousnesse, oppression and deceit haue increased. For how else should pride be mainteined? And sure it is, within these thirty yeeres, these things were not knowen, nor heard of. And what say you then to painting of faces, laying open of naked breasts, dying of haire, wearing of periwigs, and other haire coronets and top-gallants? And what say you to our artificiall women, which will be better then God hath made them? They like not his handy worke, they will mend it, and haue o∣ther complexion, other faces, other haire, other bones, other breasts, and other bellies, then God made them.

Theol.

This I say: that you and I, and all the Lords people, haue great and iust cause of mourning, wéeping, and lamentation, because such abhomination is committed in Israel. Da∣uids* 1.47 eies gushed out with riuers of téeres, be∣cause men kept not Gods lawes: and an horri∣ble feare came vpon him, because men forsooke* 1.48 the law of God. Ieremy did sigh in secret, wish∣ing that his head were ful of water, & his eies a fountaine of téeres, because of the sins of the* 1.49 people. Nehemiah mourned for the transgressiō of Gods people. Lots iust soule was vexed with the vncleane conuersation of the Sodomites: & shall we mourn nothing at all for these things? shall we be no whit grieued for the pride of our

land? shall we shed no téeres for such horrible & intolerable abhomination? They are odious in the sight of God and men: the aire stinketh of them. It is Gods maruellous patience, that the diuel doth not carry them away quicke, and rid the earth of them: or that fire & brimstone doth not come downe from heauen & consume them.

Antil.

You are too hot in these matters of at∣tire: you make more of them, then there is cause.

Asune.

I conne him thanke; Gods blessing on his heart; I shall loue him the better, while I know him: because he is so earnest against such shamefull and detestable pride. Is it not a shame, that women, professing true Religion, should make themselues such pictures, puppets, and peacockes, as they doe? And yet I heare few preachers in the pulpit speake against it.

Antil.

I maruell you should be so earnest in matters of apparell. You know well enough, that apparell is an indifferent thing: and that Religion, and the kingdome of God doth not consist in these things.

Theol.

I know right well, that apparell in it owne nature is a thing indifferent: but lewd, wanton, immodest, and offensiue apparell is not indifferent. For all such abuse taketh away the indifferency of them, and maketh them sin∣full and euill, by circumstance. For otherwise, why should the Lord threaten by his Prophet,

that he would visit the Princes, and the Kings children and all such as were clothed with strange apparell, that is, the fashions of other countries: Zeph. chap. 1. 8. Againe; why should the Lord so plague the proud dames, and min∣sing minions of Ierusalem, for their pride and vanity in attire, if there were no euill in such kinde of abuse? the Lord saith thus, in the third of Esay, against those braue & gallant dames; Because the daughters of Zion are haughty, and walke with stretched-out neckes and with wan∣dring eies, walking and minsing as they go, and make a tinkling with their feet: therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discouer their se∣cret parts. In that day shall the Lord take away the ornament of the slippers, and the calles, and the round tires, the sweet bals, and the bracelets, and the bonnets, the tiers of the head, and the stops, the head-bands, and the tablets, the ear∣rings, the rings, and the mufflers, the costly ap∣parell, and the vailes, and the wimples, and the crisping pinnes, and the glasses, and the fine linnen, and the hoods, and the lawnes. And in stead of sweete sauour, there shall be stinke; and in stead of a girdle, a rent: and in stead of dressing of the haire, baldnesse: and in stead of a Stomacher, a girding of Sacke-cloth, and burning in steade of beautie. Then

shall her gates mourne and lament: and shee being desolate, shall sit vpon the ground.

Thus we sée how terrible the Lord threatneth the gallant dames of Ierusalem for their exces∣siue and abhominable pride. And this may wel be a Mirrour for the proud minions of our age, which assuredly may well feare, the Lord will bring some such iudgement vpon them, as hée did vpon the daughters of Ierusalem. For their sin is as great in this kinde, as was the daugh∣ters of Zion: and God is the same God now that he was then, to punish it.

Antile.

Tush: neuer speake so much of these matters of apparell. For we must doe as others doe, and follow the fashion: or else wee shall not be esteemed.

Theol.

If you follow them not, you shall be more estéemed of God, of his Angels, Saints, and all good men. As for all others, if you e∣stéeme them more then these, you shew what you are.

Antil.

Well, for all that, say you what you will, pride is in the heart, and not in the appa∣rell. For one may be proud of plaine apparell, as well as of costly. And some are as proud of their falling bands, and little sets, as others are of their great ruffes.

Theol.

You speake foolishly. For how know you that? can you iudge mens hearts & inward

affections? Can you say, when mens and wo∣mens apparell is sober, modest and Christian-like, that they haue proud hearts, & are proud of that attire? You goe very farre indéed, to iudge the heart. You ought to iudge charitably of such as goe soberly and modestly attired: euen that their heart is according to their at∣tire. As for you, we may rather thinke your heart is vaine, light, and foolish: because your attire doth strongly argue it: And as the Pro∣phet saith: The triall of your countenance testi∣fieth* 1.50 against you: you declare your sinnes as SODOME, and hide them not.

Antile.

I pray you then set downe some rules for apparell out of the Scripture.

Theol.

I may well set downe what I will: but surely most men and women will do what they list. For verily it may be thought that ma∣ny of this age haue forsworn God, & his word, & al goodnesse. For they are come to this point, let God say what he will, they will do what they list. For as the Prophet saith; They haue made a couenant with Hell, and with death, and are growen to an agreement: Esay 28. 15. And I doe verily thinke, if God himselfe should come downe from Heauen in his owne person, and disswade men and women from this vanitie of apparell, yet would they still vse it, as it were in despite of God, and as it were to anger him

the more. For they are so extraordinarily ena∣moured, and so immoderately delighted with it, and do so continually, and altogether dote on it, and are so wood mad of it, that they will haue it, though men and angels, and all the world say nay: nay, which is more, though they should go to the diuel quicke with it. And therfore it is but lost labour to speake against it, preach a∣gainst it, or write against it. It is but euen to plough the sea, or knocke at a deafe mans doore: for there is no hope of any reformation. Onely this we gaine, that the world is reprooued and conuicted of sinne: and these things shall stand in record against them, in the last day: so that they may say, they had a faire warning, and that there was a Prophet amongst them.

Philaga.

Yet for all this I pray you set vs downe some directions and rules, out of Gods holy booke, concerning attire. For albeit some bee very bad and outragious in these things, yet there be some others which are well disposed, and will (no doubt) make some conscience to frame themselues according to the rules of Gods word.

Theol.

Well then, for their sakes which are well disposed, I will set downe some few dire∣ctions. Saint Paul in 1. Tim. 2. 9. willeth that women should array themselues in comely ap∣parell, with shame fastnesse and modesty, as te∣commeth

women that professe the feare of God: and not with broydered haire, or gold, or pearles or costly apparell. The Apostle Saint Peter giueth like rules also: for he saith, spea∣king* 1.51 of Christian matrones, and professors of holy Religion, that their apparell must not be outward, that is, not consist so much in out∣ward brauery (as broydered haire, gold put about, &c.) as it must be inward; that the hid man of the hart may be clothed with a meeke & quiet spirit: which is a thing before God much set by. For after this manner, saith he, in times past, the holy women, which trusted in God, did attire themselues: as Sara, Rebecca, Rachel; and such like ancient and graue matrones.

Phila.

Wherein doth this inward cloathing specially consist?

Theol.

In foure things, which are set downe in the forenamed places: to wit, shamefastnes, modesty, a quiet spirit, and a méeke spirit.

Phila.

These be fine suites of apparell, in∣deed. I would all women would put them on, and neuer put them off, but weare them conti∣nually. For they are the better for wearing, though all other apparell be the worse.

Theol.

If women would decke themselues inwardly with these foresayd vertues, they would be vnto them as ornaments of gold, and iewels of pearle. For the woman that feareth* 1.52

the Lorde shall be praised.

Phila.

But nowe I pray you sir, set downe your iudgement for outward attire.

Theol.

This is all that I can say, touching that point, that it must be as the Apostle saith; Comely, decent, handsome, neat and séemely; not light, nor wanton, not lasciuious, not immo∣dest, not offensiue.

Phila.

But who shall iudge what is comely, sober, handsome modest, &c: For euery man and woman will say, their apparell is but de∣cent and cleanly, how gallant, braue, and flaun∣ting so euer they be.

Theol.

Herein the examples of the most god∣ly, wise, graue, and modest men and women are to be followed: for who can better iudge what is comely, sober and modest, then they?

Phila.

But we see some; euen of the better sort, in this matter are a little infected, run out, and goe beyond their bounds.

Theol.

The more is the pity. But alas, we sée the sway of the time and the rage of the streame is so violent, that it carrieth before it whatsoeuer is not setled, and very déepe rooted. And some godly and wel disposed persons, whose hearts are not with these things but with God, are notwithstanding perforce earied away with the violence of the wind, and tide: whose case, though it cannot well be defended, or excused;

yet it is much to be pitied and lamented.

Phil.

Haue you any further directions, tou∣ching this point▪

Theol.

There is one thing yet more to be added: to wit, that attire be according to mens places, callings and degrées. For that is not séemely for one, that is séemely for another: that becomes not one mans place, that becom∣meth anothers: For that is not méet for poore men, which is méet for rich men: nor that méet for meane men, which is méet for men of note and great place.

Phila.

Then you thinke it lawfull for kings, princes, and great personages, to weare peerle, golde, siluer, veluet, &c.

Theol.

Questionlesse, it is lawfull for such in sober manner and easure, to weare the most costly and precious things which the earth can affoord: and that, to set out the magnificence, pompe, and glory of their places. And therefore such things are in them most comely and decent.

Phils.

But now adaies, few will keepe within compasse, few will know their places: but the most part run beyond their bounds, and leape quite out of their sockets.

Theol.

True indéed. For now adaies, meane gentlewomen, yea some gentlewomen of their owne making, will ruffle it, and braue it out, in their attire, like Countesses and Ladies of

honour. Plaine folke also, in the Countrey, will flaunt it like Courtiers, and like good gentle∣men, and gentlewomen: and they sée me to say in their hearts, Fie of this plainnesse, wée will no more of it, wée will not take it as wée haue done. So that now the old prouorbe is verified: Euery Iacke will be a gentleman, and Ione is as good as my Lady. For now we cannot, by their apparell, discerne the maide, from the Mistres: nor the waiting gentlewoman, from her Lady. And thus we sée, in this matter of apparell, how all is out of ioynt.

Phila.

Is there any more to be said, in this ease?

Theol.

There is yet another thing to be re∣spected, in this matter of attire.

Phila.

What is that?

Theol.

That it be according to mens abili∣ties. For it is lamentable to consider, how poore men and women, poore hyred seruants, milke∣maides, and such like, goe quite beyond their abilitie. And more lamentable, to sée what wretched▪ and ill-fauoured shifts they make, to compasse these things: so sharpe and so eager∣ly, are they set vpon them.

Phila.

Well Sir, now you haue sufficiently rolled the stone, and at large satisfied vs touch∣ing the matter of pride; which is the first signe of condemnation. Now proceede to the se∣cond,

which is who redome; and vnfold vnto vs out of the Scriptures, the dangers thereof.

Theol.

Salomon in his Prouerbs, saith: That* 1.53 the mouth of a strange woman, or an harlot, is as a deepe pit: he, that is a derestation to the Lord, shall fall therein. Wherein he plainly sheweth, that those whom God detesteth, and is excéeding angry with, are giuen ouer to this vice. And, in another place, he saith: An whore* 1.54 is as a deepe dit oh, and as a narrow pit. Noting thereby, that if a man be once fallen in with an harlot, he shall as hardly get out againe, as a man that is plunged into a very déepe & narrow pit, where he can scant stir himselfe. The same Salomon, in the booke of Ecclesiastes, yeeldeth* 1.55 vs the reason héerof: namely, because shée is as nets, snares & bands: wherein if a man be once taken he is fast enough for getting out. I finde, saith he, more bitter than death, the woman, whose heart is as nets and snares, and her hands as bands. He that is good before God shall be* 1.56 deliuered from her: but the sinner shal be taken by her. We do therfore plainly see, in what a la∣byrinth & dangerous case they be, that are left o•• God, and giuen ouer to whoredome and har∣lots. And therfore it is said: Desire not her beau∣ty in thine heart▪ neither let her eie-lids catch* 1.57 thee. For, by a whorish woman, a man is broght to a morsell of brend: and the adulteresse hun∣teth

for life, which is precious. Againe, he saith: Albeit the lips of an harlot drop as an honie∣combe,* 1.58 & the roofe of her mouth is fofter then oile; yet her latter end is bitter as worm-wood, and as sharpe as a two edged sword. All these prudent speeches of the holy Ghost, doe most e∣uidently shew vnto vs, what a feareful thing it is to commit whoredome, and so to fall into the hands of whores and harlots. Therefore Iob* 1.59 saith of the wicked: Their soule dieth in youth, and their life among the whore-mongers.

Phila.

You haue very well shewed, out of Gods booke, the great danger of whoredome and adultery. And it is greatly to be lamented, that men in this age, make so light of it as they doe, and that it is so common a vice: nay, that some (alas, with griefe I speake it) doe professe it, liue by it, and prostitute themselues wholly vnto it.

Theol.

Such men and women may iustlie feare the plaguing hand of God: for the Lord saith, by his Prophet: Though I fed them to* 1.60 the full, yet they commited adultery, and assem∣bled themselues by companies in harlots hou∣ses. They rose vp in the morning like fed hor∣ses: euery man neigheth after his neighbours wife. Shall I not visit for these things (saith the Lord▪) Shall not my soule be auenged on such a nation as this?

Phila.

Me thinketh, if men were not alto∣gether hardned in this sinne, and euen past fee∣ling, and past grace, this threatning and thun∣dring of God himselfe from heauen, should terrifie them.

Theol.

A man would thinke so indéede: but now we may take vp the old complaint of the Prophet: I hearkened and heard, and loe no* 1.61 man spake aright: no man repented him of his euill, saying: What haue I done? Euery one turned to their race, as the horse rusheth into the battell.

Antile.

Tush, whoredome is but a tricke of youth, and wee see all men haue their imper∣fections.

Theol.

You speake prophanely, and wicked∣ly:* 1.62 For, shall wee count that but a trick of youth, for the which the Lord smote thrée and twenty thousand of his owne people in one day? Shall we count that but a trick of youth, for the which* 1.63 the Lord threatned Dauid, his owne seruant, that the sword should neuer depart from his house? Shall we count that but a trick of youth,* 1.64 for the which Hamor and Shechem, the father and the sonne, and many other, both men, wo∣men and children, were cruelly murdred by Si∣meon and Leui, the sonnes of Iacob? Shall we count that but a trieke of youth, for the which* 1.65 the Lord slew Hophni and Phineas, the two

sonnes of Eli the Priest, in the battell of the* 1.66 Philistines? Shall we thus set all at six and seuen, and make light of such horrible villanies? Doth not the seueritie of the punishments shew the greatnesse of the sinne? Doth not the Apo∣stle say: These things came vpon them for our* 1.67 ensamples, vpon whom the ends of the world are come: and yet you passe it ouer with a tush, and a tricke of youth: as if God were to be dal∣lied with. No, no, be not deceiued; God is not mocked. They which will not be mooued now in hearing, shall one day be crushed in pieces in féeling. And they which now call whordome a tricke of youth, shall one day howle and crie, yell and yelpe, for such trickes, with woe and alas that euer they were borne.

Antil.

Oh sir you must beare with youth, youth you know is fraile; and youth will be youthfull, when you haue said all that you can.

Theol.

Yes, but God doth allow no more li∣bertie vnto youth, then vnto age: but bindeth all, vpon paine of death, to the obedience of his commandements. The Apostle saith: Let* 1.68 yoong men be sober minded. Dauid saith:* 1.69 Wherewith shall a yoong man cleanse his way? In taking heede thereto according to thy worde. The wise man saith: Remember thy* 1.70 Creator, in the dayes of thy youth. And fur∣ther addeth: that if they will needes follow their

lusts, their pleasures, and their owne swinge: yet in the end he will bring them to iudge∣ment, arraigne them, condemne them, and tame them in hell fire well enough.

Phila.

Yet we see, men are so violently car∣ried after their lust, and so desperately bent, that they will haue the present sweet and plea∣sure of sin, come of it what will. Come sicknesse, come death, come hell, come damnation, they are at a point: they will pay the highest price for their lustes. They will purchase their plea∣sures with the losse of their soules. Oh wofull purchase: O damnable pleasures.

Theol.

Swéet meat will haue sower sawce, and a dramme of pleasure, a pound of a sorrow. Such cursed catifes shal at last pay a deare shot for their pleasures. Such desperate wretches shall one day know (to their euerlasting woe) what it is to prouoke God, & to sin with so high an hand against him. They shall well know in spight of their hearts, that vengeance is prepa∣red for the wicked, and that there is a God that iudgeth the earth. Let al men therfore take héed in time. For whoremongers and Adulterers* 1.71 God will iudge. And the Apostle saith flatly, That whoremongers and Adulterers shall not* 1.72 inherit the kingdome of God. Let therefore no fornicator, or vncleane person, bee found amongst vs, as was Esau. But let vs abstain from* 1.73

fleshly lusts, which fight against the soule: And let euery one know how to possesse his vessell in holinesse and honour, and nor in the lust of concupiscence, as the Gentiles which know not God. 1. Thess. 4. 5.

Héerein let vs consider the wise spéech of an ancient Father: Sinne, while it is in dooing,* 1.74 ministreth some pleasure; but when it is com∣mitted, the short pleasure thereof vanisheth awaie, and long sorrow commeth in stead of it. Neither let vs héere reiect the saying of a wise Heathen: Shunne pleasure, for feare of* 1.75 smart. Sowre things follow sweet, and ioy hea∣uinesse.

Antile.

Yet for all this, you shall not make me beleeue, that whoredome is so hainous a mattter. You make more of it then it is.

Theol.

True indéed. For you, and such as you are, will beléeue nothing against your lusts, and fleshly delights: and that is the cause why you are deafe on this eare. I will therfore adde a word or two more (out of the oracles of God) to that which hath vin spoken. The wise king saith: He that committeth Adulterie with* 1.76 women, destroieth his owne soule: and so is accessarie to his owne death, which is no small matter. For wée vse to say, if a man hang himselfe, drowne himselfe, or any manner of way make away himselfe: that he was cursed

of God, that Gods hand was heauie against him, that the diuell ought him a shame, and now he hath paid it him. And all the countrey rings of such a strange accident, when, and where it falleth out: and the Crowner of the Countrey doth sit vpon it. How much more may all the world wonder at this, that a man should de∣stroy his owne soule, and wittingly and willing∣ly cast away himselfe for euer! Now the holy Ghost saith: the Adulterer doth such an act, gi∣ueth such a venture, and willingly murthereth himselfe. Oh, therefore woe vnto him, that euer he was borne. For sure it is that great Crow∣ner of heauen, that crownes whom hée will crowne, shal one day sit vpon it, and giue iudge∣ment. Moreouer, as the Adulterer sinneth a∣gainst his soule: so also he sinneth against his bodie after a speciall manner, as witnesseth the* 1.77 Apostle. Also he sinneth against his goods and outward estate: as the holy man Iob testifieth, saying: Adulterie is a fire, that deuoureth to* 1.78 destruction, and it will roote out all our en∣crease. Furthermore he sinneth against his name. For the Adulterer shall finde a wound* 1.79 and dishonour: and his reproch shall neuer be put away.

Item, he sinneth against his wife: who is his companion and the wife of his couenant. And God saith, in the same place: Let none

trespasse against the wife of his youth: keepe your selues in your spirit, and transgresse not. Last of all he sinneth against his children and posteritie: as the Lord said to Dauid: Because* 1.80 thou hast despised me, and done this, therefore the sword shall neuer depart from thy house. Beholde I will raise vp euill against thee, out of thine owne house. Now therefore, to con∣clude this point, we may sée how many deadly wounds men make in themselues, by commit∣ting of adultery. They wound themselues in their soules. They wound themselues in their bodies. They wound themselues in their goods. They wound themselues in their names. They wound themselues in their wiues, and in their children. What man, except he were stark mad, would thrust in himselfe, in so many places, at once? The adulterer, with his owne sin of adul∣terie, maketh all these deadly wounds in him∣selfe. And it is a hundred to one he will neuer get them cured, but will die, and bléed to death of them. Lo, thus you sée the dangerous quality and condition of this sin. Shall we now therfore make light of it? Shall we say it is but a tricke of youth? Shal we smooth ouer the matter with swéet words, when the holy Ghost maketh it so hainous and capitall? Shal we make nothing of that, which draweth downe Gods wrath vpon the soule, body, goods, name, wife and children?

That were an intolerable blindnesse, and most extreame hardnesse of heart. An ancient writer hath long agoe passed sentence vpon vs, who make so light of this sin: for, (saith he) Adulte∣ry* 1.81 is the very hooke of the diuell; whereby he draweth vs to destruction. And another godly Father saith: that Adulterie is like a furnace, whose mouth is gluttonie, the flame pride, the sparkles filthy words, the smoke an euill name, the ashes pouertie, and the end shame. And so wée plainly sée, that howsoeuer wée regard not this sinne, but flatter our selues in it, yet those, whose eies the Lord hath opened, haue in all a∣ges condemned it as most flagitious and horri∣ble: yea the very Heathen will rise vp in iudg∣ment against vs; who haue spoken and written many things against this filthy & beastly vice.

Phila.

Now indeede you haue sufficiently branded the vice of adulterie; and laid out the vglinesse thereof, that all men may behold it starke naked and abhorre it. If any man (not∣withstanding all this) will venture vpon it, hee may be saide to be a most desperate monster. For what doth he else, but (as it were) put his finger into the Lions mouth, and (as it were) take the beare by the tooth? and they may well know what will follow, and what they may looke for. Let all men therefore in time take heed to themselues, and to their owne soules,

as they will answer it at their vttermost perill, at the dreadfull day of iudgement, when the se∣crets of all hearts shalbe disclosed. But now one thing resteth; to wit, that you should shew vs the speciall roots and causes of adulterie.

Theol.

There be fiue speciall causes of it. The first is our naturall corruption: for the verie spawne and séed of all sinne is in our cor∣rupt nature: and this, of all other, is a most in∣herent sinne, as witnesseth the Apostle Iames, saying: When lust hath conceiued, it bringeth* 1.82 foorth sinne; and sinne, when it is perfected, bringeth forth death.

The second is gluttonie and fulnesse of Bread: for when men haue filled their bellies, and crammed their paunches, as full of good cheare, wine, and strong drinke, as their skins can hold, what are they méet for, or what mind they else, but adulterie and vncleannesse? And therfore well saith one: Great nourishment, and grosse feed, it is the shop of lust. The Heathen* 1.83 Poet could skill to say, Sine, Cicere & Baccho friget Venus. Without meat and drinke, lust waxeth colde. And to this effect the wise king saith, that their eies shall behold strange wo∣men,* 1.84 whose hearts are set vpon wine and belly∣cheare. And therefore he aduiseth all men, not to looke vpon the wine when it appeareth red, when it sheweth his colour in the cup, or

stirreth very kindely: and that for feare of this after-clap. An ancient writer saith to the sam purpose: Hee that delicately pampereth his* 1.85 belly, and yet would ouercome the spirit of for∣nication, is like him that will quench a flame of fire with Oyle.

Therefore, to close vp this point, sure it is, though men pray, heare, and read much, and be otherwise well disposed: yet except they be absteinous in diet, they will be much troubled with lust.

The third cause of adulterie, is Idlenesse: For when men are lazie, luskish, and idle, ha∣uing nothing to do, they lie wide open to adul∣terie; and lust créepeth into them. Some Hi∣storiographers write, the Crab-fish is very desirous to eat Oysters: but because she can∣not perforee open them, she watcheth her time when they open themselues vnto the sun after the tide, and then she putteth in her claw, and pulleth out the Oyster. Euen so sathan watch∣eth his opportunity against vs, that he may in∣fect and breath into vs all filthy lusts, and adul∣terous desires, when wée lie open vnto him by idlenesse. Wisely therfore to this point said the Gréeke Poet: Much rest nourisheth lust. And* 1.86 another Poet saith: Quaritur agistus quare sit factus adulter? In promtu causa est: desidiosus erat.

Slothfull lazinesse is the cause of Adulterie,

And therefore another saith: Eschew idlenesse,* 1.87 and cut the sinewes of lust.

The fourth cause of adultery, is wanton ap∣parell: which is a ministrelsie, that pipes vp a daunce vnto whoredome. But of this enough before.

The fift and last part of adultery, is the hope of impunitie, or escaping of punishment. For many being blinded and hardened by Sathan, thinke they shall neuer be called to an account for it: And because they can bleare the eies of men, and carry this sin so closely vnder a cloud, that it shall neuer come to light, they thinke all is safe, and that God séeth them not. And there∣fore Iob saith: The eie of the adulterer waiteth* 1.88 for the twi-light, and saith; None eie shall see me. And in another place; How shall God* 1.89 know? can he iudge thorow the darke cloud? But verily, verily, though the adulterer doe ne∣uer so closely and cunningly conuey his sin vn∣der a canopie, yet the time will come when it shall be disclosed, to his eternall shame. For* 1.90 God will bring euery worke to iudgement, with euery secret thought; whether it be good or e∣uill. For he hath set our most secret sins in the* 1.91 light of his countenance. And hee will lighten* 1.92 the things that are hid in darknesse, and make the counsels of the heart manifest. For this cause Iob saith; When I sinne, thou watchest* 1.93

me, and wilt not purge me from my sinne.

Phila.

Now you haue shewed vs the causes of adultery, I pray you shew vs the remedies.

Theol.

There be six remedies for adultery: which no doubt will greatly preuaile, if they be well practised.

Phila.

Which be they?

Theol.

• Labour.* 1.94
• Abstinence.
• Temperance.
• Praier.
• Restraint of senses.
• Shunning of womens company, and all occasions whatsoeuer.

Phila.

Well sir; now you haue waded deepe enough in the second signe of damnation, I pray you let vs proceed to the third, which is coue∣tousnesse. And as you haue laid naked the two former, so I pray you, strip this starke naked al∣so, that all men may see what an vgly monster it is, and therefore hate it, and abhorre it.

Theol.

I would willingly satisfie your mind: but in this point I shall neuer do it sufficiently. For no heart can conceiue, or tongue sufficient∣ly vtter the loathsomnesse of this vice. For, Co∣uetousnesse is the foulest fiend, & blackest diuell of all the rest. It is euen great Beelzebub him∣selfe. Therefore I shall neuer be able fully to de∣scribe it vnto you: but yet I will do what I can

to strip it, and whip it starke naked. And how∣soeuer that men of this earth, and blind world∣lings, take it to be most swéet, beautifull and a∣miable, and therefore do embrace it, entertaine it, and welcome it, as though there were some happinesse in it; yet I hope, when I haue shew∣ed them the face thereof in a glasse (euen the true glasse of Gods word) they will be no more in such loue, but quite out of conceit with it. I will therefore hold out this glasse to them.

Saint Paul to Timothy brandeth this sinne in the forehead, and boareth it in the eares, that all men may know it, and auoid it; when hée saith: Couetousnesse is the root of all euill.* 1.95 Our Lord Iesus also giueth vs a watch-word to take héed of it▪ saying: Take heed, and beware of couetousnesse. As if he should say; touch it not, come not neare it, it is the very breath of the diuell: it is present death and the very rats∣bane of the soule. The Apostle laieth out the great danger of this sinne, and doth excéedingly grime the face of it, when he saith: that the end of all such as minde earthly things, is dam∣nation.* 1.96 Let all carnal worldlings, and muckish minded men lay this to heart, and consider well of it, lest they say one day: had I wist.

Phila.

Good sir, lay open vnto vs the true nature of Couetousnesse, and what it is, that we may more perfectly discerne it.

Theol.

Couetousnesse is an immoderate de∣sire of hauing.

Phila.

I hope you doe not thinke frugality, thriftinesse, and good husbandry to be coue∣tousnesse.

Theol.

Nothing lesse. For they be things commanded; being done in the feare of God, and with a good conscience.

Phila.

Doe you not thinke it lawfull also for men to doe their wordly businesse, and to vse faithfulnesse and diligence in their callings, that they may prouide for themselues and their families?

Theol.

Yes no doubt. And the rather, if they doe these things with calling vpon God for a blessing, vpon the works of their hands; and vse praier & thanksgiuing before & after their labor, taking héed all the day long of the common cor∣ruptions of the world: as swearing, cursing, ly∣ing, dissembling, deceiuing, gréedy getting, &c.

Phila.

Wherein I pray you doth couetous∣nesse especially consist?

Theol.

In the gréedy desire of the mind. For we may lawfully doe the works of our calling, and play the good husbands and good huswiues; but we must take héed that distrustfulnes, and inward gréedinesse of the world doe not catch our hearts. For then are we set on fire, and vt∣terly vndone.

Phila.

Sith couetousnesse is especially of the heart, how may we know certainely, when the heart is infected?

Theol.

There be foure speciall signes of the hearts infection.

Phil.

Which be they?

Theo.

The first is an eager and sharp set de∣sire of getting. Therefore the holy Ghost saith:* 1.97 He that hasteth to be rich, shall not be vnpuni∣shed. And againe: An heritage is hastily gotten at the beginning; but the end thereof shall not be blessed. The Heathen man also saith: No* 1.98 man can be both iustly, and hastily rich.

The second is a pinching and niggardly kéeping of our owne, that is, when men (being able to giue) will hardly part with any thing, though it be to neuer so holy and good vse. And when at last with much adoe, for shame they giue somthing, it commeth heauily from them (God wot) and scantly.

The third is, the neglect of holy duties: that is, when mens minds are so taken vp with the loue of earthly things, that they begin to slacke and coole in matters of Gods worship.

The fourth and last is, a trusting in riches, and staying vpon them, as though our liues were maintained by them, or did consist onely in them: which thing our Lord Jesus flatly de∣nieth, saying: Though a man haue abundance,

yet his life consisteth not in the things that hee hath. Luke. 12. 15.

These then are foure euident signes and to∣kens, whereby we may certainly discerne, that meus harts and intrailes are infected with co∣uetousnesse.

Phila.

You haue very well satisfied vs in this point. Now let vs vnderstand the originall cau∣ses* 1.99 of Couetousnesse.

Theol.

There be two speciall causes of Co∣uetousnesse. The one is the ignorance and dis∣trust of Gods prouidence.

The other is the want of tasting and féeling of heauenly things: For till men taste better things, they will make much of these: till they feele heauen, they will loue earth: til they be re∣ligious, they will be couetous.

Therfore the cause is soone espied, why men are so sharpe set vpon these outward things, and doe so admire riches, worldly pompe, plea∣sures, and treasures: Because they know no better, they neuer had taste or feeling of those things which are eternall.

Phila.

Now as you haue shewed vs the cau∣ses of Couetousnesse, so let vs also heare of the effects.

Theol.

If I once enter into this, I shall bée entar gled and wound vp in a maze, where I know not how to get out againe. For, the euill

effects of this vice are so many, and so great, that I know not almost where to begin, or where to end. Notwithstanding, I will enter into it; get out how I can.

Phila.

If you doe but giue vs some taste of them it shall suffice.

Theol.

Then will I briefly dispatch things in order. And first of all, I reason from the wordes of the Apostle before alleadged, that if couetousnes, and the loue of meny be the root of all euill, then it is the root of idelatry, the root of murther, the root of theft, the root of ly∣ing, the root of swearing, the root of symony, the root of bribery, the root of vsury, the root of lawing, the root of all contentions in the Church, and the root of all brabling and braw∣ling in the Common weaith. Moreouer, it spreadeth far & néere, it dwelleth in euery house, in euery towne, in euery city; it prieth into e∣uery corner, it creepeth into euery heart; it anoi∣eth our Physitians, it infecteth our Diuines, it choaketh our Lawyers, it woundeth our Far∣mers, it baneth our Gentlemen, it murthereth our trades-men, it be witcheth our Merchants, it stingeth our mariners. Oh couetousnes, coue∣tousnes, it is the poison of al things, the wound of Christianitie, the bane of all goodnesse! For couetousnesse marres all: it marreth all, euery where, in all places, in all degrées, amongst all

persons. It marreth marriages: for it coupleth young to old, and old to young. It marreth ho∣spitality, it marreth all good house-kéeping, it marreth almes déeds, it marreth Religion, it marreth Professors, it marreth Ministers, it marreth magistrats, it marreth all things. And therefore what sinne so grieuous, what euill so odious, what vice so enormous as this? For this cause it was pretily said of one: that all o∣ther vices are but Factors to Couetousnes, and serue for Porters to fetch and bring in her li∣uing. She maketh symonie her drudge, bribery her drudge, vsury her drudge, deceit her drudge, swearing her drudge, lying her drudge. O what a diuell incarnate is this, that setteth so many vices a worke, and hath so many Factors and vnderlings to serue her turne! Are they not in a prety case, thinke you, that are infected with this sin? Oh, they are in a most miserable case. It had béene good they had neuer béene borne. For being aliue they are dead: dead I meane in their soules. For Couetousnes is soules poy∣son, and soules bane. Couetousnes is the stron∣gest poison to the soule that is. It is a confection of all the Spiders. Toades, Snakes, Adders, Scorpions, Basiliskes, and all other the most venemous vermine of the whole world? If the diuell can get vs to take downe but one penny∣weight of it, it is enough, he desires no more.

For presently we fal down stark dead. There∣fore the Apostle saith: They that will be rich (he meaneth in all haste, by hooke or by crooke) fall into temptations, and snares, and into many* 1.100 foolish and noisome lusts, which drowne men in destruction and perdition. For, as Coue∣tousnesse is ranke poison to the soule: so the A∣postle compareth it to the déepe gulfe, wherein thousands are drowned. And therefore he ad∣deth in the same place: But thou O man of God flie these things. In which words he doth most grauely aduise all the Ministers of the word of God, to take héed of it. For as it is dangerous to all men; so it is most dangerous and offen∣siue in the preachers of the Gospell.

Phila.

Indeede it must needs be graunted, that Couetousnesse is a very grieuous sinne: yea euen a monster with seuen heads. Yet for all that, wee see in this our iron age, how many of all sorts are infected with it: and how few will giue any thing to any holy vse. Most men now adayes haue nothing to spare for Christ, nothing for his Gospell, nothing for his Church, nothing for the poore children of God, and needy members of Christ. Christ is a little beholden vnto them: for they will do nothing for him, no not so much as speake a good word in his cause, or the cause of his poore Saints. Euery little thing with them,

is too much for God, and good men. For when they come to giuing vnto holy and necessary vses, then they will sticke at a penny, and scotch at a great, and euery thing is too much. But to bestow vpon themselues, nothing is too much. Nothing is too much for lust, for pleasure, for backe, bellie, and building; for cards and dice, for whores and harlots, for rioting and reuel∣ling, for Tauernes and brothel-houses. Hun∣dreds and thousands are little enough, and too little, for their expences this way. It is lamenta∣ble to consider, what masses of mony are spent and bestowed vpon these things. But, alas, alas, how heauie an account are they to make in the day of the Lord, which so spend their lands, li∣uings, and reuenues! I quake to thinke what shall become of them at last. It were well for them, if they might be in no worse case then a Crocodile, or a curre dogge.

Theol.

It is most certaine that you say: and we all haue great cause to lament it, & to take vp the old complaint of the Prophet Ieremie, saying: From the least of them, euen vnto the greatest of them, euery one is giuen vnto Co∣uetousnesse:* 1.101 and from the Prophet euen vnto the Priest they all deale falsly. And another Prophet saith: they build vp Zion with blood,* 1.102 and Ierusalem with iniquitie. The heads there∣of iudge for rewards, and the Priests thereof

teach for hire, and the Prophets thereof prophe∣cy for mony: yet will they leane vpon the Lord and say: Is not the Lord amongst vs? no euill can come vnto vs. But these holy Prophets, and men of God, doe fully describe vnto vs the state of our time: wherein, though all be cor∣rupted, yet we beare our selues stoutly vpon God, we presume of his fauour, because of our outward profession, and say in our hearts: No euill can come vnto vs.

Asune.

You say very true, Sir. The world was neuer so set vpon couetousnesse, and men were neuer so greedily giuen to the world, as now adaies. And yet (in truth) there is no cause why men should be so sharpe set vpon this world. For this world is but vanity: and all is but pelfe and trash. Fie on this mucke.

Phila.

Many such men as you are, can skill to giue good words, and say: Fie on this world: al is but vanity: and yet for all that in your dai∣ly practise, you are neuerthelesse set vpon the world, nor neuer the more seeke after God. You heare the word of God no whit the more, you read no whit the more, you pray neuer the more; which euidently sheweth, that all your faire speeches, and protestations, are nought else but hypocrisie and leazing. Your heart is not with God, for all this. All is but words, there is no such feeling in the heart.

And therefore I may iustly say to you, as God himselfe said to his people: This people haue* 1.103 said well, all that they haue said. Oh, that there were an heart in them to feare me, and keep my commandements!

Theol.

His wordes indéed are good; if his heart were according. For all things conside∣red, there is no cause why men should be so gi∣uen to this world: For they must leaue it, when they haue done all that they can. As we say: To day a man, to morrow none. And as the A∣postle* 1.104 saith: We brought nothing into this world: and (it is certaine) we shall carry no∣thing out. We must all die, we know not how soone: why therfore should men set their hearts vpon such vncertaine and deceiuable thinges? for all things in this world are more light then a feather, more brittle then glasse, more fléeting then a shadow, more vanishing then smoke, more vnconstant then the winde. Doubtlesse saith the Prophet Dauid: Man walketh in a shadow, and disquieteth himselfe in vaine: he heapeth vp riches, and cannot tell who shall gather them: Psalm. 39. 6. I wonder therefore that these Moules and Muck-wormes of this earth, should so minde these shadowish things, and so dote on them as they doe. If they were not altogether hardned and blinded by the diuell, they would not be so néerely knit

to the clod and the peny as they are: thinking, and alwaies imagining, that there is no happi∣nesse but in these things, which are but dung and drosse: and at last they will giue vs the slip, when we thinke our selues most sure of them.

The wise king, who had the greatest experi∣ence of these things, that euer man had (for hée enioyed whatsoeuer this world could affoord, vpward and downeward, backward and for∣ward) yet could find nothing in them, but vani∣ty and vexation of spirit. Moreouer, he flatly a∣uoucheth, that all these things, riches, wealth, honour, pleasures, and treasures, will most no∣tably deceiue vs in the end, giue vs the slip and be gone. For he compareth riches, and all the glorie of this world, to an Eagle or Hawke, which a man holdeth vpon his fist, stroketh her, maketh of her, taketh great delight and plea∣sure in her, and saith he wil not take ten pounds for her: yet al on the sudden she taketh her flight, and flieth vp into the ayre, and he neuer séeth her more, nor shée him. The wordes of the holy Ghost are these: Wilt thou cause thine eyes to* 1.105 flie after them? (meaning riches) Thou mayst: but they will not be found. For they will make themselues wings like to the Eagle, which fli∣eth vp to Heauen. From thence wée may learne, that though wée set our hearts neuer so much on any thing here below: yet at

the last it shall be taken from vs, or we from it.

Therefore all worldly men doe but weaue the Spiders webbe, and may fitly be compared to the silly Spider, who toileth her selfe, and laboureth all the weeke long to finish vp her webbe; that she may lodge her selfe in it, as in her owne house and frée▪hold. But alas, at the weeks end, a Maid in a moment with one brush of a broome, dispessesseth her of her in he∣ritance which she had purchased with great la∣bour and much adoe. Euen so, when the men of this world haue, with much care and trauell, purchased great lands and reuenewes, and ga∣thered all that they can: yet on the sudden, death (with one stroke of his direfull dart) will make them giue vp the ghost: and then where are they? It was pretily therefore said of a man in the light of nature: No man hath euer liued* 1.106 so happily in this life, but in his life-time ma∣ny things haue befallen him, for the which he hath wished rather to die then to liue. And assu∣redly I thinke there was neuer any man liued any one day vpon the fare of this earth, but some griefe or other either did, or iustly might inuade his minde ere night; either in the temp∣tations of the world, the flesh, or the diuell▪ or in regard of soule, body, goods, or name: in re∣gard of wife, children, friends, or neighbours: in regard of dangers to Prince, Estate, church,

or Common wealth: in regard of casualties and losses by water by fire, by Sea or by land. What a life therefore is this, that hath not one good day in it? Who would desire to dwell long in it? For it lieth open euery day to manifold miseries, dangers, losses, casualties, reproa∣ches, shame, infamie, pouerty, sicknesse, disea∣ses, collickes, agues, tooth-ache, head-ache, backe-ache, bone-ache, and a thousand cala∣mities.

Phila.

You haue very well described vnto vs the vanitie of this life, and that no day is free from one sorrow or other, one griefe or other. Which thing our Lord Iesus ratifieth, in the rea∣son which he bringeth, why men should not di∣strustfully care for to morow. For, saith he, Suf∣ficient vnto the day is the euill thereof. Or, as* 1.107 some reade it. The day hath enough with his owne griefe. Where in hee doth plainely shew, that euery day hath his sorrow, his euill, his griefe, and his thwart. But I pray you proceed further in this point.

Theol.

This I say further: that when men haue swinked and sweat, carked & cared, moi∣led and turmoiled, drudged & droiled by night & by day, by sea and by land, with much care and sorrow, much labour and griefe, to rake toge∣ther the things of this life; yet at last, all will a∣way again, and we must end where we began.

For, as Iob said; Naked wee came into the world: and naked we must goe out. Iob 1. For euen as a wind-mill beateth it selfe, maketh a great noise, whisleth and whisketh about from day to day, all the yéere long; yet at the yéeres end standeth still where it begun, being not mooued one foot backward or forward: so when men haue blustered and blowen all that they can, & haue euen run themselues out of breath, to scrape vp the commodities of the earth, yet at last they must (spite of their beards) end where they began: end with nothing, as they began with nothing: end with a winding shéet, as they began with swadling clouts. For what is become of the greatest Monarchs, Kings, Princes, Potentates, and Magnificoes, that euer the world had? Where is Cyrus, Darius, Xerxes, Alexander, Caesar, Pompey, Scipio and Hanniball? Where are the valiant Hen∣ries, and noble Edwards of England? Are they not all gone downe to the house of obliuion? Are they not all returned to their dust, and all their thoughts perish? Though they were as Gods, yet haue they died as a man, are fallen like others.

Who now careth for them? who talketh of them? who feareth them? who regardeth them? do not beggars tread vpon them? Yet while they liued, they were the Lords of the world:

they were as terrible as Lions: fearefull to all men: full of pompe and glorie, dignitie and ma∣iestie. They plowed vp all things, they bare all before them, and who but they? But now they haue giuen vp the ghost, and are (as Iob saith)* 1.108 gone downe to the house appointed for all the li∣uing. Their pompe is descended with them, and all their glorie is buried in the ashes. They are now couered vnder a cled, cast out into a vault, made companions to toades, and the wormes do eat them: and what is become of their soules, is most of all to be feared.

Thus wée sée, how all flesh doth but make a vaine shew for a while vpon this Theatre of misery, fetcheth a compasse about, and is pre∣sently gone. For as the Poet saith: Seriùs aut citiùs sedem properamus ad vnam: First, or last, we must all to the graue.

Asune.

You haue made a very good speech. It doth me good to heare it. I wonder, all these things considered, that men should be so whol∣ly giuen to this world, as they are. I thinke the diuell hath bewitched them. For they shall car∣ry nothing with them when they die, but their good deeds and their ill.

Theol.

The drudges and snudges of this world, may very fitly be compared to a Kings lumpter-horse, which goeth laden all the day long, with as much gold and treasure, as hée

can beare; but at night his treasure is taken from him, he is turned into a sory durtie stable, and hath nothing left him, but his galled backe. Euen so the rich cormorants and caterpillers of the earth, which here haue treasured and hoor∣ded vp great heapes of gold and siluer (with the which they trauell loaden thorow this world) shall in the end be stript out of all, let downe into their graue, and haue nothing left them but their galled consciences, with the which they shall be tumbled downe into the dungeon of e∣ternall darkenesse.

Phila.

Wherein doth the sting and strength of the world especially consist?

Theol.

Euen as the great strength of Samp∣son lay in his haire; so the great strength of the world lieth in her two breasts: the one of plea∣sure, the other of profit. For she, like a notable strumpet, by laying out these her breasts, doth bewitch the sonnes of men, and allureth thou∣sands to her lust. For if she cannot winne them with the one breast, yet she gameth them with the other: if not with pleasure, then with profit: if not with profit, then with pleasure. Hée is an odde man of a thousand, that sucketh not of the one breast or the other. But sure it is, which soeuer he sucketh, he shall be poisoned. For shée giueth none other milke, but ranke poysen. The world therefore is like to an alluring Iael,

which sitteth at her doore, to entise vs to come in, and eat of the milke of her pleasures: but when she hath once got vs in, she is ready (euen* 1.109 while we are eating) with her hammer and her naile, to pearce thorow our braines.

Phila.

I see plainely, this world is a very strumpet, a strong bait, and a snarling net, wherein thousands are taken. It is very bird∣lime, which doth so belime our affections, that they cannot ascend vpward. It is like the waights of a clocke, hanged vpon our soules, which draweth them downe to the earth: it naileth vs fast downe to the ground. It mortifieth vs into clay: it maketh vs abhominable vnto God. For I remember God made a law, that what∣soeuer goeth with his breast vpon the ground,* 1.110 should be abhominable vnto vs. How much more these carnall world-lings, which are fast sodered to the earth!

Theol.

The Apostle S. Iames séeing into the déep wickednesse of this world, and knowing right wel how odious it maketh vs in the sight of God, crieth out against it, terming it adulte∣ry, and all worldlings adulterers; because they for sake Christ their true husband, & whorishly giue their hearts to this world. O yee adulte∣rers* 1.111 & adulteresses, saith he, know yee not that the amitie of this world, is the enmitie of God?

Whosoeuer therefore will bee a friend of

this world, maketh himselfe the enemy of God. And who dare stand forth and say, I will be the enemy of God? Who therefore dare be a world∣ling? For euery worldling is the enemy of God. What then will become of you, O yée wicked worldlings?

Phila.

It appeareth then plainely by the Scriptures, that the excessiue loue of this world, and vnsatiable desire of hauing, is a most dange∣rous thing; and men do they know not what, in seeking so greedily after it.

Theol.

The heathen man will rise vp in* 1.112 iudgement against vs: for he saith; Vnsatiable∣nesse is the foulest euill amongst mortal men. But many of our sea-gulfs and whirle-pooles make no conscience of it. They thinke it is no sinne: they deuoure and swallow vp all; and yet are neuer satisfied. They will haue all, and more then all, and the diuell and al. The whole world cannot satisfie their mind: but God must create new worlds, to content them. These men are sicke of the Golden dropsie: the more they haue, the more they desire. The loue of money increaseth, as mony if selfe increaseth. But the Scripture saith: He that loueth siluer, shall not* 1.113 be satisfied with filuer. Oh therefore, that wée would striue earnestly to get out of this gulfe of hell, and tread the moone, that is, all worldly things, vnder our féet: as it is spoken of the* 1.114

Church: and that we would set our affections on the things that are aboue, and not on the things that are beneath: that we would flie an high pitch, and so are aloft as the Eagles, loo∣king downe at this world, and all things in it, as at our féet, contemning it, and treading the very glory of it vnder our féet, that it may ne∣uer haue more power ouer vs!

Phila.

Oh happy, and twise happy are they that can doe so! And I beseech the Almighty God, giue vs his holy spirit, whereby we may be carried aboue this world, into the mountaines of Myrrhe, and the mountaines of Spices. For* 1.115 how happy a thing is it, to haue our conuersati∣on in heauen, that is, to haue an inward conuer∣sation with God, by much praier, reading, medi∣tation, and heauenly affections! This indeed is, to clime vp aboue the world, and to conuerse in the chambers of peace. Oh therefore, that we could seriously and thorowly conceiue and con∣sider of this world as it is, that we would well weigh the vanity of it, and the excellency of that which is to come, that we might loath the one, and loue the other: despise the one, and imbrace the other: loue God more than euer we did, and this world lesse. For what is this world but vani∣ty of vanities?

Antil.

You doe exceedingly abase that, which some make their god. You speake con∣temptuously

of that, which most men haue in greatest price and admiration. You disgrace that which multitudes would grace. You make light of that, which numbers make greatest account of. Let vs therefore heare your reasons: shew vs more fully what it is; describe it vn∣to vs.

Theol.

The world is a sea of glasse, a page∣ant of fond delights, a Theatre of vanity, a la∣byrinth of errour, a gulfe of griefe, a stie of fil∣thinesse, a vale of misery, a spectacle of wo, a ri∣uer of téeres, a stage of deceipt, a cage full of Owles, a denne of Scorpions, a wildernesse of Wolues, a cabben of Beares, a whirl-wind of passions, a fained Comedie, a delectable phren∣sie; where is false delight, assured griefe, cer∣taine sorrow, vncertaine pleasure, lasting wo, fickle wealth, long heauinesse, short ioy.

Phila.

Now you haue indeed described it to the full, and laide it out (as it were) in orient colours. And a man would thinke, he were be∣witched, or starke mad, which heereafter should set his minde on it. But yet I am desirous to heare a little more of that, which I asked you before; where in the strength and poyson of the world doth specially consist.

Theol.

In this lieth a great strength of the world, that it draweth downe the stars of hea∣uen and maketh them fall to the earth, as it is

said of the Dragons taile. Apoc: 12. which is, ambition, conetousnes, & the loue of this world. For we may wonder and lament, to sée how the loue of these things hath wounded & ouer∣borne many excellent seruants of God, both Preachers and professors of the Gospell: which thing doth plainly argue the strength of it. For it is the strongest & the very last engine, that sa∣than vseth to impugne vs withall, when none other will preaaile. For when no temptation could fasten vpon Christ, he bringeth foorth this last weapō which neuer faileth: All these things* 1.116 will I giue thee: shewing him the glory of the whole world. So then he (hauing experience of this, that it neuer faileth) thought to haue ouer∣come Christ himselfe with it. Héere therefore, lieth the very sting and strength of the world & the diuel. For whom hath he not takē, with All these things will I giue thee? whom hath he not wounded? whom hath he not deceiued? whom hath he not ouerthrowen? with this he enticed Baalam: with this hée beguiled Achan: with this he ouerthrew Iudas: with this he be wit∣ched Demas; with this in these our daies, he de∣ceiued many of excellent gifts. For assuredly, he is a Phoenix amongst men, which is not ouer∣come with this. He is a wonderment in the world, that is not moued with mony.

Phila.

I am now fully satisfied for this mat∣ter.

But one thing commeth often into my minde; to wit, that these miserable worldlings can haue no sound comfort in their pleasures and profits: because they haue no comfort in God, nor peace in their owne consciences.

Theol.

You say very true. It is vnpossible, that men, louing this world, should haue anie sound comfort in God. For no man can serue two masters, both God and riches. Their case therefore is very dangerous & fearefull, though they neuer sée it, nor féele it: as I will shew you by a plaine example. Put case, one of these great rich worldlings should be clothed in vel∣uet & cloth of gold, in most stately manner; and also should be set at his table, furnished with al the dainties of the world; should be attended and waited vpon by many, in most Lordly and pompous manner; should sit in his goodly di∣ning-chamber, all glittering like golde; should haue his first, second, & third seruice serued in, with minstrels and instruments of musicke, in most royall sort; he sitteth in his chaire, like a King in his throne: yet for all this, if a dagger should be held to his heart all this while, ready to stab him▪ what pleasure, what ioy, what com∣fort can he haue in all the rest? Euen so, whatso∣euer pompe or pleasures wicked worldlings haue héere below, yet their guilty & hellish con∣science is, as it were, a dagger, held alwayes

hard to their hart; so as they can haue no sound cōfort in any thing. Or let me giue it you thus: Put case a man hath committed high treason, and were therfore apprehended, arraigned, and condemned to be hanged, drawen and quarte∣red: what then can comfort him in such a case? can mirth, can musicke, can gold, can siluer, can lands, can liuings? No, no: none of all these can help him, or giue him any comfort. For the con∣tinuall thoughts of death do so gripe him at the heart, that none of all these can do him any good or any whit mitigate his griefe. What then is the thing that may comfort him in this case? Only a pardon, sealed with the Kings broad seale, and subscribed with his owne hand. For as soone as he hath got this, his heauy heart re∣uiueth, and leapes for ioy. This then assuredly is the very cause of all prophane Atheists and worldlings, who are not asiured of the King of heauen his pardon for their sinne: and then, what ioy can they haue either in their meat, drinke, goods, cattell, wiues, children, lands, re∣uenewes, or any thing whatsoeuer? For the dreadful thoughts of hel do eftsoones crosse them inwardly, & quite dampe & dash all their mirth. Their owne consciences will not be stilled: but in most terrible manner, rise vp & giue euidence against them, telling them flatly, they shall be damned, how merry and iocund soeuer they

séeme to be in this world; setting a good face on the matter. For sure it is, that inwardly they haue many a cold pull, and many heart gripes. And all their mirth and iollity, is but a gigling from the téeth outward: they can haue no sound comfort within. And therefore the wise King* 1.117 saith; Euen in laughter the heart is sorrowfull: and the end of that mirth is heauinesse. Like∣wise saith the holy man Iob; Terrors of consci∣ence come vpon the wicked man like waters: in* 1.118 the night a whirle-winde carrieth him away secretly. Eliphas the Temanite, auouched the same point, saying: The wicked man is con∣tinually as one that trauaileth of child: a sound* 1.119 of feare is in his eares, &c. Thus then wée sée, that howsoeuer many carnall Atheists, and vn∣godly persons, séem outwardly to float aloft in all mirth and iollity, bearing it out (as w••e say) at the breast: yet inwardly they are pi••∣ched with terrors, and most horrible conuulti∣ons of conscience.

