[...] earth and behold it was corrupt: for all flesh had corrupt his way vpon earth Gen. 6.12.. You shall finde how Sodom and Gomorha in the pride of their filthines were consu­med with fire: for it is written, the crie of Sodom and Gomorha was great, and their sinne exceeding grie­uous Gen. 18.20.. Now, as this doth manifest the end to be im­pendant, where the people be impenitent: so, con­cerning amendment (if a particular example may argue a generall presumption) you shall reade, how the Niniuites in their aboundance of abomination, did repent and amend by the preaching of Ionah Ionah 3.10.. Such is the diuine prouidence of the almightie, that where he seeth anie care of reformation, he prolongeth the daies; where there is no hope of conuersion, he proceedeth to destruction.

You say well; but I am perswaded it will sooner end than amend, and so much the rather, be­cause in conferring all ages together, by computa­tion of yeares, this time approacheth to the end; by reuelation of prophecies, all things are apparant; by course of Scripture, all things are accomplished. Haue we not seen merueilous wonders in the hea­uens Matth. 24. Luk 21. Mark. 13.? straunge mutations on the earth: Hath not rumors runne of warres, and Realme risen against Realme? Haue wee not tasted of famine, been tou­ched with plagues, and terrified with Earthquakes? Is there not at this day common murmuring a­mongst the people, cōtinuall wresting of the word, derision of Gods Ministers, diuision betweene fa­ther and sonne? Hath not the Gospell been prea­ched to the world Coloss 1 6.? Is not that prophecie of Daniel [Page 2]long since expired Dan. 12.12.? Doth not Antichrist play rex? Is there not a defect & Apostacie from the faith 2. Thess. 2. [...].? yea what signes precede the end that haue not come to passe? or what may procure that heauie day of wrath that is wanting? The world is now woun­ded with all corruption, as the Apostle Iohn saith: It lieth in wickednes 1. Ioh. [...].1 [...].. The same cup of wine which the prophets speake on, is dronke to the verie dregs of Gods indignation Psal. 75.8. Isay. 51.17. Iere. 25.15.: the people are now nusled in all iniquitie: and no doubt if the Lord should looke downe from heauen, as he did in the daies of Dauid, he should see, they are all gone out of the way and altogether become abominable, there is none that doth good, no not one Psal. 14 2 [...]. Yea they are growne so sot­tish, they slea their owne soules; so sinfull, they for­get GOD; so secure, they feare no destruction; O carnall vanitie, O earthlie vilanie, O mortall mise­rie: Insomuch as the contēplation of this confused wretchednes, would inforce our Sauiour Christ himselfe to shed teares, as he did for Iherusalem Luk. 19.41., and should make that terrible noise of the last Trompe to bee daylie sounding in our eares, to awaken vs from our wickednes. And therefore, The prauitie of our liues is a presumption of the end. seeing it is with vs, as it was in the daies of Noah and Lot, ex­ceeding euill, what should we expect but a sodaine end? As for amendment, it is doubtfull (vnles Gods mercie surmounteth): for the diuell beeing come downe amongst vs, he hath great wrath: because he knoweth his time is verie short Apoc. 12.12. Besides, it is rare to see a rotten roote reuiue, or withered grasse to waxe greene, or (as wee commonlie say) sower drinke [...]

If the wisedome of it bee meere follie before God 1. Cor. 1.20.? who would applie his wits altogether to worldlines; seeing Paule iudged all things here no better worth than dung Phil. 3.8., to win Christ.

As concerning the latter day.

If the Apostles said aboue fifteene hundred yeres past, the day draweth neere Heb. 10.25., and is at hand Rom. 12.12. 1. Pet. 4.7.; how nigh may wee now thinke it is? If the Lord hath deferred his comming, let vs not imagine (with those mockers Saint Peter speaketh of) he hath forgot his promise; but let vs rather suppose his long suffering 2. Pet. 3.15. is saluation; who vseth patience onlie to drawe vs to repentance: and therefore let vs not despise the riches of his bountifulnes to­wards vs, but call for grace in time, least at his com­ming we procure Rom 2.4. our greater condemnation.

As concerning the certeintie of the time.

If Christ commeth vnawares as a theefe in the night, and in the houre we thinke not Matth. 24.44, how care­fullie ought we to watch and pray continually least he commeth sodeinlie and finde vs sleeping? It be­houeth vs to take heed to our selues that our hearts bee not oppressed with surfetting, dronkennes, and such like Luk. 21.34., but that we may haue alwaies an earnest meditation of our end: for then (as Syrack saith) we should not doo amisse Eccle 7.36.. Oh that they were wise, Deut. 32.29. (saith Moses) then they would vnderstand this: they would consider their latter end. So that it rather stands vs vpon to be in preparation for the end, being so­daine, [Page 4]than in disputation of a matter, We should e­uer liue as we would daylie die. being doubt­full: and as euerie day doth threaten our destruc­tion; so let euerie one haue a feeling of his infirmi­ties: and seeing the reward of sinne is death Rom. 6.23., the day of death vncerteine, and euerie mans death is his owne dome Eccle. 11.3., we should daylie thinke our end to be imminent, and so by the feare of Gods punish­ment, haue a care of repentance; least dispensing leaudlie with the time, wee presume vainlie of our selues, the diuell plaieth subtillie with our soules, and God plague vs sodainlie for our sinnes.

You mistake my meaning altogether: for albeit I beleeue Christ will come to iudgement, and that shortlie; It is a great sinne to enter into Gods se­crets. 2. Esdr. 4.2. yet I doo not presume of the ve­rie time of his comming certeinlie; that were abo­minable before GOD, and not tollerable among men: but, as manie writers haue made much dis­course of this matter; so amongst them, such are most to be preferred that rather perswade vs by ap­parant proues of an imediat end, than those which by palpable meanes, would prolong the time by prolixious arguments: the one doth put vs in mind to bee in a daylie preparation, with the fiue wise Virgins to meete the Bridegrome Matth. 25.4.: the other doth feede vs with a vaine delusion, as an occasion to make vs followe that confused course of the leand seruant our Sauiour Christ describeth Matth. 24 49: that doth dehort vs from impietie, and drawe vs to amende­ment; this doth flatter vs in securitie, and mooue vs to all mischiefe. To what end did the Apostles in their daies perswade the people so often, the day of [...]

Indeede the superstition in times past should so pitie vs to remember, that it should pro­uoke vs to amendment, for it was so far from good conformitie that I pray God vtterly to confound it; notwithstanding, when Idolatrie was most rifest, a faithfull congregation was resident, euen as there hath alwaies been from the beginning; for GOD hath aswell his elected as eiected in all places: they are but fewe in number, and therefore termed verie fitlie, a little flocke Luk. 12.32.: alluding to that saying of our Sauiour Christ, the way is narrowe that leadeth vnto life, and fewe there be that finde it Matth. 7.14.. God had reser­ued some righteous amongst the reprobate, al­though Elias thought there was none left but him­selfe alone Rom. 11.4.. We haue had experience of late daies, of godlie Martirs among the wicked malefactors, who like the Glazeworme glistered most brightlie in the night, or like the Lampe gaue most light in the darke, whose faith was tried as gold in the for­nace; The godlie will rather die thā denie Christ. who did rather chuse to suffer manie trou­bles in a good cause, than abide the terror of an ill conscience; yea rather to indure the torments of fire, than submit themselues to the extremitie of their factions. Acts and Mo­numents. If you peruse the Acts and Monu­ments, you shall finde how they yeelded their bo­dies like faggots to the fire, rather than they would followe any sottish filthines contrarie to their sin­cere profession; To suffer for the name of God is his onlie gift. Philip. 1.29. being incouraged by that saying of S. Paule: If wee suffer with Christ, wee shall also raigne together with him: As contrariwise, if wee denie him hee will also denie vs 2. Tim. 2.12.. Remembring [Page 6]what our Sauiour Christ saith: Blessed are they that suffer persecution for righteousnes sake Matth. 5.10.: knowing in­deede, that he which indureth to the end shall bee saued Matt. 24.13. and obtaine a crowne of life Apoc. 2.10.. But to the matter, as for the free libertie of the glorious Gos­pell amongst vs (God maintaine it with her Maie­stie) for as she doth vse all the meanes that may bee to increase the light; so God knowes how manie there bee (which vpon a mischiefe) would extin­guish it: and as it was in the time of Poperie, If God be on our side, who can be against vs saith Paule. al­though superstition was generallie established and allowed, and yet all did not affect or followe it, but some would rather suffer than do so: Euen so it is in these religious daies of ours, although Gods word be amongst vs publikelie maintained; A priuie Pa­pist is worse than a profes­sed, because he sheweth him­selfe to be but luke-warme. yet no doubt there are manie that priuilie mislike it, as there bee some that openlie oppose themselues a­gainst it. Haue wee not had amongst vs such as terme themselues the Familie of Loue, Iesuites, Semi­narie Priests, and such like sottish sects? These thinke there is a day comming, which they accompt their Iubile. Is there not among vs at this day, opinatiue persons, Papists, and such like sorts? What should I say, I pray God it bee not verified by the people of England, as it was by the children of Israel, Though their number were as the sand of the sea, yet shall but a remnant be sa­ued Rom. 9 27. Esay. 10.21.. I feare me, the most, if their faith should come to triall by fire, would keepe their bodies from the brands, they would (as wee commonlie say) rather turne than burne. A true Christian is not knowne in peace, but in persecution: All that will liue godlie in Christ (saith 2. Tim 3.12. Paule) shall suffer persecution. Not when [...]