Antile.

You haue spoken many things very sharpely against couetousnesse: but in my mind, so long as a man couets nothing but his owne, he cannot be said to be couetous.

Theol.

Yes, that he may. For not only is he couetous, which gréedily desireth other mens goods; but euen he also which ouer niggardly and pinchingly holdeth fast his owne, & is such

a miser, that he will part with nothing. We sée the world is full of such pinch-pennies, that wil let nothing goe; except it be wrung from them perforce, as a key out of Hercules hand.

These gripple muck-rakers had as léeue part with their blood, as their goods. They wil pinch their owne backs & bellies, to get their god into their chests. And when they haue once got him in there, will they easily part with him trow yée? No, no: a man will not part with his god, for no mans pleasure. He will eat peasebread, and drinke small drinke, rather then he will diminish his god. Therefore the scripture saith: Eate not the meat of him that hath an euill eye:* 1.120 and desire not his dainty dishes. For as hee grudgeth his owne soule; so he will say vnto thee: Eat and drinke, when his heart is not with thee. Thou shalt vomit thy morsels, which thou hast eaten, and lose thy pleasant speeches. The old saying is, The coueteus man wanteth as well that which he hath, as that which hée hath not: because he hath no vse of that which he hath. So then you sée, there is a great strength of couetousnesse, in the niggardly kée∣ping of our owne.

Antil.

Yet, for all this, men must follow their worldly businesse, and lay to liue. For it is an hard world, and goods are not easie to come by. Therefore men must plie their businesse,

or else they may go beg or starue.

Theol.

I deny not, but that you may follow the works of your calling diligently: so it be in the feare of God, and with a good conscience, as I told you before: but this gréedinesse and grip∣plenesse God doth condemne, and also this ex∣cessiue loue of mony.

Phila.

Beleeue me I know no body that ha∣teth it, I cannot see, but that all men loue gold and siluer.

Theol.

It is one thing to vse these things: and another thing to loue them & set our hearts vpon them. For the Scripture saith: If riches increase, set not your heart vpon them: Psa. 62. S. Iohn also saith: Loue not this world, nor the* 1.121 things that are in this world. He saith not, vse not this world, but loue not this world. For vse it we may: loue it we may not. Therefore the Apostle saith: that they which vse this world,* 1.122 should be as though they vsed it not. Where he alloweth a sober and moderate vse of the things of this life, in the feare of God. We must vse this world for necessities sake, as we vse meat and drinke. For, no more of this world then néedes must: for feare of surfetting. The holy Ghost saith: Let your conuersation be with∣out couetousnes, & be content with things pre∣sent.* 1.123 Happy is that man therefore, that is well content with his present estate whatsoeuer,

and carrieth himselfe moderately and comfor∣tably therein. For the spirit saith: There is no profit to a man vnder the Sunne: but that hee eat and drinke, and delight his soule with* 1.124 the profit of his labours. I saw also this, that this is of the hand of God. In which words, the prudent King saith thus much, in effect: that this is all the good we can attaine vnto in this world, euen to take a sober and comfortable vse of the things of this life, which God be∣stoweth vpon vs. And further hée auoucheth, That thus to vse them aright, and with sound comfort, is a very rare gift of God. For as one saith: He is a wise man, that is not greeued for* 1.125 the things which he hath not: but doth reioyce in the things that he hath: vsing them to Gods glorie, and his owne comfort. So then I con∣clude this point, and returne you an answer thus: That we may in sober and godly man∣ner, vse gold, siluer, and the things of this life: but at no hand to ouer-loue them, or giue our hearts vnto them.

Antile.

Well: yet for all this, I cannot see, but that these preachers and professors, these learned men, and precise fellowes, are euen as eager of the world, & as couetous as any other.

Theol.

Now you shew your venemous spirit, against better men then your selfe. And I haue a foure-fold answer for you. First I answer,

that although godly men may be somewhat o∣uertaken this way, and ouer-spirt a little, yet they breake not out so grosiv as others. Second∣ly, if God leaue them sometimes to be ouercome of the world: yet he, in his great wisedome and mercy, turneth it to their good. For thereby he first humbleth them, & afterward raiseth them* 1.126 vp againe. And so all things worke together for good, to them that loue God. Thirdly, I answer, that we liue by rules, & not by examples. For e∣uen the best of Gods people haue had their wāts and weaknesse. Therefore we may not frame rules to liue by, out of the infirmities of the most excellent seruants of God. Wicked there∣fore & impious is their allegation, which alleage Dauids adultery, Lots drunkennes, Peters fall, Abrahams slips, Salomons weakenesse, &c. for a shelter & defence of themseines in the like sins. Lastly, I answere, that you do greatly wound your selfe, in your own spéech: so far off are you from mending your market any whit thereby. For if Preachers and other godly men (after many prayers and téeres, & much meanes vsed) cannot escape scot-frée, but somtimes are woun∣ded, and almost ouerthrowen, by the world and the Diuel; what then shall become of you, which vse no meanes at all, nor any gaine striuing, but willingly giue place to the Diuell? If the Diuell did ouer-master Dauid, Lot, Sampson,

Salomon, and other such excellent Worthies: alas, what shall become of méere worldlings and Atheists? If the most valiant men, and thiefe Captaines in a battell goe downe, what shall become of the faint-hearted souldiers? and as Saint Peter saith; If the righteous scarse* 1.127 be saued, where shall the wicked and vngod∣ly appeare? So then I take you at the rebound, and returne your owne weapon vpon your selfe, that sith godly men cannot escape thorow this world, without blowes, what shall be∣come of them which know not what godlinesse meaneth?

Antile.

Yet, I say once againe, that men must liue, men must lay for this world: wee cannot liue by the Scriptures. And as for that which you call couetousnesse, it is but good husbandrie.

Theol.

I thought, wée should haue it at last. Now you haue paid it home: you are come to the old bias, and as an Hare to her old forme, and her old couert. For this is the very couert and thicket of the world, wherein they would hide couetousnesse: but I will do what I can to hunt you out of it, by the Scriptures.

First, Salomon saith: He that spareth more* 1.128 then is right, shall surely come to pouertie. So then you sée, that couetousnes bringeth pouer∣ty. Thus therefore I reason: that which bring∣eth

pouerty is no good husbandry: but couetous∣nesse, and too much sparing, bringeth pouertie: therefore it is no good husbandry. The same Sa∣lomon saith; He that is giuen to gaine, troubleth his owne house. That is, the couetous man is an occasion of many euils, in his estate and fa∣mily. From this Scripture I do thus reason; That which troubleth a mans house, is no good husbandrie: but couetousnesse troubleth a mans house: therefore it is no good husbandrie. Last of all, the old prouerbe saith: Couetous∣nesse bringeth nothing home. And therfore it is no good husbandrie. For oftentimes we do sée, that men, for couetousnesse of more, lose that which otherwise they might haue had. One of the wise Heathen saith: Euill gaine is as bad as* 1.129 losse. But the couetous man doth séeke after wicked gaine, and therefore séeketh losse: and consequently, is no good husband. Another saith: Vniust gaine, bringeth both losse and mi∣sery.* 1.130 And therefore it is far enough off from ver∣tue, and all good husbandry. Thus then, I hope, you are so hunted both by God and men, that this couert cannot hide you. And therefore you must out of it, and séeke some other shelter: for this will not serue your turne.

Phila.

Now, I must needs say, you haue ful∣ly stopt his mouth, and thorowly ferrited him out of his deepe burrow. And it is most cer∣taine,

that you say: that the wise heathen haue condemned couetousnesse and all vniust gains, which we both practise and defend: and there∣fore will rise vp in iudgement against vs. But now let vs leaue this cauiller, and proceed in our matters. There is one thing yet remaining, wher∣in I desire to be satisfied.

Theol.

What is that?

Phila.

I would gladly know which bee the speciall remedies against couetousnesse.

Theol.

There be two speciall remedies a∣gainst couetousnesse: to wit, Contentation, and the meditation of Gods prouidence.

Phila.

Let vs heare somewhat of Contenta∣tion, out of the Scriptures.

Theol.

The Apostle saith: Hauing food and* 1.131 rayment, we must therewith bee content. For wee brought nothing into this world: and it is certaine wee shall carry nothing out. The Spirit also saith: Let your conuersation bee* 1.132 without couetousnesse, and bee content with your present estate. Againe, the Apostle saith: Hee had learned in what estate soeuer hee* 1.133 was, therwith to be content. Note that he saith, he had learned: for he had it not of himselfe. For Contentation is the singular gift of God: as it is written: The righteous eateth to the Con∣tentation of his soule: but the bellie of the* 1.134 wicked shall want. Pro. 13. 25. An ancient Fa∣ther

saith: We ought to accustome our selues to liue of a little, and to be content; that wee may do no wicked or filthy, thing for lucres sake.* 1.135 Another saith: He is not poore that hath no∣thing: but he that desireth much. Neither is he rich that hath much, but hee that wanteth nothing; for contentation neuer wanteth. There is no griefe in lacking, but where there is immo∣derate desire in hauing. If we will liue after na∣ture, we shall neuer be poore; if after our owne appetite, we shall neuer be rich. Well therefore said the Poet: Wax not rich vniustly, but iust∣ly;* 1.136 Be content with thine owne things; abstaine from other mens. Thus then we sée, that both God himselfe (the fountaine of all wisedome) & men also, both in the state of nature & grace, doe all ioyntly aduise vs to striue for Contentation: and then shall we haue a soueraigne remedy a∣gainst Couetousnesse.

Phila.

Let vs heare somewhat of the second remedies against Couetousnesse.

Theol.

An earnest thinking vpon the proui∣dence of God, is a present remedy against the most foolish & pining carefulnesse of men for this life. For if we would seriously weigh & déeply consider the prouident care that God hath had for his children in all ages, touching food & rai∣ment; and how strangely he hath prouided for them, it might suffice to correct this euil in vs,

and minister vnto vs a notable preseruatiue a∣gainst couetousnesse.

We read how wonderfully the Lord did pro∣uide for his Prophet Eliah, in the time of the great dearth & drought, that was in Israel. Did not the Lord command the rauens to féed him, by the riuer Cherith? did not the rauens bring* 1.137 him bread & flesh in the morning, & bread & flesh in the euening, and he drunke of the Riuer?

What should I speake, how miraculously God prouided for Hager and her infant, when they were both cast out of Abrahams house, and brought to great extremity! euen both of them ready to giue vp the ghost for want of food.

Did not God helpe at a pinch, as his manner* 1.138 hath alwaies bin? did not he send his angell vn∣to them, & both comfort thē, & prouide for them? What should I speak how strangely God pro∣uided* 1.139 for his church in the wildernes? Did he not féed them with Manna from heauen, and gaue them water to drinke out of the Rocke? Hath not our heauenly Father made many royall and large promises, that he will prouide necessaries for his children? Shall we not think that hée will be as good as his word? Doth hée* 1.140 not say: The Lions lacke, and suffer hunger; but they which seeke him, shall want no∣thing that is good? Doth hée not say: Feare him all yee Saints; for nothing is wanting

to them that feare him? Doth he not say: No* 1.141 good thing shall bee withheld from them that walke vprightly? Doth he not say: Our hea∣uenly father knoweth, that we haue neede of these things: and that all these things shall be cast vpon vs, if we earnestly seeke his king∣dome? Doth he not bid vs, cast all our care vp∣on* 1.142 him? For he careth for all. Doth he not bid vs, take no thought what wee shall eate, or what we shall drinke, or wherewithall we shall bee cloathed? Meaning thereby, no distracting or distrustfull thought. Doth he not say, He will not leaue vs not forsake vs? Doth he not say: The Lord is at hand: in nothing be carefull?* 1.143 Are not these large promises sufficient to stay vp our faith in Gods prouidence? shal we think God iesteth with vs? shall we thinke he mea∣neth no such matter? shall we imagine he will not kéepe touch? Oh, it were blasphemy once to thinke it: For God is true, and all men lyers. He is faithfull that hath promised. His word is more then the faith of a Prince: more then ten thousand Obligations: Why then doe we not rest vpon it? why goe we any further? why doe we not take his word? why doe we not depend wholly vpon him? why are we still couetous? why are we stil distrustful? why doe we dissem∣ble, & deceiue? Oh we of little faith! Our Lord Jesus (knowing right well the distrustfulnesse

of our nature, and the déepe root it hath in vs) is not only content to make these great and royall promises vnto vs which were inough; but also strengthneth and backeth vs with many strong reasons, to support our weakenesse in this behalfe. He therefore bringeth vs backe, to a due consideration of things. Consider (saith he)* 1.144 the Rauens; consider the foules of the heauens; For they neither sow nor reape, nor carry into barnes; and yet God feedeth them; they want nothing. Consider the Lillies how they grow; they neither labour, nor spinne; yet Salomon in all his royaltie, was not cloathed like one of these. Oh therefore that wée would consi∣der these Considers! Oh that wée would con∣sider that our life is more worth then meat, and our bodies then rayment! Oh that we would consider, that with all our carking and caring, we can doe no good at all; no, not so much as adde one cubite to our stature! Truly, truly, if we would déepely ponder these reasons of our Sauiour, and apply them to our selues, they might serue for a bulwarke and sure defence a∣gainst Couetousnesse. If men would consider how that great King of heauen (who hath his way in the whirl-wind, and the clouds are the dust of his féet) careth for the little wren, and sil∣ly* 1.145 sparrow; how he looketh to them, how he ten∣dereth them, how he prouideth for them eue∣rie

day, both break-fast, dinner, and supper: it might serue to correct our distrustfulnesse. For who euer saw these, or any other soule starue, for hunger? so good a father, and so good a nurse haue they. And are not we much better then they? hath not God more care of vs, then of them? yes verily, a thousand times. For he lo∣ueth them, but for our sakes: how much more then doth he loue our selues? Therfore I say a∣gain & again: if we would consider these things, & lay them to heart, they wold nip couetousnes on the head, & driue it quite out of our hearts. Let vs consider therefore, that God prouided for man before man was: then how much more will he prouide for man, now that he is? Is he our Father, & wil he not prouide for vs? Is he our king, and wil he not regard vs? Is he our shepheard, and wil he not looke to vs? Hath he prouided heauen for vs, and wil he not giue vs earth? Hath he giuen vs his sonne Christ, and shal he not with him giue vs all things? Doth he prouide for his enemies, and wil he not pro∣uide for his friends? doth he prouide for whore∣mongers; & wil he neglect his chosen? Doth he send his raine, & cause his Sunne to shine vpon the vniust, and shall he not vpon the iust? Doth he prouide for them which are not of the fami∣ly, & will he not prouide for his owne family? Will a man féed his Hogges, and not care for

his seruants? Or will he care for his seruants, and not regard his owne children? Oh then let vs consider these reasons: let vs remember, that our heauenly Father hath as great care for the preseruation of his creatures, as once hée had for their creation. Let vs therefore re∣member, that our life consisteth not in these things; but in the prouidence of God. Let vs remember, that he which giueth the day, will prouide for the things of the day. Let vs re∣member, that God alwaies giueth for sustenta∣tion, though not for satietie. Let vs remember, that God will not famish the soules of the righ∣teous.* 1.146 Let vs remember how God neuer failed his. For who euer trusted in the Lord, and was confounded?

Phila.

What then is the cause that many do want outward things?

Theol.

The cause is in themselues, because* 1.147 they want faith. For if wée had faith, wée could want nothing. For faith feareth no famine, as saith an ancient Father. And another saith: For as much as al things are Gods, he that hath god can want nothing: if he himselfe be not wanting vnto God. Therefore to haue God is to haue al things. For if we haue him our friend we haue enough, we néed goe no further. For hée will make men our friends: yea hée will make An∣gels, & all creatures to be seruiceable vnto vs: he

will giue them a speciall charge to looke to vs, to guard vs, and to doe continuall homage vn∣to vs. Therefore let vs make God our friend, and then haue we done all at once, that may concerne our good, both for this life, and a bet∣ter. But if he stand not our friend, if wée haue not him on our side, if he backe vs not, then all other things whatsoeuer, can do vs no good: all* 1.148 is not worth a button. For Quid prodest, si om∣nia habes, eum tamen, qui omnia dedit, non habere? What is a man the better though hée haue all things, and be without him which is the au∣thor of all things?

Phila.

Herein you speake very truely, no doubt. For wee see, many haue great plenty of outward things: but because they haue not God, they can haue no true comfort in them, or blessing with them.

Theol.

True indéed: For man liueth not by bread onely (saith our Lord Jesus) but by* 1.149 euery word that proceedeth out of the mouth of God. And againe he saith: Though a man* 1.150 haue abundance, yet his life consisteth not in the things that he hath. For without Gods blessing, there can be no sound comfort in any thing. Wée sée by dayly experience, how the Lord curseth the wicked, though they haue a∣bundance. For, some hauing abundance, yet are visited with continual sicknesses. Some hauing

abundance, pine away with consumptions. O∣thers hauing abundance die of surfetting. O∣thers are snatched away by vntimely death, in the middest of all their iollitie. Others are visi∣ted with great losses both by sea and by land. Others are vexed with curst wiues, and diso∣bedient children. Some againe commit mur∣ders, and treasons, and so lose all at once. O∣thers are wasted and consumed, by the secret curse of God; no man knoweth how. Some ha∣uing great riches, are giuen ouer to the mur∣therer, some to the theefe, some to the poisoner. Therefore the wise king saith: There is an e∣uill sicknesse vnder the sun; riches reserued to the owners thereof, for their euill. Eccles. 5. 12.

Zophar also, the Naamathite, saith; When* 1.151 the wicked shall haue sufficient and enough, he shall be brought into straits: The hand of eue∣ry troublesome man shall be vpon him. When he should fill his belly, God will send vpon him his fierce wrath: which he shall raine vpon him in stead of his meat.

Thus then it is cleare, that mans life and good estate, dependeth not vpon the abundance of outward things, but only vpon the blessing and prouidence of God. For, His blessing on∣ly maketh rich, and it doth bring no sorrow* 1.152 with it. For, Better is a little vnto the inst, then great abundance to many of the wicked. Bet∣ter

is a little with the feare of the Lord, than* 1.153 great treasure, and trouble therewith. Better is a little with righteousnesse, then great reuenews, without equity.

Thus then I conclude this point. Man liueth not by bread, but by a blessing vpon bread; not by outward meanes, but by a blessing vpon meanes. For how can bread, being a dead thing, and hauing no life in it selfe, giue life to others?

Phila.

I doe not well vnderstand the mea∣ning of these words: By euery word that procee∣deth out of the mouth of God.

Theol.

Thereby is meant, the decrée, ordi∣nance, and prouidence of God, which vphol∣deth all things, euen the whole order of nature:

For the Scripture saith: He spake and it was* 1.154 done: he commanded and they were created; In which words we plainly sée, that God doth but speake, and it is done: he doth command, and all creatures are preserued. For God doth all things with a word. He created all with his word: he preserueth all with his word: he spea∣keth & it is done. His words are words of po∣wer, & authority. Whatsoeuer he saith, whatso∣euer he calleth for, it must be done presently, without any delay, there is no withstanding of him. He calleth for famine, and behold famine. He calleth for plenty, and behold plenty. He cal∣leth

for pestilence, and behold pestilence. He calleth for the sword, and behold the sword. All Angels, all men, all beasts, all fishes, all fowles, all creatures whatsoeuer must obey him, and be at his beck. He is the greatest Com∣mander: his word commandeth heauen and earth and the sea. All creatures must be obedi∣ent to his will, and subiect to his ordinance.

This is the cause, why all things both in heauen, earth, and the sea, do kéepe their immu∣table, and vnuariable courses, times and sea∣sons, euen because he hath charged them so to doe. And they must of necessity alwaies, at all times, and for euer obey, for the creatures must obey the Creator. This act of Parliament was made the first wéeke of the world, and ne∣uer since was or can be repealed.

Phila.

But to call you backe againe, to the point we had in hand: resolue me, I pray you, of this; Whether many of the deare children of God, do not in this life sometimes want out∣ward things, and are brought into great di∣stresse?

Theol.

Yes certainly. For Eliah did want, &* 1.155 was in distresse. Paul did want, & was in many distresses. The holy Christians, mentioned in the Hebrewes, did want, and were in maruel∣lous distresses. Many of Gods deare ones haue in all ages wanted, and at this day also doe

want, and are greatly distressed. But this is a most infallible truth, that howsoeuer Gods children may want, & be low brought; yet they are neuer vtterly forsaken, but are holpen euen in greatest extremities: yea, when all things are desperate, and brought euen to the last cast.

To this point, most notably speaketh the A∣postle saying; Wee are afflicted on euery side, but yet we despaire not: we are persecuted, but* 1.156 not forsaken: cast downe, but wee perish not. The Prophet Ieremie also saith; The Lord will* 1.157 not forsake for euer: but though hee send affli∣ction, yet will be haue compassion, according to the multitude of his mercies. For hee doth not punish willingly, or from his heart, nor afflict the children of men. The kingly Pro∣phet saith; Surely the Lord will not faile his* 1.158 people, neither will hee forsake his inheritance. The Lord himselfe saith; For a moment in mine anger, I hid my face from thee; but with euerlasting mercy haue I had compassion on thee. So then we may fully assure our selues, and euen write of it (as a most vndoubted and sealed truth) that Gods children shall neuer be vtterly forsaken, in their troubles.

Phila.

Sith the care and prouidence of God is so great for his children, as you haue largely declared: what then I pray you is the cause, why God suffereth his to bee brought into so many

troubles and necessities.

Theol.

Their profit and benefit is the cause, and not their hurt. For he loueth them, when he smiteth them: Hée fauoureth them, when hée séemeth to be most against them. He aymeth at their good, when he séemeth to bée most an∣gry with them. He woundeth them, that hée may heale them. He presseth them, that he may ease them. He maketh them cry, that after∣ward they may laugh. He alwaies meaneth well vnto them, he neuer meaneth hurt. He is most constant in his loue towards them. If he bring them into necessities, it is but for the tri∣all of their faith, loue, patience, and diligence in prayer.

If he cast them into the fire, it is not to con∣sume them, but to purge and refine them. If he bring them into great dangers, it is but to make them call vpon him more earnestly, for helpe and deliuerance.

He presseth vs, that we might cry: we crie, that we may be heard: we are heard, that we might be deliuered. So that héere is no hurt done: we are worse scared, then hurt.

Euen as a mother, when her childe is way∣ward, threatneth to throw it to the Wolfe, or scareth it with some pocar, or bul-begger, to make it cling more vnto her and bée quiet: So the Lord oftentimes sheweth vs the terrible

faces of troubles and dangers, to make vs cleane and cling faster vnto him: and also to teach vs to esteeme better of his gifts when wée enioy them, and to be more thankfull for them; as health, wealth, peace, liberty, safety, &c. So then still we sée, here is nothing meant on Gods part, but good: As it is written; All things worke together for good, to them that loue* 1.159 God. For euen the afflictions of Gods children* 1.160 are so sanctified vnto them by the spirit, that thereby they are made partakers of Gods holi∣nesse. Thereby they inioy the quiet fruit of righteousnesse. Thereby they attaine vnto a greater measure of ioy in the holy ghost. Ther∣by the world is crucified to them, and they to the world. Thereby they are made confor∣mable to Christs death. Thereby they are kept from the condemnation of the world. Therby they learne experience, patience, hope, &c. So that, all things considered, Gods chil∣dren are no losers by their afflictions, but gai∣ners. It is better for them to haue them, then to be without them: they are very good for them. For when Gods children are chastised, it is as it should bée. For to them, the crosse is mercy, and losse is gaine. Afflictions are their schooling, and aduersity their best Uni∣uersity.* 1.161

It is good for me (saith the holy man of God)

that I haue beene afflicted, that I might learne thy statutes. By his afflictions therefore, hée learned much, and became a good scholar in Gods booke, and well séene in his Statutes and Lawes. Hée grew to great wisedome and iudgement by his chastisments. All things turned about, in Gods mercifull prouidence, to his euerlasting comfort. For I say againe, and againe, that all things tend to the good of Gods chosen people. And therefore that e∣state, which GOD will haue his children to bée in, is alwaies best for them. Because hée, who can best discerne what is best, séeth it to bée best for them: whether it bée sicknesse or health, pouerty or plenty, prison or liberty, prosperity or aduersity. For sometimes sick∣nesse is better for vs then health, and pouerty then plenty. Are therefore the children of God sicke? it is best for them. Are they poore? it is best for them. Are they in any trouble? it is best for them: because their good Father will turne it to the best. Hee will of∣tentimes cut vs short of our lusts, and de∣sires; because hée seeth wée will bane our selues with them. Hée, in fatherly care, will take the knife from vs; because hée séeth wée will hurt our selues with it. He will kéepe vs short of health, and wealth, because hée knoweth wee will bée the worse for them.

He will not giue vs too much ease, and prospe∣rity in this world; for he knoweth it will poi∣son vs. He will not allow vs continuall rest, like standing pondes: for then he knoweth we will gather scum and filth. He dealeth father∣ly and mercifully with vs in all things, euen then seeking our greatest good, when we thinke he doth vs most harme.

And to speake all in a word; hée bringeth vs into troubles and straits, to this end especially, that he may heare of vs. For he right wel kno∣weth our nature: he is wel acquainted with our disposition. He knoweth we will not come at him, but when we stand in neede of him: we care not for him, so long as all goeth well with vs. But if we come into distresse, or want any thing that we would faine haue, then he is sure to heare of vs. As he saith by the Prophet: In* 1.162 their affliction, they will seeke me early.

And another Prophet saith; Lord, in trouble* 1.163 haue they visited thee. They powred out a prai∣er, when thy chastisement was vpon them. So then now I hope, you do plainely sée the cause, why the Lord bringeth his children into so ma∣ny troubles and necessities.

Phila.

I doe see it indeed: and I am very well satisfied in it. But yet let me aske you one thing further. Are Gods children alwaies sure to be deliuered, out of their troubles?

Theol.

Yes verily: and (out of doubt) so far foorth, as God séeth it good for them. For it is written: Great are the troubles of the righte∣ous;* 1.164 but the Lord deliuereth them out of all. S. Peter saith: The Lord knoweth how to de∣liuer* 1.165 the godly out of temptation. As if hée should say: He is beaten in it, and well séene and experienced in it: so as he can doe it easilie, and without any trouble at all. It is said of Io∣seph, being in prison: that, when his appointed* 1.166 time was come, and the counsell of the Lord had tried him, the King sent and loosed him, the Ruler of the people deliuered him. And againe, the Scripture saith; The righteous cry, and the* 1.167 Lord heareth them, and deliuereth them out of all their troubles. The Angell of the Lord tar∣rieth round about them that feare him, and de∣liuereth them. And in another place, the Lord himselfe saith, concerning the righteous man;* 1.168 Because hee hath loued mee, therefore I will deliuer him. I will exalt him, because he hath knowen my name. Hee shall call vpon mee in trouble, and I will heare him. I will bee with him in trouble: I will deliuer him, and glorifie him. So also saith Eliphas the Temanite: He* 1.169 shall deliuer thee in six troubles: and in the seuenth, the euill shall not touch thee. Come my people, saith the Lord, enter thou* 1.170 into thy Chambers, and shut thy doores after

thee; hide thy selfe for a very little while, vn∣till the indignation passeouer. And the Pro∣phet saith: Vpon Mount Zion shall be deliue∣rance, and it shall be holy; and the house of Ia∣cob* 1.171 shall possesse their hereditary possessions. Almost innumerable places of the Scriptures might be alledged, to this purpose: but these may suffice. Therefore let vs know for a cer∣tainety, that so sure as trouble and affliction are to the Children of God, so sure also is deli∣uerance out of the same. As we may write of the one, and make reckoning of it as sure as the coat of our backe; so may we also, in Gods good time, write of the other, and make full ac∣count of it as sure as the Lord is true. Abra∣ham was in trouble; but deliuered. Iob in trou∣ble; but deliuered. Dauid in great troubles; but deliuered. The thrée Children in the Fur∣nace; but deliuered. Daniel in the Lions den; but deliuered. Ionas in the Whales belly; but deliuered. Paul in innumerable troubles; but yet deliuered out of all.

Phila.

All this being true, that you say, it followeth, that Gods children are chastised on∣ly for their good, and euermore sure of deliue∣rance in his appointed time. Which thing be∣ing so, me thinketh there is no cause at all why they should be ouer heauie, or too much cast downe in their afflictions.

Theol.

Assuredly there is no cause at all; but rather cause why they should reioyce, clap their hands, and sing care away. For can a father forsake his children? a sing his sub∣iects? a Maister his seruant? or a Shéepe heard* 1.172 his shéepe? Doth not Iehouah say, I will nor leaue thee nor forsake thee? Doth not our hea∣uenly Father know, wée haue néede of these things? Hath not God geuen vs his word, that wée shall not want outward things? Hath hée not said: They shall be cast vpon vs? Why then should wee be dismaied? Why should wée hang downe our heades? Why doe wée not plucke vp our hearts? and be of good cheare? God is our deare Father: he is our best friend: hée is our daily Benefactor: hée kéepeth vs at his owne costs and charges: hée grudgeth vs nothing: hée thinketh nothing too much for vs. He loueth vs most dearely: he is most chary and tender ouer vs: hée cannot endure, the winde should blow vpon vs: he will haue vs want nothing that is good for vs. If we will eate gold, wée shall haue it. He hath giuen vs his faithfull promise, that as long as wée liue, wée shall neuer want. Let vs therefore reioice and be merry. For Heauen is ours, earth is ours, God is ours, Christ is ours, all is ours.

As the Apostle saith: All is yours, and you* 1.173

are Christs, and Christ is Gods. The world clap their hands, and crow long before it bée day, saying, all is theirs: but the children of God may say, and say truely: All is ours. For they haue a true title, & proper interest, through Christ in all the creatures. Many are their pri∣uiledges, great are their prerogatiues. They are frée of heauen, and frée of earth. They are the onely frée Denisens of the world. Christ hath purchased them their fréedome. Christ hath made them frée, and therefore they are frée indéed. They are frée from sinne, frée from hell, frée from damnation. They are at peace with God, men & Angels. They are at peace with themselues. They are at peace with all creatures. They are yong Princes, Angels fellowes, descended of the highest house, of the bloud royall of heauen, states of Paradise, and heires apparent to the immortall Crowne. Therefore God hath commanded his Angels to guard them, being such yong Princes as they are: yea, he hath giuen a very straight charge to all his creatures, to look to them, to sée to them, that they want nothing, that they take us hurt; so teasous, so chary, so tender is he of thē. The angels must cōfort Iacob. The whale* 1.174 must rescue Ionas. The rauens must féed Elias. The Sun and Moone must stay for Ioshua: The Sea must diuide it selfe, that Moses and

his people may passe thorow. The fire must* 1.175 not burne the thrée children. The Lions may not deuoure Daniel. All the creatures must change their nature, rather then Gods children should not be holpen and deliuered. Oh there∣fore how great is the happinesse of Gods cho∣sen! Who can expresse it? who can vtter it? They know not their owne happinesse: it is hid from them. Afflictions doe cloud it; trou∣bles doe ouershadow it; crosses doe dim it: and there is an interposition of the earth, betwixt their sight and it. But this is most certain and sure, that the best is behind with the children of God: all the swéet is to come. Their happines doth not appeare in this world. Their life is* 1.176 hid with Christ in God. When Christ shall ap∣peare, then shall they also appeare with him in glorie. It doth not yet appeare, what they shall* 1.177 bee: but when hee commeth, they shall bee made like vnto him. Their names are alrea∣dy taken, and entred into the booke of life: and one day, they shal be crowned. One day it shall be said vnto them: Come yee blessed, &c. One day, they shall enioy his presence, where is ful∣nesse of ioy; and at whose right hand, there is pleasure for euermore. Psal. 16. Therefore let all Gods secret ones reioyce, sing and be me∣ry. For howsoeuer in this world they be con∣temned, trodden vnder the foot, made no bo∣dies,

and walke as shadowes; being counted as the very rags of the earth, and the abiects of the world: yet the time wil come, when their happinesse and felicitie shall be such, as neuer entred into the heart of man, it is endlesse, vn∣speakeable, and vnconceiueable.

Phila.

I doe now plainely see, that there is no cause why Gods people should be too heauy and dumpish in their afflictons. I see, that though they be not free from all afflictions, yet are they free from all hurtfull afflictions. For no rod, no crosse, no chastisement is hurtfull vn∣to them: but all in the conclusion commeth to a blessed issue.

Theol.

You haue vttered a great, and a most certaine truth. For there is no affliction or trial, which God imposeth vpō his children, but if they endure it quietly, trust in his mercy firmely, and tary his good pleasure obediently, it hath a blessed and comfortable end. There∣fore the people of God may well be merry, in the middest of their sorrowes. They may, with patience & comfort, submit themselues to their Fathers corrections; taking them patiently, and euen kissing his holy rod, and saying in themselues: Sith my Father will haue it so. I am content; séeing it is his minde, I am wil∣ling withall. As old Ely said: It is the Lord, let* 1.178 him doe what hee will. And as Dauid in like

submission, said in a certain case: Behold, here* 1.179 am I: let him doe to me, as seemeth good in his owne eyes. And in another place, he saith:* 1.180 I was dumbe, and opened not my mouth: because thou Lord hast done it. Behold, here then the patience of Gods Saints, and their humble submission vnto his most holy will. They know all shall end well; and that ma∣keth them glad to thinke of it. I conclude then, that the children of God are happy, in what state soeuer they are: happy in trouble, happy out of trouble, happy in pouertie, happy in* 1.181 plenty, blessed in sicknesse, blessed in health, blessed at home likewise, and abroad, and euery way blessed. But on the contrary, the wicked are cursed, in what state soeuer they are: cur∣sed in sicknesse, cursed in health, cursed in plen∣ty, cursed in pouertie, cursed in prosperitie, cursed in aduersitie, cursed in honour, cursed in dishonour. For all things worke together, for their destruction. Nothing doth them any good. They are not any thing the better, ei∣ther for Gods mercies or iudgements. All wea∣thers are alike vnto them. They are alwayes the same, in prosperitie and aduersity: they are no changelings. And, as we say: A good yeare doth not mend them; nor an ill yeare paire them.

Phila.

You haue long insisted vpon this

point. Now proceed to the fourth signe of a mans damnation; which is the contempt of the Gospell: and lay open both the greatnesse of the sinne, and the danger of it.

Theol.

This sinne is of another nature, then the former. It is a sinne against the first Ta∣ble. It toucheth the person of God himselfe. For to contemne the Gospell, is to contemne God himselfe; whose Gospell it is. If to contemne the Ministers of the Gospell, be to contemne God and Christ, as our Lord Jesus auoucheth (Luke 10. 16.) how much more then, to con∣temne the Gospell it selfe? Therefore it is dan∣gerous meddling in this sinne. It is to meddle with edged tooles, to meddle with princes mat∣ters, to touch the Arke, to come héere the holy mountain: which all were things full of great perill and danger. Yea, it is to spill the Sacra∣ment. It is Noli me tangere. It is to raile at a King. It is to spit God in the face. It is high treason against the King of glory. Therefore this sinne, of all other, can neuer be endured; and may, at no hand, be borne withall. For can a mortall King endure the contempt of his lawes? can he put vp the contempt of his owne person? Can he abide any to spit at his Scep∣ter, or to throw a stone at it? No surely, hée will not.

Therefore the holy Ghost saith: He that de∣spiseth

Moses Lawes, dieth without mercy, vn∣der two or three witnesses. Of how much sorer* 1.182 punishment suppose yee shall hee bee worthy, which treadeth vnder foot the Sonne of God, and counteth the bloud of the Testament as an vnholy thing (wherewith hee was sanctified) and doth despise the Spirit of grace. And a∣gaine; If they were punished which obeied* 1.183 not the word spoken by Angels; how shall wee escape if we neglect so great saluation? If they* 1.184 escaped not, which refused him, that spake on earth; how shall wee escape, if we turne away from him that speaketh from heauen? There∣fore our Sauiour Christ saith; That it shall be* 1.185 easier for Sodome in the day of iudgement, then for the contemners of the Gospell.

Moreouer he saith; The Queene of the* 1.186 South shall rise vp in iudgement, against all fro∣ward despisers of his Word. For she came from the vttermost parts of the earth to heare the wisedome of Salomon: and behold a greater then Salomon is heere. For Christ is greater then Salomon, his doctrine and wisedome farre more excellent. And therefore their sinne is the greater which contemne it. They shall neuer be able to answer it. For the spirit saith; Hee that despiseth the word, shall be destroied.* 1.187

S. Peter also telleth vs, that the old world,* 1.188 and men of the first age, are now in hell fire, be∣cause

they both despised, & were disobedient to* 1.189 the doctrine of Christ, which (though not perso∣nally, yet in his diuine spirit) he spake by Noah. So then we sée clearely, God will neuer take it at our hands, that his glorious Gospell should be so vniuersally & openly contemned as it is.

Phila.

You haue spoken most truly, and also shewed it out of the Scriptures, that the con∣tempt of the Gospell is a most hainous sin: yet for all that, it is most lamentable to consider, how little men esteeme it, and how light they make of it. Many regard it, no more then an eg-shell; they thinke it is not worth a gally half∣penny; they will not goe to the doore to heare it; they take it to be but a breath from vs, and a sound to them: and so the matter is ended. They esteeme it but as a noise, or empty sound, in the aire; or, as a voice afar off, which a man vnder∣standeth not: they neuer felt the power of it in their hearts. Therefore they preferre their sheep, their Farmes, their Oxen, their profits, their pleasure, yea euery thing before it; they know it not to be any such pretious iewell, as it is. Al∣though our Lord Iesus himselfe compare it to a hid treasure, and a most pretious pearle; yet these filthy Swine of the world tread it vnder feet. For they know not the price of it; though Salomon the wise saith; All the marchandise of gold & siluer, pearle & pretious stons, are not to* 1.190

bee compared vnto it: yet these beasts, these dogs and hogs of the world contemne it. They esteeme a cow more, then Christs most glori∣ous Gospell. They are like Esops cocke, which made more account of a Barlie corne, then all the pretious stones in the World: they are like little children, that esteeeme their rattles, more then a bag of gold: they are like the Gadarenes, which esteemed their Hogs, more then Christ and his Gospell: they make nothing of it. They thinke it not worth the while. Many of them sit idle in the streets euen vpon the Sabboths. While the Gospell is preached in their chur∣ches, many are at cards, and tables, in Ale-hou∣ses. Many, vpon the Sabboths, sleep vpon their beds, all the Sermon while, in the after-noone. Many will heare a Sermon in the fore-noone: and they take that to be as much as God can re∣quire at their hand, and that he is somewhat be∣holden vnto them for it; but as for the afternoon they will heare none: then they will to bowles or Tables. These men serue God in the fore∣noone, and the diuell in the afternoone; some run after whores and harlots on the Sabboths; some run to dancing and bear-baitings; some sit vpon their stalles; some sit in their shops; some by the fire side; some sit idly in the streets; some goe to the stoole-ball, and other looke on. O miserable wretches! O cursed catifes!

O monstrous hel-hounds: which so grosly and openly contemne the Gospell of Christ! What will become of them in the end? Assuredly their damnation sleepeth not. A thousand deathes wait for them: they lie open on all sides to the wrath of God. And wee may wonder at his mar∣uellous patience, that he doth not throw downe balles of wild-fire from heauen, to consume and burne vp, both them, their shops, and hou∣ses, and euen make them spectacles of his ven∣geance, for so notorious contempt of such sa∣cred, holy, and high things.

Theo.

You haue spoken very truly, zealously, and religiously; and I doe greatly commend you for it. And I must néeds affirme the same things. For they cānot be denied. And for mine own part, I think the Gospell was neuer so o∣penly contemned in any age (of a people liuing vnder the profession of it, and vnder a godly and christian prince) as it is in this age. For how∣soeuer some make a shew of religion, yet they haue denied the power thereof. They turne the grace of God into wantonnes, as S. Iude saith, vers. 4. They make the Gospel a cloake for their sins. They receiue it & imbrace it, as it wil best stand with their profits & pleasures, their lusts & likings, their credit & policies, and not a iot further. They will practise it at their leasure. These men professe they know God: but by

their works they deny him, & are abhominable,* 1.191 disobedient, and to euery good work reprobate; This age is full of such carnall Protestants.

Phil.

This age indeed aboundeth with many hollow hearted hypocrites, dissemblers & time∣seruers; which howsoeuer they make a face, and beare a countenance as though they loued the Gospell, yet their heart is not with it. Their heart is with Atheisme; their heart is with Popery. They haue a Pope in their bellie; they bee Church-Papists. Howsoeuer, now and then, they come to the Church, and heare a Sermon, and shew a good countenance to the preacher; yet their heart goeth after couetousnesse. The Lord complaineth of this, by his Prophet Eze∣chiel, saying; This people will sit before thee* 1.192 and heare thy words; but they will not do them. For, with their mouths they make iests; and their hart goeth after couetousnes. God complaineth of this also, by his Prophet Ieremy, saying; Will you steale, murther, and commit adultery, and* 1.193 sweare falsly, & stand before me in this house, whereupon my name is called, & say we are de∣liuered, though we haue done all these abomi∣nations? Is this house become a den of theeues, wherupō my name is called? Where we see, how the Lord doth chide his people, and sharply re∣proue them, for abusing of his temple, worship & sacrifices; making them a cloake for their sins;

and making his house a den of theeues, which should bee an assembly of Saints. Now all this is a liuely description of our time; wherein ma∣ny vse the exercises of the world, prayer, and sa∣craments, not to kil and mortifie sin, but to nou∣rish and shelter their sinnes. For they blindly i∣magine, that if they come to the church & pray, and heare the Sermon, they are discharged of their sins, though they leaue them not. They imagine they haue giuen God his full due; and that therefore they may be the more bold to sin afterward. These kind of hypocrites are like rogues, which vse medicines, not to cure sores, but to make sores. These are like the Papists, which think, if they heare masse in the morning, they may doe what they list, all the day after.

Theol.

I sée now, you haue very well profited in the knowledge of God, & true religion. You haue spoken soundly, and like a man of know∣ledge, in Gods matters. For the common sort of people thinke indéed, that all religion consi∣steth in the outward seruice of God, though their hearts be far from him. To whom God may iustly say: This people draweth neere me with their lips but their hearts are far from me.* 1.194 Of whom also God may iustly take vp all his iust complaints of his people Israel and Iudah; which are so frequent in all the Prophets: to wit, that he did abhorre their sacrifices, loath

their oblations, detest their incense, despise their* 1.195 new Moones, disdaine their rams, lambs, and goats: accounting them all but as mans blood, dogs blood, swines blood: and all, because their hands were full of blood; because they executed not iustice & iudgment in the gate; because they were not obediēt to his wil; because their harts were not with him; because they vsed or rather abused all these things, as shelters for their sins.

Phila.

The great contempt of the Ministers of the Gospell in this age, doth strongly argue the contempt of the Gospell it selfe. For a man cannot loue the Gospell, and hate the faithfull Ministers thereof. But wee see, by lamentable experience, that the most graue, godly and learned Ministers, are had in derision of very base and vile persons. And as Iob saith: They* 1.196 whose fathers I haue refused to set with the dogs of my flock, they were the children of fools, and the children of villaines, which were more vile then the earth; For now euery Rascall dares* 1.197 scoffe and scorne at the most graue and ancient Fathers and Pastors of the Church, dares flout them as they walke in the streets, and as they ride by the high-waies. And though the holy Ghost giueth them glorious and lofty titles (as, the Stewards of Gods owne house, disposers of his secrets, disbursers of his treasure, keepers of the broad seale, keepers of the keyes of heauen,

Gods Secretaries, Gods Embassadors, Angels; yea, the very glory of Christ: and all this, to ex∣presse the excellencie of their calling) yet these vile varlets and venemous vermine of the earth, dare call them proud prelats, pild parsons, pel∣ting priests. O monstrous and intolerable impi∣etie! Now it is come to passe, that this most sa∣cred function (which is glorious in the sight of God, and his Angels, and in it selfe most hono∣rable) is had in greatest contempt, of all callings. For now the earth is full of ranke Atheists, and mock-gods; which scoffe at the Gospell, and bleare out their tongues at all Religion. These kind of fellowes neuer dissemble for the matter. They make no shew at all, they are no hypo∣crites, they hide not their sins; but declare them openly, like Sodom. They care not if they neuer come to the Church: they are too ful of it. They liue like brute beasts. They think the Scriptures are but fables. They raile at the Ministers and Preachers. They make flat opposition against them, and are notorious mockers & past-graces.

Theol.

Of such the Apostle S. Peter foretold,* 1.198 that in the last daies should come mockers, and such as would liue after their owne lusts, &c.

Of such, a godly writer saith: Verbum Dei se∣curè* 1.199 contemnitur, promissiones inanes esse creduntur, minae pro fabulis habentur. That is, The word of God is carelesly contemned, his promises are

counted vaine, and his threatnings fables. Of such the Poet saith;

Heu viuunt homines, tanquam mors nulla sequatur: Aut velut Infernus fabule vana foret.

Alas, men liue, as they should neuer die: Or as though all speech of hell were a starke lie.

Now is also the time, wherein the world swarmeth with papists and Atheists; and most men liue as if there were no God. For now re∣ligion is hated, true godlinesse despised, zeale abhorred, sincerity scoffed at, vprightnesse loa∣thed, preachers cōtemned, professors disdained, & almost all good men had in derision. For now we may iustly complaine with the Prophet:* 1.200 Iudgement is turned backe-ward, and Iustice standeth farre off. Truth is failen in the streets, and equitie cannot enter. Yea, trueth faileth; and he that refraineth from euill, maketh him∣selfe a pray. The Prophet Micha bewaileth the times saying: The good man is perished out of the earth, and there is none righteous* 1.201 among men. They all lie in wait for blood: euery man hunreth his neighbour with a net. The Prophet Ieremie complaineth of the same euill in his time; namely, that the people were come to be past shame in sinning. Were they* 1.202 ashamed (saith he) when they had committed abhomination? Nay, they were not ashamed, neither could they haue any shame. This is a

liuely picture and a very counterpane of our time. For now we haue put on a brow of brasse: we are become impudent in sinne. We cannot blush: we cannot be ashamed. We are almost past shame, and past grace. O Lord what will this géere grow to in the end!

Phila.

We may iustly feare some great iudge∣ment of God to be neere vs; yea euen to hang ouer our heads. For the Lord will neuer leaue the contempt of his Gospell and his ministerie vnpunished.

Theol.

You haue spoken a truth. And wée haue heard before how the old world was pla∣gued for it. And wée read how grieuously the Jewes were asflicted by the Romanes for this sin: as our Lord Iesus did plainly foretell. We read also, that after the Lord had broached the Gospell himselfe, and spread it abroad by his A∣postles, conquering the world thereby (which thing was signified by the white horse, his ri∣der, his bow and his crowne) and yet shortly after, saw that the same began to be contemned* 1.203 in the world and made light of; then hée did in most fearfull manner plague the earth with warres, blood-sheddings, tumults, dearth, fa∣mine, and pestilence: which all are signified by the red horse, the black horse, and the pale horse, which did appeare at the opening of the second, third, and fourth seale. So likewise vndoubted∣ly,

God will seuerely punish all iniuries, wrongs, & contempts, done to his faithfull em∣bassadours; as appeareth Apocal. 11. 5. where it is set downe, that if any would hurt the two witnesses with their two Oliues, and two can∣dlesticks, (whereby is signified the faithfull Preachers of the Gospell, with all their spiri∣tuall treasures and heauenly light) fire should procéed out of their mouthes, and deuoure their aduersaries. That is, the fire of Gods wrath should consume all that had oppressed them, ei∣ther by mockes, flouts, railings, slaunders, imprisonment, or any other kinde of indignity. Of this we haue a plaine example or two, in the Scripture. First, we read how fire came downe from Heauen, and consumed the contemptu∣ous* 1.204 captain and his fifty, at the threatning and calling for of Eliah. Secōdly, how two Beares came out of the forrest, and tare in péeces 42. yonkers, which mocked Elishah the Prophet of God; calling him bald-head, bald-pate. So then by these examples, it is manifest, that howsoeuer the Lord may wink at these things for a time, and make as though hée saw them not: yet the time will come, when he will raine fire and brimstone vpon all the scoffers of his faithfull Ministers; and contemners of his Gospell. All this is plainly declared in the 5. Chapter of the Prouerbs of Salomon: where

is shewed how the wisedome of God, euen Je∣sus Christ the highest wisdome, doth cry aloud all abroad in the world, and manifest himselfe in the open stréets: but yet is contemned of wicked worldlings and scoffing fooles. There∣fore saith Christ: Because I haue called, and yee* 1.205 refused, I haue stretched out my hand, but none would regard: yee haue hated knowledge, and despised all my counsell; therefore I will laugh at your destruction, and mocke when your feare commeth vpon you like sudden desolation, and your destruction like a whirle-winde. Then shall they call vpon me, but I will not answer; they shall seeke me early, but they shall not finde me. Héere then we see is terrible wrath and vengeance threatned from heauen, against all prophane contemners of Christ, and his euer∣lasting Gospell, or any the faithfull publishers, and proclaimers thereof. Behold therefore, yée despisers, and wonder: consider well what will become of you in the end. Dee not thinke, that the most iust God will alwaies put it vp at your hands, that yée should so manifestly con∣temne both his Word, and the most zealous Preachers and professors thereof. No, no: as∣sure your selues hee will bée euen with you at last. He will smite you both sidelings and ouer∣thwart; he will dog you and pursue you with his iudgements and neuer leaue following the

chase with you, till he haue destroied you, and consumed you from off the face of the earth. For remember, I pray you, what he saith in Deut. If I whet my glittering sword, and my hand take hold of iudgement, I will execute ven∣geance on mine enemies, and I wil reward them that hate me; I will make mine arrowes drunke with blood, and my sword shall eat the flesh of mine aduersaries.

Phila.

Truely Sir, you may iustly feare, that for our great contempt of the Gospell, and ge∣nerall coldnesse both in the profession and pra∣ctise thereof, God will take it from vs, and giue it to a people that will bring foorth the fruit thereof.

Theol.

Wée may well feare indéed, lest for our sins, especially our loathing of the heauen∣ly Manna, the Lord remoue our candle-sticke, take away our siluer trumpets, let vs no more heare the swéet belles of Aaron, cause all vision to faile, & our Sabbaths to cease, and bring vp∣on vs that most grieuous and sore famine of not hearing the word of the Lord, spoken of by Amos the Prophet. Then shall all our Hal∣cion* 1.206 dayes, and golden yeares, be turned into wéeping, mourning, and lamentation. God, for his infinite mercy sake, turne it away from vs.

Phila.

Amen, Amen; and let vs all pray earnestly, night & day, that those fearful iudge∣ments

may according to Gods infinite mercies be held backe, which our sinnes doe continu∣ally cry for: and that his most glorious Gospel may be continued to vs and our posteritie, euen yet with greater successe.

Asune.

No doubt, it is a very great sinne to despise the word of God: and I thinke there is none so bad that will doe it. For we ought to loue Gods word: God forbid else. He that lo∣ueth not Gods word, it is pitie he liueth.

Theol.

These are but words of course. It is an easie matter to speake good words. And very many will say as you say: but both you, and they, in your practise doe plainly shew that you make no reckoning of it: you estéeme it no more then a dish-clout. I thinke, if the matter were wel tried, you haue scant a Bible in your house. But though you haue one, it is manifest that you seldome read therein, with any care or conscience: and as seldome heare the word preached. How else could you be so ignorant as you are?

Asune.

I graunt, that I and some others are somewhat negligent in the hearing and reading of the word of God: but you cannot say there∣fore we doe contemne it.

Theol.

Yes verily. Your continuall negli∣gence, and carelesnesse, doth argue a plaine contempt. Sure it is, you haue no appetite, nor

stomacke to the holy word of God. You had ra∣ther do any thing, then either read or meditate in it. It is irksome vnto you. You read not two Chapters in a wéeke. All holy exercises of reli∣gion are most bitter & tedions vnto you. They are as vineger to your téeth, and smoke to your eies. The immoderate loue of this world, and of vanity, hath taken away your appetite from all heauenly things. And where as you shift it off with negligence, as though that would ex∣cuse you; the Apostle hits you home, when hée saith: How shal we escape, if we neglect so great* 1.207 saluation? Marke that he saith: if we neglect.