These daies I must needes confesse bee dangerous 1. Tim. 4.1., and it is come to passe as Christ him­selfe prophesied, that after his departing, grieuous woolues should enter into his flocke Luk 10.3. Act. 20.29.: no doubt there is now as hath been at all times, the good and bad together; as Paule saith, vessells of honor and dishonor 2. Tim. 2.20.: and no meruaile; for it is common to see the corne and cockle growe together on one ground; the flower and the weed in one gardaine; the blossome and the blast both on a tree. You shall reade in the Scriptures, that wheate and tares shall growe both together vntill haruest, The wicked shall wander with the godlie vntill the end of the world. that the sheepe and the goates shall go together vntill the last sepa­ration; and that the godlie and the wicked shall walke together vntill the end of the world. When the seruants would haue gathered the tares from the wheate, our Sauiour Christ would not suffer them, least (saith he) while ye go about to gather the tares, ye plucke vp also with them the wheate: but let both growe together till haruest Matth. 13.29. So that of necessitie the wicked must remaine, because it is impossible to roote them out, or verie dangerous to remooue them. Your next discourse touching hypocriticall dealing, as it is a supposition vncertaine to mans censure; so being so tedious, I will say little to it; I detest such as double in Religion, but I cannot de­tect any to be an hipocrite; and although we ought to abstaine from all appearance of euill 1. Thes. [...].22, yet wee must not iudge alwaies according Ioh. 7.24. to appearance, especiallie in this secret of the heart, Omne simile non est idem. seeing it is on­ly reserued to God; neither may I iudge euill of my [Page 8]brethren, when I deeme none worse than my selfe, considering God shall iudge vs all: but if there bee any such as you set downe; this is most certaine, as euerie fatt doth stand of his owne bottome, so eue­rie sinner, shall beare his owne burthen Galat 6.5.; and as the tree lieth as it falleth, so shall he bee iudged as he dieth Heb. 9 27.. Besides if the righteous scarslie be saued 1. Pet. 4.18. (as it is fearefull to all sinners) so how horrible wil it be for the hypocrite to appeare, whose portion is to suffer the extreamest paines of hell Iob. 36.13.. As for your conclusion, concerning the sufferance of such as haue libertie to doo well, and will not: Truelie such is the good pitie of our Prince, that where heretofore some haue burned such as were godlie, for a good cause; she beares with such as bee vnre­formed, for a further consideration: not tendering their case, to their confusion; A godlie prince extēdeth mer­cie in hope of amendment. but intending a care of their conuersion, staying oftentimes where she might strike, in hope of amendment; yet stri­king sometime where she must needes, for feare of a mischiefe (Oh Princely patterne of patience, oh worthie mirror of mercie): Remembring alwaies to set good against euill, to beare with the weake, and to forbeare the froward a while, as vncertaine in what houre GOD may call such into his vine­yard Matth. 20.1. &c., considering he is both miraculous and mer­cifull in his calling, who although he leaueth the wicked to their owne lustes a time, he eftsoone doth conuert them to goodnes by his grace, as he did the Gentiles, Act 14 16. that walked in their own waies; as he did the prodigall child, Luk 15 11. that lauished all he had [...] [Page] consequent (if they be not cut off) ouercome.