Antile.

Belike you thinke men haue nothing else to doe, but reade the scriptures, and heare sermons.

Theo.

I do not say so. I doe not say ye should do nothing else. For God doth allow you, with a good concience, and in his feare, to follow the workes of your calling: as hath béene said be∣fore. But this I condemne in you, and many o∣thers; that you will giue no time to priuat prai∣ers, reading, & meditation in Gods word: nei∣ther morning, nor euening, neither before your businesse, nor after. And although you haue of∣ten vacant time enough, yet you will rather bestow it in vanity, and idle pratling, and gossipping, then in any good exercise of Religi∣on. Which doth plainely shew, that you nei∣ther

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delight in holy things: neither is there a∣ny true feare of God before your eyes.

Antil.

I tell you plainly, wee must tend our busines; we may go beg else; we cannot liue by the Scriptures. If we follow Sermons we shall neuer thriue. What do you thinke eue∣ry man is bound to read the Scriptures? Haue we not our fiue wits? Do we not know what we haue to do? You would make fooles of vs belike. But we are neither drunke nor mad.

Theol.

That euery man (of what condition soeuer) is bound in conscience to heare and reade the word of God, hath béen shewed, and proued in the beginning of our conference. But as for your fiue wits, they will not serue your turne in these matters: though you had fiftéene wits. For all the wit, reason, and vnderstand∣ing of naturall men, in Gods matters, is but blindnesse, and méere foolishnesse. The Apostle* 1.208 saith, that the wisedome of the most wise in this world, is not onely foolishnesse with God; but indéed very enmitie against God. And again, he saith, that the naturall man (with al his fiue wits) vnderstandeth not the things of the Spi∣rit* 1.209 of God; because they are spiritually discer∣ned. Most prudently to this point speaketh E∣lihu, saying: There is a spirit in man; but the* 1.210 inspiration of the Almightie giueth vnder∣standing.

Antile.

I vnderstand not these Scriptures which you doe alleadge: they doe not sinke in∣to my head.

Theol.

I thinke so indéed. For the holy ghost saith: Wisedome is too high for a foole.* 1.211

Antile.

What do you call me foole? I am no more foole then your selfe.

Theo.

I call you not foole: but I tel you, what the Scripture saith; which calleth all men (though otherwise neuer so wise, politike, and learned) very fooles: till they be truly light∣ned, and inwardly sanctified by the Spirit of God; as appeareth, Tit. 3. 3. Where the Apostle affirmeth, that both Titus and himselfe, before they receiued the illuminating Spirit of Gods grace, were very fooles, without wit, and with∣out all sense in Gods matters.

Phila.

I pray you, good M. Theologus, let him alone; For he will neuer haue done cauil∣ling. I see, he is a notable cauiller. Let vs ther∣fore proceed to speake of the fift signe of Con∣demnation; which is swearing.

Theol.

It may well indéed be called a signe of condemnation. For I thinke it more then a signe; it is indéed an euident demonstration of a Reprobate. For I neuer wist any man, tru∣ly fearing God in his heart, that was an vsuall and a common swearer.

Phila.

I am flat of your minde for that. For it

cannot be, that the true feare of God, and ordi∣nary swearing should dwel togither in one man: sith swearing is a thing forbidden by flat statute. And God addeth a sore threat to his Law: that hee will not hold him guiltlesse that taketh his name in vaine; but will most sharpely and se∣uerely punish that man.

Theol.

You say true. And God saith moreo∣uer,* 1.212 that if we doe not feare and dread his glo∣rious and fearefull name Iehoua, he will make our plagues wonderfull. He sayeth also by his Prophet Malachie, that he will be a swift wit∣nesse* 1.213 against swearers. The Prophet Zachary saith, that the flying booke of Gods curse & ven∣gance, shall enter into the house of the swearer, and he shall be cut off.

Therefore let all swearers take héed & looke to themselues in time. For we sée, there is a rod in pisse, laid vp in store for them.

Phila.

These threatnings being so great and greeuous, and that from the God of Heauen himselfe, a man would thinke should cause mens hearts to quake and tremble, and make them affraid to rap out such oathes as they do; if they were not altogether hardned, past feeling, and past grace.

Theol.

True indéed: but yet we sée, by la∣mentable experience, how men are giuen ouer both to sweare, and for sweare, For at this day

there is no sinne more common amongst vs then swearing. For many there be which can∣not speake ten words, but one shall bee an oath. And numbers haue got such a wicked custome of swearing that they can by no meanes leaue it: no more then a Black-moore can change his skinne, or a Leopard his spots. For it is made naturall vnto them, through custome: and they haue got the habit of it. I doe verily thinke, if it were high Treason to sweare, yet some could not leaue swearing. And sure I am (as light as we make of it) that it is high Treason against the crowne of Hea∣uen. Yea, it is a sinne immediately against God: euen against his owne person. And ther∣fore he hath forbidden it, in the first Table of his Lawe.

Phila.

Questionlesse, this vice of swea∣ring is of all other sinnes most rife in this Land. For you shall heare little boyes and children, in the streets, rap out oathes, in most fearfull manner. It would make a mans heart quake, to heare them. Wee may thinke, they haue sucked them out of their mothers breasts: but sure wee are, they haue learned them from the euill example of their parents. And now a∣dayes wee cannot almost talke with a man, but (in ordinarie speech) he will belke out one oath or another.

Theol.

I will tell you a strange thing; and with great griefe I speake it. I do verily think there are sworne in this land an hundred thou∣sand oathes, euery day in the yeare.

Phila.

No doubt, Sir, you are within com∣passe. For now almost so many men, so many oathes; excepting some few in comparison. Nay, I know diuers of mine owne experience, which if they may be kept in talke, will sweare euery day in the yeare an hundred oathes for their parts.

Theol.

Oh what a lamentable thing is it! We may well take vp the old complaint of the Prophet Ieremie, who saith; that in his time the Land did mourne, because of oathes.* 1.214 And we may wel wonder, that the land sinketh not because of oathes. For, if God were not a God of infinite patience, how could he endure his most sacred and glorious name to be so ma∣ny thousand times blasphemed in one day? and that, by such miserable wretches as we be.

Phila.

Wee may indeed admire and wonder at the patience and long suffering of God, that hee spareth vs so long, and giueth vs so large a time of repentance; but sure it is that the Prophet saith; That, howsoeuer the Lord is slow to anger, yet he is great in power, and will not surely cleare the wicked. Though he* 1.215 may winke at their monstrous oathes for a

time, yet he forgetteth them neuer a whit, but scoreth them vp, and registreth them in his booke of accounts; so as they stand in record against them. And when the great day of rec∣koning shall come, he will set them all in order before them, and lay them to their charge.

Let not wicked swearers and blasphemers therefore think that they shal alwaies scape scot-free, because God letteth thē alone for a while, and deferreth their punishment. For the lon∣ger God deferreth, the more terrible will his strokes bee when they come. The longer an arrow is held in the bowe, the stronger will bee the shot when it commeth foorth. Though God haue leaden feete, and commeth slowly to exe∣cute wrath, yet hath he an iron hand, and will strike deadly when he commeth. Though God giueth the wicked security for a time (saith* 1.216 Iob) yet his eyes are fixed vpon all their waies. And in an other place he saith; The wicked is reserued vnto the day of destruction, and they shall be brought forth vnto the day of wrath * 1.217. So then the holy man Iob plainely affirmeth, that the state and condition of all the rich and wealthy worldlings is, as the condition of an Oxe that is fatted vp against the day of slaugh∣ter. For in the same Chapter hee saith; They* 1.218 spend their daies in wealth, and suddenly goe downe to hell. But now I pray you nominate

the oathes which are so rife and common a∣mongst vs.

Theol.

There be six oathes, which are (of all other) most rife and common, in euery mans mouth; and they be these:

• By my Faith.
• By my Troth.* 1.219
• By our Lady.
• By S. Mary.
• By God.
• As God shall iudge me.

For you cannot lightly talke with a man, but he will flush out some of these, in his ordinary spéech.

Asune.

Doe you count it so great a mat∣ter, for a man to sweare by his faith, or his troth?

Theol.

Yes indéed do I. For our faith and our troth are the most pretious iewels we haue. Shall we then lay them to gage, for euery word we speake? It sheweth we are of small credit: nay, very bankrupts. For who but a bankrupt will lay the best iewell in his house to pledge, for euery small trifle?

Asune.

I know a man, that will neuer sweare, but by Cocke or Pie, or Mouse-foot. I hope you will not say they be oathes. For he is as ho∣nest a man as euer brake bread. You shall not heare an oath come out of his mouth.

Theol.

I do not thinke, he is so honest a man as you make him. For it is no small sinne to sweare by creatures. The Lord saith by his Prophet Ieremie: They haue forsaken me, and* 1.220 sworne by them that are no Gods. So then to sweare by creatures, is to forsake God. And I trow you will not say, hée is an honest man which forsaketh God.

Asune.

I doe not beleeue that to sweare by small things is a forsaking of God.

Theol.

You, and such as you are, will be∣léeue no more of the word of God, then will stand with your fantasie. But whatsoeuer you beléeue, or beléeue not, the word of God stan∣deth sure: and no iote of it shall euer be proued false. But this I wil say vnto you, because you think it so smal a matter to swear by creatures; that the more base and vile the thing is which you sware by, the greater is the oath: because you ascribe that vnto a base creature, which is onely proper to God: namely to know our hearts, and to be a discerner of secret things. For whatsoeuer a man sweareth by, he calleth it as a witnesse vnto his conscience, that hée speaketh the truth, and lieth not: which thing onely belongeth vnto God. And therefore in swearing by creatures, wée doe rob God of his honour. Therefore to sweare by the crosse of the money, or by bread, or a mouse foot, or

the fire which they call Gods Angell, or any such like, is a robbing of God of his Honour, and an ascribing of that to the creature, which is proper onely to the Creator.

Asune.

What say you then to them, which sweare by the Masse, and by the Rood?

Theol.

Their sinne is as great as the other. For it is an hainous thing to sweare by idoles: as S. Mary, our Ladie, by the Masse, by the Rood, &c. The Prophet Amos saith: They that* 1.221 sweare by the sinne of Samaria, and that say; thy God, O Dan, liueth; euen they shall fall, and ne∣uer rise vp againe. To sweare by the sinne of Samaria, is to sweare by Idols: for Samaria was full of idols.

Moreouer the Lord threatneth by the Pro∣phet Zephany, that he will cut off them that* 1.222 sweare by the Lord, and by Malcham, or by their King. For the idolaters called their idol, Molech, their King.

Asune.

Seeing you condemne both swearing by creatures, and swearing by idols, what then must we sweare by? You would haue vs sweare by nothing, belike.

Theo.

In our ordinary communication wée must not sweare at all, either by one thing or a∣nother. But (as our Lord teacheth vs) our com∣munication* 1.223 must be, yea, yea; nay, nay. For what∣soeuer is more then these, commeth of euill.

And Saint Iames saith: Before all things, my* 1.224 brethren, sweare not: neither by heauen, nor by earth, nor by any other oath: but let your Yea be yea, and your Nay nay, lest you fall into condemnation.

Antile.

It seemeth you are an Anabaptist. You condemne all swearing; you will haue no swearing at all.

Theol.

Not so. For though I condemne swea∣ring by creatures, swearing by idols, and vaine swearing; yet doe I allow swearing before a Magistrate, and priuately also, in matters of waight and importance, for the further bolting out of the truth.

This is warranted from Gods owne mouth, where he saith: Thou shalt sweare, The Lord* 1.225 liueth, in truth, in iudgement, and in righte∣ousnesse. And in these cases onely, the name of God is to be sworne by; as it is written: Thou* 1.226 shalt feare the Lord thy God, and thou shalt serue him, and shalt cleaue vnto him, and shalt sweare by his name.

Asune.

May wee not sweare by God in our common talke?

Theol.

At no hand. For that is to take the name of God in vaine: which you know is for∣bidden.

And one of the wise Heathen could say thus: When an oath is laid vpon thee, vndertake it

for two causes: either to deliuer thy selfe from some grieuous crime and accusation, or else to preserue thy friends from danger. So then that* 1.227 Heathen man in common talke, wil not allow any oath, much lesse, to sweare by God. Ano∣ther saith: Auoid an oath, though thou sweare* 1.228 truely. So then wée sée vaine swearing con∣demned, euen by Heathen.

Asune.

Yea, but for all that, we must sweare; men will not beleeue vs else.

Theol.

Neither yet will they beléeue you any whit the more for your swearing. For it doth manifestly appeare, that thousands make no conscience at all of it. They make no more conscience of it, then of cracking of nuts: and therefore what wise man will beléeue them, though they sweare neuer so much? But, if you would make conscience alwaies to speake the truth, from your heart, without any oathes at all, you should be better beléeued of all honest and wise men, then otherwise with a thousand oathes.

Antile.

It is the custome to sweare.

Theol.

But a wicked and diuellish custome.

Antile.

I hope, sir, we may sweare, as long as we sweare truely, and sweare by nothing but that which is good.

Theol.

It hath béene answeared before, that in vaine matters you may not sweare at all.

Antil.

As long as we doe no worse than that, I hope God will hold vs excused.

Theol.

God will not hold you excused, when you breake his commandements, and conti∣nue so doing.

Antil.

What say you then, to them, that sweare wounds and blood, and such like, in a brauery, thinking that it setteth out their speech very well?

Theol.

Hell gapeth for them. And they shall know one day, what it is to blaspheme God.

Antil.

What may we thinke of such as sweare by Gods life, Gods soule, Gods body, Gods heart?

Theol.

That their cause is most wofull and dangerous: & I quake at the naming of them. They are most horrible, monstrous and outra∣gious blasphemies: enough to make the stones in the stréet to cracke, and the clouds to fall vpon our heads. And we may thinke, that all the Diuels in hell are in a readinesse, to cary such blasphemous villaines headlong into that lake, which burneth with fire and brimstone, for euer.

Antil.

Doe you find in the Scriptures, that God will so seuerely punish swearers?

Theol.

Yes verily. For besides that which hath béene spoken before, wée haue diuers other examples: First of Senacherib, the King of

Ashur, who for his outragious blasphemies a∣gainst the God of heauen, was in most fearefull and tragicall manner slame by his own sonnes, Adramelech, and Sharezer: and that, in the* 1.229 Temple, when he was worshipping his Idoll God, Nisroch. And yet behold a more fearefull example of Gods wrath, against blasphe∣mers.

Wée reade that an hundred thousand of the* 1.230 Aramites were slaine, by the Israelites, in one day, for blaspheming of God: And seuen and twenty thousand being left, and flying into the city of Aphek for refuge, were all slaine, by the fal of an huge great wall. What should I héere speake how the seuen sonnes of Saul, the King of Israel, were hanged vp before the Lord in mount* 1.231 Gibeah, for the breach of the oath made to the Gibeonites long before? In these examples, we may plainly sée, that the iust God, euen in this life, sometimes will be reuenged of blasphe∣mers, and oath-breakers. And therefore the very Heathen in all ages haue béene very care∣full for the performing of oaths: as Pharaoh King of Egypt willed Ioseph to goe vp into the land of Canaan, to bury his father, according to his oath made to his father.

Phila.

Me thinketh, these so terrible, & fear∣full examples of Gods vengeance against swea∣rers, and blasphemers, should strike some terror

into the hearts of our blasphemers.

Theol.

One would thinke so indéed, if any thing could doe it. But alas, they are so harde∣ned in it, and in all other sinne, that nothing can mooue them: except peraduenture there were a Law made, that euery swearer and blasphemer should hold his hand a quarter of an houre in boiling lead. This or some such like seuere law, might peraduenture curbe them a little, and make them bite in their oaths. But otherwise, they will neuer feare any thing, till they be in hell fire, when it will be too late to repent.

Phila.

What may be the cause of this so of∣ten, and great swearing? for surely it is no inhe∣rent and in-bred sinne in our nature, as some of the other sinnes be.

Theol.

No verily. But these thrée I iudge to be the cause of it:

• Custome.
• Want of admonition.
• Want of punishment.

Phila.

What then are the remedies for it?

Theol.

The remedies are these:

• Disuse.
• Praier.
• Friendly admonition.
• Some sharpe Law.

Phila.

Well Sir, now we haue heard enough

of swearing, I pray you proceed to the next signe of damnation: which is lying.

Theol.

Swearing and lying be of very néere kindred. For he that is a common swearer, is for the most part a common lier also. For hee that maketh no conscience of swearing, will make no conscience of lying. And as the Lord hateth the one, so also he hateth the other. And as he punisheth the one, so he will punish the o∣ther. Therefore Salomon saith: Lying lips are* 1.232 an abhomination vnto the Lord. Saint Iohn saith: Without shall be dogges, enchanters, whoore-mongers, murtherers, and whosoe∣uer loueth or maketh lies. Againe the same ho∣ly man of God saith: that liers shall haue their* 1.233 part and portion in the lake which burneth with fire and brimstone: which is the second death.

Phila.

These scriptures, which you alleadge, doe manifestly declare that God abhorreth li∣ers, and hath reserued great torments for them. Therefore the princely Prophet Dauid saith, that he would banish all liers out of his house.* 1.234 He that telleth lies (saith he) shal not remaine in my sight. A lying tongue is one of the sixe* 1.235 things which God doth hate, and his soule ab∣horre. Yet for al this, we see the lamentable ex∣perience, how many haue euen taught their tongues to lie (as the Prophet saith) and there* 1.236 is no trueth in their lips. This vice is almost as

common as swearing. For it is hard to finde a man that will speake the truth, the whole truth, and nothing but the truth from his heart, in simplicity and plainnesse, at all times, in all pla∣ces, and amongst all persons, without all glo∣zing or dissembling, either for feare, gaine, flat∣tery, men-pleasing, hiding of faults, or any sini∣ster respect whatsoeuer. Where, I say, is this man to be found? I would fain see him. I would faine looke vpon such a man. It would doe my heart good to behold him. I would reioyce to set mine eyes vpon such a man.

Theo.

Such a man, as you speake of, is hard∣ly to be found among the sonnes of men. They be blacke Swans in the earth, they be white crowes: they be rare birds. For there be very few that will speake the truth from their heart: yet some such I hope there be. But, for the most part, & amongst the greater sort, lying, dissem∣bling, and fraud, do beare all the sway. There is no truth, no honesty, no conscience, no simpli∣city, no plaine dealing, amongst men in these most corrupt times. Faith and truth are parted cleane away. And as the kingly prophet saith: The faithfull are failed, from among the chil∣dren* 1.237 of men. They speake deceitfully euery one with his neighbour; flattering with their lippes, and speake with a double heart. Men now adayes studie the Arte of lying, flatte∣ring,

fawning, glosing and dissembling: they haue a heart and a heart. They haue hony in their mouth; and gall in their heart. Their tongues are as soft as butter and oile: but their hearts are full of bitternesse, poison and worm∣wood. They are full of outward courtesie and ciuility, full of court holy water, when there is no truth nor plainenesse in their inward affecti∣on. They will speake you faire, when they would cut your throats. They will shew you a good countenance; when they would eate your heart with garlicke. In outward shew, they will carry themselues plausibly, when their hearts are full of venome & malice. This vipe∣rous brood do but watch their times & opportu∣nities, till they can get a man vpon the hip: and then they will sting him, & worke their malice vpon him. These fauning curs will not barke till they bite. They will lurke, and lie close, til they spie their vantage, and then they wil shew themselues in their kinde: then they will hoist a man, and turne him ouer the perke, if they can. These men are like the waters, which are most déepe, where they are most calme: like a dangerous rocke, hid vnder a calme sea; or, as the Heathen say, like the Syrens song, which is the Sailers wrecke; like the Fowlers whistle, which is the birds death; like the hid bait, which is the fishes bane; like the Har∣pyes,

which haue virgins faces, and Uultures tallons; or like Hyena, which speaketh like a friend, and deuoureth like a foe; or, as the Scripture saith; like Ioab, the captaine of the* 1.238 hoast, which spake kindly to Amasa an other Captain, & kissed him, when presently hée stabd him; or like vnto the Herodians, and Pharisies seruants, which came to our Lord Jesus with many fawning insinuations, calling him good master, & telling him that he was the plaine truth, that he taught the way of God truely, he regarded no mans person, and many good morrows, and all this géere, when as, in ve∣ry déed, their purpose was to intangle him in his words, and to entrap him, that they might catch aduantage against him, & so cut his throt, & giue him pap with a hatchet. This it is which* 1.239 the wise man saith: A man that flattereth his* 1.240 neighbour, spreadeth a net for his feet. And a∣gaine; As siluer drosse, ouerlaid vpon an ear∣then pot: so are fawning lips, and an euill heart. And in another place hée saith: Hee that bea∣reth hatred, will counterfait with his lips: but hee laieth vp deceit in his heart. When hee shall shew his voice fauourably, trust him not. For their are seuen abhominations in his heart. Hee will couer hatred by deceit: but his malice shall be discouered in the congregation. In another place he pronounceth a curse vp∣on

all these hollow hearted hypocrites, and meale-mouthed flatterers. For saith he; Vnto him that blesseth his friend, with a loud voice, betimes in the morning rising vp earely, a curse* 1.241 shall be imputed.

Phila.

You haue very well described the con∣ditions of the men of this age, which haue faces, countenances, and tongues, but no harts; which professe lying and dissembling; which say, hee cannot liue, that cannot dissemble, which haue faire faces, and false hearts, which haue forgot∣ten, that plaine honesty is deepe policy.

Theol.

The holy Ghost, often in the Pro∣uerbs of Salomon calleth all vnregenerate men fooles: or as it is in the Hebrew, men without hearts. Because they haue no heart to God, no heart to his word, no heart to his children, no heart to godlinesse, no heart to any thing that good is. They are without an honest heart, an vpright heart, a plaine heart. They are all in words, nothing in déeds. They promise moun∣taines, and performe mol-hils. They will speake well of religion, and practise nothing. They wil giue faire words to their friends, and doe iust nothing for them.

Phila.

The world is ful of these masked coun∣terfaits: and lying and dissembling did neuer more abound.

Theol.

It is too true, that lying and dissem∣bling

are most rife, and ouer common vices a∣mongst all sorts of men: but especially it doth ouerflow and super abound in shop keepers, and seruants. For both these make a trade and oc∣cupation of it, they can do no other but lie. It cleaueth vnto them, as the naile to the doore.

Phila.

I doe certainly know some shop kee∣pers, which (to vtter their bad wares, & to blind the eyes of the simple) doe trade in lying, all the day long, from Sun to Sun; from the opening of the shop & windows, to the shutting of the same. And what is their life (if customers come in a∣pace) but swearing, lying, dissembling, & decei∣uing? they will lie as fast as a dog will trot, as wee say. It is a wonder, that their shops and all their wares do not fire ouer their heads, for their so common, so lewd, & so abhominable lying; & that against their owne knowledge, against their conscience, against God, against their neigh∣bour, against heauen and earth, men & angels.

Theol.

True it is, we may maruell at the long suffering of God in this behalfe. But this is to be noted, that God doth not immediatly punish all notorious sinners in this life: but re∣serueth thousands to the iudgment of the great day. In this life he onely culleth out some few, whom hée smiteth for the example of others, that they might feare and tremble, and learne by other mens harmes to beware.

Therefore, euen in this life, we sée before our eies, some liers, some drunkards, some whore∣mongers, some swearers, some misers of the world, some ruffians, and cut-throats, striken downe, by the reuenging hand of God. But whereas God smiteth one of these, in this life, he letteth an hundred escape. For if he should punish all offenders in this life, to what pur∣pose should the iudgement to come serue? If he should punish none, then we would think there were no God, or that he were shut vp idle in heauen, and would doe neither good, nor euill, nor once meddle in the matters of the earth: as some Epicures haue dreamed. Therefore, to a∣uoid both these extremities, God in his heauen∣ly wisedome hath thought good to méet with some, euen in this world.

Phila.

I am of this minde, that the goods which men get by swearing, lying, and deceit, will neuer prosper long.

Theol.

You are not therein deceiued. For God wil blow vpon all such kind of euil gotten goods, and they shall put it in a bottomlesse purse, as the Prophet saith, Hag. 1. 6. The holy Ghost, in the booke of the Prouerbs, hath many excellent sayings to this effect: as chapter 13. The riches of vanity shall bee diminished, but* 1.242 hee which laboureth with the hand, shall in∣crease them. Againe: Hee that dealeth with a* 1.243

deceitfull hand shall become poore: but the hand of the diligent maketh rich. In another place he saith: The deceitfull man rosteth not* 1.244 that which he hath caught in hunting. That is, he shal not long inioy or taste the pray, which he hath gotten by fraud. For either one trouble or other will come vpon him, that he shall not be able to possesse, or take delight in the spoile. Therefore it is said: The bread of deceit is* 1.245 sweet to a man: but afterward his mouth shall be filled with grauell. That is, in the end the crafty person shall méet with many troubles. For either his conscience will vpbraid him and checke him, or vengeance will plague him, for his deceit. The feares, cares and sorrowes, which he shall haue, shall be as it were so many sharpe stones, to set his téeth on edge, and to vex him. Wherefore, in stead of meat, he shall féed on grauell: and in stéed of wheat, on pebble stones. Small pleasure is taken in the end in goods ill gotten, or liuings vnlawfully come by. For the holy Ghost hath passed sentence vpon them, that they shall neuer prosper.

Phila.

It sometimes falleth out, that they prosper for a time: but as wee say, the third heire shall neuer enioy them. For God will curse them in our posteritie: and our childrens children shall feele the smart of our sins. Ther∣fore the holy man, Iob saith: the of-spring of

the wicked shall not be satisfied with bread. For* 1.246 out of doubt, God will blesse that onely, which is got with a good conscience in the workes of our calling; and it shall remaine blessed to vs, and our posterity. Therefore the Spirit saith,* 1.247 The iust man that walketh in his vprightnesse is blessed, and blessed shall his children be after him. But God will not blesse, but curse that, which is got with an euill conscience; as swea∣ring, lying, dissembling, deceiuing, &c.

Theol.

Some ancient writers haue spoken very prudently to this point. For one saith: In∣iusta lucra breues habent voluptates: longos autem dolores. That is, vniust gaine hath long sorow,* 1.248 and short ioy. Another saith: Eligas damnum, potiùs quàm turpe lucrum illud: enim semel tantùm te dolere afficiet; hoc verò semper. That is, choose* 1.249 losse, rather then filthy lucre. For the one will grieue thée but once; the other, for euer. A third saith; Meliùs est honestè pauperem esse, quàm turpiter diuitem. Hoc enim commiseratio∣nem, illud verò reprehensionem adfert. It is better* 1.250 to be honestly poore, then wickedly rich. For the one moueth pitie, the other reproofe. One of* 1.251 the wise Heathen also saith: We may not wax rich vniustly; but liue of iust thinges; which he calleth holy things.

Phila.

Haue we not examples in the Scrip∣tures of such as haue beene punished for lying?

Theol.

Yes. For we read how the Gibeo∣nits,* 1.252 for their lying and dissembling, were made drudges and slaues to the Israelites. Gehezi al∣so* 1.253 the seruant of Elisha the prophet, for his lying and couetousnesse together, was smitten with a most grieuous leprosie. Ananias and Sapphi∣ra* 1.254 his wife, for their lying and dissembling, were striken downe starke dead, by the imme∣diat hand of God, at the rebuke of Peter.

Zophar one of Iobs friends, speaking of these kind of men, saith: They shall sucke the gall of* 1.255 Aspes, and the Vipers tongue shall slay them. They shall flee from the iron weapons, and a bowe of steele shall strike them thorow.

Now then by all these examples wée may plainely see, how greatly God abhorreth lying and dissembling.

Phila.

Oh therefore that wee could follow* 1.256 the counsell of the Apostle, who saith: Lie not one to another: sith yee haue put off the old man, with his workes. And againe: Cast* 1.257 away lying, and speake euery one the truth to his neighbour. The maner of speech which the Apostle vseth is very forcible, implying this much; that we should in a kinde of disdaine or detestation, cast it away, and throw it from vs, as a filthy, stinking and beraied clout, hanging about a mans necke: which hee doth suddenly snatch away, and hurleth into the

fire; as being ashamed, that euer it should be seen or knowen. Would to God therefore that we were come to such a detestation and loa∣thing of lying, that we would euen spattle at it, & crie fie vpon it, and all that vse it! Oh that we could hate it as the diuel, which is the father of* 1.258 it; & as hel fire, which is the reward of it! Oh that we were come but so far as the heathē man, who saith; I hate him as the gates of hell, who hath one thing in his tongue & another in his heart!

Antil.

Yet for all this we find in the scrip∣tures, that euen some of the godly haue beene taken tardie in lying, and yet haue not sinned in so doing; as Abraham, Iacob, Rahab, the Mid∣wiues of Egypt; And therefore why may not we doe so to.

Theol.

I told you before, that you may not make the infirmities of Gods people, rules for you to liue by. And further I answer, that all these did offend in their liuing. Some of them indéed, I grant, are commended for their loue to the church & charitable affections to Gods peo∣ple, but none of them simply for lying: which is a thing condemned euē of the heathen. For saith* 1.259 one of them: Lying doth corrupt the life of mā: and euery wise and godly man doth hate lying.

Antile.

But may we not lie, now and then, for a vantage?

Theol.

No verily: neither is there any good

vantage to be got that way. For when you haue made vp your accounts, all charges dedu∣cted, & all expences defraied, your cleare gaines will be very small. For by your wilfull and cu∣stomary lying you gain inward griefe, and lose true ioy; you gaine short pleasure, and lose per∣petuall glory; you gaine hell, and lose heauen; you make the diuell your friend, and God your enemy. Now then reckon your gaine.

Phila.

I pray you let vs grow towards a con∣clusion of this point: and shew vs briefly the chiefe causes of lying.

Theol.

The chiefe causes of lying are these:

• Custome.
• Feare.
• Couetousnesse.
• The diuell.

Phila.

What be the remedies?

Theol.

The remedies be these:

• Disuse.
• Godly boldnesse.
• Contentation.
• Earnest praier.

Phila.

You haue spoken enough of this vice to cause all such to abhorre it and forsake it, as haue any droppe of grace, or sparke of Gods feare in them: but as for them that are filthy, let them be more filthy. Now I pray you speake your iudgement of the seauenth

signe of condemnation: which is drunkennes.

Theol.

It is so brutish and beastly a sinne, that a man would thinke, it should not néed to be spoken against: but that all reasonable men should euen abhorre it, & quake to thinke of it. For it is a most swinish thing: it maketh of a man, a beast: it taketh away the heart of a man from all goodnesse, as witnesseth the Prophet Hosea, saying: Whoredome, wine, and new* 1.260 wine, take away their heart. For, what heart, what stomacke, what appetite can whoremon∣gers and drunkards haue to any thing that is good? either to heare or read the word of God, or to pray or to meditate in the same? Alas, they are farre from it, farre from God, and far from all grace and goodnesse. Therefore the Prophet Ioel saith: Awake yee drunkards: weepe and* 1.261 howle yee drinkers of wine. Yea, the mighty God of heauen doth pronounce a woe against them, saying: Woe vnto them that rise vp ear∣ly* 1.262 to follow drunkennesse: and to them that continue vntill night, till the wine doe enflame them. Our Lord Jesus himselfe giueth vs a ca∣ueat, to take héed of it: Take heed, saith he, that* 1.263 your hearts be not ouercome with surfetting and drunkennesse, and the cares of this life: and so that day come vpon you vnawares. Thus you heare, how both Christ himselfe, and sundry of the Prophets, do thunder downe from heauen

against this grosse beastlinesse, which now a∣boundeth & raigneth amongst the sons of men.

Phila.

True indeed. But yet almost nothing wil make men leaue it: for it is a most rife and ouer common vice. We see many, that think thēselues some bodies (and as we say, no small fools) which yet will be ouertaken with it: and thereby lose all their credit and reputation with all wise men: yea, do proue themselues to bee but swine, and bruit beasts, as the holy Ghost auoucheth, say∣ing:* 1.264 Wine is a mocker & strong drink is raging: Whosoeuer is deceiued therein, is not wise.

Theol.

The wise king in the same book, doth most notably and fully describe vnto vs the in∣conueniences and mischiefes, which do accom∣pany drunkennesse, and follow drunkards at* 1.265 the héeles. To whom (saith he) is wo? to whom is alas? to whom is strife? to whom is babling? to whom are wounds without cause? to whom is the rednesse of the eies? Euen to them, that tary long at the wine: to them, that go and seek out mixt wine. In the same chapter he saith: Be* 1.266 not of the number of them, which are bibbers of wine, or of them which glut themselues with flesh: for the drinker & the feaster shall become poore: and the sleeper shall bee cloathed with rags. Moreouer he saith: Their eies shall be∣hold* 1.267 strange women: and that they shalbe like him that lieth in the middest of the Sea, and

sleepeth in the top of the Mast. In all these spéeches, the holy Ghost doth, in most liuely maner, describe vnto vs the properties of drun∣kards: euen their staggering, their réeling, their snorting, their senselesse sensuality. Behold then what be the cursed fruits and euents of drunkennesse. Euen these which follow: wo, a∣las, griefe, miserie, beggerie, pouerty, shame, lusts, strife, babling, brauling, fighting, qua∣relling, surfetting, sicknesse, diseases, swinish sléeping, securitie, and sensualitie. So then I conclude, that drunkennesse is a vice more be∣séeming an hogge, then any reasonable man. And as one saith: It is the Metropolitane Ci∣tie of all the Prouince of vices.

Well therefore saith the Heathen writer:* 1.268 When the wine is in, a man is as a running coach without a Coach-man.

Phila.

Let vs heare what executions haue beene done vpon drunkards in former ages, that now men may learne to take heed by their examples.

Theol.

Ammon, one of Dauids vngratious* 1.269 children, being drunke, was slaine by his bro∣ther Absalon. Benhadad, King of Syria, being drunke, was discomfited by Ahab, King of Is∣rael. Elah King of Israel, being drunke, was slaine by Zimri his seruant, and captaine of his* 1.270 Chariots: who also succéeded him in the king∣dome.

Lot, being drunke, commited incest with* 1.271 his owne daughters: and therefore was puni∣shed in his posteritie. Thus we see, what exe∣cutions haue béene done, euen vpon Kings, for this kind of sinne. Therefore let men learne, once at last, to shun vice, and embrace vertue: and as the Apostle saith, to make an end of their saluation in feare and trembling. For all our shifts and starting holes will serue vs to no pur∣pose in the end: but when wee haue fisked hi∣ther and thither, neuer so much, yet at the last we must be faine to be shut vp in Gods wrath.

Antile.

What I pray you, do you make it so great a matter if a man be a little ouertakē with drinke, now and then? There is no man but he hath his faults: and the best of vs all may be a∣mended. If neighbours meete together now and then, at the Ale house, and play a game at Maw, for a pot of Ale, meaning no hurt: I take it to be good fellowship, and a good meanes to increase loue amongst neighbours: and not so hainous a thing as you make it.

Theol.

I sée you would fain make faire wea∣ther of it; and smooth ouer the matter with swéete words: as though there were no such great euill in it. But howsoeuer you mince it, and blaunch it ouer, yet the Apostle saith flatly: That drunkards shall not inherite the kingdome* 1.272 of God. I thinke, this one sentence is enough

to amaze and strike thorow the hearts of all drunkards in the world: For it is as much in effect, as if the Apostle had said: All drunkards are notorious Reprobates, and hell-hounds, branded of Sathan, and deuoted to perpetuall destruction and damnation.

But you say, you meane no hurt. I answer, whatsoeuer you meane, your actions are naught, and your fellowship as bad. For what good meaning can you haue? or what good fel∣lowship call you it, for poore labouring men, ar∣tificers, and such like, to sit idlely all the day long in Tauernes and Ale-houses, mispending their time, and their money in gaming, rioting, swearing, staring, swilling, bezzeling, bibbing, brauling, and brabling? There is no true fel∣lowship in it: it is méere impiety: if we may call it impiety, for poore mèn to liue idlely, dis∣solutely, neglecting their callings, while their poore wiues and children sit crying at home for bread, being ready to starue, to beg or to steale. I pray you speake your conscience, what good fellowship is there in this?

Antile.

Yet for all that, there be some which abstaine from Ale-houses, and yet are as bad as any other. For they will backe-bite and slaun∣der their neighbours: they will doe them a shrewd turne, as soone as any other: they are enuious, they censure vs, and disdaine our

company. Yet we thinke our selues as good as they: for all their shewes of holinesse.

Theol.

You speake more then you know, or can iustifie, against some better then your selfe. But if it were so, you should but iustifie one sin by another, a lesser by a greater: which is to no purpose.

Antile.

Will you then condemne all good fellowship?

Theol.

No no: I doe greatly allow godly and Christian fellowship: and acknowledge it to be one of the chiefest comforts we haue in the world. I know we are commanded to loue brotherly fellowship. But as for your pot∣companionship,* 1.273 I hate it, and abhorre it. For it is written: He that followeth the* 1.274 idle, shall be filled with pouertie. And againe: He that keepeth company with banquetters,* 1.275 shameth his Father. And in an other place: He that loueth pastime, shall be a poore man:* 1.276 and hee that loueth Wine and Oyle, shall not be rich.

Phila.

Good M. Theologus, talke no more* 1.277 with him: but let vs draw neere vnto the winde∣vp of this matter: and tell vs in a word, which be the chiefe causes of Drunkennesse.

Theol.

The causes are these:* 1.278

• Ill company.
• Ale-houses.
• ...

• Idlenesse.
• A wicked humor.

Phila.

Which be the true remedies?

Theol.

The remedies are these:

• Auoiding of ill company.* 1.279
• Shunning of Ale-houses.
• Labour in our callings.
• A good course of life.

Phil.

Well Sir you haue waded farre enough in this point: let vs now come to the eighth signe of condemnation: which is idlenesse.

Theol.

Concerning idlenesse, this I say briefely: that it is the mother of all vice, and the stepdame of all vertue: yea, it is the very vel∣dame of all enormities: It is the mother of whoredome, the mother of pride, the mother of theft, the mother of drunkennesse, the mother of ignorance, the mother of error, the mother of pouerty, the mother of slandering and back-bi∣ting, pratling, and gossipping, brawling, scol∣ding, quarelling: and what not? Idlenesse was one of the principall sinnes of Sodome, as the Prophet Ezechiel testifieth, saying: pride, ful∣nesse* 1.280 of bread, and abundance of idlenesse was in her, and in her daughters. Salomon is very plentifull in this matter: For, saith he, the slug∣gard* 1.281 lusteth and hath nought. And againe: The sluggard is wiser in his owne conceit, then* 1.282 seuen men that can giue a sensible reason. That

is; he taketh himselfe the wisest of many; be∣cause hée spareth his body, when others take* 1.283 paines: he saith; Yet a little sleepe, yet a little slumber, yet a little folding of the hands: and his pouerty commeth like a traueller; that is vnawares: and his necessity like an armed man: that is strongly. Then he foldeth his* 1.284 hands together, and eateth his owne flesh. For, he hideth his hand in his bosome: and it weari∣eth him to put it to his mouth againe.

In an other place the holy Ghost saith: The slothful man will not plough, because of winter: Therefore he shall begge in sommer, and haue nothing.

Againe: the slothfull man is brother to him* 1.285 that is a great waster.

Moreouer it is said, that the sluggard turneth* 1.286 himselfe vpon his bed, as the doore doth vpon the hinges:

That is, he kéepeth his bed, as if he were fa∣stened to it.

And, because the Spirit will abound in this point: it is further written of the slethfull man that he saith; An huge Lyon is in the way: I* 1.287 shall be slaine in the streets. That is, when a∣ny good matter is in hand (as preaching, pray∣ing, reading, giuing to the poore, &c.) then hée draweth backe, he shrinketh into the shell, hée findeth one let or other, one excuse or other.

Then profit, and pleasure, businesse, and idle∣nesse, matters at home, and matters abroad, company, and a thousand occasions will lye in his way, as so many Lions, to let and hinder him. So then we sée, how liuely and plentifully the holy Scriptures doe paint out the lazy lub∣bers of this world, and sons of idlenesse: which are as hardly drawen to any good thing, as a Beare to the stake. As for the duties of Reli∣gion, they goe as liuely and as cheareful about them, as a théefe goeth vp the ladder, to be ex∣ecuted for his theft.

Phila.

I doe plainely see, that this sinne of Idlenesse is a very grosse euill, and the root of many vices: yet for al that, there be a great num∣ber which thinke they were borne to liue idle∣ly; as many yong Gentlemen, and such like: which imagine, they came into the world for no other purpose, but to hunt and hawke, card, and dice, riot and reuell, and to spend their daies in pleasure and vanity. Againe, there be many lazy lozels, and luskish youths, both in Townes and Villages, which doe nothing all the day long, but walke in the streetes, sit vp∣on the staules, and frequent Tauernes and Ale∣houses. Many rich Citizens, especially wo∣men, doe ordinarily lie in bed till nine of the clocke, and then forsooth rise and make them∣selues ready to goe to dinner. And after they

haue well dined they spend the rest of the day, and a good part of the night also, in playing, pratling, babbling, cackling, prating and gos∣sipping. Fie of this idle life. Many prophane seruing men also doe falsly suppose, that they were borne onely to game, riot, sweare, whore, ruffle it, and roist it out, and to spend their time in meere idlenesse. But, of all these well said the* 1.288 Heathen Philosopher: Illi pariter indignantur & dij & homines, quisquis otiosus. Both God and man doe hate the idle person.

Theol.

It is a lamentable thing to sée so ma∣ny men and women liue so idlely, and so vnpro∣fitably as they doe. For alas, there be too ma∣ny, which fellow no honest calling, liue to no vse, no body is the better for them. They do no good, neither to the Church or Common∣wealth. They are like drone bées: they are vnprofitable burthens of the earth. God hath no vse of them, the Church no good, the Com∣mon wealth no benefit, their neighbours no profite, the poore no reliefe. They imagine, they came into the world, to doe nothing but eate, and drinke, and sléepe and rise vp to play. They thinke they should spend their time in dicing and dauncing, in whoredome and brauery, in gluttony and belly-chéere: in masting themselues, like hogs of Epicurus heard: in pampering their paunches, and

cramming their bellies: in fatting themselues like Boares in a Franke, till they bée well brawned: and (as Iob sath) till their bones runne full of marrow, their faces strout with* 1.289 fatnesse, and they haue collops in their flanke. Oh, what a beastly life is this! Fie vpon it, fie vpon it. It is more méete for Epicures, then Christians: for swine, then for men: for Sarda∣napalus, and Heliogabalus, and such like belli∣gods, then for the professors of the Gospel. But, of all such, Iob saith enough; They spend their* 1.290 daies in pleasure: and suddenly goe downe to hell.

Phil.

But may it not bee allowed vnto Lords and Ladies, Gentlemen and gentlewomen, and other great ones, to liue idlely, sith they haue wherewithall to maintaine it?

Theol.

God doth allow none to liue idlely: but all, great and small, are to be imploied one way or other: either for the benefit of the Church, or common wealth: or for the good go∣uernement of their owne housholds, or for the good of townes and parishes, and those amongst whom they doe conuerse: or for the succour and reliefe of the poore: or for the furtherance of the Gospell, and the maintaining of the Ministery: or for one good vse or other. To these ends, our wits, our learning, our reading, our skill, our policy, our wealth, our health, our wisedome,

and authoritie, are to be referred: knowing this; that one day, we shall come to giue an ac∣count of our Bally-wicke, and to be reckoned withall, for the employment of our Talents. For this cause Iob saith: that, man is borne to* 1.291 trauell: as the sparkes flie vpward. And God hath laid this vpon Adam, and al his posterity:* 1.292 In the sweat of thy browes, thou shalt eat thy bread. Some doe set downe foure causes, why euery man should labour diligently in his cal∣ling:

First, to beare the yoake laid vpon all man∣kinde, by the Lord.

Secondly, to get the necessaries of this life.

Thirdly, to liue vnto the profit of humane societie.

Lastly, to auoid euill thoughts and acti∣ons.

Saint Paul findeth great fault with some in the Church of Thessalonia, because they wal∣ked* 1.293 inordinately, that is idlely, and out of a lawfull calling: and therefore concluded, that such as would not labour, should not eat. So then we do plainly sée, that God alloweth idle∣nesse in none. For when we are idle (as hath béen shewed before) we lie open to the diuell & his temptations: and he getteth within vs and preuaileth against vs. While Dauid taried idly

at home in the beginning of the yeare, when kings vsed to goe forth to the battell, he was soone ouertaken with those two foule sinnes of adultery, and man-slaughter. So long as Samp∣son warred with the Philistims, he could neuer be taken or ouercome: but after he gaue himselfe to idlenesse and pleasure, he not only commit∣ted fornication with the strumpet Dalilah, but also was taken of his enemies, and his eies mi∣serably pulled out. These examples doe shew, what a dangerous sinne idlenesse is. Therefore the holy Ghost sends vs to schoole, to the little creature, the Ant, to learne of her both to auoid idlenesse, and also to vse wisedome and proui∣dence in our actions. Go to the Pismire, O slug∣gard, behold her wayes, and be wise: For shee,* 1.294 hauing no guide, task-maister, nor ruler, pre∣pareth her meat in the summer, and gathereth her food in haruest. And in goodsooth it is won∣derfull to obserue, what indesinent paines, and vnwearied labour, this silly creature taketh in summer, that shée may be well prouided for a∣gainst winter. Let vs therefore learne wise∣dome from her example: and let vs set be∣fore our eyes the looking glasse of all creatures. Let vs consider how the birdes flie, the fishes swim, the wormes créepe, the heauens turne, the elements mooue, the sea ebbeth and floweth vncessantly: yea the earth it selfe, which is the

most heauy and vnweldy creature of all other, yet neuer ceaseth his working, bringing foorth his burden in summer, and labouring inwardly all the winter, in concocting and digesting his nourishment for the next spring. Thus we sée, how all creatures are diligently and painfully exercised in their kindes. And therefore it is a great shame for vs to liue idlely, carelesly, and dissolutely. Let vs therefore learne (once at last) to flie slath, and euery one to liue faith∣fully, diligently, and industriously in our seue∣rall callings. So shall wée both kéepe Sathan at the staues end, and also much sinne out of our soules; which otherwise idlenesse wil force in vpon vs.

Phila.

I must needs confesse, that idlenesse is a grosse vice in whomsoeuer it is found. But spe∣cially, in my iudgement, it is most odious in Magistrates and Ministers.

Theol.

That is so in truth. For they ought to be the guides, gouernours, shepheards, and watchmen ouer the people of God. And there∣fore for them to neglect their duties and char∣ges, is a most horrible thing, sith it concerneth* 1.295 the hurt of many. Therefore well said the Hea∣then Poet: A magistrate, or a Minister, may not be lazie and slothfull, to whom the nursing of the people is giuen in charge, and of whom many things are to be cared for.

What a lamentable thing therefore is it, when Magistrates are prophane, irreligious, popish, vicious, and negligent in the duties of their calling? And how much more lamentable is it, when Ministers neglect their studies, slack preaching, and prayer, and giue vp them∣selues, some to couetousnesse, some to pride, some to husbandrie, some to other worldly af∣faires, and some to spend their time idlely in Lauerns, Ale-houses, gaming, rioting, and lewd company? Would to God therefore that both these kind of publike persons would cast off idlenesse and slouth; and with diligence, faithfulnesse, care and conscience, performe the duties of their places. For it is an excellent thing for any to be a good man in his place: As a good Magistrate, that ruleth well, that go∣uerneth wisely, which fauoureth good men and good causes, and defendeth them: which also setteth himselfe against bad men and bad cau∣ses, and punisheth them sharpely and seuerely: which moreouer maintaineth vertue, euen of a very loue he beareth vnto it in his heart: and punisheth vice of a very zeale and hatred a∣gainst it: and not for his credit only or to please some, or because he must needs doe it, and can doe no lesse, or for any such sinister respect: but euen of a loue to God, a care of his glory, a con∣science of dutie, and a feruent zeale against

sinne. So likewise, it is a notable thing for a Minister to be a good man in his place; to bée studious in the law of God, diligent and pain∣full in preaching; and that of a loue to God▪ a zeale of his glorie, déepe pity and compassion toward the soules of the people, séeking by all meanes possible to winne them vnto God▪ car∣rying himselfe in all his actions amongst them, wisely, religiously, vnblameably, and in offen∣siuely.

So againe, it is a worthy thing to be a good rich man which doth much good with this ri∣ches, which kéepeth a good house, relieueth the poore, ministreth to the necessity of the Saints, and giueth chéerefully, and with discretion, where néed is.

So also, it is a commendable thing to be a good neighbour, or a good Townes▪ man▪ by whom a man may liue quietly, peaceably, ioy∣fully, and comfortably.

And lastly, to be a good poore man: that is, humble, lowly, duetifull, painefull, ready to helpe, and ready to please. Oh, I say, this is a most excellent and glorions thing, when eue∣ry man kéepeth his standing, his range, and his ranke: when all men, with care and conscience performe the duties of their places: when the husband doth the duty of an husband, and the wife of a wife: when the father doth the duety

of a Father, and the child of a child: when the Master doth the duty of a Master, and the ser∣uantof a seruant: when euery man setteth God before his eies, in doing those things, which es∣pecially belong vnto him. For héerein consi∣steth the honor of God, the glory of the Prince, the crowne of the Church, the fortresse of the Common-wealth, the safety of Cities, the strength of kingdomes, and the very preserua∣tion of all things.

Antil.

You haue said well in some things. But yet I doe not see, but that rich men and wo∣men may liue idlely; sith they haue enough, where withall to maintaine it. For may not a man doe with his owne what he list?

Theol.

No verily. For you may not take your owne knife, and cut your owne throat with it: neither may you take your owne are, and kill your owne childe with it. Therefore that reason is naught. Albeit therefore wealthy men & women haue great plenty of all things, so as they néed not to labour; yet let them bée profitably emploied, some other way. Let them exercise themselues in one good thing or other. If they can finde nothing to doe, let them giue themselues much to priuate praiers, and rea∣ding of the scriptures, that they may be able to instruct and exhort others. Or else let Ladies and Gentlewomen doe, as that good woman

Dorcas did: that is, buy cloth, cut it out, work it, sewe it, make shirtes, smockes, coates, and garments, and giue them to the poore, when* 1.296 they haue so done. For it is said of Dorcas, that shee was a woman full of good workes and almes-deeds, which shee did. She was a mercifull and tender hearted woman, she was the poore mans friend, she clothed the poore and naked, shée knew it was a sacrifice accepta∣ble to God. Oh, that the wealthy women of our land would follow the example of Dorcas. But alas, these daies bring foorth few Dor∣casses:

Phila.

As you haue shewed vs the causes of the former euils: so now, I pray you, shew the causes of this also.

Theol.

The causes of Idlenesse are:* 1.297

• Euill examples.
• Bad education.
• Liuing out of calling.

Phila.

Shew vs also the remedies.

Theol.

The remedies are:* 1.298

• Good education.
• Labour in youth.
• Good examples.
• Diligence in a lawfull calling.

Phila.

Now then let vs come to the last signe

of condemnation; which is oppression. And I beseech you, good sir, speake your minde of it, our of the Scriptures.

Theol.

It is so infinite a matter, that I know not where to begin, or where to make an end of it. It is a bottomlesse sinke of most grieuous enormities. I shall enter into a Labyrinth, where I shall not know now to get out againe. But sith you are desirous to heare something of it, this I say, that it is a most cruell monster, a bloody vice, a most vgly and hidious fiend of hell. The Scriptures in very many places, do cry out vpon it, arraigning it, adiudging it, and condemning it downe to hell. They doe also thunder and lighten vpon all those, which are stained and corrupted with this vice; calling them by such names and giuing them such ti∣tles, as are taken from the effects of this sinne, and most fit for oppressours: as namely, that they grinde the faces of the poore; that they* 1.299 plucke off their skinnes from them, and their flesh from their bones; that they eate them vp, as they eate bread. These are they; which striue to deuoure all (like sauage beasts) & to get the whole earth into their hands, either by hooke or by crooke, by right or by wrong, by op∣pression, fraud, and violence. These Cater∣pillers, and Cormorants of the earth, are like vnto the Whale-fish, which swalloweth vp

quick other little fishes. They are like the Li∣on, that deuoureth other beasts. They are like the Falcon, which seizeth, plumeth, and pray∣eth vpon other fowles. These gréedy Wolues deuoure all, and swallow vp the poore of the Land. Therfore the Prophets of God do thun∣der out many great woes against them.

First, the Prophet Esay saith; Wo vnto them* 1.300 that ioine house to house, and field to field; till there be no place for the poore to dwell in; that they may be placed by themselues, in the mid∣dest of the earth.

Secondly, the Prophet Ieremy saith; Woe* 1.301 vnto him that buildeth his house by vnrighte∣ousnesse, and his chambers without equity.

Thirdly, the Prophet Micah saith: Wo vnto* 1.302 them that couet fields, and take them by vio∣lence; and so oppresse a man and his house, euen a man and his heritage.

Fourthly, the Prophet Abacuc crieth out* 1.303 saying; Woe vnto him that buildeth a Towne with bloud, and erecteth a City by iniquity. S. Iames also most terribly threatneth these kind* 1.304 of men, saying: Goe to now you rich men, weepe and howle for your miseries that shall come vpon you. Your gold and siluer is canke∣red: and the rust of them shall bee a witnesse a∣gainst you; and shall eat your flesh, as it were fire.

Lastly, S. Paul saith flatly, that extortio∣ners* 1.305 shall not inherit the kingdome of God. Thus we sée, how many fearefull woes and threats are denounced from heauen against these pestilent cut-throats of the earth.

Phila.

And all little enough. For they are steeped in their sinne, and the staine of it is so soked into them, as it will hardly euer be wa∣shed out. True it is, that you said, that these cru∣ell oppressing bloud-suckers are the most per∣nicious and pestilent vermine, that creepeth vpon the face of the earth; and yet I thinke there were neuer moe of them, then in these daies. For now the wicked world is full of such, as doe sundry waies bite, pinch, and nip the poore, as we see by euery daies lamentable ex∣perience; but you can speake more of it then I. Therefore, I pray you, lay open the sundry kinds of oppression, vsed in these daies.

Theol.

There is oppression, by vsury. Oppression, by bribery.* 1.306 Oppression, by racking of rents. Oppression, by taking excessiue fines. Oppression, in bargaining. Oppression, in letting of leases. Oppression, in letting of houses. Oppression, in letting of grounds. Oppression, in binding poore men to vnrea∣sonable couenants.

Oppression, in thrusting poore men out of their houses. Oppression, in hiring poore mens houses o∣uer their heads. Oppression, in taking of fées. Oppression, by Lawyers. Oppression, by Church Officers. Oppression, by engrossers. Oppression, by forestallers. Oppression of the Church. Oppression of the Ministery. Oppression of the poore. Oppression of widowes. Oppression of Orphanes. And thus we see, how all swarmes with Oppressions: and nothing but Oppressions, Oppressions.

Phila.

In truth, this is a most cruell and op∣pressing age, wherein we liue; yea, a very iron age. It seemeth, that the great ones minde no∣thing else, they are altogether set vpon oppres∣sion, they dote and dreame of it, they finde sweet in it, and therefore they are mad of it. As* 1.307 Salomon saith; Oppression maketh a wiseman mad. It seemeth therefore, that this vice is of such maruellous force, that it can bereaue men of their wits, and make men starke mad of get∣ting goods by hooke or by crooke, they care not how, nor from whom; so they haue it. Yet,

no doubt, the most wise God hath enacted ma∣ny good lawes for the suppressing of this euill: and doth threaten the execution of them in his owne person: and especially his Law doth pro∣uide for the safetie of the poore, the fatherlesse, the widow and the stranger. But you M. Theo∣logus, can repeat the statutes better then I; be∣cause you are a professed Diuine. Therefore, I pray you, let vs heare them from you.

Theol.

In the 22. Chapter of Exodus, God made this law following: You shall not trou∣ble any widow or fatherlesse childe; if thou* 1.308 vex or trouble such, and so hee call and crie vnto me, I will surely heare his crie. Then shall my wrath be kindled, and I will kill you with the sword, and your wiues shall be widowes, and your children fatherlesse. Againe, he saith: Thou shalt not oppresse an hired seruant, that is* 1.309 needy and poore; but thou shalt giue him his hire for his day: neither shall the Sunne goe downe vpon it (for he is poore, and therewith sustaineth his life,) lest hee crie against thee vnto the Lord, and it be sinne vnto thee. More∣ouer, the Lord saith: Thou shalt doe no iniury* 1.310 to a stranger: for yee were strangers in the land of Egypt. And God himselfe threatneth that* 1.311 he will be a swift witnesse against those which kéepe backe the hirelinges wages, and vex the widow, and the fatherlesse. The

Apostle saith: Let no man oppresse or defraud* 1.312 his brother, in any matters. For the Lord is an auenger of all such things. Salomon also saith: If in a country thou feest the oppression of the poore, and the defrauding of iustice and iudge∣ment, be not astonied at the matter: for hee that is higher then the highest regardeth: and there be higher then they. Eccles. 5. 7. All these holy statutes and lawes, enacted and pro∣uided against oppressors, doe plainely shew what care the Lord hath for his poore, distres∣sed, and desolate people.

Phila.

But these oppressing hel-hounds are such as care for nothing. No Law of the Al∣mighty can bridle them: nothing can feare them: nothing can restraine them. They haue made a couenant with Hell and death. They are frozen in the dregs; they are past feeling. And as Iob saith: These are they, that abhorre* 1.313 the light, they know not the waies thereof, nei∣ther continue in the pathes thereof. Their hearts are as hard as the Adamant. Nothing can mooue them: nothing can worke vpon them. There is great crying out euery where of the stone in the reines, which indeed is a great tor∣ment to the bodie (but there is no com∣plaining of the stone in the heart. I meane a stonie heart: which is the sorest disease that possibly can fall into the soule of man) and yet

in these times it groweth very rife. For mens hearts are as hard as brasse, and as the neather Milstone: as the Scripture speaketh. For many, especially of these vnmercifull and oppressing* 1.314 tyrants, say in their hearts; God will do neither good nor euill. Therefore they put the euil day far from them, and approch vnto the seat of ini∣quity. They are at ease in Zion; they lie vpon beds of Iuory, and stretch themselues vpon their beds; and eat the lambes of the flocke, and the calues out of the stall. They sing to the sound of the viall; they inuent instruments of musicke, like Dauid. They drink wine in bowles, and no man is sory for the affliction of Ioseph; that is, the troubles of Gods people. The Prophet Esay also* 1.315 complaineth of these kind of men, saying; They regard not the work of the Lord, neither consi∣der the work of his hands. And another Prophet saith; they say in their harts God hath forgotten; he hideth away his face, and will neuer see. They are so proud, that they seeke not for God. They think alwaies, there is no God; his iudgements are far out of their sight. Their waies alwaies pro∣sper; and therefore they say in their hearts; Tush we shall neuer be moued, nor come in danger.

Theol.

You haue spoken very well, touching the stéelinesse and hardnes of these mens harts, who are so vnmerciful to their poor neighbors, that almost none can liue by them. They do so

disturbe & disquiet al things, that poore men can dwell in no rest by them. Therefore truly saith the wise king: A mightie man molesteth all, &* 1.316 both hireth the foole, & hireth those that passe by. But the poore man speaketh with prayers: that is, by the way of entreatie and supplicati∣ons. For the poore are afraid of them. They quake when they sée them: as the beasts quake, at the roaring of the Lion. Many poore Far∣mers, poore Husband men, poore Heards, poore Labourers, poore widowes, and hirelings, doe quake and tremble, when these gréedy wolues come abroad. And (as Iob speaketh) the poore* 1.317 of the earth hide themselues together. For (a∣las) in their hearts, they cannot abide the sight of them: they had as léeue méet the diuell as méet them, for feare of one displeasure or ano∣ther. For either they feare that they wil warne them out of their houses, or parley about more rent and straighter couenants, or beg away their best kine, or borow their horses, or com∣mand their carts, or require a wéeks worke of them, & neuer pay them for it, or a twelue mo∣neths pasture for a couple of Geldings, or that they wil make one quarel or another vnto thē, or one mischiefe or another. Se that these poore soules cannot tel what to do, nor which way to turn them, for feare of these cruel termagants. They are euen weary of their liues. For they

haue no remedie for these things, but euen to beare it off with head and shoulders. Therefore they often with they were out of the world, and that they were buried quicke. They say, if any will knocke them on the head, they will forgiue him. O most pittious case! O lamentable hea∣ring! These poore silly creatures are faine to drudge and moile all the yere long, in winter & summer, in frost & snow, in heat & cold, to pro∣uide their rents, that they may be able to pay their cruell Land-lord at his day: For else, how shall they be able to looke him in the face? Yet their rent is so rackt, that all that they can do is little enough to pay it. And when that is paid, (alas) the poore man, & his wife, & children haue little left to take to, or to maintaine themselues withal: they are faine to gnaw of a crust, to fare hardly, & go thinly clad. Sometimes they haue victuals, and sometimes none. The poore chil∣dren cry for bread. Poore widowes also, & poore fatherlesse children, are found wéeping & mour∣ning in their houses, and in their stréets. So that now we may with Salomon, turne and consider* 1.318 all the oppressions, that are wrought vnder the Sun. Wée may behold the téeres of the oppres∣sed, and none comforteth them. For the mighty ones do wrong the weaker: euen as the strongen beasts do push and harme the féebler. These gri∣ping oppressors do pinch the poore euen to the

quicke. They plucke away from the fatherlesse and widowes, that little which they haue. If there be but a cowe, or a few sheepe left, they will haue them. If there be a little commodity of house or land, oh what deuises they haue to wind it in, & to wring it away! These tyrants will go as nigh, as the bed they lie vpon. They know well inough, the poore men are not able to wage law with them: and therfore they may do what wrong they will, & shew what cruelty they list. Hence commeth the téeres of the op∣pressed; hence commeth the wéeping & wailing of the poore. But alas (poore soules) they may wel wéep, to ease their hearts a little; but there is none to comfort them: remedy they can haue none. But yet assuredly the euerlasting God doth looke vpon them, & will be reuenged. For the cries of the poore, the fatherles, and the wi∣dowes, haue entred into the cares of the Lord of Hosts, who is an auenger of all such things; yea a strong reuenger, as Salomon saith: Enter* 1.319 not into the field of the fatherlesse: for their reuenger is strong. He himselfe will plead their cause against thee. And againe he saith: Rob* 1.320 not the poore, because hee is poore: neither tread downe the afflicted in the gate: for the Lord pleadeth their cause: and will spoile their soule that spoile them. We sée then, that the most iust God wil be reuenged on these vn∣mercifull

tyrants. He will not alwaies put vp these wrongs and iniuries, done to the poore.

In the eight chapter of the Prophet Amos, hee sweareth by the excellency of Iacob, that hee will neuer forget any of their workes. And againe, he saith by his Prophet Ieremie; Shall I not be auenged, on such a Nation as this? Surely he will set his face against them to root them out of the earth. For indéed they are not worthy to crawle vpon the face of the earth, or to draw breath amongst the sonnes of men. It is written in the booke of Psalmes; that God will set their fellowes opposite against him, as a Butte to shoot at: that he will put them apart:* 1.321 and the strings of his bow shall he make ready a∣gainst their faces. Be astonished at this, O ye heauens; and tremble, O thou earth. Heare this, O ye cruell land-lords, vnmercifull oppressors, and blood-suckers of the earth. You may well be called blood-suckers: for you suck the bloud of ma∣ny poore men, women & children: you eat it, you drinke it, you haue it serued in at your sumptu∣ous tables euery day, you swallow it vp, and liue by it. And (as Iob saith) The wildernes gi∣ueth you and your children food. That is, you* 1.322 liue by robbing, and murthering. But wo, wo, vnto you that euer you were born. For the blood of the oppressed, which you haue eaten & drun∣ken, shall one day cry for spéedy vengeance, a∣gainst

you: as the blood of Abel cried against Cain. Their blood shall witnesse against you, in the day of iudgment; and the téeres of ma∣ny poore starued children, orphans, & widowes shall cry out against you. Was the Lord reuen∣ged of Achab, for his cruell and vninst dealing* 1.323 with poore Naboth, and shall he not be reuen∣ged of you? Did the dogs lap the blood of A∣chab, and shall you escape? No, no: you shall not escape. The Lord will be a swift witnesse a∣gainst you; as he saith in Malachie. Was the* 1.324 Lord angry with the rich of his people, for op∣pressing the poore (so as the cry of the people and of their wiues, against their oppressors, was* 1.325 heard of the Almighty) & do you think, you shal escape scot-frée? Doth not the like cause, bring foorth the like effect? the like sinne, the like pu∣nishment? know therefore for a certainty, that the Lord hath coffers full of vengeance against you, and one day he will vnlocke them, and bring them forth, in the sight of all men.

Know also, that the timber of your houses, and the stones of your walles, which you haue built by oppression and blood, shall crie against you in the day of the Lords wrath, as the Pro∣phet Abacuck telleth you. The stone (saith he)* 1.326 shall crie out of the wall; and the beame out of the timber shall answere it. Where the Pro∣phet telleth you, that the walles of your

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houses, built in blood, shall cry out loud, and shall, and play the Quiristers in that behalfe: so as they shall answer one another, on either side. The one side singeth, behold blood: the other, behold murder. The one side, behold deceit: the other, behold cruelty. The one, behold pilling & poling: the other, behold couetousnesse. The one, behold robbery: the other, behold penury. And thus you sée how the stones and timber of your houses shall descant vpon you. And how∣seeuer you put on your brazen brows, & harden your hearts against these threatnings of the most terrible God and Lord of hosts: yet one day, you shall (spite of your hearts) will ye nill ye, be brought forth vnto iudgement: you shall once come to your reckoning, you shall at last be apprehended, conuented, and arraigned at the bar of Gods tribunall seat before the great Judge of all the world. Then sentence shall passe against you: euen that most dreadfull* 1.327 sentence: Goe ye cursed into hell-fire, there to bee tormented with the Diuell and his Angels for euer. O then, woe, woe vnto you. For,* 1.328 what shall it profit a man to winne the whole world, and lose his owne soule? saith our Lord Jesus. Surely euen as much, as if one should winne a farthing, and lose an hundered thou∣sand pound. For, if hée shall be cast into Hell∣fire,* 1.329 which hath not giuen of his owne goods

righteously gotten, as our Sauiour auouch∣eth; where then shall hée be cast, that hath stol∣len other mens goods? And if he shal be damned that hath not clothed the naked, what shall be∣come of him that hath made naked them that were clothed? Oh, therefore repent in time, O ye cruell oppressors; séeke the Lord whilest he may be found; call vpon him while he is néere; lay aside your sauage cruelty, visit the father∣lesse and widow, in their distresse; deale your bread to the hungry; helpe them to their right which suffer wrong; deale mercifully with your tenants; racke not your rents any more; pinch not the poore soules, for whom Christ died; pit∣tie them, I say, but pinch them not; deale kind∣ly & friendly with them; remember your great accounts; consider the shortnesse of your daies, and the vanitie of your life; rent your hearts, and not your clothes. Turne vnto the Lord, with all your heart, with wéeping, fasting, and mourning; preuent Gods wrath with a sacri∣fice of téeres; pacifie his anger with the calues of your lips, and with a contrite spirit; be grée∣ued for that which is past, and amend that which is to come; stand it out no more at the swords point against God. For it will not boot you to striue; he is too strong for you. Your only wisdom is, to come in. Come in therfore, come in, ye rebellious generation; submit your selues

to the great King, humble your selues vnder his mighty hand: cast downe your swords and targets: yéeld vnto your God. So shall you es∣cape the vengeance to come; so shall God accept you, haue mercy vpon you, receiue you to fauor, grant you a generall pardon for all your rebelli∣ons, and admit you into the number of his faith∣full and loyall subiects.

Phila.

I doe conceiue by diuers speeches which you haue alledged, that goods gotten by oppression and cruelty, will neuer prosper long. For oppressors coine their mony vpon their neighbours skins. How then can it be blessed?

Theol.

You haue spoken a truth. For, as it hath béen shewed before, that those goods which are gotten by swearing and lying are cursed: so all these that are gotten by oppression and vio∣lence are more cursed. Therefore the Lord saith by his Prophet Ieremie: as the Partrich gathe∣reth* 1.330 the yong which shee hath not brought foorth, so he that gathereth riches, and not by right, shall leaue them in the midst of his daies: and at his end shall bee a foole, and his name shall be written in the earth.

Phila.

Would to God our Magistrates and Gouernours would take speedy order for the remedying of these things, and for the redres∣sing of such grieuous enormities as are a∣mongst vs: or that they themselues woulde

step in, and deliuer the oppressed, from the hand of the oppressor.

Theol.

Iob was an excellent man for such* 1.331 matters. For it is said of him: That he brake the iawes of the vnrighteous man, and pluckt the prey out of his teeth. Where we sée, how Iob was a meanes to deliuer the innocent, and to pull the Lambe out of the Lions clawes. More∣euer, it is written of him in the same chapter:* 1.332 that the blessing of him that was ready to pe∣rish came vpon him, and that hée caused the wi∣dowes heart to reioyce: that he was the eie to the blind, the féet to the lame, and the father to the poore; and when he knew not the cause, hée sought it out diligently. Oh, what a notable man was this! Oh that we had many Iobs in these daies! Wise Salomon doth most grauely aduise vs all, to follow Iobs example in this be∣halfe. Deliuer, saith he, them that are oppressed* 1.333 and drawne to death. For shouldest thou with∣draw thy self from them which go downe to the slaughter? would to God that this holy counsell were well weighed, and practised amongst vs!

Phila.

I maruell much, with what face these cruell oppressors can come before God in his holy Temple, to pray, and offer vp their sa∣crifices vnto him. For we see, many of them though they haue such foule hands, and foule hearts, as wee haue heard; yet for all that, will

most impudently presume to come to the church and pray; or at least, when they are laide in their beds a nights, and halfe asleepe, then wil they tumble ouer their praiers, or be pattering some Pater nosters.

Theol.

Alas, alas, poore soules: all that they do in matters of Gods worship, is but hypocri∣sie & dissimulation. For in truth, they care not for God: they loue him but from the téeth out∣ward: their mouths are with him, but their heart goeth after couetousnesse, and their hands are full of blood. And therefore God doth both abhorre them, and their prayers. For saith he; Though they stretch out their hands, yet will I* 1.334 hide mine eyes from them; and though they make many prayers, yet will I not heare them. For their hands are full of blood.

Moreouer the holy Ghost saith: He that tur∣neth* 1.335 away his eare from hearing the Law, euen his praier is abhominable. Dauid saith: If I re∣gard* 1.336 wickednes in my heart, God will not heare my praier. Our Lord Iesus also affirmeth, that* 1.337 God heareth not sinners: that is, stubburne and carelesse sinners. So then we may cléerely sée (by all these testimonies of holy writ) what ac∣count God maketh of the praiers of oppressors, and all other prophane & vngodly men: name∣ly, that hée doth hate them, and abhorre them, as most loathsome and odious in his sight.

Phila.

Now in conclusion, shew vs the causes of oppression.

Theol.

The causes are these:* 1.338

• Crueltie.
• Couetousnesse.
• Hard-heartednesse.
• An euill conscience.
• The Diuell.

Phila.

Let vs heare also of the remedies

Theol.

The remedies are these:

• Pitie.* 1.339
• Contentation.
• Tender affections.
• A good conscience.
• Much prayer.

Phila.

Now sir, as you haue at large vttered your mind, concerning these grosse corruptions of the world, and haue plainely and euidently proued them to be the deadly poison of the soule; so also I pray you satisfie vs in this: whe∣ther they be not hurtfull also to the body, goods, and name.

Theol.

I haue dwelt the longer in these com∣mon vices of the world, because almost all sorts of men are stained with one or other of them: and therefore they can neuer be enough spoken against. For the whole world lieth in them, as S. Iohn testifieth. If men therefore could be re∣couered* 1.340 of these diseases, no doubt there would

be a ready passage made for the abundance of grace; and wée should haue a most flourishing Church and Common-wealth; but as long as these doe lie in the way, there is small hope of greater mercies and blessings to be powred vp∣on vs; or that euer we shall come to haue an in∣ward conuersation with God. For these vices blinde our eies, burden our hearts, and (as the Prophet Ieremy saith) hinder many things from* 1.341 vs. But touching your petition, I must néeds grant; that, as these vices are the very bane of the soule, and most certaine signes of condem∣nation; so are they very dangerous to the body, goods & name; yea, and to the whole land, both Church and Common-wealth.

Phila.

Shew vs out of the Scriptures what danger they bring to the body.

Theol.

The Lord our God saith, that if wée will not obey him, nor kéepe his commande∣ments (but break his couenant) he will appoint ouer vs hastie plagues, consumptions, and the burning ague, to consume the eies, and to make the heart heauy. So also he saith, that if we will* 1.342 not obey his voice, to obserue all his comman∣dements and ordinances, that then he wil make the pestilence cleaue vnto vs, vntill hée haue consumed vs; that hée will smite vs with the Feauer, with the botch of Egypt, with the E∣meroids, with the Scabbe, and with the Itch;

that also he will smite vs with madnesse, and with blindnes, and with astonishment of heart. So then you see what great euils the Lord threatneth to inflict vpon our bodies in this life, for these and such like sinnes. But on the cen∣trary, the holy ghost saith: Feare God, and de∣part* 1.343 from euill: so health shall be vnto thy na∣uell, and moisture vnto thy bones.

Phila.

What euill doe these forenamed sins bring vpon vs, in our goods and outward e∣state?

Theol.

They cause God to curse vs in all that we set hand vnto, as plentifully appeareth in the forenamed Chapters; where the Lord saith thus: If thou wilt not obey the comman∣dements* 1.344 of the Lord thy God, cursed shalt thou bee in the towne, cursed also in the field, cursed shall be thy basket and thy store, cursed shall be the fruit of thy body, and the fruit of thy land, and the increase of thy kine, and the flockes of thy sheepe. Cursed shalt thou bee when thou commest in, and cursed also when thou goest out. The Lord shall send vpon thee cursing, trouble, and shame, in all that thou set∣test thy hand vnto. And further he saith: That hee will breake the staffe of their bread: that ten women shall bake their bread in one ouen,* 1.345 and they shall deliuer their bread againe by waight: and they shall eat and not be satisfied.

You do therefore apparantly sée, that these sins will draw downe Gods wrath vpon vs, and al that we haue.

Phila.

What hurt doe these sinnes to our good name?

Theol.

They bring reproch, shame, & infamy vpon vs, and cause vs to be abhorred and con∣temned of all good men. They doe vtterly blot out our good name. For as vertue maketh men honorable and reuerend; so vice maketh men vile & contemptible. This is set downe, where the Lord threatneth Israel; that for their sinnes* 1.346 and disobedience, he will make them a pro∣uerbe & common talke; yea, a reproach, & asto∣nishment amongst all people. In sundry other places of the Prophets, he threatneth for their sinnes, to make them a reproach, a shame, and* 1.347 hissing, and nodding of the head to all Nations.

Phila.

I doe verily thus thinke: that as sinne generally doth staine euery mans good name, which all are charie and tender of: so especially, it doth blot those which are in high places, and of speciall note, for learning, wisedome, and godlinesse.

Theol.

You haue spoken most truely, and a∣gréeable to the Scriptures. For the Scripture saith: As a dead flie causeth the Apothecaries ointment to stinke: so doth a little follie, him that is in estimation, for wisedome & for honor.

Where Salomon sheweth, that if a flie get into the Apothecaries box of ointment, and die, and putrifie in it, she marreth it, though it be neuer so pretious. Euen so, if a little sinne get into the heart, and breake out into the forhead of a man of great fame for some singular gifts, it will blurre him, though he be neuer so excellent.

Phila.

Shew this, I pray you, more plainly.

Theol.

Wée obserue this, in all experience: that if a Noble man be a good man, and haue many excellent parts in him of courtesie, pati∣ence, humility, and loue of Religion: yet if hée be couetous, the common people will haue their eye altogether vpon that: and they will say; Such a Noble man, is a very good man, but for one thing: hée is excéeding couetous, oppresseth poore men, & dealeth hardly with his tenants, kéepeth no house, doth little good in the coun∣try where he dwelleth. And this is it that mar∣reth all.

Moreouer, let a Judge, a Justice, or a Magi∣strate, bée endued with excellent gifts of pru∣dence, policie, temperance, liberality, & know∣ledge in the law: yet, if they be giuen to anger, or taking of bribes, oh, how it will grieue them amongst the people! For they will say: Hée is a worthy man indéed, but there is one thing in him that marreth all: he is an exceding angry and furious man; he is as angry as a waspe: he

will be in a pelting chafe for euery trifle: hée will fret and fume, if you doe but blow vpon hun. And besides this, he is a very corrupt man: hée is a great taker of bribes, hée loueth well to bée bribed: hée will doe any thing for bribes.

Furthermore, if any Preacher be a man of great gifts, the common people will say of him: Oh, hée is a worthy man indéed, an excellent Scholar, a profound Diuine, a singular man in a Pulpit: but yet, for all that, hée hath a shrewd touch which marreth all; he is an excée∣ding proud man: hée is as proud as Lucifer. He hath very great gifts indéed, but I war∣rant you hée knoweth it well enough. For hée carrieth his crest very high, and looketh very sternely, and disdainefully vpon all other men. Hée is vnmeasurably puft vp with ouerwée∣ning, and thinketh that he toucheth the clouds with his head. Thus therefore we sée, how the dead flies marre all: and how some one sinne doth disgrace a man, that otherwise doth excell.

Phila.

What is the cause, why some one sinne doth so blot and smut the most excellent men?

Theol.

The reason héereof is, because such men are as a candle, set vpon a candle-sticke, or rather vpon a scaffold or mountaine, for all

men to behold and looke vpon. And sure it is, they haue a thousand eies vpon them euery day; and that not onely gazing vpon them, but also prying very narrowly into them, to spie out the least moat, that they may make a mountaine of it. For, as in a cleane white pa∣per, one little spot is soone espied; but in a péece of browne paper, twenty great blurs are scant discerned: euen so in Noble men, Judges, Ma∣gistrates, Justices, Preachers, and Professors, the least spot or specke is soone seene into; but a∣mongst the baser sort, and most grosse liuers, al∣most nothing is espied or regarded.

Phila.

Sith the eies of all men are bent and fixed vpon such men as are of some note, therefore they had neede verie heedfully to looke to their steps, that they may take away all aduantage from them that seeke aduan∣tage.

Theol.

Yes verily. And furthermore, they had néed to pray with Dauid alwaies: Di∣rect* 1.348 my steps O Lord in thy word: and let none iniquitie haue dominion ouer mee. And* 1.349 againe: Order my doings, that my footsteps slippe not: vphold mee in mine integritie. For if such men bée neuer so little giuen to swearing, to lying, to drinke, or to women, it is espied by and by: and therewithall their credit is cracked, their fame ouer-cast,

their glory eclipsed, and the date of their good name presently expired.

Phila.

Now, as you haue shewed what great hurt these sinnes doe bring vpon our soule, bo∣dies, goods and name; so also, I pray you; shew what danger they doe bring vpon the whole land.

Theol.

Questionlesse they doe pull downe the wrath of God vpon vs all, and giue him iust cause to breake all in péeces, and vtterly to sub∣uert & ouerthrow the good estate, both of church and Common-wealth: yea, to make a finall consumption and desolation of all. For they be the very fire-brands of Gods wrath, and as it were touch-wood, to kindle his anger and in∣dignation vpon vs. For the Apostle saith: For* 1.350 such things commeth the wrath of God vpon the children of disodedience.

Phila.

Declare vnto vs, out of the Scrip∣tures, how the Lord in former times hath puni∣shed whole Nations and Kingdomes for these and such like sinnes.

Theol.

In the fourth of Hosea, the Lord telleth his people, that hée hath a controuersie* 1.351 with the inhabitants of the Land (and the rea∣son is added) because there was no truth, nor mercy, nor knowledge of God in the Land. By swearing, lying, killing, stealing, and who∣ring, they breake out, and blood toucheth

blood. Therefore shall the land mourne; and euery one, that dwelleth therein, shall be cut off.

Héere then we sée, what it is that wil incense God against vs, and cause vs all to mourne. So likewise the Lord threatneth by his Pro∣phet Amos, that for the cruelty and oppression of the poore, hée would plague the whole land. Shall not the land tremble for this (sayth the* 1.352 Lord) and euerie one mourne that dwelleth therein?

Againe, the Lord sayeth by his Prophet Ie∣remie;* 1.353 Doe they prouoke mee to anger, and not themselues, to the confusion of their owne faces? Therefore thus sayth the Lord: Behold mine anger and my wrath shall bee powred vpon this place, vpon man, and beast, vpon the tree of the field, and vpon the fruit of the ground; and it shall burne, and not be quen∣ched.

Againe the Lord saith: If yee will not heare* 1.354 these words, I swear by my selfe (saith the Lord) that this house shall be waste, and I will prepare destroyers against thee, euery one with his wea∣pons, and they shall cut downe thy chiefe Cedar trees, and cast them in the fire.

Likewise the Lord threateneth, by his Pro∣phet* 1.355 Ezechiel, saying: Because yee haue not walked in my statutes, nor kept my iudge∣ments;

therefore behold; I euen I, come a∣gainst thee, and will execute iudgement in the middest of thee; euen in the sight of Nations: and I will doe in thee, that I neuer did before, neither will I doe any more the like, because of all thine abhominations. For, in the middest of thee, the fathers shall eat their sonnes: and the sonnes shall eate their fathers. Againe, by* 1.356 the same Prophet, the Lord saith: The land is full of the iudgement of blood, and the citie full of crueltie. Wherefore, I will bring the most wicked of the Heathen, and they shall possesse their houses. I will also make the pompe of the mighty to cease, and the holy places shall be de∣filed. When destruction commeth, they shall seeke peace, and not haue it. Calamity shall come vpon calamitie, and rumour vpon ru∣mour. Then shall they seeke a vision of the Pro∣phet, but the law shall perish from the Priests, and counsell from the auncient. The King shall mourne, and the Prince shall be clothed with desolation, and the hands of the people in the land shall bee troubled. I will doe vnto them according to their waies: and according to their iudgements will I iudge them: and they shall know, that I am the Lord. Last of all, the Lord saith by his Prophet: Heare O earth: behold, I will cause a plague to come* 1.357 vpon this people, euen the sruit of their owne

imaginations, because they haue not taken heed to my words, nor to my Law; but cast it off. Almost innumerable places to this purpose are to be found in the writings of the prophets: but these may suffice to prooue the maine point: to wit, that the iust God doth punish whole na∣tions and kingdomes, for the sinnes and rebel∣lions thereof.

Phila.

Sith all these sinnes (for the which the Lord did execute such vniuersall punishments, vpon his owne people) doe abound and ouer∣flow in this land, may wee not iustly feare some great plague to fall vpon vs? and the rather, be∣cause our transgressions doe increase daily, and grow to a full height and ripenesse: so as it see∣meth the haruest of Gods vengeance draweth neere, and approacheth.

Theol.

We may indéed iustly feare and trem∣ble. For if God spared not the Angels that sin∣ned, how shall he spare vs? If he spared not his owne people, what can wée looke for? If hée spared not the naturall braunches, how shall hée spare vs which are wilde by nature? Are we better then they? Can we looke to bée spa∣red, when they were punished? Are not our sinnes as many, and as great as theirs? Doth not the same cause bring forth the same effect? Is the arme of the Lord shortned? Or is not God the same iust God, to punish sinne now,

that he was then? Yes, yes, assuredly. And therefore wée haue great cause to mourne and lament, to quake and tremble; because there is a naked sword of vengeance, hanging ouer our* 1.358 heads. Thus did Ieremie, thus did Amos, thus did Abacuck: when they plainely saw the im∣minent wrath of God approching vpon the peo∣ple of Israel and Iudah.

Phila.

I thinke, we may the rather doubt and feare, because the punishment of these forena∣med vices, is neglected by the Magistrate. For commonly, when they that beare the sword of Iustice, doe not draw it out to punish notorious offenders and malefactours, the Lord himselfe will take the matter into his owne hands, and bee reuenged in his owne person: which is most dreadfull and daungerous. For it is a feare∣full* 1.359 thing, to fall into the handes of the liuing God.

Theo.

You haue spoken a truth. For if those, which are Gods deputies and vice-gerents in the earth, doe their duties faithfully in puni∣shing vice, and maintaining vertue; in smiting the wicked, and fauouring the godly: then assu∣redly euill shall bée taken out of Israel, Gods wrath preuented, and his iudgments intercep∣ted; as it is written: Phineas stood vp and exe∣cuted iudgement, and the plague was staied.* 1.360 But if they (for feare, fauour, affection, gaine,

flattery, bribery, or any other sinister respect) will be too sparing and remisse in punishing of grosse offenders, and be rather ready to smite the righteous: then doe they excéedingly prouoke Gods wrath against the land, and against them∣selues.

Phila.

One thing I doe greatly lament: that there be either none at all, or very slender censu∣rers, either by the Ciuill, or Ecclesiasticall autho∣rity, for diuers of these fore-named vices: as pride, couetousnesse, oppression, lying, idlenesse swearing, &c.

Theol.

It is a thing to be lamented indéed. For where doe wée sée a proud man punished, a couetous man punished, an oppressor punished, aswearer punished, a liar punished, an idle per∣son punished? Now, because they know they cannot, or shall not be punished, therefore they are altogether hardned, and imboldned in their sinnes: as the wise man saith: Because sentence* 1.361 against an euill worke is not executed speedily, therefore the hearts of the children of men are fully set in them to doe euill.

Phila.

One thing I do much muse at, wherein also I desire to be further satisfied, to wit, what is the cause, that vnder so godly a prince, so many good lawes, and so much good preaching and teaching, there should notwithstanding, be such an excesse and ouerflowing of sin, in all estates.

Theo.

The causes héere of are diuers and ma∣nifold. But I will nominate soure especiall ones, in my iudgement. The first is, mans na∣turall corruption; which is so strong, as almost nothing can bridle it. The second is ill presi∣dents, and externall prouocations to euill. The third is the want of teaching, in many congre∣gations of the land; by reason whereof, many know not sinne to be sinne. The last reason is, the corruption and negligence of some such as are in authority.

Phila.

Doth not this inundation and ouer∣flowing of sinne, with the impunity of the same, Prognosticate great wrath against vs?

Theol.

Yes vndoubtedly, as hath in part béene shewed before. And there he diuers other presages of wrath, though not of the same kinde: which are these:

• Vnthankefulnesse for the Gospell.
• The abuse of our long peace.
• Our generall security.
• Our secret Idolatries.* 1.362
• Our ripenesse in all sinne.
• Our abuse of all Gods mercies.
• Our abuse of his long patience.
• The coldnesse of professors.
• Our not profitting by former iudgements: as pestilence, famine, dearth, and the shaking of the Sword.

Phila.

This last I take to be a speciall token of approching vengeance; that we haue not profited by former warnings.

Theol.

True indéed. For it is an ordinary thing with God, when men will not profit by milde corrections, and common punishments, then to lay greater vpon them. And when a for∣mer trouble doth vs no good, we are to feare a fi∣nall consuming trouble. For so we reade in the Prophecie of Hosea; that at the first, God was to Ephraim as a moth, and to Iudah as rotten∣nesse: but afterward, when as they profited not by it, he was to Ephraim as a Lion, and to Iu∣dah* 1.363 as a Lions whelpe. So the Lord saith in another place, that, if they will not come in, and yéeld obedience at the first call of his wrath, then he will punish them seuen times more. But if* 1.364 they continue in their stubbornnesse, then he threatneth to bring seuen times more plagues* 1.365 vpon them, according to their sins. If by all these they would not be reformed, but walke stub∣bornely* 1.366 against him, then he threatneth yet se∣uen times more, for their sins: and the fourth* 1.367 time, yet seuen times more. The proofe héereof wée haue in the booke of the Iudges. Where* 1.368 we read, how the people of Israel, for their sins, were in subiection to the King of Aram Naha∣rim, eight yéeres: afterward, because they pro∣fited nothing by it, but returned to their old

sinnes, therfore they serued Eglon king of Mo∣ab, eightéene yéeres. After that againe, for their* 1.369 new sinnes and prouocations, the Lord gaue them vp into the hands of Midian, seuen yéeres.* 1.370 After all this, for the renewing of their sins, the Lord solde them into the hands of the Philistins* 1.371 and the Amonites, which did gréeuously vex and oppresse them, for the space of eightéene yéeres. Last of all, we reade, that when neither famine nor pestilence could cause them to re∣turne vnto him, then he deliuered them vp to the sword of their enemies, and held them in bondage & captiuity, thréescore and ten yéeres. After all this, when they were deliuered out of Captiuity, and returned home safely to their owne nation, and inioyed some good time of peace and rest, yet at last they fell to renewing of their sinnes: and therfore the Lord plagued* 1.372 them most grieuously, by the diuided Gréeke Empire: euen by Magog, and Egypt, Seleuci∣dae, and Lagidae, and that by the space almost of thrée hundred yéeres. And this is it, that the Prophet Hosea did foretell: that the children* 1.373 of Israel should remaine many daies without a King, and without a prince, without an offering, and without an image, without an Ephod, and without Teraphim.

Phila.

You haue very largely laide open this last token of vengeance; to wit, that

God at the first doth but beat vs vpon the coat: but if we continue in sinne, he will whip vs on the bare skinne: and if men will not yeeld at the first gentle stroaks, then he wil strike harder and harder, till he haue broken our stout stomacks, and made our great hearts come downe. There∣fore it is good yeelding at the first: for we shall get nothing by our sturdinesse against him. We doe but cause him to double his strokes, and strike vs both sidelings and ouer-thwart: For he cannot indure that we should gruntle against him, with stubborne fullennesse. But now to the point. Sith there are so many presages, and fore∣signes of Gods wrath, I pray you shew, what it is that staieth the execution, and very downefall of the same.

Theo.

The praiers and téeres of the faithfull, are the speciall mean, that stay the hand of God from striking of vs. For the praiers of the righteous are of great force with him: euen a∣ble to do all things. Saint Iames saith, that the* 1.374 prayer of a righteous man auaileth much, if it be feruent: and bringeth the example of Elias, to proue it: For saith he, Though Elias was a man subiect to the like passions that we be, yet was he able, by his praiers, both to open and shut the heauens. Abraham likewise preuai∣led so farre with God, by his praiers for So∣dome,* 1.375 that if there had béene but ten iust men

found in it, it had béene spared. The almighty God saith in the 15. chap. of Ieremy, Though* 1.376 Moyses and Samuel stood before me, yet mine affection could not bee toward this people. Which doth plainely shew, that Moyses and Samuel might haue done much with him, had he not béene so fully bent against his people for their sins, as he was. So likewise he saith in the Prophecie of Ezechiel; Though these three* 1.377 men, Noah, Daniel and Iob, were amongst them, they should deliuer but their owne soules, by their righteousnesse. Which also sheweth, that if there had béene any possible entreating of him for the Land, these thrée men might haue done it: but now he was resolutely deter∣mined to the contrary. In respect therefore that the zealous preachers, and true professors of the Gospell doe so much preuaile wish God by their praiers, they are said to be the defence and strength of Kingdomes and Countries, of Churches and Common wealthes: as it is said of Eliah; that he was the Chariot of Isra∣el* 1.378 and the horsmen thereof. Elishah also was enuironed with a mountaine full of horses, and Chariots of fire. And sure it is, that Eliah and Elishah are not onely the Chariots and Horse∣men of Israel, but also by their praiers, they do cause God himselfe to be a wal of fire round about it: as the Prophet saith in the 22. of

Ezechiel, verse 30. the Lord God saith: I* 1.379 sought for a man among them, that should make vp the hedge, and stand in the gappe be∣fore me for the land; that I might not destroy it: but I found none. Which sheweth, that if there had béene but some few to haue stood in the breach, he would haue spared the whole land. This also appeareth more plainely, in the Prophecie of Ieremy; where the Lord saith thus: Run to and fro, by the streets of Ierusa∣lem;* 1.380 behold and inquire in the open places thereof, if yee can finde a man, or if there be a∣ny that executeth iudgement, and seeketh the truth: and I will spare it. Oh then marke and consider, what a man may doe: yea, what one man may doe: what an Abraham may doe: what a Moyses may doe: what an Eliah may doe: what a Daniel, what a Samuel, what a Iob, what a Noah may doe! Some one man (by reason of his high fauor with the Eternal) is able sometimes to do more for a land, by his praiers and téeres, then many prudent men by their counsell, or valiant men by their swords. Yea, it doth euidently appeare (in the sacred volume of the holy Ghost) that some one poore Preacher, being full of the Spirit and power of Eliah, doth more in his study (either for of∣fence, or defence: either for the turning away of wrath, or the procuring of mercie) then a

Campe-royall, euen forty thousand strong: or, as the Spirit speaketh: though they all haue* 1.381 their swords girded to their thighes, and be of the most valiant men in Israel. All this is clearly proued in one verse of the booke of the Psalmes: where the Prophet hauing reckoned vp the sins of the people, addeth: Therefore the Lord min∣ded to destroy them, had not Moses (his cho∣sen)* 1.382 stood in the breach, to turne away his wrath: lest he should destroy them. Sée there∣fore, what one man may do with God! Some one man doth so binde the hands of God, that when he should strike, he hath no power to doe it: as it is said of Lot: I can doe nothing, till* 1.383 thou be come out. Sée how the Lord saith, he can doe nothing: because he will doe nothing! Hée doth wittingly and willingly suffer his hands to be manacled and bound behind him, for some fewes sake, which he doth make more account of, then all the world besides: so pre∣tious and deare are they in his sight. Likewise it is written, that the Lord was excéedingly in∣censed against the Israelites for their idola∣trous Calfe, which they made in Horeb: yet he could doe nothing, because Moyses would not let him. And therefore he falleth to intrea∣ting of Moyses, that Moyses would let him a∣lone, and entreat no more for them. Oh, (saith* 1.384 the Lord to Moyses) let me alone: that my wrath

may wax hote against this people, and that I may consume them. Thus wée sée, that except Lot goe out of the City, and Moyses let him a∣lone, he can doe nothing. Oh the profoundnesse and altitude of Gods mercy, towards man∣kind! Oh, the height and depth, length and breadth of his loue towards some! Oh that the most glorious & inuisible God should so greatly respect the sonnes of men! For what is man, that hée should be mindfull of him? or the sonne of man, that he should regard him? Let vs ther∣fore that are the Lords remembrancers, giue him no rest, nor let him alone, vntill wée haue some security, and good assurance from him, that he will turne away from vs the wrath which we most iustly haue deserued: that he wil spare vs, and be mercifull vnto vs. Yea, & as the Pro∣phet saith, Let vs neuer leaue him, nor giue him* 1.385 ouer, till he repaire and set vp Ierusalem, the praise of the world: lest for default héereof, that be charged vpon vs, which was charged vpon the head of some of the Prophets in Israel: that they were like the foxes in the waste pla∣ces, that they had not risen vp in the gaps, nei∣ther made vp the hedge for the house of Israel.* 1.386 For now adaies, alas, wée haue many hedge∣breakers, few hedg-makers: many openers of gaps, few stoppers, many breakers of breaches, to let in the flouds of Gods wrath

vpon vs, but very few, that by true repentance goe about to make vp the breach, and to let downe the sluces, that the gushing streames of Gods vengeance may be stopt and staied.

Phila.

I doe now plainely see, that there be some in high fauour with God, and, as wee say, greatly in his books; sith his loue is so great vnto them, that for their sakes he spareth thou∣sands.

Theol.

It is written in the Prouerbs of Sa∣lomon, that the righteous in a land, are the e∣stablishment of the kings throne; and the wic∣ked, the ouerthrowing of the same. The words are these: Take away the drosse from the siluer,* 1.387 and there will proceed a vessell for the finer. Take away the wicked from the King, and his throne shall be established in righteousnesse. Likewise in another place the wise man affir∣meth, that the righteous are the strength and bulwarke of Cities, Townes, and Corporati∣ons: but the wicked are the weakening & vn∣doing of all. Scornefull men, saith he, set a City* 1.388 on fire; but the wise turne away wrath. To this purpose, most excellent is that saying of Eliphas in Iob; The innocent shall deliuer the Iland; and* 1.389 it shall be preserued by the purenesse of their hands. Wée reade in the booke of the Chroni∣cles, that when the Leuites & the Priests were cast out by Ieroboam, they came to Ierusalem,

and all such as set their hearts to séeke the Lord God of Israel came with them. And then after∣ward* 1.390 it is said, they strengthned the kingdome of Iudah, and made Rehoboam the sonne of Salomon mighty. By all these testimonies it is euident, that princes, kingdomes, cities, towns & villages, are fortified by the righteous there∣in: and for their sakes also great plagues are kept backe. Which thing one of the heathen did well sée into, as appeareth by his words, which are these: When God meaneth well vnto a city, and will doe good vnto it, then hee raiseth vp good men: but when hee meaneth to punish a citie or countrey, and doe ill vnto it, then he taketh away the good men from it.

Phil.

It is very manifest by all that you haue alledged, that the wicked fare the better euery day in the yeare, for the righteous that dwell a∣mongst them.

Theol.

All experience doth teach it: and the scriptures do plentifully auouch it. For did not churlish Laban fare the better for Iacob his* 1.391 kinsman? Doth he not acknowledge, that the Lord had blessed him for his sake? Did not Po∣tiphar fare the better for godly Ioseph? Doth not the Scripture say, that the Lord blessed the Egyptians house for Ioseph his sake? and that the Lord made all that he did to prosper in his* 1.392 hand? Did not Obed-edom fare the better for

the Arke? Did not the seuenty and six soules, that were in the ship with Paul, spéed all the* 1.393 better for his sake? Did not the Angell of God tell him in the night, that God had giuen vnto him, all that sayled with him? for otherwise, a thousand to one, they had béene all drowned. Therfore the children of God may very fitly be compared to a great péece of cork, which though it be cast into the sea, hauing many nailes fast∣ned in it, yet it beareth them all vp from sin∣king: which otherwise, would sinke of them∣selues. What shall we say then? or what shall we conclude? but that the vngodly are more be∣holden to the righteous, thē they are aware of.

Phila.

I doe thinke, if it were not for Gods children, it would goe hard with the wicked. For, if they were sorted and shoaled out from a∣mongst them, and placed by themselues, what could they looke for; but wrath vpon wrath, and plague vpon plague? till the Lord had made a finall consumption of them, and swept them like dung, from the face of the earth.

Theo.

Sure it is, all creatures would frowne vpon them. The Sunne would vnwillingly shine vpon them: or the Moone giue them any light. The Starres would not be seene of them: and the Planets would hide themselues. The beasts would deuoure them: the fowles would picke out their eies. The fishes would make

war against them: and all creatures in heauen and earth would rise vp in armes against them. Yea, the Lord himselfe from heauen, would raine downe fire and brimstone vpon them.

Phila.

Yet for all this, it is a wonder to consi∣der how deadly the wicked hate the righteous, and almost in euery thing oppose themselues a∣gainst them: and that in most virulent and spite∣full manner. They raile and slander, scoffe and scorne, mocke and mowe at them: as though they were not worthy to liue vpon the earth. They esteeme euery pelting rascall, and preferre euery vile varlet, before them. And though they haue their liues and liberty, their breath and safety, and all that they haue else, by them, yet, for all that, they could be content to eat their hearts with garlicke: so great, so fiery, so burning and hissing hot is their fury and malice against them.

Theol.

They may very fitly be compared to a Moth that fretteth in pieces the same cloth wherein she is bred. Or to a certaine worme, or canker, that corrodeth, and eateth thorow the heart of the trée that nourisheth her. Or vnto a man that standeth vpon a bough in the top of a trée, where there is no more: and yet, with an axe choppeth it off, and therewithall falleth downe with it, and breaketh his necke. Euen so, the fooles of this world doe what they can, to

chop asunder the bough that vpholds them: but they may easily know what will follow.

Phila.

I see plainly, they be much their owne foes, and stand in their owne light, and indeed know not what they doe. For the benefit which they receiue by such, is exceeding great; and therefore by their mangling of them, they doe but hold the stirrop to their owne destruction.

Theol.

Now to apply these things to our selues, and to returne to the first question of this argument: may we not maruell, that our nation is so long spared; considering that the sins there∣of are so horrible and outragious as they be?

Phila.

We may iustly maruell at the wonder∣full patience of God. And we may well thinke that there be some in the land, which stand in the breach; beeing in no small fauour with his highnesse; sith they doe so much preuaile.

Theo.

The mercifull preseruation of our most gratious king (who is the breath of our nostrils) the long continuance of our peace, and of the Gospell: the kéeping backe of the sword out of the land, which our sinnes pull vpon vs: the frustrating of many plots and subtill deuices, which haue béene often intended against our state, yea, and the life of his Maiesties most roi∣all person: make me to thinke, that there bée some strong pleaders with God, for the publike good of vs all.

Phila.

You may well thinke so indeed: For, by our sinnes, wee haue forfeited (and daily doe forfeit, into Gods hands) both our King, our Countrey, our Peace, our Gospell, our liues, our goods, our lands, our liuings, our wiues, our children, and all that wee haue: but onely the righteous (which are so neere about the King, and in so high fauour) doe step in, and earnest∣ly entreat for vs, that the forfeitures may be re∣leased, and that we may haue a lease (in parley) of them all againe; or at least a grant of further time. But I pray you sir, are not we to attribute something, concerning our good estate, to the policy of the land, the lawes established, and the wisedome and counsell of our prudent Go∣uernours?

Theol.

Yes assuredly, very much: as the or∣dinary and outward meanes, which God vseth for our safety. For though the Apostle Paul had a grant frō God for the safety of his owne life, & al that were with him in the ship; yet he said, Except the mariners abide in the ship, we can not be safe. Shewing thereby, that vnto faith* 1.394 and praiers, the best and wisest meanes must be ioyned. Wée are therefore, vpon our knées euery day to giue thankes vnto God for such good meanes of our safety, as he hath giuen vs.

Phila.

Well then, as the praiers of the righteous haue beene hitherto great meanes,

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both for the auerting and turning away of wrath and the continuance of fauour; so shew, I pray you, what is the best course to be taken, & what in sound wisedome is to be done, both to pre∣uent future dangers, and to continue Gods fa∣uours and mercies still vpon vs.

Theol.

The best and surest course, that I can consider or conceiue of, is, to repent heartily for sinnes past, and to reforme our liues in time to come, to seeke the Lord while he may be found, and to call vpon him while he is néere: to forsake our owne waies, and our owne ima∣ginations, and to turne vnto him with all our hearts, with wéeping, with fasting, and with mourning; as the Prophet Ioel aduiseth: For* 1.395 our God is gracious and mercifull, slow to an∣ger, and of great kindenesse, and repenteth him of the euill. All the Prophets doe counsell vs to follow this course, and doe plainely teach, that if we all (from the highest to the lowest) doe méet the Lord with vnfained repentance, and offer him the sacrifice of a contrite spirit, vndoubtedly hée will be pacified towards vs, and be mercifull to our transgressions. This is most plainely set downe in the seuenth of Iere∣my, where the Lord saith thus to his people:* 1.396 If you amend and redresse your waies and your workes: If you execute iudgement betwixt a man and his neighbour, and oppresse not

the stranger, the fatherlesse and the widow, and shead no innocent blood in this place, neither walke after other gods, to your destruction: then will I let you dwell in this place; euen in the land which I gaue vnto your fathers, for euer and euer. So likewise he saith by the same Prophet. Execute yee iudgement and* 1.397 righteousnesse, and deliuer the oppressed from the hand of the oppressor, and vex not the fatherlesse, the widow or the strangers; doe no violence, nor shead innocent blood in this place. For if you doe this thing, then shall the Kings sitting vpon the Throne of Dauid, enter in by the gates of this house, and ride vp∣on chariots and vpon horses, both hee, and his seruants and his people. And againe: O yee* 1.398 disobedient children returne, and I will heale your rebellion. The Lord also saith by his Prophet Esay; If yee consent and obey, yee* 1.399 shall eate the good things of the land; but if yee refuse and bee rebellious, yee shall be de∣uoured with the sword. For the mouth of the Lord hath spoken it. The Prophet Hosea saith: Come let vs returne to the Lord: for* 1.400 hee hath spoiled, and he will heale vs: he hath wounded vs, and he will binde vs vp. And a∣gaine: O Israel returne vnto the Lord, (for* 1.401 thou hast fallen by thine iniquitie) and I will heale thy rebellion, and will loue thee freely:

for mine anger is turned away from thee. I will be as the deaw vnto Israel; he shall grow as the Lilly, and fasten his root as the tree of Lebanon; his braunches shall spread, and his beautie shall bee as the Oliue trée; and his smell as Lebanon.