The companie of the good and bad to­gether, as it is common, so I must needes confesse it is dangerous: and as supersticious errors, heresies, and such like, are vtterlie to bee condemned; so in some sort they are to bee admitted, as may appeare by that saying of S. Paule to the Corinthians: There must be heresies (saith he) amongst you, that they which are approued among you might bee knowne 1. Cor. 11.19. Not that heresies and errors are to bee allowed or followed; but that by them the infallible trueth may the bet­ter be discerned, Though error be admitted, it is not to be imitated. and more esteemed of the elect; for this is certaine, when contraries are opposite, the good hath his better appearance, euen as blacke ap­peareth best being drawne of a white border; so vertue is then most visible when it is inuironed with vice; and what may more moue vs to regard the excellencie of the word of God, The inconue­nience of error is an instigatiō to goodnes in the godlie. than to set be­fore vs the enormitie that may insue of error. God sometimes to prooue his children will place them amongst the wicked, to see whether they will fol­lowe their waies, as he did by the Israelites Iudg. 2.22.; yet he doth it not to that end we should incline to euil, or that he himselfe is ignorant of the issue; but that he would haue it appeare to vs, he hath appoynted them as his instruments for the triall of our faith Deut. 13.3., and that by constant perseuerance we shall obtaine a crowne of life Apoc 2.10. Al those means that haue been offered to re­claime vs, shall come against vs to condemne vs.. But to the purpose, as for the wic­ked, if neither the preaching of the word will re­claime them, the pricke of their owne conscience stirre them, the perswasion of the godlie moue thē, [Page 10]nor the patience of a good Magistrate amend them; no doubt, all these meanes will be a witnes of their owne miserie Deut. 18.19., and euerie houre will threatten their mishap: for it is written, There shall be no end of plagues to the euill man, and his destruction shall rise so­dainlie Prou 24.20.22.. And therefore (as it is recorded in the Re­uelation of Iohn) Let him that is vniust, bee vniust still; that is filthie, be filthie still; that is righteous, be righteous still; that is holie, be holie still: and be­hold, saith Christ, I come shortlie, and my reward is with me to giue to euerie man according as his worke shall be Apoc. 22.11. Euerie one shal beare his owne burthen.. Then they shall find that the same soule that sinneth shall die; that euerie one shal giue accompt of himselfe, and that the reward of wic­kednes is hell fire. So, let vs neither enuie them Pro. 24.19., but vse all the waies that may be to win them; nei­ther let vs imitate them, but let euerie one of vs say with good Ioshua, I and my houshold will serue the Lord Iosh 24.15. It is wisedome to feare, but not to followe the worst.. As for cutting them off for feare of corrup­tion, is to forbeare a good deede for feare of a dis­pleasure; and hee that feareth all inconueniences shall neuer doo his duetie: according to that saying of Salomon, He that obserueth the winde, shall not sowe, and he that regardeth the clowdes, shall not reape Eccle. 11.4.. You produce manie reasons for this matter, which in­deed are more prolixious to make argument, than probable to cōfirme the trueth, or appliable to your opinion: None may pleade against Gods prouidēce for there is no carnall reason currant with God, neither must you pleade earthlie experience against his eternall prouidence: For albeit to our sensuall iudgemēt there seemeth no hope or means of [...] [Page]haue the foxes, yea the little foxes taken away Can. 2.15.; no­ting indeed, that although the oldest did most mis­chiefe, yet the yongest did some hurt, and were not to bee suffered, least they disturbe, or (by continu­ance) destroy the vine: The declai­ming of Iustice increaseth euil. Eccle. 8.11. whereby we may learne to remoue the meanes of mischiefe, and to cut off the causes of corruption in the beginning, especiallie in these perilous daies, considering the readie inclina­tion of manie to euill 1. Tim. 4.1.: for such is the inconueni­ence of error and such like, that it will spread like the vine, if it bee not cut off; scatter like the straw­berie, Beware of the leauen of the Pharisies. Mark. 8.15. if it be not staid; and mount like the palme, if it be permitted: and therefore in time it is to be pre­uented. As for that same place of S. Paule you pro­duce touching the admission of heresies amongst the Corinthians 1. Cor. 21.19; truelie it is to no purpose to proue the opinion you hold: for the same Apostle (fore­seeing the great preiudice might come by such in­fectious members) willed Titus to reiect him that is an heretike, after once or twise admonition: knowing that he that is such, is peruerted, and sinneth being damned of his owne selfe Tit. 3.10.11.. And what should moue anie to main­taine or meddle with such, seeing their properties (described by an ancient father) are so pestiferous; they are subtill like foxes, biting like doggs, proud like Lyons Barnard.? And as for the rest of your matter, seeing it is nothing materiall to the purpose, I will (for breuitie sake) omit to answere it: So that all things being seriouslie considered (according to my former assertion) I can see no cause why such (as we haue argued of) should be continued.