The Prophet Michah telleth vs what is good for vs, and what is our best course, and what the Lord requireth at our hands: namely these foure things: To doe iustly, to loue mer∣cie,* 1.402 to humble our selues, and to walke with our God. The Prophet Amos giueth the same* 1.403 counsell, saying: Seeke the Lord, and yee shall liue. Seeke good, and not euill. Hate the euil, and loue the good, and establish iudgment in the gate. It may bee, that the Lord of Hostes will bee mercifull vnto the remnant of Io∣seph. Also the Lord himselfe saith; If this Nation, against whom I haue pronounced, turne from their wickednesse, I will repent of the plague I thought to bring vpon them. Iere. 8. 8. Thus we doe plainely sée, what ad∣uice and counsell the Prophets and holy men of God doe giue vnto vs. The summe of all is this; that if we do truely repent and turne vn∣to him with all our hearts (studying to obey him, and walke in his waies) then he wil grant vs any fauor, that we wil require at his hands. For, euen as woolpacks, and other sost matter,

beateth backe, and dampeth the force of al shot: so penitent, melting, and soft hearts, doe beat backe the shot of Gods wrath, and turne away his vengeance from vs. Moreouer, wée may obserue in all experience, that when potentates are offended, or any great man hath conceiued a displeasure against a poore man, that then he must runne and ride, send presents, vse his friends, breake his sléeps, and neuer be qui∣et till he haue pacified him. Euen so must wée deale with our God, séeing he hath taken a dis∣pleasure against vs. Oh therfore that we would spéedily vse all possible meanes, to pacifie his wrath! Oh that we would, with one heart and voice, euery one of vs (from the highest to the lowest) humble our selues before our God, for∣sake our former euill waies, be grieued for that we haue done, and purpose neuer to do the like againe! Oh that it might go to the hearts of vs, that we haue so often & so grieuously offended so louing a God, and so mercifull a Father! Oh that we would awakeonce at last, & rowse vp our drowzie hearts, & ransack our sleepy consci∣ences, crying out against our sins; that our sins might neuer cry out against vs! Oh that wée would iudge our selues, accuie our selues, en∣dite our selues, and condemne our selues; so should wée neuer be adiudged, accused, endited or condemned of the Lord! Oh that all hearts

might sob, all soules might sigh, all loynes might be smitten with sorrow, all faces gather blacknesse, and euery man smite himselfe one the thigh, saying: What haue I done? Oh, that both Magistracy, Ministery, and commu∣naltie, would purpose and vow, and euen take a bond of themselues, that from hence foorth, and from this day forward they would set their hearts to séeke the Lord: and that they would wholly giue vp themselues to his obedi∣ence! Oh that all men, women, and children would feare God, & kepe his commandements: would eschew euill, and doe good: would studie to please God in allthings, and to be fruitfull in all good workes: making conscience to per∣forme the duties of their generall callings, and duties of their speciall callings: duties of the first Table, and duties of the second Table: that so God might be sincerely worshipped, his name truely reuerenced, his Sabbaths religi∣ously obserued; & that euery man would deale kindely, mercifully, iustly, & vprightly with his neighbour: that there might be no complaining, no crying in our stréets! Oh I say againe, & a∣gaine, that if all of vs, of what estate, degrée, or condition soeuer, would walke in the paths of our God; then doubtlesse we should liue and see good daies, all future dangers should bée pre∣uented, our peace prolonged, our state esta∣blished,

our King preserued, and the Gospell continued. Then should we stil enioy our liues, our goods, our lands, our liuings, cur wiues, our children, our houses, and tenements, our Or∣chards, and Gardens: yea, as the Prophet saith, we should eat the good things of the land, spending our daies in much comfort, peace and tranquillity: and leaue great blissings vnto our children and posterity, from age to age, from generation to generation.

Phila.

You haue fully answered my questi∣on, and well satisfied me therin, out of the scrip∣tures: yet I pray you giue me leaue to adde one thing vnto that, which you haue at large set downe. The Lord saith by the Prophet Amos, that for their sinnes and rebellions, hee had giuen them cleannesse of teeth: that is, dearth and scarcitie: and yet they did not turne vnto him. Also hee with-held the raine from them, and punished them with drought, and yet they did not turne vnto him. More∣ouer hee smote their Corne, their great Gar∣dens, their Orchards, Vineyardes, Figtrees, and Oliue-trees, with blasting and mildeaw, and the Palmer-worme did deuoure them; and yet they did not returne vnto him. Last of all, hee smote them with pestilence, and with the sword, and ouerthrew them, as he ouer∣threw Sodome and Gomorrah, and they

were as a fire-brand pluckt out of the burning: yet, for all this, they did not turne vnto him. Yee haue not turned vnto mee, saith the Lord. But now to come to the point. Out of this I* 1.404 gather, that if wee multiply our transgressions, God will multiply his plagues vpon vs: but on the contrary, if wee would vnfainedly turne vnto the Lord our God with all our hearts, all plagues should bee staied, all dan∣gers preuented; and no euill should fall vpon vs. For because they would not turne, there∣fore hee smote them. If therefore they had turned, hee would not haue smote them. But now I pray you briefely conclude this point, and declare in few words, what it is that doth most materially concerne our peace, and pub∣like good.

Theol.

These fewe then briefly, I take to be the things which belong to our peace:

• Let Salomon execute Ioab and Shemei.* 1.405
• Let Iohn and Eliah slay the Priests and Pro∣phets of Baal.
• Let Aaron and Eleazar minister before the Lord faithfully.
• Let Ionas be cast out of the ship.
• Let Moses stand fast in the gap, and not let downe his hand.
• Let Iosuah succed him.
• ...

• Let Cornelius feare God, with all his house∣hold.
• Let Tabitha be full of good workes, and almes∣deeds.
• Let Deborah iudge long in Israel, prosper, and be victorious.
• Let vs all pray that the light of Israel may not be quenched.

And this I take to be the summe of all, that be∣longeth to our peace.

Phila.

The summe of all our conference hitherto, as I remember, may be reduced vnto these few heads: First, mans naturall corrup∣tion hath beene laide open. Secondly, the horrible fruites thereof. Thirdly, their euill effects and workings, both against our soules and bodies, goods, name, and the whole land. Lastly, the remedies of all. Now therefore I would grow to some conclusion of that which you touched by the way, and made some mention of: namely, the signes of sal∣uation and damnation: and declare vnto vs plainely, whether the state of a mans soule, before God, may not by certaine signes and tokens, bee certainely discerned euen in this life.

Theol.

Besides those which before haue béene mentioned, wée may adde these nine follow∣ing:

• Reuerence of Gods name.* 1.406
• Keeping of his Sabbaths.
• Truth.
• Sobrietie.
• Industrie.
• Compassion.
• Humility.
• Chastity.
• Contentation.

Phila.

These indeede, I grant, are very good signes: but yet all of them are not certaine. For some of them may be in the Reprobats.

Theol.

What say you then to Saint Peters signes, which are set downe in the first chapter of his second Epistle: which are these eight?

• Faith.* 1.407
• Vertue:
• Knowledge.
• Temperance.
• Patience.
• Godlinesse.
• Brotherly kindenesse.
• Loue.

Saint Peter saith: If these bee in vs, and a∣bound, they will make vs neither idle, nor vn∣fruitefull in the knowledge of our Lord Iesus.

Which is as much as if hée had said: they will make vs sound and sincere Professors of the Gospell.

Phila.

All these, I grant, are exceeding good signes and euidences of a mans saluation: but yet some of them may deceiue; and an hole may bee picked in some of these euidences. I would therefore heare of some such demon∣stratiue and infallible euidences, as no Lawyer can finde fault with. For I hold, that good Diuines can as perfectly iudge of the assurances and euidences of mens saluation: as the best Lawyer can iudge of the assurances and euiden∣ces, whereby men hold their lands and li∣uings.

Theol.

You haue spoken truely, in that. And would to God all the Lords people would bring foorth the euidences of their saluation: that wée might discerne of them.

Phila.

Set downe then, which be the most certaine and infallible euidences of a mans sal∣uation: against the which no exception can bee* 1.408 taken.

Theol.

I iudge these to be most sound and in∣fallible:

• Assured faith in the promises.
• Sinceritie of heart.
• The spirit of adoption.
• ...

• Sound Regeneration, and Sanctification.* 1.409
• Inward peace.
• Groundednesse in the truth.
• Continuance to the end.

Phila.

Now you come neare the quicke in∣deed. For, in my iudgement, none of these can be found truely in any reprobat. Therefore I thinke no Diuine can take exception against any of these.

Theo.

No, I assure you: no more then a Law∣yer can finde fault with the Tenure of mens lands, and fee-simples, when as both the Title is good & strong by the law, and the euidences thereof are sealed, subscribed, deliuered, conuei∣ed, and sufficient witnesse vpon the same, and all other signes and ceremonies (in the deliue∣ring and taking possession thereof) according to strickt law obserued. For if a man haue these forenamed euidences of his saluation, sure it is, his Title and interest to heauen is good, by the law of Moses, and the Prophets: I meane the word of God. God himselfe subscribeth to them: Jesus Christ deliuereth them as his owne déede: the holy Ghost sealeth vnto them: yea, the three great witnesses, which beare record in the earth (that is, water, blood, and the spi∣rit) doe all witnesse the same.

Phila.

Now, you haue very fully satisfied me

touching this point. And one thing more I do gather out of all your speech: to wit, that you doe thinke, a man may be assured of his salua∣tion, euen in this life.

Theol.

I doe thinke so indéed. For he, that knoweth not in this life that he shall be saued, shall neuer be saued after this life. For S. Iohn* 1.410 saith: Now are we made the sonnes of God.

Phila.

But because many doubt of this, and the Papists doe altogether denie it: therefore I pray you confirme it vnto vs out of the Scrip∣tures.

Theol.

The Apostle saith: We know that if* 1.411 our earthly house of this Tabernacle bee de∣stroied, wee haue a building giuen vs of God: that is, an house not made with hands, but eternall in the heauens. Marke, that he saith, both he, and the rest of Gods people, did cer∣tainely know, that heauen was prouided for them. For the spirit of adoption beareth witnes with our spirits, that we are the children of God. And againe, the same Apostle saith: From henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righte∣ous* 1.412 Iudge shall giue mee at that day; not to mee onely, but to all them that loue his appea∣ring. Héere we sée, that he knew there was a crowne prepared for him, and for all the elect. And the same spirit, which did assure it vnto

Paul doth assure it also to all the children of God. For they all haue the same spirit: though not in the same measure. S. Iohn saith also:* 1.413 Hereby we are sure we know him; If we keepe his Commandements. In-which words, S. Iohn telleth vs thus much: that if we doe vn∣feinedly endeuour to obey God, there is in vs the true knowledge and feare of God: and con∣sequently, wée are sure we shall be saued. S. Peter saith: Giue all diligence, to make your* 1.414 calling and election sure. Wherefore should the Apostle exhort vs, to make our election sure, if none could be sure of it? In the second to the Ephesians the Apostle saith flatly, that in Christ Iesus we doe already sit together in the heauenly places. His meaning is not, that we are there already in possession: but we are as sure of it, as if we were there already. The reasons hereof are these: Christ our head is in* 1.415 possession: Therefore he will draw al his mem∣bers vnto him, as he himselfe saith.

Secondly, we are as sure of the thing which we hope for, as of that which we haue. But we are sure of that which we haue; which is the worke of grace; Therefore we are sure of that wée looke for; which is the crowne of glory. Many other places of the holy Scriptures might be alleadged to this purpose: but I sup∣pose, these may suffice.

Phila.

As you haue shewed this by the Scrip∣tures; So also shew it yet more plainely, by eui∣dent reason out of the same.

Theol.

How can a man in truth call God his Father? (when he saith: Our Father wich art in Heauen) and yet doubt, whether he be his Father or no? For if God indeed be our Father, and we his children, how can we perish? how can we be damned? will a father condemne his owne children? or shall the children of God be condemned? No, no. There is no condemnati∣on* 1.416 to them that are in Christ Iesus. And, who can lay any thing to the charge of Gods elect? It is God that iustifieth, who can condemne? It is therefore most certaine and sure, that all such, as doe in truth call God their Father, and haue God for their Father, shall be saued. A∣gaine, how can a man say, in truth and féeling, that he beléeueth the forgiuenesse of sin, and yet doubt whether he shall be saued? For if he be fully perswaded that his sinnes are forgiuen, what letteth why he should not be saued? More∣ouer, as certainly as we know that wée are cal∣led, iustified, and sanctified: so certainely wée know we shall be glorified. But we know the one certainely: and therefore the other.

Asune.

I will neuer beleeue, that any man can certainely know in this world, whether hee shall bee saued, or damned; but all men

must hope well, and be of a good beliefe.

Theol.

Nay: we must goe further then hope well. We may not venture our saluation vpon vncertaine hopes. As, if a man should hope it would be a faire day to morrow: but hée can∣not certainely tell. No, no. We must in this case, being of such infinite importance as it is, grow to some certainety, and full resolution. Wée sée, worldly men will be loath to hold their lands and leases vncertainely, hauing nothing to shew for them. They will not stand to the courtesie of their land-lords, nor rest vp∣on their good willes. They will not stay vpon vncertaine hope. No; they are wiser then so. For the children of this world are wiser in their generation, then the children of light. They will be sure to haue something to shew. They will haue it vnder seale. They will not stay vp∣on the words and promises of the most honest* 1.417 men, and best Land-lords. They cannot bée quiet, till they haue it in white and blacke, with sound counsell vpon their Title; and eue∣ry way made as sure vnto them, as any Law of the Land can make it.

Are then the children of this world so wise in these inferiour things, and shall not wée bée as wise in matters of tenne thousand times more importance? Are they so wise for earth, and shall not wée bée as wise for Heauen? Are they

so wise for their bodies, and shall not we be as wise for our soules? Shall we hold the state of our immortall inheritance by hope well; and haue no writings, nor euidences, no seals, no witnesses, nor any thing to shew for it? Alas, this is a weake Tenure, a broken title, a sim∣ple hold indéed.

Asune.

Yet for all that a man cannot be cer∣taine.

Theol.

Yes, S. Iohn telleth vs, we may bée certaine. For he saith: Heereby we know wee* 1.418 dwell in him, and he in vs; because he hath gi∣uen vs of his spirit. He saith not, we hope; but we know certainly. For he that hath the spirit of God, knoweth certainly he hath it; and he that hath faith, knoweth that he hath faith; & he that shall be saued, knoweth hée shall be saued. For God doth not worke so darkely in mens hearts, by his spirit, but that they may easily know whether it be of him or no, if they would make a due triall. Againe, the same Apostle saith: He that beleeueth in the Sonne of God,* 1.419 hath the witnes in himselfe. That is, he hath cer∣taine testimonies in his owne conscience, that he shall be saued. For we must fetch the war∣rant of our saluation from within our selues: euen from the worke of God within vs. For looke, how much a man feeleth in himselfe the increase of knowledge, obedience, & godlines;

so much the more sure hée is, that he shall bée saued. A mans owne conscience is of great force this way: and will not lie, or deceiue. For so saith the wise man: As water sheweth face to* 1.420 face, so doth the heart, man vnto man; That is, the mind and conscience of euery man telleth him iustly (though not perfectly) what he is. For the conscience will not lie: but accuse, or excuse a man; being in stead of a thousand wit∣nesses.

The Apostle also saith; No man knoweth the* 1.421 things of man, but the spirit of a man that is in him. And againe, the Scripture saith; Mans soule is, as it were, the candle of the Lord: wher∣by he searcheth all the bowels of the belly. So then it is a cleare case, that a man must haue recourse to the worke of Gods grace within him, euen in his owne soule. For thereby he shall be certainely resolued, one way or ano∣ther. For euen as Rebecca knew certainely, by the striuing and stirring of the twinnes in her wombe, that she was conceiued and quicke of child; so Gods children know certainly, by the motions and stirring of the holy Ghost within them, that they haue conceiued Christ, and shall vndoubtedly be saued.

Phila.

I pray you, let vs come to the ground worke of this certaintie of saluation, and speake somewhat of that.

Theo.

The ground-worke of our saluation is laide in Gods eternall election, and in respect thereof it standeth fast and vnmoueable; as it is written: The foundation of God standeth fast.* 1.422 And againe: He is faithfull, that hath promised: though we cannot beleeue, yet he abideth faith∣full. So then, as we know it certainely in our selues, by the consequents of election; so it stan∣deth most firme in respect of God, and his eter∣nall and immutable decrée. And a thousand in∣firmities (nay all the sinnes in the world, nor all the diuels in hell) cannot ouerthrow Gods election. For our Lord Jesus saith; All that the* 1.423 Father hath giuen me, shall come vnto me. And againe: This is the Fathers will that hath* 1.424 sent me: that of all which he hath giuen me, I should lose nothing: but should raise it vp againe, at the last day. And in another place,* 1.425 our Sauiour Christ saith; My sheepe heare my voice, and I know them, and they follow me, and I giue vnto them eternall life, and they shall neuer perish: neither shall any plucke them out of my hand. My Father which gaue them me, is greater then all; and none is able to take them out of my Fathers hand. Wée ought therefore to be as sure of our saluation, as of any other thing which God hath promised, or which we are bound to beléeue. For to doubt thereof, in respect of Gods truth, is blasphe∣mous

against the immutability of his truth.

Philag.

But, are there not some doubts, at some times, euen in the very Elect, and in those which are growen to the greatest per∣swasion?

Theol.

Yes verily. For he that neuer doub∣ted, neuer beléeued. For whosoeuer beléeueth in truth, féeleth sometimes doubtings and wa∣uerings. Euen as the sound body féeleth many grudgings of diseases, which if hée hath not health, hée could not féele: so the sound soule féeleth some doubtings: which if it were not sound, it could not so easily féele. For wée féele not corruption, by corruption; but we féele cor∣ruption, by grace. And the more grace we haue, the more quicke are we in the féeling of corrup∣tion. Some men of tender skinnes, and quicke féeling, will easily féele the lightest feather, in softer manner laide vpon the ball of their hands; which others, of more slow féeling and hard flesh, cannot so easily discerne. So then it is certaine, that although the children of God féele some doubtings, at sometimes; yet the same doe no whit impeach the certainety of their saluation: but rather argue a perfect soundnesse and health of their soules. For, when such litle grudgings are felt in the soule, the childrē of God oppose against them the cer∣taintie of Gods truth and promises: and so doe

easily ouercome them. For the Lords people néed no more to feare them, then he that rideth thorow the stréets vpon a lusty gelding with his sword by his side, néeds to feare the bar∣king and bawling of a few little curres and whappets.

Phila.

Shew yet more plainly, how, or in what respects the childe of God may both haue doubtings, and yet be fully assured.

Theol.

Euen as a man, set in the top of the highest stéeple in the world, and so fast bound vnto it, that he cannot fall though he would; yet when hée looketh downeward, hee feareth, because mans nature is not acquainted, nor ac∣customed to mount so high in the aire, and to behold the earth so farre beneath: but when he looketh vpward, and perceiueth himselfe fast bound, and out of all danger, then hée casteth away all feare. Euen so when wée looke downeward to our selues, wée haue doubts and feares: but when wée looke vpward to Christ, and the truth of his promises, wée féele our selues cocke-sure, and cease to doubt any more.

Phila.

Declare vnto vs, what is the originall of these doubts and feares, and from whence they spring in the children of God.

Theol.

They spring from the imperfection of our regeneration, and from that strife which

is in the very minde of the elect, betwéene faith and infidelity. For these two do mightily fight together in the most regenerate, and striue to o∣uer master, and ouershadow one another. By reason wherof, sometimes it commeth to passe, through the preuailing of vnbeliefe, that the most excellent seruants of God may fal into fits and pangs of despaire, as Iob and Dauid, in their temptations did. And euen in these daies also, some of Gods children at sometimes are shrewdly handled this way, and brought very lowe; euen vnto deaths doore: but yet the Lord in great mercie doth recouer them, both from totall and finall despaire. Onely they are humbled and tried by these sharpe fits, for a time, and that for their great good. For as we vse to say, that an Ague in a young man is a signe of health: so these burning fits of temp∣tations, in the elect, for the most part, are signes of Gods grace and fauor. For, if they were not of God, the diuell would neuer be so busie with them.

Phila.

Is it not meere presumption, and an ouermuch trusting to our selues, to bee perswa∣ded of our saluation?

Theol.

Nothing lesse. For the ground of this perswasion is not laid in our selues, or any thing within vs, or without vs; but onely in the righteousnesse of Christ, and the mercifull

promises of God. For, is it any presumption for vs to beléeue that, which God hath promi∣sed, Christ hath purchased, and the holy Ghost hath sealed? No verily, it is not any presump∣tion; but a thing which we all stand bound vn∣to, as we will answere it at the dreadfull day of iudgement. As for our selues, we do fréely confesse, that in Gods sight we are but lumps of sinne and masses of all misery; and cannot of our selues mooue hand or foot to the furthe∣rance of our saluation. But being iustified by faith, we are at peace with God, and fully per∣swaded of his loue and fauour toward vs, in Christ.

Phila.

Cannot the Reprobates and vngodly be assured of their saluation?

Theo.

No. For the Prophet saith: There is* 1.426 no peace to the wicked. Then I reason thus: They which haue not the inward peace, cannot be assured. But the wicked haue not the in∣ward peace. Therefore they cannot be assured. Stedfast faith in the promises doth assure. But the wicked haue not stedfast faith in the promi∣ses. Therefore they cannot be assured. The spirit of adoption doth assure. But the wicked haue not the spirit of adoption. Therefore they cannot be assured.

To conclude, when a man féeleth in himselfe an euill conscience, blindnesse, prophanenesse,

and disobedience, he shal (in despite of his hart) sing this dolefull song: I know not whether I shall be saued or damned.

Phila.

Is not the doctrine of the assurance of saluation, a most comfortable doctrine?

Theol.

Yes doubtlesse. For except a man bée perswaded of the fauour of God, and the for∣giuenesse of sinnes, and consequently of his sal∣uation, what comfort can he haue in any thing? Besides this, the perswasion of Gods loue to∣wards vs, is the root of all our loue and cheare∣full obedience towards him. For therefore wée loue him and obey him, because we know hée hath loued vs first, and written our names in the booke of life. But on the contrarie, the Doctrine of the Papists, which would haue men alwaies doubt and feare in a seruile sort, is most hellish and vncomfortable. For so long as a man holds that, what encourage∣ment can he haue to serue God? What loue to his Maiestie? What hope in the promises? What comfort in trouble? What patience in aduersity?

Antil.

Touching this point, I am flat of your minde. For I thinke verily, a man ought to bee perswaded of his saluation. And for mine owne part, I make no question of it. I hope to bee saued, as well as the best of them all. I am out of feare for that. For I haue such

a stedfast faith in God, that, if there should be but two in the world saued, I hope I should be one of them.

Theol.

You are very confident indéed. You are perswaded before you know. I would your ground were as good, as your vaine confidence. But who is so bold as blinde Bayard? Your hope is but a fancie, and as a sick mans dreame. You hope you can not tell what. You haue no ground for that you say. For, what hope can you haue to be saued, when you walke in no path of saluation? What hope can a man haue to come to London spéedily, that trauel∣leth nothing that way, but quite contrary? What hope can a man haue to reape a good crop of corne, that vseth no meanes, neither plow∣eth, soweth, nor harroweth? What hope can a man haue to be fat and well liking of his body, that seldome or neuer eateth any meat? What hope can a man haue to escape drowning, which leapeth into the Sea? Euen so, what hope can you haue to be saued, when you walke no∣thing that way, when you vse no meanes, when you doe all things that are contrary vnto the same? For, alas, there is nothing in you of those things, which the Scriptures doe af∣firme must bée, in all those that shall be saued. There be none of the fore▪ named signes and to∣kens in you. You are ignorant, prophane and

carelesse. God is not worshipped vnder your roofe. There is no true feare of God in your selfe nor in your houshold. You seldome heare the word preached. You content your selfe with an ignorant Minister. You haue no praiers in your family, no reading, no singing of psalmes, no instructions, exhortations, or admonitions, or any other Christian exercises. You make no conscience of the obseruation of the Sabbaths; you vse not the name of God with any reue∣rence; you breake out sometimes into horrible dathes and cursings; you make an ordinary matter of swearing by your faith, & your troth. Your wife is irreligious, your children disso∣lute and vngratious, your seruants prophane & carelesse. You are an example in your owne house of al Atheisme, and conscienceles behaui∣our. You are a great gamester, a rioter, a spend∣thrift, a drinker, a common ale-house-haunter, an whoore hunter; and, to conclude, giuen to all vice and naughtinesse. Now then, I pray you tell me, or rather let your conscience tell mée, what hope you can haue to be saued, so long as you walk and continue in this course? Doth not S. Iohn saie; If wee say wee haue fellow∣ship* 1.427 with him, and walke in darkenesse, we are liers? Doth not the same Apostle auouch, that* 1.428 such as say they know God, and kéepe not his commandements, are liers?

Againe doth he not say: Heth at committeth* 1.429 sin, is of the Diuell; And whosoeuer doth not righteousnesse, is not of God? Doth not our Lord Jesus flatly tell the Jewes (which brag∣ged that Abraham was their father) that they were of their father the diuell: because they did his works? Doth not the Apostle Paul say; His* 1.430 seruants we are, to whom we obey; whether it be of sin, vnto death, or of obedience, vnto righ∣teousnes? Doth not the scripture say; Hee that* 1.431 doth righteousnesse, is righteous? Doth not our Lord Jesus affirme: that nor euery one that* 1.432 saith Lord, Lord, shall enter into the kingdome of heauen; but he that doth the will of my father which is in Heauen? Therefore I conclude: that, forasmuch as your whole course is car∣nall, carelesse, and dissolute, you can haue no warrantable hope to be saued.

Phila.

I doe verily thinke, that this mans case (which now you haue laied open) is the case of thousands.

Theo.

Yea, doubtles (of thousand thousands) the more is the pity.

Asune.

Soft and faire, sir, you are very round indeed. Soft fire maketh sweet mault. I hope you know wee must be saued by mercy: and not by merit. If I should doe all my selfe, where∣fore serueth Christ? I hope that which I can∣not doe, hee will doe for me. And I hope

to be saued by Iesus Christ as well as the best of you all.

Theol.

Oh, now I sée which way the game goeth. You would faine make Christ a cloake for your sinnes. You will sinne, that grace may abound. You will sinne frankly, and set all vp∣on Christs score. Truely there be many thou∣sands of your minde, which, hearing of Gods abundant mercie in Christ, are thereby made more bold to sin. But they shall know one day, to their cost, what it is so to abuse the mercie of God. The Apostle saith: The mercy and lo∣uing* 1.433 kindnesse of God should leade vs to re∣pentance. But we sée, it leadeth manie to fur∣ther hardnesse of heart. The Prophet saith: With him is mercy, that hee may bee feared. But many thereby are made more secure and carelesse. But to come néerer the marke: you say, you hope to be saued by Jesus Christ. And I answer: that if those things be found in you, which the Scriptures do auouch to be in all that shall be saued by him, then you may haue good* 1.434 confidence, and assured hope: otherwise not. Now the Scriptures do thus determine it, and set it downe: That if a man bée in Christ, and looke to be saued by him, he must be indued with these qualities following:

• First he must be a new creature.
• Secondly, hee must liue, not after the lusts of

• men: but after the will of God.
• Thirdly, he must be zealous of good works.* 1.435
• Fourthly, hee must die to sinne, and liue to righteousnesse.
• Fiftly, he must be holy and vnblameable.
• Sixtly, he must so walke, as Christ hath walked.* 1.436
• Seuenthly, hee must crucifie the flesh, with the affections and lusts.
• Eigthly, he must walke, not after the flesh, but* 1.437 after the spirit.
• Last of all, he must serue God in righteousnesse* 1.438 and true holinesse, all the daies of his life.

Loe then what things are required of all that shalbe saued by Christ. Now therefore, if these things be in you in some measure of tenth, then your hope is currant, sound, & good: otherwise, it is nothing worth. For in vaine doe men say, they hope to be saued by Christ, when as they walke dissolutely. The reason hereof is: because the members must be sutable to the head. But Christ our head is holy: therfore we his mem∣bers must be holy also; as it is written: Be ye* 1.439 holy, for I am holy. Otherwise, if we will ioine prophane & vnholy members to our holy head Christ, then we make Christ a monster. As if a man should ioyne vnto the head of a Lion, the necke of a Beare, the body of a Wolfe, and the legges of a Foxe: were it not a monstrous thing: would it not make a monstrous creature?

Euen such a thing doe they goe about, which would haue Swearers, Drunkards, Whore∣mongers, and such like, to be the members of Christ, and to haue life and saluation by him. But sith you doe so much presume of Christ, I pray you let mée aske you a question.

Antil.

What is that?

Theol.

How doe you know that Christ died for you particularly, and by name?

Antile.

Christ died for all men, and there∣fore for me.

Theol.

But, all men shall not bée saued by Christ. How therefore doe you know that you are one of them that haue speciall interest in Christ, and shall be saued by his death?

Antil.

This I know that we are all sinners, and cannot be saued by any other then by Christ.

Theol.

Answer directly to my question. How doe you know in your selfe, and for your selfe, that you are one of the Elect, and one of those, for whom Christ died?

Antil.

I know it, by my good faith in God: because I put my whole trust in him, and in none other.

Theol.

But, how know you, that you haue faith? or how shall a man know his faith?

Antile.

I know it by this; that I haue alwaies had as good a meaning, and as good a faith to Godward as any man of my calling, and that is

not booke-learned. I haue alwaies feared God with all my heart, and serued him with my prai∣ers.

Theol.

Tush: now you goe about the bush, and houer in the aire. Answer me to the point. How doe you know certainely and assuredly, that Christ died for you particularly & by name.

Antil.

You would make a man mad. You put me out of my faith: you driue mee from Christ. But if you go about to driue mee from Christ, I will neuer beleeue you. For I know wee must be saued onely by him.

Theo.

I go not about to driue you frō Christ, but to driue you to Christ. For how can I driue you from Christ, seeing you neuer came néere him? How can I driue you out of Christ, séeing you were neuer in him? But this is it, that de∣ceiueth you, & many others; that you think you beléeue in Christ, because you say you beléeue in Christ. As though faith consisted in words: or, as though a man had faith, because he saith so, If euery one that saith he hath faith, therefore hath faith: & euery one that saith he beléeueth in Christ, doth therefore beléeue: then who wil not haue faith? who will not beléeue? But in very déed, your faith, and the faith of many others, is nothing else but a méere imagination. But all this while, you haue not answered my questiō, touching your particular knowledge of Christ.

Antile.

I can answer you no otherwise then I haue answered you. And I thinke I haue an∣swered you sufficiently.

Theol.

No, no; you faulter in your spéech: your answer is not worth a button, you speake you wot not what, you are altogether befogd and benighted in this question. But, if there were in your heart the true knowledge, & liuely féeling of God, then I am sure you would haue yéelded another, and a better answer. Then you would haue spoken something from the sense and féeling of your owne heart & from the worke of Gods grace within you: but because you can yéeld no sound reason, that Christ died for you particularly, and by name; therefore I suspect you are none of them which haue proper interest in him, and in whom his death taketh effect indéed.

Phila.

I thinke this question would grauell a great number: and few there be that can answer it aright.

Theol.

It is most certaine. I doe know it by lamentable experience, that not one of an hun∣dred can soundly and sufficiently answer this question: none, indéed, but only those, in whom the new worke is wrought, & do by the inward worke of the spirit féele Christ to be theirs. I haue talked with some, which are both witty, sensible, and learned: who notwithstanding

when they haue been broght to this very point and issue, haue stucke sore at it, & staggred very much. And howsoeuer they might by wit and learning shuffle it ouer, and in a plundred sort, speake reason: yet had they no feeling of that which they said, and therfore no assurance: and consequently as good neuer a whit, as neuer the better. It is the sanctifying spirit, that giueth féeling in this point. And therefore, without the féeling of the operation of the same spirit, it can neuer be soundly answered. Thus then, I doe close vp this whole matter: As the vine∣brauch cannot liue and bring forth fruit, except it abide in the Ume: no more can wée, except we abide in Christ, and be truely grafted into him by a liuely faith. None can haue any be∣nefit by him, but they only which dwel in him. None can liue by Christ, but they which are changed into Christ. None are partakers of his body, but they which are in his body. None can be saued by Christ crucified, but they which are crucified with Christ. None can liue with him béeing dead, but those which die with him bée∣ing aliue. Therefore let vs root down-ward in mortification, that we may shoot vpward in sanctification. Let vs die to sinne, that we may liue to righteousnesse: Let vs die while we are aliue, that we may liue when we are dead.

Asune.

If none can be saued by Christ, but

onely those which are so qualified as you speake of, then Lord haue mercy vpon vs: then the way to heauen is very straight indeed, and few at all shall be saued. For there be few such in the world.

Theo.

You are no whit therein deceiued. For when all comes to all, it is most certaine, that few shal be saued. Which thing I wil shew vn∣to you, both by scripture, reason, and examples.

Asune.

First then, let vs heare it proued by the scriptures.

Theo.

Our Lord Jesus saith: Enter in at the* 1.440 straight gate. For, it is the wide gate and broad way that leadeth to destruction: and many there be which goe in thereat: because the gate is strait, and the way narrow that leadeth vnto life, & few there be that find it. Againe he saith, Many are called, but few are chosen. In ano∣ther* 1.441 place, we read of a certaine man which came to our sauiour Christ, & asked him of pur∣pose whether few should be saued. To whō our Lord Jesus answered thus: Striue to enter in at the straight gate. For many (I say vnto you)* 1.442 will seeke to enter in, and shall not be able. In which answer, albeit our Sauiour doth not an∣swer directly to his question, either negatiuely or affirmatiuely; yet doth he plainely insinuate by his spéeches, that few shall bee saued. For first he bids vs striue earnestly: noting therby,

that it is a matter of great strife against the world, the flesh, and the diuell. Secondly, he af∣firmeth, that the gate is very straight: noting, that none can enter in, without vehemēt crow∣ding, and almost breaking their shoulder bones. Lastly, he saith; that many which séeke to en∣ter in, shall not be able: noting thereby, that euen of them that séeke, many shall step short; because they seeke him not aright. Esaias also saith: Except the Lord of Hosts had left vs a* 1.443 seed, we had beene as Sodome, and had beene like to omorrha. The Apostle also alle ageth* 1.444 out of the Prophet: That the Lord will make a short account in the earth, and gather it into a short summe, with righteousnesse. These scrip∣tures, I thinke, are sufficient to proue that few shall be saued.

Asune. Now let vs heare your reasons.

Theol.

If we come to reason, wée may ra∣ther wonder that any should bée saued, then so few shall be saued. For, wée haue all the lets and hindrances that may bée, both within vs and without vs. Wée haue (as they say) the Sunne, Moone, and seuen Starres against vs. Wée haue all the Diuels in Hell against vs, with all their hornes, heads, maruellous strength, infinite wiles, cunning deuices, déepe sleights, and methodicall temptations. Héere runnes a sore streame against vs. Then haue

wée this present euill world against vs, with her innumerable baits, snares, nets, gins, and grins to catch vs, fetter vs, and entangle vs. Héere haue wée profits and pleasures, riches and honour, wealth and preferment, ambition and couetousnesse. Héere comes in a Campe royall of spirituall and inuisible enemies. Last∣ly, wée haue our flesh, that is, our corrupted na∣ture against vs: wée haue our selues against our selues. For we our selues are as great ene∣mies to our saluation, as either the world, or the Diuell. For, our vnderstanding, reason, will, and affections, are altogether against vs. Our naturall wisedome is an enemy vnto vs. Our concupisences & lusts do minister strength to sathans temptations. They are all in league with Sathan against vs. They take part with him in euery thing against vs and our salua∣tion. They fight all vnder his standard, and re∣ceiue their pay of him. This then goeth hard on our side, that the Diuell hath an inward party against vs: and wée carry alwaies with∣in vs our greatest enemy, which is euer rea∣dy, night and day, to betray vs into the hands of Sathan; yea to vnbelt the dore, and let him in to cut our throats. Here then we sée an huge army of dreadfull enemies, and a very legion of Diuels, lying in ambush against our soules. Are not wée therefore poore wretches in a

most pitifull case, which are thus betraied and besieged on euery side? All things then consi∣dered, may wée not iustly maruell, that any shall bée saued? For who seeth not, who know∣eth not, that thousand thousands are caried headlong to destruction; either with the temp∣tations of the world, the flesh or the Diuell? But yet further, I will shew, by an other verie manifest and apparant reason, that the number of Gods Elect vpon the face of the earth, are very few in comparison: which may thus bée considered. First, let there bée taken away from amongst vs all Papists, Atheists, and Heretikes. Secondly, let there bée shoa∣led out all vicious and notorious euill liuers; as Swearers, Drunkards, Whooremongers, Worldlings, deceiuers, couseners, proud men, Rioters, gamesters, and all the prophane mul∣titude. Thirdly, let there be refused and sorted out all Hypocrites, carnall Protestants, vaine professors, backesliders, decliners, and colde Christians. Let all these, I say, bée se∣parated: and then tell mée, how many sound, sincere, faithfull, and zealous worshippers of God, will bée found among vs. I suppose, wée should not néed the Arte of Arithme∣tike to number them. For I thinke, there would bée very few in euery Uillage, Towne, and Citie; I doubt, they would walke very

thinly in the stréets: so as a man might easily tell them as they goe. Our Lord Jesus asketh a question in the Gospell of S. Luke, saying: Doe you thinke, when the Sonne of man com∣meth,* 1.445 that he shall finde faith on the earth? To the which we may answer, Surely very little.

Asune.

Now, according to your promise, shew this thing also, by examples.

Theol.

In the first age of the world, all flesh had so corrupted their waies, that God could no longer beare them; but euen vowed their destruction, by the ouerflowing of waters. When the floud came, how few were found faithfull? Eight persons onely were saued by the Arke. How few righteous were found in Sodome, and the Cities adioyning; but one poore Lot, and his family? How few beleeuers were found in Iericho; but one Rahab? How few of the old Israelites entred into the Land of Promise; but two, Caleb and Iosuah? The* 1.446 rest could not enter in, because of vnbeliefe. The true and inuisible Church was small, du∣ring the gouernment of the Judges: as appea∣reth plentifully in that booke. In Elias time, the church was so small, that it did not appeare. In the raigne of the Kings of Israel and Iudah,* 1.447 the sincere worshippers were very few: as ap∣peareth by all the Prophets. During the cap∣tiuity, the Church was as the Moone voder a

cloud, shée was driuen into the Wildernesse, where shée hid her selfe. During the persecuti∣ons of the Greeke Empire, by Gog, Magog, and Egypt, they were fewest of all. In Christs time, what a silly company did hée beginne withall! How were all things corrupted by the Priests, Scribes, and Pharisies! In the beginning of the Apostles preaching, there were few beléeuers. After the first six hundreth yeares, what an eclipse was in the Church, du∣ring the height of Antichrists raigne! How few true worshippers of God were in the world, for the space of▪ almost seuen hundred yéeres! Since the Gospell was broached and spread abroade, how few doe beléeue! And as the Prophet saith;* 1.448 Lord who hath beleeued our report? Thus thē you sée, it is apparant (both by Scripture, rea∣son, and examples of all ages) that the number of the Elect is very small: and when all comes to all, few shalbe saued.

Phil.

I pray you tell vs, how few, and to what scantling they may be reduced: whether one of an hundred, or one of a thousand, shalbe saued?

Theol.

No man knoweth that: neither can I giue you any direct and certaine answer vnto it. But I say, that, in comparison of the Reprobate, there shall bée but a few saued. For, all that professe the Gospell are not the true Church, before God. There bée many in

the Church, which are not of the Church.

Phila.

How doe you proue that?

Theo.

Out of the ninth to the Romans: where the Apostle saith: All are not Israel, that are of* 1.449 Israel. And againe, Esaias crieth, concerning Israel: Though the number of the children of* 1.450 Israel were as the sand of the sea, yet but a rem∣nant shall be saued.

Phila.

How doe you ballance it in the visible Church: or in what comparison do you take it? Let vs heare some estimate of it. Some thinke, one of a hundred; some but one of a thousand shall be saued.

Theol.

Indéed I haue heard some learned and godly Diuines giue such coniectures: but for that matter, I can say nothing to it. But* 1.451 onely let vs obserue the comparison of the holy Ghost betwixt a remnant, and the sand of the sea, and it will giue some light into the mat∣ter.

Phila.

Doth not the knowledge of this do∣ctrine discourage men from seeking after God?

Theol.

Nothing lesse. But rather it ought to awake vs, and stirre vp in vs a greater care of our saluation, that we may be of the number of Christs little flocke, which make an end of* 1.452 their saluation in feare and trembling.

Phila.

Some make light of all these matters. Others say; As for the life to come, that is the

least matter of an hundred to be cared for. As for that matter, they will leaue vnto God, euen as pleaseth him, they will not meddle with it. For they say, God that made them, must saue them. They hope they shal do as well as others, and make as good shift as their neighbours.

Theol.

It is lamentable, that men should be so carelesse, and make so light of that, which (of all other things) is most waighty and impor∣tant. For, it shall not profit a man to win the* 1.453 whole world, and lose his owne soule, as the authour of all wisedome testifieth.

Asune.

I pray you Sir vnder correction, giue me leaue to speake my minde, in this point. I am an ignorant man: pardon me, if I speake a∣misse. For a fooles bolt is soone shot.

Theol.

Say on.

Asune.

I doe verily thinke, that God is stron∣ger then the diuell. Therefore I cannot beleeue that he will suffer the Diuell to haue moe then himselfe. He will not take it at his hands. Hee loueth mankind better then so.

Theol.

You doe carnally imagine, that God will wrestle and striue with the diuel about the matter. As for Gods power, it doth neuer crosse his will. For God can doe nothing against his will and decrée, because he will not.

Asune.

Yea but the Scripture saith, God will haue all men saued.

Theol.

That is not meant of euery particu∣lar man, but of all sorts some. Some Iewes, some Gentiles, some rich, some poore, some high, some lowe, &c.

Asune.

Christ died for all: therefore all shall be saued.

Theol.

Christ died for all, in the sufficiency of his death: but not in efficacy, vnto life. For onely the Elect shall bée saued by his death. As it is written; This is my bloud in the new Te∣stament,* 1.454 which is giuen for you: meaning his Disciples, and chosen Children. And againe, Christ béeing consecrated, is made the author of* 1.455 saluation, to all that obey him.

Asune.

God is mercifull, and therfore I hope he will saue the greatest part, for his mercy sake.

Theol.

The greatest part shall perish: but all that shalbe saued, shalbe saued by his mercy. As* 1.456 it is written; He will haue mercy on whom he will haue mercy: And whom he will he hard∣neth. And againe: It is not in him that wil∣leth,* 1.457 or in him that runneth: but in God, that sheweth mercy. Therefore, though God be in∣finite in mercy, and Christ infinite in merit, yet none shall haue mercy, but onely the vessels of mercy.

Antile.

Can you tell who shall be saued, and who shall be damned? Do you know Gods se∣crets? When were you in Heauen? When

spake you with God? I am of the mind that all men shall be saued. For Gods mercy is aboue all his works. Say you what you will, and what you can, God did not make vs, to condemne vs.

Theol.

You are very peremptory indéed: you are more bold then wise: for Christ saith, few shall be saued: you say, all shall be saued. Whe∣ther then shall we beléeue Christ or you?

Antil.

If there should come two soules, one from heauen, and another from hell, and bring vs certaine newes how the case stood, then I would beleeue it indeed.

Theol.

Put case, two soules of the dead should come, the one from heauen, the other from hell: I can tell you afore-hand certainly what they would say, and what newes they would bring.

Antil.

What I pray you?

Theol.

They would say, there be few in hea∣uen, and many in hell: heauen is empty, and hell is full.

Antil.

How know you that? How know you, they would say so?

Theol.

I am sure, if they speake the truth, they must néeds say so.

Antil.

Must they needs? Why, I pray you, must they needs?

Theol.

Because the word of God saith so. Because Moyses and the Prophets say so. If

you wil not beléeue Moyses, and the Prophets, neither will you beléeue, though one, though two, though an hundred should rise from the dead.

Antile.

Yes, but I would.

Theol.

I pray you let me aske you a questi∣on. Whether doe you thinke, that God and his word, or the soules of dead men are more to be credited?

Antile.

If I were sure that God said so, then I would beleeue it.

Theo.

If his word say so, doth not he say so? Is not he and his word all one?

Antile.

Yet for all that, if I might heare God himselfe speake it, it would moue me much.

Theol.

You shew your selfe to be a notable Infidell. You wil not beleeue Gods word, with∣out signes and miracles, and wonders from the dead.

Antile.

You speake, as though you knew cer∣tainely, that hell is full. You doe but speake at randome: you cannot tell: you were neuer there to see. But for mine owne part, I beleeue there is no hell at all, but onely the hell of a mans con∣science.

Theol.

Now you shew your selfe in kinde what you are. You say, you beléeue no hell at all. And I think, if you were wel examined, you beléeue no heauen at all neither God nor diuell.

Antile.

Yes: I beleeue there is an Heauen, because I see it with mine eies.

Theol.

You will beléeue no more belike then you sée: but blessed is he that beléeueth, and séeth* 1.458 not. You are one of the rankest Atheists that euer I talked withall.

Antile.

You ought not to iudge: you know not mens hearts.

Theol.

Out of the abundance of the heart the mouth speaketh. You haue sufficiently be∣wraied your heart by your words. For the tongue is the key of the minde. As for iudging, I iudge you onely by your fruits: which is law∣full. For wée may iustly say, It is a bad trée which bringeth foorth bad fruit; and he that doth wickedly, is a wicked man. But it is you, and such as you are, that wil take vpon you to iudge mens hearts. For, though a mans outward actions be religious and honest, yet you will condemne him. And, if a man giue himselfe to the word and praier, reformeth his family, and abstaineth from the grosse sinnes of the world, you will by and by say, he is an hypocrite. And thus you take vpon you to iudge mens hearts, as though you knew with what affection these things are done.

Antile.

I confesse, I am a sinner: and so are all other for ought I know. There is no man, but he may be amended. I pray God send vs

all of his grace, that we may please him, and get to heauen at last.

Theol.

Now you would shuffle vp all toge∣ther, as though you were as good as the best, and as though there were no difference of sin∣ners: but you must learne to know, that there is great difference of sinners. For there is the penitent, and the vnpenitent sinner; the care∣full, and the carelesse sinner; the sinner whose sinnes are not imputed, and the sinner whose sinnes are imputed; the sinner that shall bée saued, and the sinner that shall bée damned. For it is one thing to sinne of frailty, another thing to liue in it, dwell in it, and trade in it, and (as the holy Ghost speaketh) to sucke it in, as the* 1.459 fish sucketh water, and to draw it vnto vs with cart-ropes and cords of vanity.

To conclude therefore, there is as great diffe∣rence betwixt a sinner, and a sinner, as betwixt light and darkenesse. For, though Gods chil∣dren be sinners, in respect of the remnants of sin within them, yet the Scriptures call them iust and righteous: because they are iustified by Christ, and sanctified by his grace and holy spi∣rit. And, for this cause, it is, that S. Iohn saith,* 1.460 He that is borne of God sinneth not.

Antile.

What, I pray you, did you neuer sin?

Theo.

Yes, and what then? what are you the better?

Antile.

You Preachers cannot agree amongst your selues. One saith one thing, and another saith another thing: so that you bring the igno∣rant people into a mammering: and they know not on which hand to take.

Theol.

The Preachers, God bée thanked, agrée very well together, in all the maine grounds of religion, and principall points of saluation. But, if they dissent in some other mat∣ters, you are to trie the spirits, whether they be of God or no. You must try all things, and kéepe that which is good.

Antile.

How can plaine and simple men trie the spirits and doctrines of the Preachers?

Theol.

Yes. For the Apostle saith: The spi∣rituall* 1.461 man discerneth all things. And S. Iohn saith to the holy Christians: You haue recei∣ued an ointment from that holy one, and know all things; that is, all things necessary to sal∣uation. Those therefore which haue the spirit of God, can iudge and discerne of doctrines, whether they be of God or no.

Antile.

I am not booke-learned: and there∣fore I cannot iudge of such matters. As for hearing of Sermons, I haue no leasure to goe to them: I haue somewhat else to doe. Let them that are bookish, and heare so many Sermons, iudge of such matters. For I will not meddle with them, they belong not vnto me.

Theol.

Yet for all that, you ought to reade the Scriptures, and heare the word of God preach∣ed, that you may bée able to discerne betwixt truth and falshood in matters of religion.

Antile.

Belike you thinke none can be saued without Preaching; and that all men stand bound to frequent Sermons; but I am not of your mind in that.

Theol.

Our Lord Jesus saith; My sheepe* 1.462 heare my voice. And againe he saith; He that is of God, heareth Gods word. Yee therefore heare it not; because you are not of God. You see therefore how Christ Jesus maketh it a spe∣ciall note of Gods child, to heare his word prea∣ched.

Antile.

But I thinke, we may serue God well enough without a Preacher. For, Preachers are but men; and what can they doe? A Preacher is a good man, so long as he is in the Pulpit; but if he be out of the Pulpit, he is but as another man.

Theol.

You speake contemptuously of Gods messengers, and of Gods sacred ordinance. But the Apostle doth fully answer your obiection, saying: Faith commeth by hearing, and hearing* 1.463 by the word of God; and how can they heare without a Preacher? In which words, the Apo∣stle telleth you flatly, that you can neither haue faith, nor serue God aright, without preaching.

Antile.

When you haue Preached all that you can, you can make the word of God no better then it is: and some put in and put out what they list. The Scriptures are but mens inuentions: and they made the Scrip∣tures.

Theol.

We preach not to make the Word better, but to make you better. As for putting in and putting out, it is a méere vntruth. And whereas you say, the scriptures were made by men, it is blasphemy once to thinke it: and you are worthy to receiue your answer at Tiburne.

Antile.

Now I see you are hot. I perceiue, for all your godlinesse, you will be angry.

Theol.

I take it to be no sinne to be angry a∣gainst sinne. For your sinne is very great: and who can beare it?

Antile.

All this while you speake much for Preaching: but you say nothing for Praier. I thinke there is as much neede of Praier, as Preaching. For, I finde in the Scriptures, Pray continually; but I finde not, Preach continu∣ally.

Theol.

No man denieth, but that praier is most néedfull, alwaies to be ioyned vnto prea∣ching & al other holy exercises: for it is the hand∣maid to all. But yet we prefer preaching aboue it, because preaching is both the directour and whetstone of praier: yea, it stirreth vs aright in

all spirituall actions and seruices whatsoeuer: without the which wée can kéepe no certaine course, but are euer ready to erre on this hand, or that. Now, whereas you say, you find Pray continually, but not Preach continually: you might (if you were not wilfully blinde) finde al∣so, Preach continually. For the Apostle saith to Timothy, Be instant: Preach the word in season,* 1.464 and out of season: that is, alwaies; as time and occasion shall serue.

Antile.

You extoll preaching: but you say nothing for reading. I beleeue, you condemne reading.

Theol.

Doth hée that highly commendeth gold, condemne siluer? I do ingenuously con∣fesse, that both publike and priuate reading of the scriptures, are very necessary and profita∣ble, and would to God, it were more vsed, then it is. For, it is of singular vse, both to increase knowledge and iudgement, and also to make vs more fit to heare the word preached. For, such men, as are altogether ignorant of the Hi∣story of the bible, can heare the word with small profit or comfort.

Phila.

It seemeth, that this man neither re∣gardeth the one nor the other: because, for ought that I can see, hee careth not greatly if the Scriptures were burnt.

Theol.

Oh sirrah, you speake very mala∣partly:

you may speake when you are bidden.* 1.465 Who made you a Iudge? You are oue of his Disciples, and that makes you to speake on his side.

Phila.

No sir. I hope, I am Christs Disciple, and no mans. But assuredly, I cannot hold my peace at your vile cauilling, and most blasphe∣mous speeches.

Antile.

I crie you mercie sir. You seeme to be one of these Scripture-men: you are all of the spirit: you are so full of it, that it runneth out at your nostrils.

Phila.

You doe plainely shew your selfe to be ascoffing Ismaelite.

Antil.

And you doe plainly shew your selfe to be one of these folke of God, whieh know their seats in heauen.

Phila.

I pray God be mercifull vnto you, and giue you a better heart. For I see you are in the gall of bitternesse, and in the bond of iniquitie.

Antil.

You thinke there is none good, but such as your selfe, and such as can please your humour. You will, forsooth, be all pure. But by God, there be a company of pure knaues of you.

Theo.

Nay, now you doe manifestly shew of of what spirit you are. For, you both sweare and raile with one breath.

Antile.

God forgiue me. Why did he anger me then? There be a company of such con∣trollers

as he in the world, that no body can be quiet for them.

Theol.

I perceiue a little thing will anger you, sith you will be angry with him for spea∣king the truth.

Antil.

What hath he to doe with me? He is more busie then needs. Why doth he say, I am in a bad case? I will not come to him to learne my duty. If I haue faults, he shall not answer for them. I shall answer for mine owne faults, and euery fat shall stand on his owne bottome. Let him meddle with that he hath to doe withall.

Theo.

You are too impatient: you take mat∣ters at the worst. We ought friendly, and in loue to admonish one another: for we must haue a care one of anothers saluation, I dare say for him, that he speaketh both of loue and compassi∣on towards you.

Antil.

I care not for such loue. Let him keepe it to himselfe. What doth hee thinke of mee? Doth he suppose that I haue not a soule to saue as well as hee; or that I haue no care of my saluation? I would he should know, that I haue as great care for my saluation as he, though I make no such outward shewes. For, all is not gold that glistereth. I haue as good a meaning as he, though I cannot vtter it.

Theol.

These words might well bée spa∣red, I hope you will bée pacified, and amend

your life, and draw néerer to God héere after.

Antile.

Truly, Sir, you may thinke of me what you please. But I assure you, I haue more care that way, then all the world wonders at: I thanke God for it. I say my praiers euery night when I am in my bed. And if good praiers will do vs no good, God helpe vs. I haue alwaies ser∣ued God duely and truely, and had him in my minde. I do as I would be done to. I keepe my Church, and tend my praiers while I am there. And, I hope, I am not so bad as this fellow would make me. I am sure, if I be bad, I am not the worst in the world: there be as bad as I. If I goe to hell, I shall haue fellowes, and make as good shift as others.

Theol.

You thinke, you haue spoken wisely: but I like not your answer. For your words smell strongly, both of ignorance, pride, and vn∣beliefe. For first you iustifie your selfe in your faithles and ignorant worshiping of God. And secondly, you iustifie your selfe by comparison with others; because others are as bad as you, and you are not the worst in the world.

Antile.

Now I know, you speake of ill will. For, you neuer had any good opinion of me.

Theol.

I would I could haue as good an opinion of you, as I desire; and that I might sée that wrought in you, which might

draw my loue and liking towards you. And as for ill wil, the Lord knoweth I beare you none. I desire your conuersion, and saluation, with my whole heart. And I would thinke my selfe happie, if I might saue your soule with the losse of my right arme.

Antile.

I hope I may repent. For the scripture saith: At what time soeuer a sinner doth repent, God will haue mercy on him. Therefore if I may haue space and grace, and time to repent before death, and to aske God forgiuenesse, and say my praiers, and cry God mercie, I hope I shall doe well enough.

Theol.

You speake as though repentance were in your power, and at your commande∣ment, and that you can put it into your owne heart when you list; and that makes you, and many others presume of it, thrée houres before death. But you must know that repentance is the rare gift of God: and it is giuen but to a few. For God will know him well that hée bestoweth repentance vpon, sith it is proper onely to the Elect. It is no word matter. It is not attained without many & feruent prai∣ers, & much hearing, reading, and meditating in the word of God. It is not so easie a matter to come by, as the world iudgeth. It is not found but of them that seeke it diligently, and begge it earnestly. It is no ordinarie thrée

houres matter. Crie God mercie a little for fashion will not doe it. Coursarie saying of a few prayers a little before death auaileth not. For, though true repentance be neuer too late, yet late repentance is seldome true. Héerein delayes are dangerous; for the longer we de∣ferre it, the woorse is our case. The further a naile is driuen in with an hammer, the harder it is to get out againe. The longer a disease is let runne, the harder it is to cure. The déeper a trée is rooted, the harder it is to plucke vp a∣gaine. The longer we deferre the time of our repentance, the harder it will be to repent; and therefore it is dangerous driuing it off to the last cast. For an ancient Father sayth:* 1.466 We reade but of one that repented at the last, that no man should presume: and yet of one, that none might despaire.

Well then, to conclude this point, I would haue you to know, that the present time is alwayes the time of repentance. For, time past can not be recouered, and time to come is vncerteine.

Antile.

Sir, in mine opinion, you haue vt∣tered some very dangerous things, and such as were enough to driue a man to despaire.

Theol.

What be they, I pray you?

Antile.

There be diuers things. But one thing doth most of all sticke in my stomacke,

and that is, the small number that shall be sa ued, as you say. But I can hardly be perswa∣ded that God made so many thousands to cast them away when he hath done. Do you thinke that God hath made vs, to condemne vs? Will you make him to be the authour of con∣demnation?

Theol.

Nothing lesse. For God is not the cause of mens condemnation, but themselues. For euery mans destruction commeth of him∣selfe: as it is written: O Israel, thy destructi∣on is of thy selfe. As for God, he doth (in great* 1.467 mercie) vse all possible meanes to saue soules; as hée sayth by the Prophet: What could I* 1.468 haue done more to my vineyard, that I haue not done vnto it? But to come néerer to your question. I denie, that God hath created the most part of men onely and solely vnto perdi∣tion, as the proper end which he did aime at in creating them: but hée hath created all things for the praise of his glorie; as it is writ∣ten: Hee hath created all things for himselfe;* 1.469 and the wicked also for the euill day. Then it followeth, that the cause and end why the wic∣ked were created, neither was, nor is the onely destruction of his creature, but his owne praise and glorie; that that onely might ap∣peare and shine foorth in all his works. Yet certeins it is, that God, for iust causes (albeit

vnknowen and hidde to vs) hath reiected a great part of men. The causes, I say, of repro∣bation are hid in the eternall counsell of God, and knowen to his godly wisdome only. They are secret and hid from vs; reserued in his e∣ternall wisdome to be reuealed at the glorious appearing of our Lord Jesus. His iudgements* 1.470 (saith the Scripture) are as a great deepe, and his wayes past finding out. It is as possible for vs to comprehend the Ocean sea in a little dish, as to comprehend the reason of Gods counsell in this behalfe.

Antile.

What reason, iustice, or equitie is there, that sentence of death should be passed vpon men before they be borne, and before they haue done good or euill?

Theol.

I tolde you before, that we can ne∣uer comprehend the reason of Gods procéeding in this behalfe: yet we must know that his will is the rule of righteousnesse, and must be vnto vs in stead of a thousand reasons. For whatsoeuer God willeth, in as much as hée willeth it, is to be holden iust. We cannot conceiue the reason of many naturall things, and things subiect to sense; as, the motion of the celestiall bodies, their vnconceiueable swift∣nesse, their matter and substance, their mag∣nitude, altitude, and latitude. We can not thorowly finde out the causes of the thunder,

lightning, windes, earth-quakes, ebbing and flowing of the sea, and many other things vn∣der the Sunne: how then can we possibly a∣scend vp into the priuy chamber and counsell∣house of God, to sift and search out the bottome of Gods secrets; which no wit or reach of man can any way attaine vnto! Let vs therefore learne in Gods feare to reuerence that which we can not in this life comprehend.

This one thing I must say vnto you, that whatsoeuer God decréeth, yet doth he execute no man, till he haue ten thousand times deser∣ued it. For, betwixt the decrée and the executi∣on thereof, commeth sinne in vs, and most iust causes of condemnation.

Antil.

If God haue decreed mens destructi∣on, what can they do withall? who can resist his will? why then is he angrie with vs? For all things must needs come to passe according to his decree and determination.

Theol.

First, I answer you with the Apostle: O man, who art thou which pleadest against* 1.471 God! Shall the thing formed say to him that formed it, Why hast thou made mee thus? Hath not the Potter power of the clay, to make of the same lumpe one vessell to honour, and another to dishonour? Moreouer, I answer, That Gods decrée doth not enforce the will of man: but it worketh, and mooueth of it selfe.

It hath in it selfe the beginning of euill moti∣on, and sinneth willingly. Therefore, though the decrée of God imposeth a necessitie vpon all secondarie causes (so as they must néeds be fra∣med and disposed according to the same) yet no coaction or constraint: for they are all carried with their voluntarie motion. Euen as we sée the plumbe of a clocke, being the first moouer, doth cause all the other whéeles to mooue, but not to mooue this way or that way: for, in that they mooue some one way, and some another, it is of themselues; I meane of their owne frame. So Gods decrée doth mooue all seconda∣rie causes, but not take away their owne pro∣per motion. For God is the authour of euerie action, but not of any euill in any action. As the soule of man is the originall cause of all mo∣tion in man, as the Philosophers dispute, but yet not of lame and impotent motion; for that is from another cause; to wit, some defect in the bodie. So, I say, Gods decrée is the root and first cause of motion, but not of defectiue motion: That is from our selues. Likewise, that a bell soundeth, the cause is in him that ringeth it: but that it iarreth, the cause is in it selfe. Againe, that an instrument soundeth, is in him that plaieth vpon it: but that it iarreth, is in it selfe; that is, in it owne want of tuning. So then, to shut vp this point, all instruments

and middle causes are so mooued of God, being the first moouer, that he alwayes doth well, ho∣lily, and iustly in his moouing. But the instru∣ments mooued, are caried in contrary motions, according to their owne nature and frame. If they be good, they are caried vnto that which is good: but if they be euill, they are caried vnto euill. So that according to the double begin∣ning of motion and will, there is a double and diuers worke and effect.

Antile.

But from whence commeth it, that man of himselfe, that is, of his owne free moti∣on, doth will that which is euill?

Theol.

From the fall of Adam, whereby his will was corrupted.

Antile.

What was the cause of Adams fall?

Theol.

The Diuell, and the deprauation of his owne will.

Antil.

How could his will encline vnto euill, it being made good, and he being made good?

Theol.

He and his will were made good, yet mutably good. For to be immutably good, is proper only to God. And Adam did so stand, that he might fall, as the euent declared.

Antile.

Was not the decree of God the cause of Adams fall?

Theol.

No: but the voluntarie inclination of his will vnto euill. For Adams will was neither forced, nor by any violence of Gods

purpose, compelled to consent: but he, of frée will and ready minde, left God, and ioined with the Diuell.

Thus then I do determine, that Adam sin∣ned necessarily, if you respect the decree or euent: but if you respect the first moouer and inherent cause, which was his owne will, then he sinned voluntarily and contingently. For the decree of God did not take away his will, or the con∣tingencie thereof; but only order and dispose it. Therefore (as a learned writer sayth) Volens* 1.472 peccauit, & motu. He sinned willingly, and of his owne motion. And therefore no euill is to be attributed vnto God or his decree.

Antile.

How then do you conceiue and con∣sider of the purpose of God in all these things?

Theol.

Thus:

That God decreed with him∣selfe, vno actu, at once; That there should be a world, That Adam should be created perfect, That he should fall of himselfe, That all should fall with him, That he would saue some of the lost race, That he would do it of mercy through his son, That he would condemne others for sinne.

Antile.

But how doe you prooue the decree of reprobation? to wit, That God hath deter∣mined the destruction of thousands before the world was.

Theol.

The Scripture calleth the reprobates The vessels of wrath, prepared to destruction.* 1.473 The Scripture sayth: God hath not appoin∣ted* 1.474 vs vnto wrath. Therefore it followeth, that some are appointed vnto wrath. The Scrip∣ture sayth of the reprobates, That they were* 1.475 euen ordeined to stumble at the Word. The Scripture sayth, They were of olde ordeined to this condemnation.* 1.476

Antile.

But how answer you this? God wil∣leth not the death of a sinner. Therefore hee* 1.477 hath predestinate none to destruction.

Theol.

God willeth not the death of a sinner simply, and absolutely, as it is the destruction of his creature; but as it is a meane to declare his iustice, and to set forth his glory.

Antile.

God did foresee, and foreknow, that the wicked would perish through their owne sinne: but yet he did not predestinate them vn∣to it.

Theol.

Gods prescience and foreknowledge cannot be separated from his decrée. For what∣soeuer God hath foreséene & foreknowen in his eternall counsell, he hath determined the same shall come to passe. For as it apperteineth to his wisdom to foreknow and foresée all things, so doth it apperteine to his power to moderate and rule all things according to his will.

Antil.

What do you call prescience in God?

Theol.

Presence in God, is that whereby all things abide present before his eies: so that to his eternall knowledge, nothing is past, no∣thing to come; but all things are alwaies pre∣sent. And so are they present, that they are not as conceiued imaginations, formes, and moti∣ons: but all things are alwaies so present, before God, that he doth behold them in their verity and perfection.

Antil.

How can God iustly determine of mens destruction, before they haue sinned?

Theol.

This obiection hath béene answered in part before. For, I told you, that God con∣demneth none but for sinne, either originall only, or else both original and actual. For how∣soeuer hée doth in himselfe, before all time, de∣termine the reprobation of many, yet he pro∣céedeth to no execution, till there be found in vs both iust deserts, and apparant cause. There∣fore they deale vnsoundly and foolishly, which confound the decrée of reprobation, with dam∣nation it selfe: sith sinne is the cause of the one, and onely the will of God of the other.

Phila.

Well Sir, sith we are so farre procee∣ded in this question, by the occasion of this mans obiections and cauils, I pray you now, as you haue spoken much of reprobation, and the causes thereof, so let vs heare somewhat of election, and the causes thereof: and shew

vs out of the Scriptures, that God hath before all worlds chosen some to eternall life.

Theol.

Touching the decrée of Election, there are almost none that make any doubt thereof: therefore small proofe shall serue for this point. Onely I will confirme it by one or two testi∣monies out of the holy Scriptures. First the Apostle saith; Blessed be God, euen the Father* 1.478 of our Lord Iesus Christ, who hath blessed vs with all spirituall blessings in Heauenly things in Christ, as hee hath chosen vs in him, before the foundation of the world, that we should be holy, and without blame before him, in loue. You sée, the words are very plaine and preg∣nant for this purpose. An other confirmation is taken out of the 8. Chap. to the Romanes, in these words: Those whom he knew before, did* 1.479 he also predestinate to be like to the image of his own Sonne; that he might be the first borne of many brethren.

Phila.

Which be the causes of Election?

Theol.

The causes of Election are to be found onely in God himselfe. For his eternall election dependeth neither vpon man, neither yet vpon any thing that is in man, but is purposed in himselfe, and established in Christ in whom we are Elected. This is fully prooued in these words: Who hath predestinated vs to bee ad∣opted* 1.480 through Iesus Christ in himselfe, accor∣ding

to the good pleasure of his will, to the praise of his glory, wherewith he hath made vs freely accepted in his beloued. Where wée see, the apostle telleth vs, that his frée grace, and the good pleasure of his will, are the first motiues or moouing causes of our Election.

Phila.

But the Papists fetch the first motiue of election out of mans merits, and fore-seene works. For, say they, God did fore-see who would repent, beleeue, and doe well: and there∣fore he made choise of them.

Theol.

But they are greatly deceiued. For I say againe, and againe, that there was nothing in vs which did euer mooue God to set his loue vpon vs, and to choose vs vnto life: but he euer found the originall cause in himselfe. As it is* 1.481 written; Hee will haue mercy vpon whom he will haue mercy: and whom hee will, hee hard∣neth.* 1.482 And againe: It is neither in him that willeth, nor in him that runneth; but in God that sheweth mercie. The Lord himselfe* 1.483 also testifieth, that hée did choose his people, not for any respect in them; but onely because hée loued them, and bare a speciall fauour vnto them. So then it is a certaine truth that Gods eternall predestination excludeth all merits of man, and all power of his will, thereby to at∣taine vnto eternall life: and that his frée mercy, and vndeserued fauour, is both the beginning,

the middest, and the end of our saluation. That is to say, all is of him, and nothing of our selues.

Phila.

Whether then doth faith depend vp∣on election, or election vpon faith? That is, whether did God choose vs because we doe be∣leeue? or whether doe we beleeue, because we are chosen?

Theol.

Out of all doubt, both faith, and all fruits of faith, doe depend vpon election. For, therefore we beléeue, because we are elected: and not therfore elected, because we beléeue. As it is written: So many as were ordained to euerla∣sting* 1.484 life, beleeued.

Antil.

If men be predestinate before they be borne, to what purpose serue all precepts, ad∣monitions, lawes, &c? It forceth not how we liue. For neither our godly, or vngodly life can alter the purpose of God.

Theo.

This is a very wicked and carnall ob∣iection, and sheweth a vile and dissolute minde in them that vse it. But I would wish such men to consider the end of our election: which is that we should lead a godly life. As it is plaine∣ly set downe in the first to the Ephesians, where the Apostle saith: God hath chosen vs before* 1.485 the foundation of the world. But to what end? that we should line as we lift? No, no, saith he: But that we should be holy, and vnblameable before him. Againe he saith: We are perdesti∣nate* 1.486

to bee made like the image of his Sonne; that is, to be holy and righteous. For most cer∣taine it is, that we can iudge nothing of prede∣stination, but by the consequents: that is, by our calling, iustification, and sanctification. For when once we féele the worke of grace within vs, (that is, that we are washed by the new birth, and renewed by the holy Ghost, finding in our selues an vnfained hatred of sin, and loue of righteousnesse) then are we sure, and out of all doubt, that we are predestinated to life. And it is euen as much, as if God had personally ap∣peared vnto vs, and whispered vs in the eare, and told vs that our names are taken, & writ∣ten in the booke of life. For, whom he hath pre∣destinate,* 1.487 them he hath called; and whom he hath called, them he hath iustified; & whom he hath iustified, them he hath glorified. Now therefore, till we féele these marks of election wrought in vs, we can be at no certainty in this point; neither are we to take any notice of it, or meddle in it: but we must striue, according to that power and faculty we haue, to liue honest∣ly, and ciuilly, waiting when God will haue mercy on vs, and giue vs the true touch. As for them that are carelesse and dissolute, setting all at six and seuen, there is smal hope that they are elected, or euer shall be called.

Antil.

I thinke the preaching and publishing

of this doctrine of predestination hath done much hurt: and it had beene good it had neuer beene knowen to the people, but vtterly con∣cealed. For, some it driueth to despaire, and others it maketh more secure and carelesse.

Theol.

You are in a great errour. For this Doctrine is a part of Gods reuealed Truth, which hée would haue knowen to his people. And, in good sooth, it is of very great and com∣fortable vse to the children of God, against all the assaults of the Diuell, and temptations of desperation whatsoeuer. For, when a man hath once in truth felt, by the effects, that God hath chosen him to life: then though the Diuell lie sore at him, and the conscience of sinne and his own frailties most vehemently assault him; yet he knoweth certainely, that the eternall purpose and counsell of God is immutable; and that be∣cause his saluation is not grounded vpon him∣selfe, or his owne strength, but vpon the vn∣changeable decrée of God, which is a foundation vnmoueable, and alwaies standing sure and firme; therefore, doe the diuell and sinne what they can, yet he shal be vpheld in righteousnesse & truth, & euen (as it were) borne vp in the arms of God, euen to the end. For whom God loueth, to the end he loueth them. Moreouer, when once the Lords people perceiue (by their sanctifica∣tion, and new birth) both that the Lord hath re∣iected

and reprobated so many thousand thou∣sands, and made choise of them to be heirs of his most glorious kingdome, being in themselues of the same mould and making that others are; and that be hath done all this of his frée grace, and vndeserued mercy towards them: oh, how doth it rauish their hearts with the loue of him! Againe, how frankely and chearefully doe they serue him! How willingly and faithfully doe they obey him! Yea, how are they wholy rapt, and infiamed with the desire of him! For it is the perswasion and féeling of Gods loue towards vs, that draweth vp our loue to him againe; as S. Iohn saith: We loue him, because he hath* 1.488 loued vs first.

Moreouer, it is saide of Mary Magdalen,* 1.489 that shée loued much, because much was forgi∣uen. For, after she felt her many and great sins fréely pardoned, her affections were kindled with the loue and obedience of Christ. So like∣wise the Church in the Canticles, after she had béene in the banqueting house of all spirituall* 1.490 grace, and felt the banner of Christs loue displai∣ed vpon her, forthwith shée was rapt therewith, and cried out (as it were in a swoune) that shée was sicke of loue. So againe, when Christ put* 1.491 in his hand by the hole of the doore (that is, tou∣ched the very inward parts of her heart, by his spirit) then her heart yearned, and her bowels

were affectioned towards him. This is it which Saint Paul praieth for vpon his knees, that it may be granted to the Ephesians, that* 1.492 they may be able to comprehend with all the Saints, what is the breadth and length, height and depth of Gods loue towards vs, and to know the loue of Christ (which passeth know∣ledge) and to be filled with all fulnesse of God. Thus then you sée the great and comfortable vse of this doctrine of election, both in that it mi∣nistreth strength & comfort against all tempta∣tions, as also because it constraineth vs to loue God & of very loue to feare him, and obey him.

Phila.

Well Sir, I thinke now you haue spent time enough in answering the obiections and cauils of Antilegon. In all which, I doe obserue one thing; that there is no end of cauilling, and obiecting against the truth; and that a man may obiect more in an houre, then a learned man can well answer in a day.

Theol.

You say truth. And the reason hereof is, because men haue sin in them out of measure, and the spirit of God but in measure. Therefore they can by the one, obiect and conceiue more a∣gainst the truth, then by the other they shall be able to answer, and say for it.

Phila.

It appeareth indeed, that errors be in∣finite, & obiections innumerable, & that there is no end of mens cauilling against Gods sa∣cred

truth. It is good for vs therefore to bee throughly setled in the truth, that wee be not entangled or snarled with any cauils, or sophi∣stications whatsoeuer. But I doe verily thinke (notwithstanding all his obiections, and ex∣ceptions) that he doth in his conscience desire, with Balaam, to die the death of the righteous, and to be as one of them, whom he seemeth to despise.

Theol.

I am so perswaded too. For this is the triumph that vertue hath ouer vice, that, where she is most hated, there she is often de∣sired and wished for. And this is the great pu∣nishment, that God bringeth vpon the wicked; Virtutem vt videant, intabescantque relictâ, as saith the Poet; That they shall see vertue and pine away hauing no power to follow it.

Phila.

But now let vs returne to the point we were in hand with, before wee fell into these ob∣iection and cauils: which was concerning the small number of them which shall be saued. And as you haue shewed vs many reasons thereof, so proceed to speake yet more vnto that point.

Theol.

As I haue shewed you of sundry lets, both within vs, and without vs, which doe kéepe vs backe from God, and hold vs fast in our sinnes: So now, vnto all that hath béene said before, I will adde nine great hinderances vnto eternall life: which may not vnfitly bée

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tearmed nine barres out of heauen, and nine gates into hell.

Phila.

Which be they?* 1.493

Theol.

They be these;

• Infidelity.
• Presumption of Gods mercy.
• Example of the multitude.
• Long custome of sinne.
• Long escaping of punishment.
• Hope of long life.
• Conceitednesse.
• Ill company.
• Euill example of Ministers.

Phila.

These indeed be strong barres out of heauen; and wide gates into hell. I pray you therefore proue them out of the Scriptures, and lay them forth somewhat more largely.

Theol.

The first, which is Infidelity, is pro∣ued out of the fourth chapter to the Hebrewes, where it is written; Vnto vs was the Gospell preached, as vnto them: but the word, which* 1.494 they heard, profited them not, because it was not mixed with faith in those that heard it. And againe: They could not enter in, because of vnbeliefe. Héere we sée that vnbeliefe did barre out the old people, from entring into the land of promise, which was a figure of Gods eter∣nall kingdome. And sure it is, that the same vnbeliefe doth barre out thousands of vs.

For many will beléeue nothing, but their owne fansies. They will not beléeue the word of God: especially, when it is contrary to their lustes and likings, profits & pleasures. Though things be manifestly prooued to their faces, and both the Chapter and the Uerse shewed them, yet will they not beléeue: or though they say they beléeue, yet will they neuer goe about the practise of any thing, but reply against God in all their actions. And, for the most part, when God saith one thing, they will say another. When God saith yea, they will say no: and so giue God the lie. Some againe will say, if all bée true that the Preachers say, then God helpe vs. Thus you sée, how Infidelity doth barre men out of Heauen, and cast them in∣to hell.

Phila.

Let vs heare of the second gate, which is Presumption of Gods mercy.

Theol.

This is set downe in the 29. of Deu∣teronomy; where the Lord saith thus. When a man heareth the words of this curse, and yet flattereth himselfe in his heart, saying, I shall haue peace, although I walke according to the stubbornnesse of mine owne heart (thus adding drunkennesse to thirst, that is, one sinne to another) the Lord will not be mercifull vnto him, but the wrath of the Lord and his iealousie shall smoake against that man; and euery curse

that is written in this booke, shall light vpon him, and the Lord shall put out his name, from vnder heauen.

Héere we sée, how the mightie God doth thunder downe vpon such as goe on in their sins, presuming of his mercy, and saying in their hearts, If I may haue but a Lord haue mercy vpon me, thrée houres before death, I care not. But it is iust with God, when those thrée hours come, to shut them vp in blindnesse, and hard∣nesse of heart, as a iust plague for their presum∣ption. Therefore the Prophet Dauid, seeing the* 1.495 grieuousnesse of this sin praieth to be deliuered from it. Keepe me, ô Lord (saith he) from pre∣sumptuous sins: let them not raigne ouer me. Let all men therfore take héed of presumptuous sins: For, though God be full of mercy: yet will he shew no mercy to them that presume of his mercy. But they shall once know, to their cost, that iustice goeth from him, as well as mercy.

Phila.

Let vs come to the third gate, which is the Example of the multitude.

Theol.

This is prooued in the 23. of Exod. where the Lord saith flatly, Thou shalt not* 1.496 follow a multitude to doe euill. In another* 1.497 place the Lord saith▪ After the doings of the land of Egypt wherein yee dwelt, shall yee not doe: and after the manner of the land of Cana∣an, whither I will bring you, shall yee not doe,

neither walke in their ordinances.

Against this Law did the Children of Israel offend, when they said in the stubbornnesse of their heart, to the Prophet Ieremy; The word* 1.498 that thou hast spoken vnto vs, in the name of the Lord, wee will not heare. But we will doe whatsoeuer goeth out of our owne mouth: and we will doe as we haue done, both we and our Fathers, our Kings, and our Princes, in the cities of Iudah and in the streets of Ierusalem.

Note héere, how they doe altogether refuse the word of the Lord, and how to follow the ex∣ample of the multitude. Wée sée, in these our daies, by lamentable experience, how thou∣sands are violently carried down this streame: and for defence of it, some will say: Doe as the most men doe, and the fewest wil speake of you: Which is a very wicked speach. For, if wée will follow the course of the most, we shall haue the reward of the most: which is eternall perdition.

Let vs therefore take héed of bending with the sway. For, the sway of the world doth waigh downe all things that can bée spoken out of the word of God, and openeth a very wide passage into Hell▪

Phila.

Proceed to the fourth gate into Hell, which is the Long custome of sinne.

Theol.

This is noted by the Prophet Ieremy,

to be a very dangerous thing. For he saith, Can* 1.499 the blacke More change his skinne, or the Leopard his spots? then may yee also doe good, which are accustomed to doe euill. No∣ting thereby, that it is as hard a matter to leaue an old custome of sinne, as to wash a black-more white, or to change the spots of a Leopard: which because they are naturall, are most impossible. So, when men through cu∣stom, haue made swearing, lying, adultery, and drunkennesse (as it were) naturall vnto them, oh how hard it is to leaue them! For custome maketh another nature, and taketh away all sense and féeling of sinne.

Phila.

Let vs heare of the fift gate; which is the Long escaping of punishment.

Theol.

This is auouched by the wise man, in these words; Because sentence against an euill* 1.500 worke is not executed speedily, therefore the hearts of the children of men are set in them to doe euill. Where he sheweth, that one cause why men are so hardned in their sinnes, is, be∣cause God winketh at them, and letteth them alone, not punishing them immediately after they haue sinned. For if God should forth∣with strike downe one, and raine fire and brim∣stone vpon another, and cause the earth to swal∣low vp the third, then men would feare indéed. But it hath béene shewed before, that God

taketh not that course: but though he méet with some in this life, yet he lets thousands escape: and that makes them more bold, thinking they shall neuer come to their answer. Euen as an olde théefe, which hath a long time escaped both prison and gallowes, thinkes he shall alwaies so escape, and therefore goeth boldly on in his thefts. But let men take héed. For as the pro∣uerbe saith, Though the pitcher goeth long to the well, yet at last it commeth broken home: So, though men escape long, yet they shall not escape alwaies. For there will come a day of reckoning, a day that will pay it home for all. Thus you sée, how impunity leadeth numbers to destruction. That is, when men are let a∣lone, and neither smitten by the hand of God, nor punished by the law of the Magistrate.

Phila.

Let vs come to the sixt gate: which is the Hope of long life.

Theol.

This is affirmed by our Lord Iesus concerning that rich worldling, who, when he felt the world come in vpon him with full streame, said he would pull downe his barnes and build greater, and say to his soule; Soule,* 1.501 thou hast much goods laid vp for many years: Liue at ease, eate, drinke, and take thy pastime. But our Sauiour calleth him foole, for flatte∣ring himselfe in security, and promising vnto himselfe long life. Moreouer hée plainely tolde

him, that the same night, hée should make a hel∣lish and miserable end. Note, I pray you, how Jesus Christ, the fountaine of all Wisedome, calleth this man a foole; and yéeldeth a reason thereof: to wit, because hée gathered riches to himselfe, and was not rich in God; hee had great care of this life, and none at all for that which is to come. So then it followeth, that all such are right fools indéed, and may be Chroni∣cled for fooles, (how wise soeuer they be taken and reputed in the world) which haue much care for their bodies, and none for their soules: great care for this life, and little for that which is to come. Well, let all such prophane world∣lings, as dreame and doat of long life, (and therfore deferre the day of their repentance and conuersion vnto God) take héed by this mans example, that they reckon not without their Host, and be suddenly snatched away in the midst of all their pleasures, and iollities; as Iob* 1.502 saith: Some die in their full strength, being in all ease and prosperity. Their breasts runne full of milke: and their bones run full of marrow. Wée sée therefore, how dangerous a thing it is for men to flatter and sooth vp themselues with hope of long life.

Phila.

Proceed to the seuenth gate; which is Conceitednesse.

Theol.

This is indéed a very broad gate, in∣to

hell. For the Scripture saith: Seest thou a* 1.503 man wise in his owne conceit? there is more hope of a foole then of such a one. And againe, The foole is wiser in his owne eies, then seuen men that can giue a sensible reason. The holy ghost, we sée, affirmeth, that such as are puft vp with an ouer-wéening of their owne gifts, are farthest of all other from the kingdome of Hea∣uen. For they despise the wisedome of God, to their owne destruction. They hold scorne to bée taught. They will say, they know as much as all the Preachers can tell them. For, what can all the Preachers say more then this; We are all sinners, we must be saued by Christ; Wée must doe as we would be done to? There is no more, but doe well, and haue well, &c. Alas poore soules, they looke aloft: they are desperat∣ly hauen vp with conceiptednesse; not knowing that they are poore, naked, blinde, & miserable.* 1.504

These men trust altogether to their owne wit, learning, policy, riches, and great reputa∣tion in the world. And because all men crouch to them, and clap their hands at them, there∣fore they swell like Turky Cocks, set vp their feathers, & draw their wings vpon the ground with a kinde of snuffe and disdaine of all men: as if they were the onely wights of the world. Moreouer, when men doe praise them for their gifts, soothe them, and applaud vnto them,

then is it a wonder to sée how they streake themselues; as though they would forthwith take their flight, and mount into the cloudes. But let all insolent and conceited men hearken vnto the woe that is pronounced against them, by the eternall King of glory, saying, Woe vnto* 1.505 them that are wise in their owne eyes, and pru∣dent in their own sight. Againe, let them hear∣ken to the counsel of God, which saith, Trust vn∣to* 1.506 the Lord, with all thy heart, but leane not vnto thine owne wisedome. Bee not wise in thine owne eies: but feare God, and depart from euill. These silly conceited fooles thinke, that because they haue the cast of this life, and can cunningly compasse the things of this world and goe through-stich with them, therefore they can compasse heauen also by their fine wits, and déepe deuices. But, alas, poore wretches, they are greatly and grossely deceiued. For the wis∣dome of the world is foolishnesse with God: and* 1.507 he catcheth the wise in their owne craftinesse. And againe the Lord saith, I wil destroy the wis∣dome of the wise, and will cast away the vnder∣standing* 1.508 of the prudent. Let not these men therefore stand too much in their owne light: let them not trust to their owne policies. For, they are all but as an ice of one nights fréezing, which will deceiue them that trust vnto it. Let them therefore become fooles in themselues,

that God may make them wise. Let them deny themselues, that God may acknowledge them. Let them be humbled in themselues, that God may exalt them. For assuredly, there is no vse after this life, of the most exquistte wisedome of flesh: it all endeth when we end. For how dieth the wise man? Euen as dieth the foole, saith the* 1.509 holy Ghost. And where all worldly wisedome endeth, there all heauenly wisedome beginneth. Thus therefore we sée, what a wide gate into hell, conceitednesse is, and how many enter in thereat.

Phila.

Now let vs vnderstand of the eight gate into hell: which is ill company.

Theol.

The spirit of God foreséeing the great danger of this, and knowing how ready we are to be carried away with ill company, doth giue vs most earnest warning to take héed of it, as a most dangerous thing. Enter not (saith* 1.510 he) in the way of the wicked: and walke not in the way of euill men. Auoid it, goe not by it, turne from it, and passe by. The reason héereof is yéelded in another place: where it is said. A companion of fooles shall be made* 1.511 worse. Let men therefore take héede of ill company. For, many thereby haue béene brought to the gallowes, and haue confessed vp∣on the ladder, that ill company hath brought them vnto it: and therefore haue admonished

all by their example, to take héed, and beware of lewd company. Moreouer, the Scripture saith: He that followeth vaine companions, shall be filled with pouerty. And againe in the* 1.512 same Chapter, He that keepeth company with banquetters, shameth his Father. Let vs there∣fore with Dauid say, I am a companion of all* 1.513 them that feare God, and keepe his commande∣ments. And, on the contrary, let vs say with him, I haue not haunted with vaine persons,* 1.514 neither kept company with the dissemblers. I hate the assembly of the euill, and haue not companied with the wicked. Let vs therefore, by Dauids 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 al vnlike things are vnsociable, so all like things are sociable. Herein let vs beware, we deceiue not our selues with vaine words, and an opini∣on of our owne strength: as if we were as strong as Christ, & could not be drawne away with any company. No, no: we are more apt to be drawne, then to draw: to be drawne to euill by others, then to draw others to good. There∣fore God saith by his prophet: Let them returne vnto thee, but returne not thou vnto them. Un∣doubtedly* 1.515 he is an odde man, that is not made worse with ill companie. For can a man touch pitch, and not be defiled therewith? Can a man

carry coales in his bosome, and not bée burnt? Daily & lamentable experience sheweth, that many of them, which thinke thēselues strong, are this way most gréeuously smutted. Let a man thinke therefore, hée neuer abandoneth euill, till hée abandon ill company. For no good is concluded in this Parliament. For ill com∣pany is the suburbes of hell. Furthermore, it is to be obserued, that some vpon admonitions, and some inward compunctions of their owne conscience, doe leaue their sinnes, vntill they haue new prouocations, and vntill they come amongst their old copesmates and sinne-com∣panions: and then are they carried backe againe to their old bias, and returne to their folly, as a* 1.516 dog returneth to his vomit. For wee sée some, which otherwise are of good natures and dispo∣sitions, most pittifully, and violently carried away with ill company. For euen as gréene wood of it selfe is vnapt to burne, yet being laid on the fire, with a great deale of seare wood, it burneth as fast as the rest: So, many toward youthes, which of themselues are not so prone vnto euill, as others: yet with this violent streame and blustering tempest of ill company, are carried cleane away.

Phila.

Let vs come to the last gate: which is the Euill example of Ministers.

Theol.

It gréeueth me, and I am almost asha∣med,

to speake of this point. For, is it not a wofull and lamentable thing, that any such should be found amongst the sons of Leui? Is it not a corsey, that the Ministers of Christ shuld be of a scandalous conuersation? For if the eie be darke, how great is the darknesse? If they bée examples of all euill to the flocke, which should be patterns, lights, and examples of all goodnesse, must it not néeds strengthen the hands of the wicked, so as they cannot returne from their wickednesse? But this is an old dis∣ease & euill sicknesse, which hath alwaies béene in the church. The Prophet Ieremy doth most gréeuously complaine of it in his time, & saith; That from the Prophets of Ierusalem, is wic∣kednesse* 1.517 gone foorth into all the land. For, both the Prophet and the Priest doe wickedly. I haue seene, saith he, in the Prophets of Ierusa∣lem, filthines. They commit adulterie, & walke in lies: they strengthen also the hands of the wicked, that none can returne from his wic∣kednesse; they are all vnto me as Sodom: and the Inhabitants thereof, as Gomorah. And in the ninth verse of the same Chap. he sheweth, that it was no pleasure or toy vnto him, so publikely to reprooue them: but, that he did it with excée∣ding griefe, as being forced thereunto, both in regard of Gods glory, & the good of his Church. His words are these, Mine hart breaketh with∣in

me, because of the prophets, and al my bones shake. Moreouer, in the same Chapter is set downe, how the Lord would féed them with wormewood, and make them drinke the water of gall, and sundry other waies plague them, for their flatteries, seducements, corrupt do∣ctrine, and euill example of life.

Phila.

Most certaine it is, that the euill exam∣ple of Ministers, and especially of Preachers, is very dangerous, & offensiue: for thereby thou∣sands are hardned in their sins. For men will say, Such a Minister, and such a Preacher, doth thus, and thus, and therefore why may not we doe so too? They are learned, and know the word of God: therfore, if it were euil, I hope they would not doe it. For they should be lights to vs, and giue vs good examples. Therefore, sith they do such things, we cannot tell what to thinke, or what to say to the matter: they bring such sim∣ple folke as we are, into a mammering.

Theol.

Oh that I could, with the Prophet Ieremy, quake and shake to thinke of these mat∣ters! Oh that I could mourne as a Doue, in penning of it! Oh that I had in the wildernesse a cotage, and could with Iob be a brother to the Dragons, and a companion to the Ostriches, whilest I haue any thoughts of those things▪ Oh that I could wéepe & mourne without sin, before I yéeld you an answer ï For wéepe in∣déed

I may: but answer, I cannot. Alas (with much griefe I speake it) all is too true, that you say. And héerein the people haue a vantage against vs: if I may call it vantage. But let this be mine answer: If the blinde leade the blind, both shal fall into the ditch. Blind guides* 1.518 and blinde people, shall perish together. If be∣cause we are wicked, they will be more wicked, then both they and we shall burne in hell fire together. Then let them recken their gaines, and sée what they haue got. They haue small cause so to triumph ouer vs. For, thereby their market is neuer a whit amended: let them take this for answer. And let vs that are the Ministers of Christ, and Preachers of the Gos∣pell, looke narrowly to our selues, and make straight steps to our féet. For if we tread neuer so little awry, we may sée how many eies are vpon vs. Let vs therfore with Dauid pray con∣tinually, Order my goings, O Lord, that my footsteps slip not. For when my foot slipped, they reioyced against me. And as for the people, let them follow the examples of those, which walke vnblameably (as God be thanked, some such there be) and let them flie the examples of such as are offensiue. So shall God haue more glory, & they more peace in their owne hearts. Thus haue we heard, what a wide gate is o∣pened into hell, by the euill example of Mini∣sters,

and especially of Preachers.

Phila.

Well, sith there be so many bars out of heauen, and so many gates into hell, it is a very hard matter to breake thorow all these barres, and so to enter into life: and as hard a matter, to misse all these gates, and to escape hell. He quits him well, that can doe it.

Theol.

True indéed. And as hard a thing as this is, so hard a thing is it for flesh and blood to enter into the kingdom of heauen. And yet most men make light of it, and thinke it is the easiest matter of an hundred.

Asune.

As hard as it is, yet I hope by the grace of God, I shall be one of them, that shall enter in. For, so long as I doe as I would be done to; and say no body no harme, nor do no body no harme, God will haue mercy on my soule. And I doubt not, but my good deeds shall weigh a∣gainst my euill deeds, and that I shal make euen with God, at my latter end. For I thanke God for it, I haue alwaies liued in his feare, & serued him with a true intent. Therefore I know, that so long as I keepe his commandements, and liue as my neighbours doe, and as a Christian man ought to doe, he will not damne my soule.

Theol.

Can you then kéepe Gods comman∣dements?

Asune.

As neere as GOD will giue mee grace.

Theol.

Nay, but I aske you whether you kéepe them or no?

Asune.

I doe say to keepe them, as neere as I can; I do my true intent. Though I keepe them not all, yet I am sure I keepe some of them.

Theol.

Because you say you kéepe some of them, I pray you let me be so bold with you, as to examine you in the particulars. You know, the first commandement is this; Thou shalt haue none other gods in my sight. How saie you, doe you kéepe this?

Asune.

I am out of all feare of it. For I neuer worshipped any God, but one. I am fully per∣swaded, there is but one God.

Theol.

What saie you to the second com∣mandement; Thou shalt make to thy selfe no grauen image? &c.

Asune.

I neuer worshipped any Images in my life; I defie them. I know they cannot helpe me; for they be but stocks and stones.

Theol.

What say you to the third comman∣dement; which is this; Thou shalt not take the name of the Lord thy GOD in vaine? &c.

Asune.

Nay certainly, I was neuer counted a swearer in my life; but I haue feared God al∣waies of a childe, and haue had a good faith in him, euer since I could remember. I would be sorie else.

Theol.

What say you then to the fourth commandement; Remember that thou keepe holy the Sabbath day? &c.

Asune.

Nay, for that matter, I keepe my church as well as any man in the parish where I dwell, and mind my praiers as well, when I am there. I thanke God for it (though I say it my selfe) I haue beene alwaies well giuen, and haue loued Gods word with all my heart; and it doth me good to heare the Epistles and Gospels read euery Sunday, by our Vicar.

Theo.

Tell me, what say you to the fift com∣mandement, which is; Honour thy Father and thy Mother, &c. Doe you kéepe this?

Asune.

I haue alwaies loued and obeyed my Father and Mother from my heart. I hope there is no bodie can accuse me for that, and I am sure, if I keepe anie commande∣ment, it is this. For, when I was a boie, euery bodie said that I was well giuen, and a to∣ward childe. Therefore, if I should not keepe this commandement, it would bee a great griefe to mee; and goe as neere my heart, as anie thing that came to mee this seuen yeare.

Theol.

What say you to the sixt comman∣dement; Thou shalt not kill?

Asune.

It were strange, if I should not keepe that.

Theol.

What say you to the seuenth: Thou shalt not commit adultery?

Asune.

I thanke God for it, I was neuer giuen to women. God hath alwaies kept me from that, and I hope, will so still.

Theo.

What say you to the eight: Thou shalt not steale?

Asunetus.

I am neither whore-master, nor theefe.

Theol.

What say you to the ninth: Thou shalt not beare false witnesse? &c.

Asune.

I defie all false witnesse-bearing from my heart.

Theol.

What say you to the last: Thou shalt not couet? &c.

Asune.

I thanke God for it, I neuer coueted any mans goods but mine owne.

Theol.

Now I perceiue, you are a won∣derfull man: you can kéepe all the Comman∣dements. You are like that blind Ruler, which said vnto Christ; All these things haue I kept* 1.519 from my youth. I perceiue now indéed, that it is no maruell though you make so light of prea∣ching: for you haue no néed ofit. You are whole, you néed not the Physitian: you féele no misery, and therefore you care not for mer∣cie. For where misery is not felt, there mercy is not regarded: but I sée, you néed no Saui∣our.

Asune.

You say not well in that. I need a Sa∣uiour: and it is my Lord Iesus that must saue me: for he made me.

Theol.

What néed you a Sauiour, sith you are no sinner?

Asune.

Yes beleeue me, I am a sinner. We are all sinners: there is no man but he sinneth.

Theo.

How can you bée a sinner, sith you kéepe all the Commandements?

Asune.

Yes: I am a sinner, for all that.

Theo.

Can you both be a sinner, and be with∣out sinne too? for hée that kéepeth the comman∣dements, is without sinne. Which thing you say you doe. But I sée how the case standeth; that a great number of such ignorant & sottish men as you are, will in generall say you are sin∣ners, because your conscience telleth you so: but when it cōmeth to particulars, you know not how you sinne, nor wherein. I pray you there∣fore, let me leade you thorow the Commande∣ments againe, and deale with you in particu∣lars: that I may bring you to the sight of your sins. How say you therefore, do you vpon your knées, euery morning and euening, giue God thanks for his particular mercies, & manifold fauours towards you: And do you call much vpon him priuately, and much also with your family? answer me plainely and simply.

Asune.

I cannot say so.

Theol.

Then you haue broken the first com∣mandement; which chargeth vs to giue God his due worship; whereof, praier and thankes∣giuing are a part. So then héere, at the very entrance, you are found guiltie. Further, I de∣maund of you, whether you neuer had any by-thoughts in your prayers, and your heart hath not béene vpon other matters, euen then while you were in prayer?

Asune.

I cannot denie that. For it is a very hard matter to pray, without by-thoughts.

Theol.

Then (by your owne confession) you haue broken the second cōmandement, which doth command the right manner of Gods wor∣ship; that is, that as we must worship God, so wée must doe it in saith, loue, zeale, and pure affections. So that héere you are guiltie also; because when you pray, your minde is of other matters, and you doe it not in sinceritie and truth. Further, I demand of you, whether you did neuer sweare by your faith, or troth, or ty our Lady, S. Mary, and such other oathes?

Asune.

Yes by S. Mary haue I: I must needs confesse it.

Theol.

We néed no further witnesse. Your verie answer prooueth it; for your answer is an oath. Therefore here also you are guilty; be∣cause you sweare by idols. Further, I demand of you, whether you did neuer trauel to Faires

on the Sabbath day, or make bargains on that day, or take iourneies, or talke of worldly mat∣ters, neglecting holy duties?

Asune.

Yes, God for giue me, I haue.

Theol.

Then are you guiltie of the breach of the fourth commandement: which char∣geth vs, on paine of death, to spend the Sab∣bath day in holy & religious duties, both pub∣likely, and priuately. Further I demand, whe∣ther you instruct your wife, children, and ser∣uants, in the true knowledge of God, and pray with them, or no?

Asun.

I am sure, you would haue me speake the truth, I must needs confesse, I doe not, nei∣ther am I able to doe it.

Theol.

Then you are guiltie of the breach of the fift commandement; which command∣eth all duties of superiours, towards their in∣feriours; and of inferiours, towards their su∣periours, whereof prayer and instructions are a part. Moreouer, I demand, whether you were neuer angry or no?

Asune.

Yes, an hundred times, in my daies. And I thinke, there is no body, but will be an∣gry at one time or other; especially when they haue cause.

Theol.

Then you haue broken the sixt com∣mandemēt: which chargeth vs to auoid wrath, anger, malice, desire of reuenge: and all such

like fore-runners vnto murther. Further, I aske you: whether you did neuer looke vpon a woman with a lust in your heart?

Asune.

Yes. For I thinke there is no man free from thoughts that way. I had thought, thoughts had beene freee.

Theol.

No: thoughts are not frée before God. For, God knoweth our thoughts: & wil punish vs, arraigne vs, & condemne vs for thoughts. Men know not thoughts: and therefore can make no Lawes against thoughts: but because God is priuy to all our most secret thoughts, therefore hée hath made Lawes against them, and will condemne them. Therfore I conclude, that if you haue nourished adulterous thoughts in your heart, you are guilty of the breach of the seuenth commandement: which forbiddeth all secret thoughts and prouocations whatsoeuer to adultery. But further, I demaund, whether you did neuer pilfer, purloine, and steale some small things from your neighbour: as pasture, poultry, conies, apples, and such like?

Asun.

I cannot cleare my selfe in these things. For I had thought, they had bin no sinne.

Theol.

Then haue you broken the eight com∣mandement, and stand guilty of eternall death. For God, in this commandement, chargeth vs to haue as great care of our neighbours goods, as of our owne: and not to iniure him any ma∣ner

of way, in thought, word, or déed. There∣fore all deceit, pilfering, oppressing, and all vn∣iust dealing with our neighbours goods, is héere condemned. Moreouer, let me aske you, whe∣ther you did neuer lie, or dissemble?

Asune.

Yes assuredly.

Theo.

Then haue you broken the ninth com∣mandement: wherein, God chargeth vs, both in witnesse-bearing, and all other matters, to speake the plaine truth from our heart, without lying or dissembling.

Last of all, I demand whether you did neuer in your hart desire somthing that was not your owne: as your neighbours house, or ground, kine, or shéepe, &c. therein bewraying the dis∣contentment of your heart?

Asune.

I am as guilty in this, as in any thing. For (God forgiue me) I haue often desired and lusted after this, and that, which was none of mine owne, and so haue bewraied my discon∣tentment.

Theol.

Then I perceiue (by your owne con∣fession) that you are guilty of the breach of all the Commandements.

Asune.

I must needs confesse it. For I see now more into that matter, then euer I did. I neuer heard so much before in my life, nor was euer asked any such questions, as you aske me. I had thought many of those things, which

you asked me, had beene no sinnes at all.

Theol.

I could haue conuicted you in a thou∣sand other particulars, wherein you doe daily and hourely breake the Law of God. But my purpose was onely to giue you a taste of some particular transgressions, and there withal some little light by the way into the meaning of the law: that thereby you might be brought to some better fight of your selfe, and might a little per∣ceiue in what case you stand before God; and by that little, conceiue a great deale more.

Asune.

Well: now I doe plainely see, that I haue beene deceiued; and am not in so good estate before God, as I thought I had beene. Moreouer I see, that thousands are out of the way, which thinke they are in a good case before God: whereas indeed they are in blindnesse, and in their sins. But Lord haue mercy vpon vs. I doe now plainely see, that I am farre from kee∣ping the commandements: and I thinke no man doth keepe them.

Theol.

You may swear it, I warrant you. For neither S. Paul, Dauid, or the virgin Ma∣ry, could euer kéepe any one of the Commande∣ments. I am glad you begin to sée into the law of God, and to haue some taste that way. For, as a mans knowledge and insight is into the law, so is the knowledge and insight into him∣self. He that hath a déepe insight into the law of

God, hath also a déepe insight into himselfe. He that hath no sight into the law, can haue no in∣sight into himselfe. For the law is that glasse wherein we do behold the face of our soules, be∣fore God. The Apostle saith: By the law com∣meth* 1.520 the knowledge of sinne. Therefore those which are altogether ignorant of the law, and neuer behold themselues in this glasse, do com∣mit an hundred sinnes a day, which they know not of; and therefore are not gréeued for them. For, how can a man be gréeued for that, which he knoweth not? But now further, I pray you giue me leaue to aske you some moe questions of the principles of religion: to the end, that you knowing and féeling your ignorance, may bée humbled therwith, bewaile it in time, & séeke af∣ter the true knowledge of God. But yet, by the way, I will aske Antilegon, a question, or two; because I desire to vnderstand what know∣ledge he hath in the grounds of religion. Tell me therefore Antilegon, what was the reason why Christ was conceiued by the holy Ghost?

Antil.

I could answer you: but I will not. What authority haue you to examine me? Shew your Commission. When I see your warrant, I wil answer you. In the meane time, you haue nothing to doe, to examine me. Meddle with that you haue to doe withall.

Theol.

I perceiue you are not only ignorant,

but wilfull, and obstinate, and refuse all instru∣ctions. Therefore I will leaue you to God, and to your galled conscience. But I pray you Asu∣netus, answer that question. What thinke you, what is the reason that Christ was conceiued by the holy Ghost?

Asune.

Beleeue me Sir, that is an hard questi∣on. You may aske a wise man that question: For I cannot answer it.

Theo.

What say you then to this: Who was Christs mother?

Asune.

Mary Sir, that was our blessed Lady.

Theol.

What was Pontius Pilate?

Asun.

I am somwhat ignorant, I am not book∣learned: but if you will haue my simple opinion, I thinke it was the diuell. For none but the di∣uell, would put our sweet Sauiour to death.

Theo.

What is the holy Catholicke Church, which you say you doe beléeue?

Asune.

The Communion of Saints, the for∣giuenesse of sinnes.

Theol.

What doe you pray for, when you say, Thy Kingdome come?

Asune.

I do pray, that God would send vs all of his grace, that we may serue him, & do as we ought to do, & keepe vs in a good mind to God ward, and to haue him much in our mind: For som (God blesse vs) haue nothing but the diuell in their minde: they do nothing a Gods name.

Theol.

What is a Sacrament?

Asune.

The Lords Supper.

Theol.

How many Sacraments be there?

Asune.

Two?

Theol.

Which be they?

Asune.

Bread and Wine.

Theo.

What is the principall end of your comming to receiue the Sacrament?

Asune.

To receiue my maker.

Theol.

What is the principall vse of a Sa∣crament?

Asune.

The body and bloud of Christ.

Theol.

What profit and comfort haue you by a Sacrament?

Asune.

In token that Christ died for vs.

Theol.

I can but pitie you, for your igno∣rance: for it is excéeding grosse and palpable. Your answers are to no purpose, and bewray a wonderful blindnesse and senselesnesse in mat∣ters of Religion. I am sory, that now I haue not time and leasure to let you sée your folly, & extreame ignorance, as also to lay open vnto you the sense and meaning of the Articles of the faith, the Lords prayer, and the Sacraments, & al other the grounds of Christian Religion.

Asune.

What course would you wish me to take, that I may come out of ignorance, and at∣taine vnto the true knowledge of God?

Theol.

Surely, I would wish you to be dili∣gent

in hearing of Sermons, and reading the Scriptures, with praier and humility. Also that you would peruse Catechismes, and other good bookes: and especially Vi••els grounds of Religion, and the workes of the two worthy seruants of God, Master Gyffard and Master Perkins, and other mens that haue done great seruice to the Church, and for whom thousands are bound to giue God thanks. If you take this course, you shall by Gods grace, within a short time, grow to some good measure of know∣ledge, in all the maine grounds of Christian re∣ligion.

Phila.

I had not thought any man had beene so ignorant, as I now perceiue this man is.

Theo.

Yes verily: there be thousands in his case. And I doe know by experience, that many will vse the very same answers: or at least, ve∣ry little differing.

Phila.

I warrant you, if you had questioned with him of kine, or sheepe, purchasing of lands, taking of Leases, or any other matter vnder the sunne, you should haue found him very ripe and ready in his answers.

Theol.

I am so perswaded too. For let a man talke with worldly men of worldly matters, and their answer is neuer to seeke. They will talke very freshly with you of such matters, if it be all the day long. For they haue a déepe in∣sight

into earthly things: and doe wholly de∣light to talke of them, being neuer weary. For it is their ioy, their meate, and their drinke. But come once to talke with them of Gods matters (as of faith, repentance regeneration &c.) you shall finde them the veriest dullards, & dunces in the world. For, when spéech is had of these things, they are so befogged, that they can not tell where they are, nor what they say.

Phil.

In my iudgement, such mens case is ve∣ry pitifull, and dangerous. And so is this mans case also, if God doe not very speedily pull him out of it.

Theol.

Questionles. For God saith, My peo∣ple* 1.521 perish for want of knowledge. Our Lord Jesus saith, that ignorance is the cause of all er∣rours. Yee erre, saith he, not knowing the scrip∣tures.* 1.522 The Apostle saith, that ignorance doth a∣lienate vs from the life of God. For saith he, The gentiles were darkened in their cogitation,* 1.523 being strangers from the life of God, through the ignorance that is in them. So then it is cleare, that ignorance is not the mother of de∣uotion, as the Papists doe auouch: but it is the mother of errour, death and destruction, as the Scripture affirmeth. Our Lord foreséeing the great danger of ignorance (how thereby thou∣sands are carried headlong into Hell) doth ad∣monish* 1.524 al men to search the Scriptures, which

do testifie of him: that so they might get out of the most dangerous gulfe of ignorance, where∣in multitudes are implunged. Therefore the Noble men of Berea are commended, by the* 1.525 holy Ghost, because they receiued the word, with all readinesse; and searched the Scrip∣tures daily, whether those things were so. Oh therefore that men would earnestly séeke after the knowledge of God in time: and (as the Prophet saith) Seeke the Lord, whilest he may* 1.526 be found: call vpon him whilest he is neere▪

Phila.

I do see, that all ignorance in matters of faith, is dangerous: but I thinke, wilfull ig∣norance is of all other most dangerous.

Theol.

Wilfull ignorance (no doubt) is a plaine prognostication, and demonstratiue ar∣gument of eternal death: For it is a most horri∣ble and feareful thing, for men to refuse instru∣ctions, despise counsels, harden their hearts, stop their eares, and close vp their eies against God. This is the very vp-shot of our decay.

Phila.

I pray you, what call you hardnesse of heart?

Theol.

An heard heart is that, which is nei∣ther mooued with Gods mercies, nor scared with his iudgements: neither feareth the law, nor regardeth the Gospel: neither is holpen by threatnings, nor softned by chastenings: which is vnthankful for Gods benefits, and disobedi∣ent

to his counsels: made cruell by his roddes, and dissolute by his fauours: vnshamefast to fil∣thinesse, and fearelesse to perils: vncurteous to men, and retchlesse to God: forgetfull of things past, negligent in things present, and improui∣dent in things to come.

Phila.

Lay foorth yet more plainely the state of ignorant and hard hearted men; and shew how lamentable it is.

Theol.

If a man be outwardly blind, we do pity him, and say: There goeth a poore blinde man: but if he be both blind and deafe, doe wée not more pity him, and say? Oh, in how mi∣serable a case is that man! But if he bée both blinde, deafe and dumbe, doe we not most of all pity him, and say? Oh, that man is in a most wofull taking, and in a most pittifull plight!

How much more then are they to be pitied, which as concerning their soules, are both blinde, deafe, and dumbe? For the diseases of the soule are far more dangerous, and more to be pittied, then those of the body.

Would it not pitty a mans heart, to see a poore shéepe in a Lions mouth, whilest he tea∣reth him, renteth him, & pulleth out his guts? Euen such is the case of ignorant men, in the clawes of the diuell. For the diuell hath them vnder him, rideth them at his pleasure, and tea∣reth their soules in péeces.

the gronings of souldiers wounded, & the doleful sighes and gronings of many Captaines and Coronels, giuing vp the ghost: were not this a most wofull spectacle? Euen so, when wée doe clearely sée Sathan wound and murther thou∣sand, thousands soules, is it not a farre more tra∣gicall & lamentable sight? and ought it not euen to kill our hearts, to behold it? But alas, men haue no eies, to sée into these things. And yet certaine it is, that Sathan doth continually, and in most fearefull maner, massacre innumerable soules. Thus haue I shewed you, the wofull estate of prophane and ignorant men.

Phila.

If it be so, you that be Ministers and Preachers of the Gospell, & haue taken vpon you the cure and charge of soules, haue need to looke about you, and to doe what in you lieth, to saue soules, & as good shepheards, in great pittie and compassion, to labour to pull them out of the pawes of this roaring Lion, which goeth about continually seeking whom hee may deuour.

Theol.

It standeth vs vpon indéed, very seri∣ously and carefully to looke to it, as wée will an∣swer it at the dreadfull day of iudgement. For it is no small matter that we haue taken in hand; which is, to care for the flocke, which Christ hath bought with his bloud. Would to God therefore that wée would leaue striuing

about other matters, and striue together all a∣bout this; who can pull most out of the king∣dome of Sathan, sinne, and ignorance: who can winne most soules, and who can performe best seruice to the church. This were a good strife in∣déede: and would to God that we might once at last with ioined forces goe about it, & with one heart and hand, ioine together to build vp Gods house. If through our owne follies the worke hath béen hindred, or any breach made, let vs in wisedome and loue, labor to make it vp againe. If there hath béene any declining and coldnesse, let vs now at last reuiue: let vs stirre vp our selues, that we may stirre vp others. Let vs be zealous and feruent in spirit, that wée may through Gods grace put life into others, and rowse vp this dead declining & cold age where∣in we liue: So shall God be glorified, his church edified, his Saints comforted, his people saued, his throne erected, and the kingdome of the Di∣uell ouerthrowne.

Phila.

What thinke you were the best course to effect this which you speake of?

Theol.

This is a thing that must bée excée∣dingly laboured in of vs, which are the Mini∣sters, and Preachers of the Gospell. And héere is required diligence and (as we say) double di∣ligence: for the people are, euery where, very ig∣norant. Some are stones, altogether vncapable

of instruction: others are froward and wilfull. Some will receiue the doctrine: but not the pra∣ctise: some againe are altogether set vpon pée∣uishnesse, and cauilling. So that a man were better take vpon him the charge of kéeping Wolues and Beares, then the charge of souls. For it is the hardest thing in the world, to re∣forme mens disorders, and to bring them into order, to pull mens soules out of the kingdome of Sathan, and to bring them to God. It is as we say, an endlesse péece of worke, an infinite toyle, a labour of all labours: I quake to thinke of it. For, men are so obstinate and irrefragable that they wil be brought into no order: they wil come vnder no yoake. They will not be ruled by God, nor bridled by his word. They wil fol∣low their owne swinge. They will run after their owne lusts and pleasures. They will kicke and spurne, if they be reprooued. They will rage and storme if you goe about to curbe them, and restraine them of their wils, likings, and liber∣ties. They wil haue their wils, and follow their old fashions; say what you will, and doe what you can.

Is it not thinke you a busie péece of worke, to smooth and square such Timber-logs, so full of knots and knobs? Is it not a tedious and irkesome thing, to thinke vpon? And would it not kill a mans heart to goe about it? For, how

hard a thing is it, to bring such into frame, as are so farre out of frame?

Phila.

Well sir, you can but doe your ende∣uour, and commit the successe to God. You can but plant and water: let God giue the encrease. You are Ministers of the letter: but not of the spirit. You baptise with water: but not with the holy Ghost. If you therefore preach dili∣gently, exhort, admonish, and reprooue, pub∣likely, and priuately: studying by all good ex∣ample of life, and seeking with all good zeale, care, and conscience, to do the vttermost that in you lieth, to reduce them from their euill waies; I take it, you are discharged, though they remaine stubborne and incorrigible. For you know, what the Lord saith by his Prophet: If you doe admonish them and giue them warning, then you shall bee discharged, and* 1.527 their blood shall bee required at their owne hands.

Theol.

You haue spoken the truth. And ther∣fore, sith some must needs take vpon them this so great a charge, it will bée our best course, to labour much with them in Catechi∣sing, and priuate instructions: and that in most familiar and plaine manner. For much good hath béene done, and is done, this way. The ignorant sort must be much labored vpon this way: and so, no doubt, much good may be done.

For, in all labour there is profit. Héerein, we* 1.528 (that are the Ministers of Christ) must be con∣tent to bée abased, and to teach the poore igno∣rant people in most plaine maner, asking them many easie questions, & often questioning with them in most plaine and louing maner, till we haue brought them to some taste and smacke of the principles of Christian Religion. We must not be ashamed to vse repetitions, and tautolo∣gies, and to tell them one thing twenty times ouer, and ouer againe, héere a line, and there a line: héere a little, and there a little: precept* 1.529 vpon precept, as the Prophet speaketh. I know riht well, nothing goeth more against the sto∣macke of a scholar, and him that is learned in∣déede, then to doe thus. It is as irkesome and tedious, as to teach A. B. C. Some can, at no hand, endure it. But truely, truely I finde now, after long experience, that if we will doe any good to these simple and ignorant soules, we must enter into this course: and wée may not be ashamed of it. For, it will be our crowne, and our glory, to winne soules, howsoeuer wée be abased. Let vs therefore be well content to stoupe downe, that Christ may be exalted. Let vs be abased, that God may be honoured. Let vs doe all things in great loue to Christ, who hath said: If thou louest me, feede, feede, feede* 1.530 my flocke. Let vs therefore testifie our loue to

him, by féeding his flocke. Let vs doe all things in great loue and déepe compassion towards the poore soules, that goe astray. As it is said, that our Lord Jesus was mooued to pity, and his bowels did yearne, to sée the people as shéepe without a shéepeheard. Let it likewise mooue vs throughly, and make our hearts to bléede, to sée so many poore shéepe of Christ wandring and straying in the mountaines, and wildernesse of this world, caught in euery bramble, and hanged in euery bush, ready to be deuoured of the Wolfe. Thus haue I shewed you, what course (in my iudgement) is best to be taken, for the deliuering of poore ignorant soules, out of the captiuity of Sathan and sinne.

Phil.

Now, as you haue declared, what course is best to be followed of your part, which are the Ministers and Preachers of the Gospell; so I pray you shew, what is best to be done of vs, which are the people of God.

Theol.

The best counsell that I can giue you if it were for my life, is, to be much exercised in the word of God, both in the hearing, reading, and meditation thereof: and also to purchase, vnto your selfe the sincere ministery of the Gospell, and to make conscience to liue vnder it, estéeming your selfe happy if you haue it, though you want other things: and vnhappie if you haue it not, though you haue all other

things. For it is a péerelesse pearle, an incom∣parable Jewell. For the purchasing whereof, we are aduised by our Lord Jesus, to sel all that we haue, rather then to goe without it. Againe,* 1.531 our Sauiour Christ giueth the same counsell, to the Church of Laodicea, in these words: I coun∣sell* 1.532 thee, to buy of me gold tried by the fire, that thou maiest be rich: and white raiment, that thou maist be cloathed, and that thy filthy nakednesse do not appeare: and annoint thine eies with eie-salue, that thou maist see. Where you sée, the word of God is compared to most pretious gold, whereby we are made spiritu∣ally rich: and to glittering attire, wherewith our naked soules are cloathed: and to an eye∣salue, wherewith our spirituall blindnesse is cu∣red. We are aduertised also by Jesus Christ whose counsell is euer the best, that wée should buy these things, whatsoeuer they cost vs. The same counsel also giueth wise Salomon, saying, Buy the truth: but sell it not. So then you sée,* 1.533 the counsell which héerein I giue you, is not mine owne; but the counsell of Iesus himselfe, and Salomon the wise. And who can or who dare except against their counsell?

Asune.

Is your meaning, that men must of ne∣cessitie frequent preaching of the word? will not bare reading serue the turne?

Theol.

I tolde you before, that reading is

good, profitable, and necessary: but yet it is not sufficient. We must not content our selues with that onely: but wée must goe further, and get vnto our selues the sound preaching of the Gospell, as the chiefest and most princiyall meanes, which God hath ordained and sancti∣fied, for the sauing of men. As it is plainely set downe, 1. Cor. 1. 21. When as the world (by wisedome) knew not God, in the wisedome of God, it pleased God, by the foolishnesse of preaching, to saue them that beleeue. The meaning of it is, that when as men, neither by naturall wisedome, nor the contemplation of the creatures, could sufficiently attaine to the true knowledge of God; the Lord, according to his heauenly and infinite wisedome thought of an other course: which is, to saue men by preaching; which the world counteth foolish∣nesse. And by the way note, that the preaching of the word is not a thing of humane inuenti∣on: but it is Gods owne deuice, and came first out of his braine, as the next and néerest way to saue mens soules.

Wise Salomon also in the Booke of the Prouerbes telleth vs, that the preaching of Gods word (which hée calleth Uision, vsing the word of the Prophets, which called their Sermons Uisions) is not a thing that may be spared, or that wée may be at choise whether

we haue it or no: but he maketh it to be of abso∣lute necessity vnto eternall life. For he saith, Where vision faileth, the people are left naked.* 1.534 So indéede, it is in the Originall. But the old translation giueth vs the sense, thus: Where the word of God is not preached, there the peo∣ple perish. Then you sée that Salomon striketh it dead, in telling vs, that all they which are without preaching of the word, are in excée∣ding danger of losing their soules. Oh that men could be perswaded of this! Saint Paul also saith, that faith commeth by hearing the word preached. For hée saith: How can they* 1.535 heare, 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 eternall life. For eternall life is only in him. Let vs then put them together, thus: Take away the word, take away faith: take a∣way faith, take away Christ: take away Christ, and take away eternall life. So then it followeth; Take away the word, and take a∣way eternall life.

Or, wée may reade them backeward thus: If we will haue heauen, we must haue Christ: If we will haue Christ, we must haue faith. If we will haue faith, we must haue the word preached. Then it followeth thus. If we will haue heauen, we must haue the word preached.

Then I conclude, that preaching generally, and for the most part, is of absolute necessitie vnto eternall life; as meate is of absolute ne∣cessity, for the preseruation of our bodies; as grasse and fodder are of absolute necessity, for the vpholding 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 heare the Gospell preached, to fre∣quent Sermons, to resort much to Gods house and habitation, where his honour dwelleth: with Dauid to say; One thing haue I desired* 1.536 of the Lord, that I will require: euen that I may dwell in the house of the Lord, all the daies of my life; to behold the beautie of the Lord, and to visit his holy Temple. With godly* 1.537 Mary to say; One thing is necessary; and so choose the better part. With the poore Crip∣ple at Bethesda, to wait for the moouing of the waters by the Angell, that his impotency may be cured: I meane, that wée should tie our selues to the first moouing of the spirituall wa∣ters of life, by the Preachers of the Gospell; that our spiritual impotency may be holpen and relieued. For the ministery of the Gospell is that golden pipe, whereby and where-through all the goodnesse of GOD, all the swéetenesse of Christ, and all heauenly graces whatsoeuer are deriued vnto vs. Which thing was sha∣dowed,

in the law by the Pomegranates in the skirts of Arons garments, and the golden Belles betwéene them round about: that is, a golden Bell, and a Pomegranate; a golden Bell, and a Pomegranate. The golden Belles* 1.538 did signifie the preaching of the Gospel, and the Pomegranates the swéet sauour of Christes death. Noting thereby that the swéet sauour of Christs death, and all the benefits of his passi∣on, should be spread abroad by the preaching of the Gospell. Thus you sée, that if euer men purpose to be saued, they must make more ac∣count of the preaching of the Gospel, then they haue done, & not thinke, (as most men do) that they may be without it, & yet doe well enough. And some had as léeue be without it, as haue it. For it doth but disquiet them, and trouble their consciences: but woe be vnto such.

Phila.

Yet we see, where the word is sound∣ly preached, there be many bad people: and the reasons thereof, in mine opinion, are two. The one, that God taketh his holy spirit from many in hearing the word: so that their hearing is made vnfruitfull. The other, that the diuell hath an hundred deuices, to hin∣der the effectuall working of the word: so as it shall doe no good at all, nor take any effect in multitudes of men. But you, Master Theologus, can better laie open this matter,

then I. I pray you therefore speake something of it.

Theol.

The sleights of Sathan, in this be∣halfe, are moe and more slie, then I, or any man else can possibly discouer. For who is a∣ble to descrie, or in sufficient manner, to lay open the déepe subtilties, and most secret and sinfull suggestions of the Diuell in the hearts of men: Hée is so cunning a crafts master this way, that none can perfectly trace him. His workings, in the hearts, of men, are with such close and hid deceits, and most methodicall and craftie conueyances, that none can sufficiently finde them out. But yet notwithstanding, I will béewray so much as I know, or can conceiue of his dealings with men that heare the word, that he may steale it out of their hearts, and make it fruit∣lesse and vnprofitable. First of all, hée be∣stirreth him and laboureth hard, to kéepe men fast asléepe in their sinnes, that they may haue no care at all of their saluation: and therefore disswadeth them from hearing, or reading the word at all; lest they should bée awa∣ked. If this will not preuaile, but that they must néeds heare, then his craft is, to make their hearing vnprofitable, by sléepi∣nesse, dulnesse by-thoughts, conceitednesse, and a thousand such like. If this will not serue

the turne, but that the word doth get within them, and worke vpon them (so as thereby they grow to some knowledge and vnderstanding of the truth) then he practiseth another way, which is, to make them rest themselues vpon their bare knowledge, and so become altogether con∣sciencelesse. If this will not suffice, but that men fall to doing, and leaue some sinnes, especi∣ally the grosse sinnes of the world, and doe some good, then he perswadeth them to trust to those doings without Christ, and to thinke them∣selues well inough, because they doe some good, and leaue some euill. If this bée not enough, but that men attaine vnto the true iustifying faith which apprehendeth Christ, and resteth vpen his merits, then he deuiseth how to ble∣mish the beauty of their faith, and weaken their comfort, through many frailties and wants, yea grosse downefalles, and ranke e∣uils: so as they shall bée but spotted and lea∣prous Christians. If this weapon will not worke, but that Christians doe ioyne all good vertues with their faith, and abundantly shine foorth in all fruits of righteousnesse, then he casteth about another way: which is, to daunt and dampe them with discouragements: as pouertie, necessity, sicknesse, reproches, contempts, persecutions &c. If none of all these will doe the déeds, but that men con∣stantly

beléeue in Christ, and patiently, and ioy∣fully endure all afflictions, then his last refuge is, to blow them vp with gun-powder: that is, to puffe them vp with a pride of their gifts, gra∣ces and strength, and so to giue them an vtter ouerthrow whilest they doe not walke humbly and giue God the praise of his gifts.

Thus haue you a little taste of Sathans cunning, in making the word vnfruitfull a∣mongst vs.

Asune.

I pray you good sir (seeing I am ig∣norant and vnlearned) giue me some particu∣lar directions out of the word of Gnd, for the good guiding and ordering of my particular actions, in such sort, as that I may glorifie God in the earth, and after this life be glorified of him for euer.

Theol.

It were an infinite thing, to enter in∣to all particulars: but briefely doe this: First, séeke God earnestly in his word: pray much: in all things giue thanks. Eschew euil, and doe good: Feare God and kéepe his Commande∣ments: reforme your selfe, and your houshold: loue vertue, and vertuous men; kéepe company with the godly, and auoid the society of the wicked. Liue soberly, iustly, and holily, in the present euil world. Speake alwais graciously, •• beware of filthy communication. Recompense to no man euill for euill; but recompense euill

with good. Be curteous, and pitifull towards all men. Take héed of swearing, cursing, and banning. Beware of anger, wrath, and bitter∣nesse. Praise your friend openly: reprooue him secretly. Speake no euill of them that are ab∣sent, nor of the dead. Speake euill of no man: speake alwaies the best, or at least, not the worst. Reuerence Gods name, and kéepe his Sabbaths. Auoid all the signes of condemnati∣on, and labour after all the signes of saluation. Aboue all things, take héed of sin: for that is the very cutthroat of the soule, and bane of all good∣nesse. Tremble therefore, and sinne not. For if you sinne, marke what followeth.

Sixe great dangers in sinne:

• God seeth.
• His Angels beare witnesse.
• The conscience pricketh.
• Death threatneth.
• The Diuell accuseth.
• Hell deuoureth.

You sée then, that sinne is no scarcrow, or ie∣sting matter. Euery sin▪ that a man commiteth, is as a thorne thrust déepe into the soule, which will not be got out againe, but with many a sigh, and many a sorrowfull oh, oh. Euery sinne* 1.539 is written with a pen of iron: and the point of a diamond vpon the conscience, and shall in the

last day (when the bookes shall be opened) ac∣cuse* 1.540 vs, and giue in euidence, against vs. If a man commit sinne with pleasure, the pleasure passeth away, but the conscience and sting of the sinne abideth, and tormenteth deadly: but if a man doe well, though with labour and painfulnesse, the paine passeth away, yet the conscience of well dooing remaineth, with much comfort. But, the best end of sinne is alwaies repentance: if not in this life, then with woe, and alas, when it is too late. Therefore take héed in time; take héed I say of sinne.

Six most hurtfull effects of sinne.

• Sinne hardneth the heart.* 1.541
• Sinne gnaweth the conscience.
• Sinne fighteth against the soule.
• Sinne bringeth foorth death.
• Sinne maketh ashamed.
• Sinne procureth all plagues of bo∣die and soule.

Behold, therefore the euil effects of sin. For this cause, Zophar, the Naamathite, speaketh* 1.542 very wisely to Iob, saying; When thou shalt lift thy face, out of thy sinne, thou shalt be strong, and shalt not feare; thou shalt forget all sor∣row; thou shalt temember it, as the waters that are past. Where, Zophar plainly shew∣eth, that the auoiding of sinne is our strength, and the committing of it, our weakening.

According to that of Salomon; The way of the* 1.543 Lord is the strength of the vpright man. There∣fore walke in the way of God, and take héed of the waies of sinne. For God punisheth e∣uery sinne, his way; some one way, and some another; and no sinne can escape vnpunished. For because God is iust, therfore he must néeds punish sinne in all men, though in diuers man∣ners; as the wicked, in their owne persons; the godly, in Christ. Beware of it therefore, and flatter not your selfe in your sinnes. Remem∣ber how euery disobedience, and euery trans∣gression, hath had a iust recompence of reward. God hath in all ages matched the causes with* 1.544 the effect; that is, sinne with the punishment of sinne. The Isralites, for breaking the first commandement in making other Gods were often smitten by the hand of God. Nadab and Abihu, the sons of Aaron, for the breach of the second commandement, in offering strange fire vpon Gods Altar, were consumed with fire. He that blasphemed and transgressed the third commandement, was stoned to death. He that brake the fourth commandement, in gathering sticks vpon the Sabbath, was likewise sto∣ned. Absolon transgressing the fift Com∣mandement, was hanged in his owne haire.* 1.545 Cain, transgressing the sixt, in flaying his brother Abel, was branded with the marke* 1.546

of Gods wrath. Sichem the sonne of Hamor,* 1.547 transgressing the seuenth, in defiling Dina the daughter of Iacob, was slaine by Simeon and Leui, the sons of Iacob. Achan, sinning against* 1.548 the eight Commandement, in stealing the wedge of Gold, and the Babylonish garment,* 1.549 was stoned to death. Ananias & Sapphira, sin∣ning against the ninth commandement, in li∣ing and dissembling, were suddenly smitten* 1.550 with death. Ahab, transgressing the tenth com∣mandement, in ceueting and discententment, was deuoured of dogges. Or if you will haue originall sinne therein onely forbidden, then in∣fants* 1.551 are therefore punished with death.

Thus we sée there is no dallying with God; but if we sin, we are as sure to beierkt for it, as the coat is on our backe. Therfore let vs not de∣ceiue our selues, nor make light of sin. For sin is no scar-bugge; and we shall one day finde it so. And howsoeuer we make light of some sins, yet in very déed all sinne is odious in the sight of God, yea all sin is hainous and capital, in this respect, that it is against a person of infinite be∣ing; it is against God himselfe; it is against the highest Maiesty. For the greatnesse of the person offended, doth enhaunce and increase the greatnesse of the sinne.

As for example: If a man raile at a Ju∣stice of peace, hée shall be stocked; if hée raile

〈1 page missing〉〈1 page missing〉 being the sonnes of idlenesse, will step short (in the end) of that they looked for. For the spirit saith: The sluggard lusteth, but his soule hath* 1.552 nought. We must therefore leaue bare words, and come to déeds. For our Lord Iesus saith: Not euery one that saith Lord, Lord, shall enter* 1.553 into the kingdome of heauen, but he that doth the will of my father which is in heauen. Where wée sée, Christ (in plaine tearmes) doth exclude out of his kingdome, all those whose Religion consisteth onely in good words and smooth spéeches: but make no conscience to practise the Commandements of God.

Dauid, hauing made some good preparation for the building of the Temple, and perceiuing his sonne Salomon to haue stuffe and prouision enough to perfectt and finish it, doth most wise∣ly incourage him to the worke, in these words: Vp, and be doing, and the Lord shall be with* 1.554 thee. Oh, that men would follow this counsell of Dauid: That they would vp, and bée dooing; And not sit still, and doe nothing: that they would leaue words and countenances; and set vpon the practise of Gods Law: and study with all care and conscience, to bée obedient to his will. Then assuredly God would be with them, and blesse them: and much good would come of it. For the Scripture saith: In all la∣bour* 1.555 there is profit, or increase: but the talke

of the lips onely bringeth want.

Phila.

Most mens minds are so wholly drow∣ned in the loue of this world, that they haue no heart to obey God, nor any delight in his com∣mandements.

Theo.

The greatest part of men are like vnto the Gadarens, which estéemed their Swine more then Christ. As wée sée in these our daies, how many make more account of their kine and shéepe, then of the most glorious Gospell of Christ. They highly estéeme dung, and contemne Pearle. They are carefull for trifles, and regard not the things of greatest moment. And therefore may very fitly be com∣pared to a man, who hauing his wife and chil∣dren very sicke, doth vtterly neglect them, and is altogether carefull for the curing of his hogs eares.

Phila.

We are somewhat digressed from the matter we had in hand: I pray you therefore, if you haue any more matter of good counsell to giue vnto Asunetus, that you would present∣ly deliuer it.

Theol.

I haue little more to say: saue onely I would aduise him often to remember, and much to muse of these nine things.

• The euill he hath committed.
• The good he hath omitted.
• The time he hath mispent.
• The shortnesse of this life.
• The vanity of this world.
• The excellency of the world to come.
• Death, then the which, nothing is more ter∣rible.* 1.556
• The day of iudgement, then the which no∣thing is more fearefull.
• Hell fire, then the which, nothing is more in∣tolerable.

Phila.

This is short and sweet indeed. You haue touched some of these points before, in this our conference. But I am very desirous to heare somewhat more of the two last, which yet haue not beene touched.

Theol.

Sith you are desirous, I will briefe∣ly deliuer vnto you, that which I haue receiued from the Lord. First concerning the day of iudgement, I find in the volume of Gods booke, that it shalbe very terrible and dreadfull. For,* 1.557 The sonne of man shall come in the clouds of heauen, with power and great glory.

S. Peter saith; The day of the Lord shal come as a thiefe in the night. In the which, the hea∣uens* 1.558 shall passe away with a noise, the elements shall melt with heat; & the earth, with the works

that are therein shall be burnt vp. The Apostle telleth vs, that at the comming of Christ, all the whole world shall bée of a light fire: and that all castels, towers, goodly buildings, gold, siluer, veluets, silkes, and all the glittering hue, glory, and beauty of this world, shall be consu∣med to powder and ashes. For he saith plainly; The heauens and the earth, which are now, are* 1.559 reserued vnto fire, against the day of iudgemēt, and of the destruction of vngodly men. More∣ouer, he doth strongly prooue, that as the world was once destroied by water; so the second time, in the end thereof, it shall be destroied by fire. The Apostle Paul doth witnesse the same* 1.560 thing: For he saith; Christ shal come from hea∣uen, with all his mighty Angels in flaming fire. And in another place, he noteth the terrour of his comming to iudgement, saying; He shall come with a shout, with the voice of the Arch∣angel, & the trumpet of God. We sée by experi∣ence, that the comming of mortall Princes to any place, is with great pompe & glory. They haue great traines and troupes behind them and before them. They are accompanied with many Nobles, goodly Lords; and gallant La∣dies doe attend vpon them. The Sword-bea∣rer, Trumpetters, and harbengers go before; many flaunting and stately personages follow after. Now then, if the comming of mortall

Princes be so pompous, and glorious: how much more glorious shall the comming of the sonne of man be, in whose sight, all mortal prin∣ces are but dust? The Scriptures doe affirme, that his second comming vnto iudgement, shall be with such resplendent and vnspeakeable glo∣ry, that euen the most excellent creatures shall blush at it. For the Sunne shall be darkened: the* 1.561 Moone shall not giue her light: and the starres shall fall from heauen. Meaning thereby, that the most glorious and bright-shining creatures shall be clouded and obscured, by the vnconcei∣uable brightnesse of Christs comming.

Moreouer, is noted vnto vs the terrour of Christs comming, in this; that immediatly be∣fore it, the very sea shall quake and tremble, and in his kind crie out. For it is said, that the* 1.562 sea shall roare (and make a noise in most doleful and lugubrious manner) and mens hearts shall faile them for feare, and for looking after those things, which shall come on the world: for the powers of heauen shall be shaken. Oh, what shal become of swearers, drunkards, whore-mon∣gers, & such like, in that day! They shall séeke to créepe into an auger hole, to hide their heads. They shall then cry wo and alas, that euer they were borne. They shal wish that they had neuer béen borne, or that their mother had born them toads. And, as it is said in the Apocalyps,

They shall say to the mountains and rocks, Fall* 1.563 on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe. For the great day of his wrath is come, and who can stand?

We sée therfore, that the comming of Christ shall not be base and contemptible, as in his first visitation: but it shall bée most terrible, princely, and glorious. And as the Scriptures doe affirme, that his comming shall bee with great terror and dread: so also they doe shew, that it shall bée very sudden and vnlooked for. For the day of the Lord shall come as a theefe* 1.564 in the night: as the trauell that commeth vp∣on a woman. As a snare shall it come on all them that dwell on the face of the earth. That is, it shall suddenly catch and intangle all men, wheresoeuer they bée in the world: As the Earthquake, which was some twentie yéeres agoe, did suddenly take the world tardy, they not thinking of any such matter: So shall the comming of the sonne of man to iudgement, take the world tardy and vnprepared. For few there be that thinke of any such matter. Sith therefore the second appearing of Christ shall bée with such suddennesse, let vs feare and tremble: for all sudden things are to be feared.

Phila.

Well sir, as you haue shewed vs the terror, and suddennesse of Christs comming, so

shew vs the purpose and end of his comming.

Theol.

The principall end of his comming, shall be to kéepe a generall audit, to call all men to an account, to haue a reckening of euery mans particular actions, & to reward them ac∣cording to their déeds; as it is written: The Son* 1.565 of man shall come in the glory of his Father, with his Angels: and then shall he giue to euery man, according to his deeds. Againe, the Apo∣stle saith to the Corinthians: We must all ap∣peare* 1.566 before the iudgement seat of Christ, that euery man may receiue the things which are done in his body, according to that which he hath done, whether it be good or euill.

Héere wée doe plainely sée, that the end of Christs comming shall be, to iudge euery man according to his works, that is, as his works shall declare him, and testifie of him and of his faith. In another place the Apostle saith; That* 1.567 the end of his comming shall be to render ven∣geance vnto them which know not God, and which obey not the Gospell of our Lord Iesus Christ, which shall be punished with euerlasting perdition, from the presence of the Lord, and from the glory of his power. Woe then vnto two sorts of men, the ignorant & the disobedient. For, the Apostle saith flatly, they both shall be damned. Me thinketh, both the ignorant & diso∣bedient, & all other prophane men, shold tremble

to thinke of this, that Christ shall come to ren∣der vengeance vnto them. If we did certaine∣ly know, that the Spaniard should inuade our Nation, ouerrunne it, and make a conquest of* 1.568 it, that he should shead our blood, destroy vs, and make a massacre amongest vs: yea, that wée should sée our wiues, our children, our kindred and deare friends slaine before our faces, so as their blood should streame in the stréets: what a wonderfull feare and terrour would it strike into vs? we would quake to thinke of it. Shall we not then be much more afraide of the dam∣nation of our soules? Shall we not quake, to think, that Christ shall com to take vengeance? If the Lion roare, all the beast of the field trem∣ble, and shall not we be afraid of the roaring of the Lion of the Tribe of Iudah? But alas, we are so hard hearted, and so rockt aslepe in the cradle of security, that nothing can mooue vs, nothing can awake vs.

Phila.

Now as you haue shewed vs the ter∣ror, and end of Christs comming: so also declare the manner of it.

Theol.

The manner of it is this; that the whole world shal be cited to appeare personally at the generall Assises, before the great Iudge. No man shal be admitted to appeare by his at∣turney: but all must appeare personally. None shall be suffered to put in sureties: but all must

come in their owne persons, without baile or maine prize; as it is written: We must all ap∣peare,* 1.569 high and lowe, rich and poore, king and begger, one and other; as it is plainly set down in the 20. Chapter of the Reuelation: where the spirit saith, I sawche dead both great and small stand before God: and the sea gaue vp the dead which were in her, and death and hell deli∣uered vp the dead which were in them. So then it is cléere, that all, without exception, shall make their appearance at the great and dread∣full Assises. Oh what a great day will that be, when as the whole world shall appeare toge∣ther at once! If a king marry his sonne and dif other Kings, Emperours, Dukes, & Nobles to the marriage, with all their pompe & traine, we vse to say: Oh what a mariage, what a mée∣ting, what a doe, what a great day will there be! but when the vniuersal world shal be assem∣bled together (not only al Monarks, Kings, and Princes, but all other, that euer haue béen from the beginning of the world, al that are, and shal be) what a day will that be! No maruel there∣fore, though 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 personall appearance, then shall the son of God aseend vnto his tribunall seat, with great Ma∣iestie and glory. For a fiery streame shall issue

and come foorth before him: thousand thou∣sand* 1.570 Angels shall accompany him, and minister vnto him: and ten thousand thousand shall stand before him: the iudgement shall be set and the books opened. All the Saints also, and true worshippers of God, shall attend him, and ac∣company him vnto his iudgement seat. And not onely so, but they shall sit vpon the Bench and Throne, with him; as it is written: The* 1.571 Saints shall iudge the world: they shall iudge the Angels; that is, the diuels, the Angels of dark∣nesse. Our Lord Jesus himselfe doth auouch the same thing, when he said to his Disciples, and* 1.572 in them to all true Christians: Verily I say vn∣to you, that when the sonne of man shall sit in the throne of his Maiesty, yee which followed me in the regeneration, shall sit vpon twelue thrones, and iudge the twelue Tribes of Isra∣el. That is, the Saints of God shall beare witnesse that the iudgement of Christ, and sentence of condemnatien which he passeth a∣gainst all vnbeléeuers, is according to iustice and equity. Thus then we sée, how Christ shall be accompanied to his throne; and with what glorie and Maiestie hée shall ascend vnto it. Experience teacheth, that when mortall Iudges hold their Sessions and generall As∣sises, they are brought vnto the Bench & iudge∣ment seat, with pompe and terrour. For the

Shiriffe of the Shire, and Holbard-men, with many Justices of peace, and traines of others, doe accompany them vnto the Bench. Then with how much more glory and maiesty shall the Sonne of God be brought vnto his royall Throne! Thus then Christ being set vpon his iudgement seat, all the vngodly shall bée con∣uented before him, and he shall stand ouer them with a naked sword in his hand. The diuell shall stand by them on the one side, to accuse them, and their owne conscience, on the other side: and the gaping gulfe of hell, vnderneath them, ready to deucure them. Then shall the bookes be opened; not any bookes of paper and parchment, but the books of mens consciences. For euery mans sinnes are written and recor∣ded in his conscience, as it were in a Register booke. Then will God bring euery worke to iudgement, with euery secret thought, and set them in order before all the Reprobates. Then will God lighten the things that are hid in dark∣nesse;* 1.573 and make the counsels of the heart ma∣nifest. Then shall all the vngodly bée arraig∣ned, conuicted, and hold vp their hands at the barre of Christs tribunall leat, and shall cry guilty. Then shall that most dreadfull sen∣tence of death & condemnation be pronounced* 1.574 against them by the most righteous Judge, Go ye cursed into euerlasting fire; which is prepared

for the diuell and his Angels. Oh dole full sen∣tence! Oh heauy hearing! Whose heart doth not tremble at these things? whose haire doth not stand vpon his head? For then shall thou∣sands, which in this world haue florished as the cedars of Libanus, be cast downe for euermore; and shall drinke (as a iust recompence for their iniquity) of the bitter Cup of Gods eternall wrath & indignation in the kingdome of darke∣nesse, and in the fearefull presence of Sathan, and all the rursed enemies of Gods grace.

Phil.

Well now as you haue declared vnto vs the terror, the suddennes, the end, & the manner of Christs comming to iudgement; so lastly shew vnto vs, the right vse of all these things.

Theol.

S. Peter telleth and teacheth vs the* 1.575 right vse of all: for saith he; Seeing all these things must be dissolued, what manner of per∣sons ought we to be, in all holy conuersation & godlines? As if he should say; Sith the heauens shall passe away with a noise, the Elements shal melt with heat, & the earth, with the works that are therein, shall be burnt vp: sith also the cōming of Christ shall be with great terror, to a feareful end, & in fearefull maner; O how ought we to excell in goodnes! So then S. Peter telleth vs, that the true vse of all is this: that hereby we be brought néerer vnto God, euen to be more obedient to his will, & to walk in all his com∣mandements,

making conscience of all our waies, and studying to please God in all things, and to be fruitfull in all good works, liuing so∣berly, iustly, & holily in this present euill world, and shewing foorth the vertues of him which hath called vs out of darkenesse to this maruel∣lous light; so that we may be prepared against the day of his appearing, that it may not take vs tardy. For our life ought to be a continuall meditation of death. We should alwaies liue as if wée should die, or that our bed should bée our graue: we must liue continually, as if Christ should come to iudgement presently. As it is re∣ported of a godly man in the Primitue church; that whether he eat or dranke, or whatsoeuer he did, hée thought alwaies hée heard the trum∣pet of the Lord, with these words; Arise yee dead, and come vnto iudgement. Put case it were certainly knowne, that Christ wold come to iudgement the next Midsommer-day; Oh what an alteration wold it make in the world, how would men change their minds & affecti∣ons! who would care for this world! who would set his heart vnto riches! Who would regard braue apparel! Who durst deceiue or oppresse! who durst be drunke! Who durst sweare, lie, and commit adultery! Nay, would not all men giue vp themselues to the obedience of God? would not all serue him diligently? would

not all men and women flocke to Sermons? would they not giue themselues to praier and reading? would they not repent them of their sinnes? would they not cry for mercy and for∣giuenesse? Sée then, what the knowledge of a certaine day approaching would effect. And ought we not to doe all these things with as great care & zeale, séeing the day is vncertaine? For, who knoweth whether Christ will come this moneth, or the next; this yeere, or next? He* 1.576 himselfe saith; Be ready, watch: for, in the houre that ye thinke not of, will the son of man come. We thinke he wil not come this yéere, nor next yeere, nor this hundred yéere. It may be there∣fore, that he will come suddenly vpon vs: we know not how soone. For in an houre that we little thinke of, will he come. Therfore our Sa∣uiour saith in the 13. Chapter of Mark. Take* 1.577 heed, watch and pray: for, you know not when the time is. And in the Gospell of S. Luke, he* 1.578 saith; Take heed that your hearts be not ouer∣come with surfetting and drunkennesse, and the cares of this life; and so that day come vpon you vnawares. For, as a snare shall it come vpon all them that dwell vpon the face of the earth. We heare therefore how many watch words and caueats our Sauiour giueth vs, when he saith: Be in readinesse, awake, take héed, watch and pray, and looke about you, lest that day come

suddenly vpon you, and take you napping. It standeth vs all therfore vpon, to be at an houres warning, vpon paine of death, and as we will answer it at our vttermost perill.

Phil.

Proceed to speak of the torments of hel.

Theol.

Concerning the torments of hell, (I do note thrée things which I will briefly speake of) and they be these: The extremity, perpe∣tuity, and remedilesnesse thereof. First, touching the extremity thereof, it standeth specially in these thrée things. First, that it is a separation from all ioy and comfort of the presence of God. Secondly, that it is an eternall fellowship with the diuell and his angels. Thirdly, it is a féeling of the horrible wrath of God; which shall seize vpon body and soule & shall feed on them (as fire deth vpon pitch and brimstone) for euer. The* 1.579 scriptures do note the extremity of it, in calling it a lake, that burneth with fire & brimstone, for euer: in saying, there shal be weeping & gnash∣ing of teeth: in affirming, that their worme di∣eth not, (meaning the worme that gnaweth their cōscience, or their torment of conscience) & the fire neuer goeth out: in tearming it Tophet, which is deepe and large: & the burning thereof is fire and much wood: and that the breath of the Lord, as a riuer of brimstone, doth kindle it All these things hée terrible to our senses: and yet can they not fully expresse the thing, as it

is indéed. For, no heart can conceiue, or tongue expresse the greatnesse and extreamity of the torments of hell. As the ioyes of heauen neuer entred into the heart of man: no more did the torments of hell. All the torments and troubles that fall vpon men in this life, are but as spar∣kles of the fornace of Gods totall wrath. All fires are but as it were pictures of fire, in com∣parison of hell fire. For as one writeth: Hell fire is so extreamely hot, that it wil burne vp a man seuen mile, before he come at if. Yet the repro∣bates, being alwaies in it, shall neuer be consu∣med of it. As the Salamander is alwaies in the fire, and neuer consumeth so the wicked shall be alwaies in the fire of hell, & neuer consume. For hell is a death alwaies liuing, & an end alwaies beginning. It is a grieuous thing to a man that is very sick, to lie vpon a featherbed: how much more vpon a hot gridiron! but how most of all to burne alwaies in hell fire, & neuer be consu∣med! An other extreamity of it consisseth in this, that the torments of hell are vniuersall: that is, in euery memberat once: head, eies, tongue, téeth, throat, stomacke, backe, belly heart, sides, &c. All punishments of this life are particular. For some are pained in their head, some in their backe, some in their stomacke, &c. Yet some par∣ticular paines are such, as a man would not suf∣fer, to gaine all the world. But, for a man to be tormen∣ted

in all parts at once, what sight more lamentable! who could but take pity of a dog in the stréet, in that case! Thus then wée sée, that the extremity of Hell torments is greater, then can be conceiued or vttered. For, who can vtter that, which is incomprehensible? We can go no further in comprehending that which is incomprehensible, then to know it to be in∣comprehensible.

Phila.

As you haue shewed vs the extremi∣tie of Hell torments: so now proceed to the per∣petuity.

Theol.

The Scriptures do set forth the per∣petuity of hell torments, in saying: they are for euer. The wicked shall be cast into the lake, that burneth with fire and brimstone for euer. The fire neuer goeth out. When as many hundred thousand yéeres are expired, as there be stones by the Sea side: yet still there be so many more to come. For that which hath no end, can ne∣uer come to an end. If all the Arithmeticians in the world were set a worke to do nothing but number all the daies of their life, euen the grea∣test numbers that they could possibly set down, and should in the end adde all their numbers together; yet could they neuer come any thing néere to that length of time, wherein the wicked shalbe tormented. If the whole circumference of the heauens were writtē about with figures

of Arithmeticke, from the East to the West, and from the West to the East againe; yet could it not containe that infinite time, and in∣numerable yéeres, wherein all vnbeléeuers shal suffer eternall torture. For, in things infinite, time hath no place. For time is the measure of those things which are subiect to measure. Therefore, because Hell torments are infinite, they cannot be measured by any time: neither can that which is infinite, be diminished. For if you subtract from that which is infinite, ten thousand thousand millions of milions, yet it is thereby nothing diminished or made lesse. Put case a man should once in an hundred thousand yéeres, take a spooneful of water, out of the great Ocean Sea, how long would it be, ere hée had so emptied it! Yet shall a man sooner empty the Sea, by taking out a spoonfull once in a hundred thousand yéeres, then the damned soule shall haue any ease. Therfore a certain writer saith, If a damned soule might be tormented in Hell but a thousand yeeres, and then haue ease, there were some comfort in it: (sor then there would be hope it would come to an end,) but, saith he, this word euer killeth the hart. Oh consider this yée that forget God! O yée carnall worldlings, thinke on this in time! For, if you will not now be moued in hearing, you shal be thē crushed in péeces in feeling. What auaileth it, to liue in all

possible pleasures, and carnall delights héere, for some 60. yéeres, and then to suffer this eternall torment? What shal it profit a man, to win the whole world & lose his soule? they be more then mad, which will hazard their soules, for a little profit, and a few stinking pleasures. But this is the nature of men; they will haue the present swéet (come of it what wil) though they pay ne∣uer so deare for it: though they goe to the highest price: though hey lose their soules for it. Oh the vnspeakeable blindnes & madnes of the men of this world! The diuell hath put out their eies: & therfore leadeth them whither he list. For who cannot lead a blind man whither he list? Nahash* 1.580 the Ammonite would make no couenant with the Israelites, but vpon condition that he might put out all their right eies. So the diuel doth co∣uenāt with al the wicked, to put out both their eies; that he may lead them directly into Hell.

Phila.

Now sir, a word or two more of the re∣medilesnesse of hell fire.

Theol.

The scriptures do affirme, that as the torments of hel are extreme, so they are without all hope of remedy; as it is written: A man can* 1.581 by no meanes redeeme his brother; he can not giue his ransome vnto God: so precious is the redemption of the soule, and the continuance for euer. To this purpose Abraham said to the* 1.582 rich man, being in hell torments: Betwixt you

and vs, there is a great gulfe set; so that they which would goe from hence to you, cannot: neither can they come from thence, to vs. Our Lord Jesus also saith; What shall a man giue* 1.583 for the recompence of his soule? Where our Sauiour doth plainely affirme, that there is no ransome or recompence, though neuer so great, to be giuen for a damned soule. For the soule being in Hell, can neuer be released, it is past remedy. No meanes whatsoeuer can doe any good. No gold, no siluer, no friends, no riches, no power, no policy, no flattery, no bribery, no reach, no fetch or deuice whatsoeuer can pre∣uaile one iot. For a man being once in Hell, hath no remedy. He is in close prison, he is shut vp vnder the hatches for euer: there is no getting out againe. He must suffer perpetuall imprisonment. He cannot bring a writ of false imprisonment: (because hée is laid in by the most righteous and iust Judge, who cannot pos∣sibly doe any wrong,) but he must lie by it. For béeing there once, he is there for euer. If all the Angels of Heauen should entreat for a damned soule: If Abraham, Isaac, and Iacob, should make great sute: If all the Prophets, Apostles & Martyrs, shold be continuall 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 haue the

repulse. For, the sentence of Christ cannot be reuersed; his decrée is vnrepealeable. The due consideration of these things, may make all hearts to quake, and all knées to tremble. In the troubles and afflictions of this life, though a man come in neuer so great dangers, yet he may winde out againe, by one meanes or ano∣ther, by mony, or friendship, or rewards, or such like meanes: but in Hell fire this is it that gripes, & maketh the heart despaire, that there is no remedy at all to be vsed. If we should aske of a damned soule, or an afflicted conscience, what they would giue for the ease and redemp∣tion of their soules: they would answere, the whole world; howsoeuer secure worldlings, and wicked Atheists (which see nothing, nor feele nothing) make nothing of it.

Héere, by the way, let vs consider the great∣nesse of the losse of a mans soule; which we shall the better perceiue and sée into, if we can a∣right value and prise the soule. If therefore it be demaunded, what is the price of the soule, or what is it worth; our Lord Jesus answereth; that it is more worth, then all the world. For saith he, What shall it profit a man, to win all the* 1.584 world, and lose his soule? Therefore the soule of the poorest begger is more worth then all the world. Then I reason thus: if the soule bée more worth then all the world, then the losse of

it is greater, then the losse of the whole world. For indéed it is a losse of all losses; an vnreco∣uerable losse. If a man should haue his house burnt ouer his head, and all that he hath consu∣med in one night, it were a great losse. If a Merchant venturer should lose twenty thou∣sand pound in one venture, in one shippe, or, as they say, in one bottome, it were a very great losse. If a king should lose his crowne and king∣dome, it were an excéeding great losse. But the losse of the soule is a thousand time more than all these: it is a matter of infinite importance. If a Tenant bée cast out of the fauour of his Landlord, it is a matter of griefe. If a Noble∣mans Secretary be cast out of fauour with his Lord, so that hée taketh a pritch against him, it is a matter of great sorrow. If a Nobleman himselfe be discountenanced, & cast out of all fa∣uour with his Prince, that was in great fauour, it is a corsey, a heart smart, and a matter of ex∣céeding gréeuance. But, to be eternally sepa∣rated from God, to be shut out of his fauor, and to be cast away from his presence, and the pre∣sence of his Angels, is a matter of infinit more dolour and torment. Marke then and behold, what a thing it is for a man to lose his soule. Oh therefore that men would bée wise in Gods feare, that they would looke out in time, & make prouision for their soules. Now then, to close vp

this whole point, the summe of all that hath béene said, is this: That the torments of Hell are endlesse, easelesse, and remedilesse.

Asune.

The laying open of these doctrines of hell fire, and the iudgement to come, maketh me quake and tremble: I am thereby much per∣plexed, I feele great terror in my conscience, I am afraid I shall be damned.

Antil.

Damned, man! What speake you of damning? I am ashamed to heare you say so. For it is well knowen that you are an honest man, a quiet liuer, a good neighbour, and as good a towns man, as any is in the parish where you dwell: and you haue alwaies beene so reputed and taken. If you should be damned, I know not who shall be saued.

Asune.

I regard not your flatteries, I beleeue God; I beleeue his word. I beleeue those things which M. Theologus hath alleaged out of the holy scriptures, pointing me both to the chap∣ter, and the verse: and whether it bee more meet that I should beleeue the Scriptures, or your soothings, iudge you. No, no: Now I doe clearely see by the glasse of Gods law, that my state is wretched and miserable. For I haue liued in sinne and ignorance all the daies of my life, being vtterly 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 haue liued honestly to the world∣ward, yet inwardly I haue not liued religiously to Godward.

Antile.

Tush, tush, now I see you are in a melancholy humour. If you will goe home with me I can giue you a speedie remedie: for I haue many pleasant and merry bookes, which if you should heare them read, would soone remedie you of this melancholy passion. I haue the Court of Venus, the Palace of pleasure, Beuas of Southhampton, Ellen of Rummin; The merry Iest of the Frier and the Boy; The pleasant sto∣ry of Clem of the Clough, Adam Bell, and Willi∣am of Cloudesley; The odde tale of William Ri∣chard, and Humfry; The pretie conceit of Iohn Splinters last Will and Testament; which all are excellent and singular bookes against heart∣qualmes; and to remooue such dumpishnesse, as I see you are now fallen into.

Asune.

Your vaine & friuolous books of tales, iests, and lies, would more increase my griefe, & strike the print of sorrow deeper into my heart.

Antile.

Nay, if you be of that minde, I haue done with you.

Phila.

I pray you if a man may be so bolde with you: How came you by all these good bookes? I should haue said, so much trash and rubbish.

Antile.

What mattereth it to you? What haue

you to doe to enquire? But I pray you Sir, what meane you to call them trash and rub∣bish.

Phila.

Because they be no better. They be goodly geere, trimme stuffe. They are good to kindle a fire, or to scoure a hot ouen withall. And shall I tell you my opinion of them? I doe thus thinke, that they were deuised by the di∣uell, seene and allowed by the Pope, printed in hell, bound vp by Hobgoblin; and first published and dispersed in Rome, Italy, and Spaine: and all to this end, that thereby men might be kept from the reading of the Scriptures. For euen as a Lapwing with her busie cry, draweth men away from her nest: so the Popish generati∣on, by these fabulous deuices, draw men from the Scriptures.

Antile.

Ah sir; I see now, a fooles bolt is soone shot. You are more precise then wise. The Vicar of Saint fooles shall be your ghostly father. What tell you me of your opinion? I would you should well know, I neither regard you, nor your opinion. There be wiser men then you, which doe both reade, allow, and take pleasure in these bookes.

Theol.

Let him alone, good Philagathus; for you sée what he is. There is no end of his cros∣sing, and cauilling. But hée that is ignorant, let him be ignorant. And he that is filthie, let

him bée more filthy. Let vs now turne our spéech to Asunetus, for I sée he is heauie hear∣ted, and troubled in his mind. How doe you Asunetus? how doe you féele your selfe? mée thinketh you are very sadde.

Asune.

I am the better for you Sir, I thanke God. I neuer knew what sinne meant till this day. It hath pleased God now to giue mee some sight and feeling thereof. I am greatly di∣stressed in my conscience to thinke what I haue beene. The remembrance of my former sinnes doth strike an horror into me, when I consi∣der how ignorantly and prophanely, and how farre off from God, I haue liued all my life: it stinges and gripes me to the heart. I doe now see that which I neuer saw; and feele that which I neuer felt. I doe plainly see that if I had died in that state wherein I haue liued all my life, I should certainely haue beene condemned, and should haue perished for euer in my sinne and ignorance.

Theol.

I am very glad that God hath ope∣ned your eies, and giuen you the sight and fée∣ling of your miserie, which indéed is the very first step to eternal life. It is a great fauour and special mercy of God towards you, that he hath so touched your heart: you can neuer be thank∣full enough for it. It is more then if you had a million of gold giuen you. It is the onely rare

priuiledge of Gods elect, to haue the eies of their soules opened, that they may sée into heauenly and spirituall things. As for the world, it is iust with God, to leaue them in their blindnesse.

Asune.

I do feele the burden of my sins, I am greatly grieued for them, I am weary of them, I am sory that euer I sinned against God, or that I should be such a wretch as to incur his displea∣sure, and prouoke his Maiestie against me. But I pray you good M. Theologiu, sith you are a spi∣rituall Physician, and I am sicke of sinne, that you would minister vnto mee, out of Gods word, some spirituall Physicke, and comfort.

Theol.

Truely, I must néeds thinke that the promises of mercy and forgiuenesse of sinne, made in the Gospell, doe belong vnto you, and that Jesus Christ is yours: you are truely in∣terested in him, and haue a proper right vnto him. For hée came not to call the righteous, but sinners to repentance. You doe now féele your selfe to be a finner, you are grieued for your sins, you are wearie of them: therefore Jesus Christ is for you: all the benefits of his passion belong to you. Againe he saith, The whole need not the* 1.585 Physician, but they that are sicke. But you doe acknowledge your selfe to be sicke of sin: there∣fore Christ Jesus wil be your Physician; he wil swaddle you, and lappe you; hee will binde vp all your sores; he wil heale al your wounds; he

will annoint them with the oyle of his mercy; he will smile vpon you, and shew you a ioyfull countenance; he will say vnto you, your sins are forgiuen.

In him you shall haue rest and peace to your soule: Through him, you shall haue ease and comfort. For he taketh pity of all such as mourne for their sinnes, as you doe. Hée did∣deth you, and all that are in your case, to come vnto him, and he will helpe you. Come vnto me* 1.586 (saith he,) all yee that are weary and heauy loaden, and I will ease you. You are one of them that are bid to come: for you are weary of your sinnes, you féele the burden of them. Christ is altogether for such as you are. He regardeth not the world, that is, the prophane and vnregene∣rate men. He bids not them come, he praieth not for them. I pray not for the world, saith hée.* 1.587 They haue no part nor interest in him. They haue nothing to do with him, nor with his me∣rits & righteousnesse. He is onely for the peni∣tent sinner, & such as mourne for their sins. He is a pillow of downe to all aking heads, & aking consciences. Be of good comfort therefore, feare nothing: for assuredly Christ and all his righ∣teousnesse is yours. He will cloath you with it. He will neuer impute your sins 〈◊〉〈◊〉 you or lay any of thē to your charge, though they be neuer so many so or so 〈…〉〈…〉

happy are you that haue such a Mediator and high Priest. Rest therefore wholly vpon him, and vpon that perfect, eternal, and propitiatory sacrifice which hée hath once offered. Apply Christ, apply his merits, apply the promises to your selfe, and to your owne conscience: so shall they doe you good & bring great comfort to your soule. For put case you had a most excellent and soueraigne salue, which would cure any wound it were laide vnto; yet if you should locke it vp in your chest, & neuer apply it to your wound, what good could it doe you? Euen so the righte∣ousnes & merits of Christ are a spirituall salue, which will cure any wound of the soule: but if we doe not apply them to our selues by faith, they can doe vs no good. You must therefore ap∣ply Christ, & all the premises of the Gospel, to your selfe by faith, & stand fully perswaded, that whatsoeuer he hath done vpon the Crosse, he hath done for you particularly. For what is the iustifying faith, but a full perswasion of Gods particular loue to vs in Christ? The generall & confused knowledge of Christ & of his Gospell, auaileth not to eternal life. Labour therefore to haue the true vse of all these great and precious promises: sticke fast to Christ, for through him only we haue remission of sins, and eternall life. To him all the Prophets giue witnesse (saith S.* 1.588 Peter) that through his name, al that beleue shal

receiue remission of their sins. Where the Apo∣stle telleth vs, that if a graund Jury of prophets were panelled to testifie of the way & meanes to eternal life, they would al with one cōsent bring in a verdit, that remissiō of sins & eternal life are only in Christ. Let vs heare the fore-man speak, & one or two of the rest, for in the mouth of two or thrée witnesses shall euery word stand. The Prophet Esay saith: He was wounded for our* 1.589 transgressions; he was broken for our iniquities; the chastisement of our peace was vpon him, & with his stripes we are healed. This great Pro∣phet we sée doth plainly affirme, that Christ suf∣fered for our sins & by his suffering we are saued. The Prophet Ieremy testifieth the same thing, saying; Behold the daies come (saith the Lord)* 1.590 that I wil raise vnto Dauid a righteous branch & a king shall raigne and prosper, & shall execute iudgment & iustice in the earth. In his daies, Iu∣dah shall be saued, & Israel shal dwell safely; and this is the name wherby they shall call him; the Lord our righteousnes. This Prophet tumpeth with the other. For he saith, that Christ is the righteous branch, & that he is our righteousnes, which is al one as if he had said, our sins are par∣doned only through him, & through him we are made righteous. Moreouer he affirmeth, that Iu¦dah & Israel, that is, the Church, shall be saued by him. The Prophet Zachary, that I may speake

it with reuerence, telleth the same tale word for word. Hée auoucheth the same thing with the other two Prophets. For he saith: In that day a Fountaine shall be opened to the house of* 1.591 Dauid, and to the inhabitants of Ierusalem for sinne, and for vncleannesse. The meaning of the prophet is, that in the daies of Christs king∣dome, the fountaine of Gods mercy in Christ, should be opened, and let out, to wash away the sinnes and vncleannesse of the Church. So then we sée, that these thrée great witnesses doe all a∣grée in this, that through Christ onely, wée are washed from our sins, and through him onely wée are made righteous. Séeing then that eter∣nall life is onely in the sonne, therefore he that hath the son hath life. Be of good courage there∣fore, O Asunetus, for no doubt you haue the son, & therfore eternal life. Feare not your sins, for they cannot hurt you. For as all the righte∣ousnes of Abraham, Isaac, and Iacob, and all the most righteous men that euer liued vpon the face of the earth, if it were yours, could doe you no good, without Christ; so all the sinnes in the world can do you no hurt, being in Christ. For there is no condemnation to them which are in* 1.592 Christ Iesus. Plucke vp a good heart therfore, be no more heauy and sadde; for if you be found in Christ, clothed with his perfect righteousnesse, being made yours through faith, what can the

diuel say to you? what can the Law doe? They may wel hisse at you, but they cannot sting you: they may grin at you, but they cannot hurt you. For who shall lay any thing to the charge of* 1.593 Gods elect? It is God that iustifieth; who shall condemne? It is Christ which is dead, or rather which is risen againe, who is also at the right hand of God, & maketh request for vs. Reioice* 1.594 in the Lord therfore: & againe I say reioice. For greater is he that is in you, then he that is in the world: our Lord Jesus is stronger then all. None can plucke you out of his hands: he is a strong Mediator; he hath conquered all our spi∣ritual enemies; he hath ouer come hell, death, & damnation; he hath led captiuitie captiue; he hath spoiled principalities & powers; and hath* 1.595 made an open shew of them, & triumphed ouer them in his crosse. He hath most triumphantly said, O death, I will be thy death; O graue, I wil* 1.596 be thy destruction: O death where is thy sting? O hell where is thy victorie? Séeing then you haue such a Mediator and high Priest, as hath conquered the hellish armie, and subdued all in∣fernall power, what néed you to doubt, what néed you to feare any more? Moreouer you are to vnderstand, and to be perswaded, that Gods mercy is excéeding great towards penitent sin∣ners, & all such as mourne for their transgressi∣ons;* 1.597 according as he saith: At what time soeuer

a sinner doth repent him of his sinnes from the bottome of his heart, he will put them all out of his remembrance. The Prophet Dauid doth most liuely & fully describe vnto vs, the merci∣full nature of God, in the 103. Psalme; where he saith: The Lord is full of compassion and* 1.598 mercy, slow to anger, & of great kindnes: he wil not alwaies chide, neither keepe his anger for e∣uer; he hath not dealt with vs after our sins, nor rewarded vs according to our iniquities. For as high as the heauen is aboue the earth, so great is his mercy towards those that feare him. As far as the East is from the West, so far hath he re∣moued our sins from vs. As a father hath com∣passion on his children; so hath the Lord com∣passion on them that feare him. For he knoweth whereof we be made; he remembreth that we are but dust. The Historie of the lost sonne doth most notably set foorth the wonderfull mercie of God towards penitent sinners. There is shew∣ed, how the Lord doth embrace, tender & make much of such poore sinners, as haue broken and contrite hearts for their sinnes: for it is saide; that when the father saw his repenting sonne a* 1.599 great way off, he had compassion on him, and ran and fell on his necke, and kissed him, and cloathed him with the best robe, put it on him, put a ring on his hand, & shooes on his féet, and caused the fat calfe to be killed for him. Euen so

the euer lasting father doth reioyce at the con∣uersion of any of his lost sons. Yea, there is ioy in the presence of the angels of God, for one sin∣ner that conuerteth. Moreouer the Lord doth most liuely expresse his merciful nature and dis∣position, in this, that he is very loath we should perish & willingly cast away our selues. Ther∣fore often in the holy scriptures he doth mourne for vs, bewaile our wretchednes, and taketh vp many pitifull complaints and lamentations for* 1.600 vs, saying: Oh that my people had hearkned vn∣to me, and Israel had walked in my waies. And a∣gaine: Oh that thou hadst hearkened vnto my commandements; then had thy prosperity been* 1.601 as the floud, and thy righteousnesse as the waues of the Sea. Againe he mourningly complaineth* 1.602 by his Prophet Hosea, saying: Oh Ephraim, what shall I do vnto thee? Oh Iudah, how shall I entreat thee? And in another place: What could I doe more vnto my vineyard that I haue not done? Mark here how compassionately the Al∣mighty God doth yearn ouer vs, and euen as it were blée•• vpon our wounds. The Apostle also doth note the rich mercy, & maruellous loue of God to mākind, in this, that he doth beséech vs, & pray vs by the ministers of the gospel, that we would be reconciled vnto him. The words are these: Now then are we embassadors for Christ,* 1.603 as though God did beseech you through vs, we

pray you in Christs sted, that you be reconciled vnto God. Is it not a strange thing that the om∣ni potent God, should fall to intreating of vs poore wretches? It is all one, as if a King should intreat a begger, whom he may will and com∣maund: But the abundant mercy of God to∣wards mankind, doth most of all consist in this, that he hath giuen his onely sonne for vs, when we were his enemies. As it is written: God* 1.604 so loued the world, that he hath giuen his onely begotten sonne; that whosoeuer beleeueth in him, should not perish, but haue euerlasting life. Againe: God setteth out his loue towards vs,* 1.605 seeing that while we were yet sinners, Christ di∣ed for vs: much more then being now iustified by his bloud, we shalbe saued frō wrath through him. For if when we were enemies we were re∣conciled to God by the death of his son, much more being reconciled, we shall be saued by his life. In all this then wée may cléerely behold the infinite mercy of God towards vs poore sin∣ners. For is it not a great matter that the sonne of God should take our nature vpon him, should be so abased as he was, & should humble himself* 1.606 to death, euen to the death of the Crosse? For as the shadow of the Diall went backe ten degrées that Ezechias might receiue length of daies, & much happinesse: so Christ, the sonne of righte∣ousnesse, hath gone backe many degrées, that we

might haue eternall life. His humiliation there∣fore, is our exaltation: his sufferings our ioy: his death, our life. For we haue no other reme∣dy or refuge but onely his merits & righteous∣nes. He is our city of refuge, whither we must fly & where we must take sanctuary. He is the* 1.607 Balme of Gilead, whereby our soules are cu∣red. He is that poole of Bethesda, where euery man may bée cured of what disease so euer hée* 1.608 hath. He is the riuer of Iordan, where Naaman may wash away all his Leprosie. He is that Pellican, who by pecking a hole in his owne brest, doth restore his yong to life againe by his blood. Yet one thing we must note by the way, which hath béene partly touched before: that al the mercy of God, and merits of Christ, are to be restrained onely to the elect: only to the true members of the Church. As plainely appeareth in the 103. Psalm. Where the mercies of God, which there are largely described, are restrai∣ned onely to them that feare him, kéepe his co∣uenant, & thinke vpon his Commandements to do them. And touching Christ, it is said, that* 1.609 he is a prince, & a Sauiour vnto Israel: & that he shall redéeme Israel from all his iniquities. A∣gaine it is written: That Christ being conse∣crate, was made the author of eternall saluati∣on, to them that obey him. None do or can obey him, but onely the Elect: therefore he is the au∣thour

of saluation onely to the Elect. And con∣sequently, the prophane world, whatsoeuer they say, whatsoeuer they brag & boast, haue no true title or interest in him. This thing was fi∣gured in the law, in this, that the mercy seate, which was a type of Gods mercy in Christ, & the Arke which was a figure of the Church, were by the expresse commandement of God, fitted each to other, both in length and breadth. For as the Arke was two cubits and a halfe* 1.610 long, & a cubit and a halfe broad: iust so was the mercy seate. Noting thereby, that the mercy of God in Christ, should onely bée fitted to his church, & belong only to the Church: so as not one without the Church should be saued. For he that hath not the church for his mother, cannot haue God for his father. Lastly we are to ob∣serue, that as God is infinit in mercy, & 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 Psalmes carrieth this foote: His mercy endureth* 1.611 for euer; his mercy endureth for euer; his mer∣cy endureth for euer. Noting thereby both the constancy and eternity of Gods mercy. To the same purpose it is thus written: It is the Lords mercies that we are not consumed; it is because* 1.612 his compassions faile not. Let vs know there∣fore, that God, as touching his mercy to his

children, is of a most constant and vnchangable nature. As he saith: I am the Lord I change not. For if God were of a changeable nature, as we are, and subiect to passions, then were we in a most miserable case. Then must he néeds smite vs downe, and take vengeance of vs euery day and euery houre in the day: because we pro∣uoke him euery day, & euery houre in the day. But the God of heauen is not as a man, that he should be subiect to passions and affections: he is of a most constant and immutable nature. For though wée prouoke him euery day with new sinnes, yet is he so farre off from taking re∣uenge, that the next day he rewardeth vs with new mercies, and breaketh through all our vn∣kindenesse, to shew kindnesse vnto vs: and through all our naughtinesse to doe vs good. All our infirmities cannot make him breake off with vs, or cease to loue vs. He is content to take vs with all faults: and to loue vs deare∣ly, though we haue great faults. He regardeth not our infirmities, though we be oftentimes waiward and eluish, yet for all that, he loueth vs neuerthelesse. Euen as a louing mother, though her young suckling crie all night, and be excéeding treafe and weiward, so as she can∣not rest an houre in the night: yea, though she endure much loathsomnesse & trouble with it, yet in the morning, when she ariseth, she loueth

it neuerthelesse, but dandles it, plaieth with it, smileth and laugheth vpon it: so the God of all mercies, whose loue towards vs far passeth the loue of mothers, though we gréeue him with our infirmities continually, yet loueth vs ne∣uerthelesse, and is content to put vp all, to for∣get and forgiue all: for he is a most constant lo∣uer. Where he once sets and settles his loue, he loueth most constantly, nothing can alter him, nothing can remoue him, Euen as a Fa∣ther, when his little childe catcheth a fall, brea∣keth his shinnes, and hurteth his face, is so far from being offended or displeased with him therefore, that he doth pity him, and bemone him, séeking remedies for his hurt: so our mer∣cifull Father, is so farre off from being angry & displeased with vs for some slips and falles, that he doth the more pity vs, and lament our case. Euen as a louing and wise husband, though his wife haue many infirmities, yet knowing that she loueth him dearely, and that her heart is with him, he is well content to winke at all her faults, to hide them, to beare with them, yea and to make nothing of them, louing her neuer∣thelesse for them. So our deare husband and Spouse Jesus Christ, because he knoweth we loue him, and that he hath our hearts, is content to beare with all our infirmities, and to make light of them. For this cause it is that he saith to

his Spouse in the Canticles: Though she was* 1.613 blacke and full of infirmities, behold thou art faire my loue, behold thou art faire, thou art all faire my loue, there is no spot in thee. Marke that he calleth his Church faire, all faire, and without spot, not because she was so in herself, but because she was made so in him. And assu∣redly the eternall God beholding her in his son doth so estéeme and account of her. For as hée that beholdeth any thing thorough a red glasse doth take it to be red, as is the colour of the glasse; so God the Father, beholding vs in his son, doth take vs to bée of the same nature and quality that he is: that is, perfectly righteous. For this cause it is that he loueth vs, & setteth his heart vpon vs, and will not be remooued from vs. For his loue to his children, is al∣waies one and the same: although we haue not alwaies the like sight and féeling of it. As the Moone is alwaies the same in substance and quantity, though sometime it séemeth vnto vs to be wasted into a very small scantling. Let vs know then to our great comfort, that the loue of God towards vs in his deare sonne, is constant and alwaies alike, and that he wil not discoun∣tenance vs or shake vs off for some infirmities, no nor yet for many infirmities: for the merci∣ful God doth accept of his children, because their generall care is good, and the vniuersall Tenor

of their life tendeth vnto righteousuesse, howso∣euer they may greatly faile in many particu∣lar actions. Two or thrée fits of an Ague, do not prooue a diseased body: nor two or thrée good daies a sound body: euen so some few infirmi∣ties doe not argue a wicked man; nor two or thrée good actions, a good man: but we must haue an eye to the certaine and settled course of a mans life. Euen as men are truely said to walke in a way, when they goe in it, although sometimes they trip and stumble: so Gods children doe walke in the way of righteousnes, although sometimes they stumble, and step out of it; or sometimes be violently haled out of it by theeues. For Sathan and the violence of our lusts, doe often hale vs out of the way, but we must get into it againe as soone as we are esca∣ped. Now then to conclude & draw to an end, sith God is so infinitely mercifull, and constant in his mercy: sith such great and precious pro∣mises are made to vs in Christ: sith the Lord doth not regard our infirmities when our harts are with him: Therefore O Asunetus, be of good chéere, let nothing trouble you, feare not the assaults of the Diuell, regard not his temp∣tations: for assuredly your sinnes are forgi∣uen. Christ is yours, heauen is yours, and all the promises of life and saluation belong vnto you: so as you néed not to doubt, you cannot

miscarry, your name is written in the booke of life.

Asune.

I am greatly comforted and cheared vp with your words: your preaching of the Gospell, and laying open of Gods abundant mercy in Christ, and of the promises, do excee∣dingly reuiue me, and euen as it were put new life into me: they are as Sacke and Sugar vnto my soule, and more sweete then the hony, and the hony combe: they are as Physicke to my sicke soule, and as oyntment to my spirituall wounds. I doe now beginne to see what misery is in man, and what mercy is in God. And I know by wofull experience, that where misery is not felt, there mercy is not regarded: but now it hath pleased God to giue me some feeling of mine owne wretchednesse and misery, and yet with good comfort in his mercy. For I thanke God for it, I begin now to grow to some perswa∣sion, that the promises doe belong vnto me, my sins are forgiuen, and that I am one of them that shall be saued.

Theol.

I doe greatly reioyce, that God hath according to his rich mercy, wrought this good worke in you. I doe from the bottome of my heart giue him the praise and glory of it. Hap∣py are you, that euer you were borne, in whom God hath wrought so gratious a work. It is of his high fauour and speciall mercy to∣wards

you, for it is the only priuiledge and prerogatiue royall of Gods owne children, truely to repent and beléeue. I beseech God therefore to increase your faith, and to fill you full of ioy and peace in beléeuing, that you may abound in hope, through the power of the holy Ghost.

Antile.

The Sunne draweth low Asunetus, it is time for you and me to be going.

Phila.

Indeed the night will approach by and by: and therefore we must of necessity breake off.

Theol.

Sith it is so, wée will héere surcease and goe no further.

Asune.

Sir, I will now take my leaue of you. I can neuer be thankefull enough for all the good instructions and comforts which I haue heard from you this day; I hope I shall re∣member some of them whilest I liue: I doe ther∣fore praise God for you, and for your counsell, and for this day, which I hope shall be the first day of my repentance, and true conuersion vnto God.

Theol.

The Lord for his infinite mercies sake grant it. And I most humbly beséech the Al∣mighty God to establish you with his frée spi∣rit, that you may procéed and goe forward in a Christian course vnto the end.

Phila.

I pray you good M. Theologus par∣don

my boldnesse: for you see I haue beene very bold to propound many questions vnto you, wherein you haue fully satisfied me, to the great ioy and comfort of my soule. I doe there∣fore praise God for you, and I hope I shall neuer forget some things which you haue vttered. But I will now commend you to God, and to the word of his grace, which is able to build fur∣ther.

Theol.

Farewell good Philagathus. The Lord blesse you, and kéepe you in all your waies: and the God of Heauen preserue vs all, and continue vs in his feare vnto the end.

All glory be giuen to God.

FINIS.

Notes

• * 1.1

  Psal. 52. 5.
• * 1.2

  Iob 15. 14▪
• * 1.3

  Ephes. 2. 1. Col. 1. 21. Col. 2. 13.
• * 1.4

  2. Cor. 3. 5.
• * 1.5

  Phil. 2. 13.
• * 1.6

  Iam. 3. 9.
• * 1.7

  Iob 14. 4.
• * 1.8

  Rom. 8. 8
• * 1.9

  Mat. 7. 16.
• * 1.10

  Luke. 18. 21.
• * 1.11

  2. Cor. 4. 4. 2. Tim. 2. 26.
• * 1.12

  Iohn 3 3.
• * 1.13

  Rom. 12. 2. Ephes. 4. 13.
• * 1.14

  2. Cor. 5. 17.
• * 1.15

  Gal. 5. 17.
• * 1.16

  Math. 5.
• * 1.17

  Acts 17. 12.
• * 1.18

  Heb. 2. 3.
• * 1.19

  Ier. 6. 10.
• * 1.20

  1. Pet. 1. 23. Ioh. 15. 3. Act. 10. 44. Ephes. 4. 3.
• * 1.21

  Act. 16. 14.
• * 1.22

  Iohn. 3. 8.
• * 1.23

  Pro. 28. 9.
• * 1.24

  Pro. 13: 13
• * 1.25

  Esa. 1. 14.
• * 1.26

  Isa. 66. 3.
• * 1.27

  Iohn 10.
• * 1.28

  Ioh. 8. 47.
• * 1.29

  Col. 3. 16.
• * 1.30

  Pro. 14. 15.
• * 1.31

  Ier. 17. 9.
• * 1.32

  Psa. 58. 45.
• * 1.33

  Eight in∣fallible signes of saluation. Iohn 3. 3. Iohn 2. 5. ••s. 119. 114 ••s: 145. 18. Ro. 12. 11. Apo: 3. 19 Mat. 16. 24 Iob 1. 28. Eph. 4. 21. Phil. 4. 8.
• * 1.34

  Eight signes of condem∣nation.
• * 1.35

  Nine ma∣nifest signes of damnati∣on.
• * 1.36

  Pro. 16. 5.
• * 1.37

  Pro. 15. 24 Iob 11. 5 & 15. Iob 20. 26.
• * 1.38

  Iob 23. 13
• * 1.39

  2. Cor. 11.
• * 1.40

  1 Cor. 4.
• * 1.41

  Ier. 9. 23.
• * 1.42

  Theocri∣tus.
• * 1.43

  Mat. 16. 14.
• * 1.44

  Iob. 17. 14.
• * 1.45

  Col. 3. 6.
• * 1.46

  Graftons Chron.
• * 1.47

  Ps. 11. 9.
• * 1.48

  Iere. 9. 1.
• * 1.49

  Neh. 13.
• * 1.50

  Esay 3. 9.
• * 1.51

  1. Pet. 3. 3.
• * 1.52

  Pro. 30. 1.
• * 1.53

  Pro 22. 14
• * 1.54

  Pro. 23. 17
• * 1.55

  Eccl. 7. 28.
• * 1.56

  Eccl. 7. 28.
• * 1.57

  Pro. 26. 5.
• * 1.58

  Pro. 5. 3. 4.
• * 1.59

  Iob 36. 14.
• * 1.60

  Ier. 5. 8.
• * 1.61

  Ier. 28. 6.
• * 1.62

  1. Cor. 10. 8.
• * 1.63

  2. Sam. 12. 10.
• * 1.64

  Genes. 24. 25.
• * 1.65

  1. Sam. 2. 22.
• * 1.66

  1. Sam. 4. 11.
• * 1.67

  1. Cor. 10. 11.
• * 1.68

  Tit. 2. 6.
• * 1.69

  Psal. 119. 9.
• * 1.70

  Eccl. 12. 1.
• * 1.71

  Heb. 13. 4.
• * 1.72

  1. Cor. 6. 9. Heb. 12.
• * 1.73

  1. Pet. 2.
• * 1.74

  Chrysost. Math.
• * 1.75

  Isocrates ad Deme.
• * 1.76

  Pro. 6. 32.
• * 1.77

  1. Cor. 6. 18.
• * 1.78

  Iob 31. 12.
• * 1.79

  Pro. 6. 33.
• * 1.80

  2. Sam. 12. 10.
• * 1.81

  Basil in Epist. Gregor.
• * 1.82

  Iam. 1. 15.
• * 1.83

  Est offi∣cina Terence.
• * 1.84

  Pro. 23. vers. 3. & vers. 33.
• * 1.85

  Gregori∣us Nazi∣anz.
• * 1.86

  Hesio∣dus.
• * 1.87

  Otia si tol∣las, periere cupidinis ar cus.
• * 1.88

  Iob 24. 15.
• * 1.89

  Iob 23. 13▪
• * 1.90

  Eccl. 12. 24.
• * 1.91

  Psal. 91. 8.
• * 1.92

  1. Cor. 4. 5.
• * 1.93

  Iob 10.
• * 1.94

  Six reme∣dies of a∣dulterie.
• * 1.95

  1. Tim. 6. 10. Luke 12. 15.
• * 1.96

  Phil. 3. 19.
• * 1.97

  Pro. 28. Pro. 20. 21.
• * 1.98

  Demost∣henesin Olinth 3.
• * 1.99

  Two cau∣ses of Co∣uetous∣nesse.
• * 1.100

  1. Tim. 2.
• * 1.101

  Ier. 6. 16.
• * 1.102

  Mic. 3. 10.
• * 1.103

  Deut. 5. 28.
• * 1.104

  1. Tim. 6.
• * 1.105

  Pro. 23. 5.
• * 1.106

  Herodo∣tus Po∣lym.
• * 1.107

  Mat. 6.
• * 1.108

  Iob 30. 23.
• * 1.109

  Iud. 4. 21.
• * 1.110

  Leuit. 11.
• * 1.111

  Iam. 4.
• * 1.112

  Sopho∣cles.
• * 1.113

  Eccl. 5. 9
• * 1.114

  Apo. 12 1.
• * 1.115

  Can. 6. 4.
• * 1.116

  Matth. 4.
• * 1.117

  Pro. 14 13.
• * 1.118

  Iob. 27. 20.
• * 1.119

  Iob. 15. 20.
• * 1.120

  Pro. 13. 6.
• * 1.121

  1. Ioh. 2.
• * 1.122

  1. Cor. 7.
• * 1.123

  Heb. 13. 5.
• * 1.124

  Ec. 2. 24.
• * 1.125

  Gregori∣us Nazi.
• * 1.126

  Rom. 8.
• * 1.127

  1. Pet. 4. 18.
• * 1.128

  Pro. 11. 24.
• * 1.129

  Hesio∣dus.
• * 1.130

  Phocilli∣des.
• * 1.131

  1. Tim. 6. 7.
• * 1.132

  Heb. 12. 5.
• * 1.133

  Phil. 4.
• * 1.134

  Cyril. in Ioan. 4.
• * 1.135

  Chrysost. homil. 51.
• * 1.136

  Euripe∣des.
• * 1.137

  1. Ki. 17.
• * 1.138

  Gen. 21. 15.
• * 1.139

  Exod. 15. 4. Exod. 17. 6. Psal. 7. 8.
• * 1.140

  Ps. 34. 10.
• * 1.141

  Psal. 8. 4. 11. Mat. 6. 33.
• * 1.142

  1 Pet. 5. 7. Luke 12. Heb. 13. 5.
• * 1.143

  Phil 4. 5.
• * 1.144

  Luk. 12.
• * 1.145

  Nahun. 12.
• * 1.146

  Pro. 10. 38.
• * 1.147

  Ierom. ad. Heliodorum. Cyprian. in Oratione dominica.
• * 1.148

  August.
• * 1.149

  Matth. 4.
• * 1.150

  Luke 12.
• * 1.151

  Iob 20. 22.
• * 1.152

  Pro. 10. 12. Psa. 37. 16.
• * 1.153

  Pro. 25. 16. Pro. 16. 8.
• * 1.154

  Psal. 33. 9.
• * 1.155

  1 Reg 17. 2. Cor. 1. 8. 2. Cor. 11. 25. Heb. 11. 36.
• * 1.156

  2. Cor. 4. 8.
• * 1.157

  Lament. 3.
• * 1.158

  Psal. 94. 14. Esa. 55. 8.
• * 1.159

  Rom. 8.
• * 1.160

  Heb 12. 10. Heb. 12. 14. 1. Thes. 1. 6. Gal. 6. 14. Phil. 3. 10. 1 Cor. 11. 32. Rom. 5. 3. 4.
• * 1.161

  Psa. 119. 27.
• * 1.162

  Hos. 5. 15.
• * 1.163

  Esa. 26. 16.
• * 1.164

  Ps. 34. 20.
• * 1.165

  2. Pet. 1. 9.
• * 1.166

  Ps. 105. 19. 20.
• * 1.167

  Psal. 34.
• * 1.168

  Ps. 91. 14. 15.
• * 1.169

  Iob. 5.
• * 1.170

  Esa. 16. 20.
• * 1.171

  Obad. 17.
• * 1.172

  Heb. 13.
• * 1.173

  1. Cor. 3. 22.
• * 1.174

  Gen. 32. 1. Kin. 17. Iona. 2. Ios. 10.
• * 1.175

  Exod. 14. Dan. 3. Dan. 6.
• * 1.176

  Col. 3. 3. 4.
• * 1.177

  1. Ioh. 3. 1.
• * 1.178

  1. Sam. 3. 48.
• * 1.179

  2. Sam. 25. 26.
• * 1.180

  Psal. 39.
• * 1.181

  Deut. 28.
• * 1.182

  He. 10. 28.
• * 1.183

  Heb. 2. 5.
• * 1.184

  Heb. 13.
• * 1.185

  Luk. 10. 12.
• * 1.186

  Matt. 12.
• * 1.187

  Par. 13. 13
• * 1.188

  Pet. 3. 19.
• * 1.189

  2. Pet. 2. 5.
• * 1.190

  Pro. 3.
• * 1.191

  Tit. 1. 10.
• * 1.192

  Eze. 33. 32
• * 1.193

  Ie••. 7. 9.
• * 1.194

  Mat. 15. 8.
• * 1.195

  Esa. 66. 3
• * 1.196

  Iob 30. 1.
• * 1.197

  Tit. 1. 7. 1. Cor. 4. 1 Mat. 16. 19. 2. Cor. 5. 20. Apoc. 3. 7 14. 2. Cor. 8. 23.
• * 1.198

  2. Pet. 33.
• * 1.199

  Caluin.
• * 1.200

  Esa. 59. 14.
• * 1.201

  Mic. 7. 2.
• * 1.202

  Ier. 8. 12.
• * 1.203

  Apoc. 6. 2.
• * 1.204

  2. King 1. 10. 2. King. 1. 23.
• * 1.205

  ••ro. 1. 24. ••8.
• * 1.206

  Amos. 8.
• * 1.207

  Heb. 2. 3
• * 1.208

  1. Cor. 3. 19. Rom. 8. 7.
• * 1.209

  1. Cor. 2. 14.
• * 1.210

  Iob. 32. 2.
• * 1.211

  Pro. 24. 7.
• * 1.212

  Deut. 28. 58.
• * 1.213

  Mal. 3. 5. Zach. 5. 2. 4.
• * 1.214

  Iere. 23. 20.
• * 1.215

  Nah. 1. 3.
• * 1.216

  Iob 24. 23.
• * 1.217

  Iob 21. 30
• * 1.218

  Iob. 21.
• * 1.219

  Six com∣mon oathes.
• * 1.220

  Iere. 5. 7.
• * 1.221

  Amos 8. 4
• * 1.222

  Zep. 1. 5.
• * 1.223

  Ma. 5. 37.
• * 1.224

  Iam. 5. 12.
• * 1.225

  Iere. 4.
• * 1.226

  Deut. 10. 20.
• * 1.227

  Isocra. ad Demon.
• * 1.228

  Phocilid.
• * 1.229

  1. Kin. 19. 35.
• * 1.230

  1. Kin. 20. 29.
• * 1.231

  2. Sam. 21. 9.
• * 1.232

  Pro. 12. 22. Apoc. 22. 15.
• * 1.233

  Apoc. 21. 8.
• * 1.234

  Psa. 101. 7.
• * 1.235

  Pro. 6. 7. 8.
• * 1.236

  ••••. 9.
• * 1.237

  Psal. 12.
• * 1.238

  2. Sam. 20. 10.
• * 1.239

  Pro. 2. 9. 5
• * 1.240

  Pro. 26. 23. Pro. 26. 24.
• * 1.241

  Pro. 17 14.
• * 1.242

  Pro. 13.
• * 1.243

  Pro. 10.
• * 1.244

  Pro. 18. 27.
• * 1.245

  Pro. 10. 17.
• * 1.246

  Iob. 27. 14.
• * 1.247

  Pro. 20. 7.
• * 1.248

  Ierom.
• * 1.249

  August.
• * 1.250

  Bernard.
• * 1.251

  Euripid. Pheniss.
• * 1.252

  Ios. 9. 23.
• * 1.253

  2. King. 5
• * 1.254

  Act. 5. 5.
• * 1.255

  Iob. 20. 16. 24.
• * 1.256

  Col. 3. 9.
• * 1.257

  Eph. 4. 5.
• * 1.258

  Homer. Iliad. 3.
• * 1.259

  Eurip. Pheniss.
• * 1.260

  Hos. 4 11.
• * 1.261

  Ioel. 1. 5.
• * 1.262

  Esa. 5. 11.
• * 1.263

  Luke. 22. 24.
• * 1.264

  Pro. 21. 1.
• * 1.265

  Pro. 23. 29.
• * 1.266

  Pro. 23. 19.
• * 1.267

  Pro. 23.
• * 1.268

  Demost. Olinth.
• * 1.269

  2. Sam. 12. 28. 2. King. 20. 16.
• * 1.270

  1. King. 16. 9.
• * 1.271

  Gen. 19. 37.
• * 1.272

  1. Cor. 5.
• * 1.273

  1. Pet. 2. 1.
• * 1.274

  Heb. 13.
• * 1.275

  Pro. 28. 1.
• * 1.276

  Pro. 28. 7.
• * 1.277

  Pro. 21. 27.
• * 1.278

  Causes of drunken∣nesse.
• * 1.279

  Remedies for drun∣kennesse.
• * 1.280

  Ezech. 16. 29.
• * 1.281

  Pro. 13. 4.
• * 1.282

  Pro. 16. 16.
• * 1.283

  Pro. 24. 33.
• * 1.284

  Eccl. 4. 5. Pro 26. 15.
• * 1.285

  Pro. 16. 8.
• * 1.286

  Pro. 26. 14.
• * 1.287

  Pro. 26. 11.
• * 1.288

  Aristotle▪
• * 1.289

  Iob. 15. Iob. 21. 21.
• * 1.290

  Iob. 21.
• * 1.291

  Iob. 5. 5. 7.
• * 1.292

  Gen. 3.
• * 1.293

  2 Thes. 3.
• * 1.294

  Pro. 6. 6.
• * 1.295

  Homer. Iliad. 2.
• * 1.296

  Acts 9. 36. 39.
• * 1.297

  Causes of idle∣nesse.
• * 1.298

  Reme∣dies a∣gainst I∣dlenesse.
• * 1.299

  Esa. 3. 15. Amos. 8. 6 Mic. 3. 2. Psal. 14. 4.
• * 1.300

  Esay 5. 8.
• * 1.301

  Iere. 22. 13.
• * 1.302

  Mic. 2. 2.
• * 1.303

  Abac. 2. 12.
• * 1.304

  Iam. 5. 1. 2.
• * 1.305

  1. Cor. 6. 10.
• * 1.306

  The sun∣drie kinds of oppres∣sions.
• * 1.307

  Eccl. 7. 5.
• * 1.308

  Exo. 22.
• * 1.309

  Deut. 22.
• * 1.310

  Exod. 22.
• * 1.311

  Mal. 3.
• * 1.312

  1. Thes. 4. 6.
• * 1.313

  Iob. 14. 13.
• * 1.314

  Zeph. 1. 12. Amos 6. 3. 6.
• * 1.315

  Esa. 5. 12. Psal. 10. 14. 6.
• * 1.316

  Pro. 18. 2.
• * 1.317

  Iob. 24. 4.
• * 1.318

  Eccle. 4. 1.
• * 1.319

  Pro. 23. 14.
• * 1.320

  Pro. 22. 2.
• * 1.321

  Psal. 21. 13.
• * 1.322

  Iob. 24. 5.
• * 1.323

  1. Reg. 21.
• * 1.324

  Mal. 3.
• * 1.325

  Neh. 5.
• * 1.326

  Abac. 2. 11.
• * 1.327

  Mat. 25.
• * 1.328

  Mat. 16.
• * 1.329

  Mat. 25.
• * 1.330

  Iere. 17. 11.
• * 1.331

  Iob. 29. 17.
• * 1.332

  Iob. 29. 15.
• * 1.333

  Pro. 14. 11
• * 1.334

  Esa. 1. 15.
• * 1.335

  Pro. 28. 9.
• * 1.336

  Psa. 66. 18.
• * 1.337

  Ioh. 9. 31.
• * 1.338

  Causes of Oppressi∣on.
• * 1.339

  Remedies for oppres∣sion.
• * 1.340

  1. Iohn. 5.
• * 1.341

  Ier. 5. 25.
• * 1.342

  Leui. 26. 16. Deut. 28. 21.
• * 1.343

  Pro. 3. 7.
• * 1.344

  Deut. 28.
• * 1.345

  Deut. 28.
• * 1.346

  2. Kin. 9. 7.
• * 1.347

  Eze. 5. 5.
• * 1.348

  Psal. 119. 133.
• * 1.349

  Psal. 41. 12.
• * 1.350

  Col. 3. 6.
• * 1.351

  Hos. 4. 2.
• * 1.352

  Am. 8. 8.
• * 1.353

  Ier. 7. 19. 20.
• * 1.354

  Ier. 2••.
• * 1.355

  Ezec. 5. 7.
• * 1.356

  Eze. 7. 23. 27.
• * 1.357

  Ier. 4. 19.
• * 1.358

  Ier. 4. 19. Am. 5. 6. Abac. 3. 16.
• * 1.359

  Heb. 10. 31.
• * 1.360

  1 Ps. 106. 30
• * 1.361

  Eccl. 8. 11.
• * 1.362

  Nine pre∣dictions, or fore∣signes of wrath.
• * 1.363

  Hos. 5. 12.
• * 1.364

  Leu. 26. 18
• * 1.365

  Verse 21.
• * 1.366

  Verse 24.
• * 1.367

  Verse 28.
• * 1.368

  Iudg. 3. 8.
• * 1.369

  Iudg. 3.
• * 1.370

  Iudg. 6. 1.
• * 1.371

  Iud. 10. 7. Psa. 106. 3.
• * 1.372

  Ezec. 3. 8. Dan. 7. Dan. 11.
• * 1.373

  Hos. 3. 4.
• * 1.374

  Iam. 5. 17.
• * 1.375

  Gen. 18.
• * 1.376

  Iere. 15. 1.
• * 1.377

  Ez. 14. 14.
• * 1.378

  2. King. 2. 12. 2. King. 6. 17.
• * 1.379

  Eze 22. 30
• * 1.380

  Iere. 5. 1.
• * 1.381

  Cant. 3. 7.
• * 1.382

  Ps. 106. 23.
• * 1.383

  Gen. 19. 22
• * 1.384

  Exo. 32. 10.
• * 1.385

  Esa. 62. 7.
• * 1.386

  Eze. 13. 45.
• * 1.387

  Pro. 25. 4.
• * 1.388

  Pro. 29. 8.
• * 1.389

  Iob. 23. 30.
• * 1.390

  2. Chron. 11. 13.
• * 1.391

  Gen. 30. 27. Gen. 39. 5.
• * 1.392

  2. Sam. 6. 11.
• * 1.393

  Act. 27. 24.
• * 1.394

  Act. 17. 3.
• * 1.395

  Ioel. 2.
• * 1.396

  Ier. y.
• * 1.397

  Ier. 22 3.
• * 1.398

  Ier. 3. 22.
• * 1.399

  Esay. 1. 19.
• * 1.400

  Hos. 6. 1.
• * 1.401

  Hos. 13. 1.
• * 1.402

  Mic. 6. 8.
• * 1.403

  Amos. 5. 14.
• * 1.404

  Amos. 4. 6. 7.
• * 1.405

  Ten things concer∣ning our peace.
• * 1.406

  Nine signes of a sound soule.
• * 1.407

  S. Peters eight signes of saluation.
• * 1.408

  Seuen in∣fallible signes of saluation. Acts 16. 31. Pro. 11. 20. Ioh. 1. 47.
• * 1.409

  Rom. 8. 14. Ioh. 4. 3. 1. Thes. 4. 5. Rom. 5. 1. Col. 1. 23. Mat. 24. 13.
• * 1.410

  1. Iohn. 3. 2.
• * 1.411

  2. Cor. 5. 1.
• * 1.412

  Rom. 8. 15. 16. 2. Tim. 4. 8.
• * 1.413

  1. Ioh 2. 3.
• * 1.414

  2. Pet. 1. 10.
• * 1.415

  Ioh. 22. 32. Ioh. 14. 13
• * 1.416

  Rom. 8. 1. Rom. 8. 33. 34.
• * 1.417

  Luke. 16.
• * 1.418

  1. Iohn. 4. 13.
• * 1.419

  1. Iohn. 5. 10.
• * 1.420

  Pro. 27. 19.
• * 1.421

  1. Cor. 2. 11. Pro. 20. 27.
• * 1.422

  2. Tim. 2. 19. 1. Thes. 5. 2. Tim. 2. 13.
• * 1.423

  Ioh. 6. 37.
• * 1.424

  Ioh. 6. 39.
• * 1.425

  Ioh. 10. 27.
• * 1.426

  Esay. 57. 22.
• * 1.427

  1. Ioh. 1. 6.
• * 1.428

  1. Ioh. 2. 4.
• * 1.429

  1. Ioh. 3. 8. 10.
• * 1.430

  Rom 6. 16.
• * 1.431

  Ioh. 3. 7.
• * 1.432

  Mat. 7. 21.
• * 1.433

  Rom. 2.
• * 1.434

  9. Things required of all that shall be saued by Christ. 2. Cor. 5. 17. 1. Pet. 4. 2.
• * 1.435

  Tit 2. 14. Rom. 6. 14.
• * 1.436

  Col. 1. 22. Iohn 2. 6. Gal. 5. 24.
• * 1.437

  Rom. 8. 1.
• * 1.438

  Luke. 1. 75.
• * 1.439

  1. Pet. 1. 16.
• * 1.440

  Mat. 7. 1.
• * 1.441

  Mat. 20. 16.
• * 1.442

  Luk. 13. 14.
• * 1.443

  Esay. 1. 9.
• * 1.444

  Esay. 10. 22. Rom. 9. 28.
• * 1.445

  Luk. 18. 8.
• * 1.446

  Heb. 3. 19.
• * 1.447

  1. Kin. 17.
• * 1.448

  Esay. 53. 1.
• * 1.449

  Rom. 9. 6.
• * 1.450

  Rom. 9. 27
• * 1.451

  Rom. 9. 27.
• * 1.452

  Phil. 2. 12.
• * 1.453

  Math. 16. 2.
• * 1.454

  Luke 22. 20.
• * 1.455

  Heb. 5. 9.
• * 1.456

  Rom 9.
• * 1.457

  Rom. 9.
• * 1.458

  Ioh. 20. 29.
• * 1.459

  Esay. 5. 18.
• * 1.460

  1. Ioh. 3. 6.
• * 1.461

  1. Cor. 2. 15. 1. Ioh. 2. 26.
• * 1.462

  Ioh. 10. 27. Ioh. 8. 47.
• * 1.463

  Rom. 10.
• * 1.464

  2. Tim. 3. 2.
• * 1.465

  Antile.
• * 1.466

  Augustine.
• * 1.467

  Hos. 13.
• * 1.468

  Esa. 5. 4.
• * 1.469

  Pro. 16. 4.
• * 1.470

  Psal. 36. Rom. 11.
• * 1.471

  Rom. 9. 20
• * 1.472

  Beza.
• * 1.473

  Ro. 9. 22.
• * 1.474

  1. Thes. 5.
• * 1.475

  1. Pet. 2. 8.
• * 1.476

  Iud. ver. 4
• * 1.477

  Ezec. 18.
• * 1.478

  Ephes. 2. 3
• * 1.479

  Rom 8.
• * 1.480

  Eph. 1. 5. 6
• * 1.481

  Rom. 9.
• * 1.482

  Rom. 9.
• * 1.483

  Deut. 7. 7.
• * 1.484

  Act. 13. 48.
• * 1.485

  Ephe. 1. 3.
• * 1.486

  Rom. 8.
• * 1.487

  Rom. 8.
• * 1.488

  1. Ioh. 4.
• * 1.489

  Luke. 7.
• * 1.490

  Cant. 2. 5
• * 1.491

  Cant. 5. 4.
• * 1.492

  Ephes. 5.
• * 1.493

  Nine gates in∣to hell.
• * 1.494

  Heb. 4. 2.
• * 1.495

  Psal. 19.
• * 1.496

  Exo. 23. 2.
• * 1.497

  Leuit. 18. 3.
• * 1.498

  Iere. 44. 16.
• * 1.499

  Ier. 13. 23.
• * 1.500

  Eccl. 8. 11.
• * 1.501

  Luke 12. 19.
• * 1.502

  Iob. 21. 23.
• * 1.503

  Pro. 26. 12. Pro. 26. 16.
• * 1.504

  Reu. 3. 17.
• * 1.505

  Esa. 5. 21.
• * 1.506

  Prou. 3. 5.
• * 1.507

  1. Cor. 3. 19.
• * 1.508

  1. Cor. 1. 19.
• * 1.509

  Eccl. 2. 16.
• * 1.510

  Pro. 4. 14
• * 1.511

  Pro. 13. 20.
• * 1.512

  Pro. 28. 19.
• * 1.513

  Ps. 119. 63.
• * 1.514

  Ps. 26. 4
• * 1.515

  Iere. 15. 19.
• * 1.516

  Pro. 26. 11.
• * 1.517

  Ier. 23. 14.
• * 1.518

  Math 15. 14.
• * 1.519

  Math. 19. 20.
• * 1.520

  Rom. 3. 20.
• * 1.521

  Hos. 4. 7.
• * 1.522

  Math. 22.
• * 1.523

  Ephes. 4. 18.
• * 1.524

  Ioh. 5. 39.
• * 1.525

  Act. 17. 11.
• * 1.526

  Esay. 55. 6.
• * 1.527

  Eze. 33. 9.
• * 1.528

  Pro. 14. 23.
• * 1.529

  Isa. 28. 10.
• * 1.530

  Ioh. 21. 15.
• * 1.531

  Mat. 13. 44.
• * 1.532

  Apo. 3. 18
• * 1.533

  Pro. 23. 23.
• * 1.534

  Pro. 29. 18.
• * 1.535

  Rom. 10. 14.
• * 1.536

  Psal. 27. 4.
• * 1.537

  Luke. 14. 42. Ioh. 5. 7.
• * 1.538

  xod. 28. 33.
• * 1.539

  Ier. 17. 1.
• * 1.540

  Note this.
• * 1.541

  Heb. 3. 13. 1. Sa. 25. 31. 1. Pet. 2. 11. Iam. 1. 15. Rom. 6. 21. Deut. 28.
• * 1.542

  Iob. 11. 15.
• * 1.543

  Pro. 10. 29.
• * 1.544

  Note how God in all ages hath pu∣nished the breakes of his lavv. Exo. 32. 10. Leuit. 10. 2. Num. 15. Num. 15 52.
• * 1.545

  2 Sam. 18.
• * 1.546

  Gen. 4. 15.
• * 1.547

  Gen. 34. 26.
• * 1.548

  Iosua 7. 25.
• * 1.549

  Act. 5. 6.
• * 1.550

  1. Re. 21. 24.
• * 1.551

  Rom. 5. 14.
• * 1.552

  Pro. 13. 4.
• * 1.553

  Mat. 7. 21.
• * 1.554

  1. Chro. 12. 16.
• * 1.555

  Prou. 14. 23.
• * 1.556

  9 Things much to be thought of.
• * 1.557

  Math. 24. 30.
• * 1.558

  1. Pet. 3. 10.
• * 1.559

  2. Pet. 3. 7.
• * 1.560

  2. Thes. 1. 7. 1. Thes. 4. 16.
• * 1.561

  Math. 24. 29.
• * 1.562

  Luk. 21. 25. 1.
• * 1.563

  Apoc. 6. 16.
• * 1.564

  2. Pet. 3. 10. 1. Thes. 5. 2. Luk. 21. 35.
• * 1.565

  Math. 16. 27.
• * 1.566

  2. Cor. 5. 10.
• * 1.567

  2. Thes. 1. 9.
• * 1.568

  Note this.
• * 1.569

  2. Cor. 5. 10.
• * 1.570

  Dan. 7. 10.
• * 1.571

  1. Cor. 6. 2.
• * 1.572

  Mat. 19. 28.
• * 1.573

  1. Cor. 4. 5
• * 1.574

  Math. 25. 41.
• * 1.575

  2. Pet. 3. 11.
• * 1.576

  Mat. 24. 44.
• * 1.577

  Mark. 13. 33.
• * 1.578

  Luke 21. 34.
• * 1.579

  Apo. 21. 8. Luke. 13. 28. Mat. 9. 44.
• * 1.580

  1. Sam. 11. 2.
• * 1.581

  Psal. 49. 8.
• * 1.582

  Luke 16. 26.
• * 1.583

  Math. 16.
• * 1.584

  Math. 16.
• * 1.585

  Matt. 9. 12.
• * 1.586

  Math. 11. 28.
• * 1.587

  Ioh. 17. 9.
• * 1.588

  Act. 10. 45.
• * 1.589

  Esa. 53. 5
• * 1.590

  Ier. 23. 5
• * 1.591

  Zach. 13. 1.
• * 1.592

  Rom. 8. 1.
• * 1.593

  Rom. 8. 33.
• * 1.594

  Phil. 4. 4.
• * 1.595

  Col. 2. 15.
• * 1.596

  Hos. 13. 14. 1. Cor. 15. 55.
• * 1.597

  Ezech. 18.
• * 1.598

  Psal. 103.
• * 1.599

  Luk. 15.
• * 1.600

  Psal 81. 13.
• * 1.601

  Esay 48. 18.
• * 1.602

  Hos. 6. 4.
• * 1.603

  2. Cor. 5.
• * 1.604

  Iohn 3.
• * 1.605

  Rom. 5. 8.
• * 1.606

  Phil. 2. 8.
• * 1.607

  Ier. 8. Iohn 5. 2.
• * 1.608

  2. King. 5
• * 1.609

  Psal. 130. Heb. 5. 6.
• * 1.610

  Exod. 25. 10.
• * 1.611

  Psal. 138.
• * 1.612

  Lament. 3. 22.
• * 1.613

  Can. 4. 1.