If you bee ignorant of that you should knowe, you must not be obstinate where you may learne; you harpe all vppon one string, which al­though it please your selfe, it yeeldes no perfect sound: what should wee so singularlie accompt of our selues, seeing (as the Apostle saith) in manie things we sinne al Iam. 3.2.? Or what should we so strickt­lie deale with others that cannot doo well, conside­ring when we haue all done what wee can, yet the best is but an vnprofitable seruant Luk 17.14.? And surelie if we did discend narrowlie into our selues, it would appeare we are so blind, we cannot see the beames in our owne eyes, though we be so busie to meddle with motes in others: The loosenes of our liues make the aduersa­ries more ob­stinate. for vndoubtedly there is no­thing that giueth greater liberty of offence to those which wee terme Papists, and such like, than the loosenes of our liues, which professe our selues to be Protestants: If our conuersation were confor­mable to our profession, it could not but drawe them to a more desire of amendment. It was this that prouoked Peter to perswade the wiues to so­brietie and subiection, that others may be wonne by their conuersation which obey not the word 1. Pet. 3.1 [...].; and for this cause there is required in vs a more in­tegritie, that wee may giue no euill occasion anie way to the aduersarie 1 Pet. 2 12.. What profiteth protesta­tion of great learning, where there followeth no forwardnes in our liuing. It is proper to manie to pro­fesse well, but giuen to fewe to followe it It is expediēt for a good Christian, not onlie to bee an open professor of the word of God, but also to be a godlie patterne by his life and deedes. Hereof saith our Sauiour Christ, [...] [Page]Let ter tollerate him that trips in the true knowledge of God, than him that vtterlie denies his Godhead If any man loue not the Lord Iesus Christ let him be had in exe­cration. Mara­natha. 1. Cor. 16 22. Those that swarue from the word of God cannot a­bide to be ad­monished. Prou. 15.10. &c.: if we hang such as imbeasell our goods, shall we har­bor such as impaire his glorie? shall we prefer tem­porall cōmoditie, more then his eternall Maiestie? No no, all libertie is too little where there is hope of recouetie; anie, is too much where the case is in­curable. Therefore to conclude, as those which are tractable to be taught, & conformable to good or­ders, are to bee continued, so such as set abroach grosse importable errors, and obstinatlie perseuer, are to be cut off, least others by their example be a­nimated to euill: for better it were to decide one mēber, than indanger the whole body. And this is tollerable by the warrant of Gods word, as may ap­peare by these directions The Minister of God beareth not the sworde for nought: but to take venge­ance on him that doth euill. Rom. 13.4.. That man that will doo presumptuously not harkening vnto the Priest that stan­deth before the Lord thy God to minister there, or vnto the Iudge, that man shall die and thou shalt take away e­uill from Israell; so all the people shall heare and feare and doo no more Deut 17.12.13.. And hereto agreeth that godly act which is recorded by Ezra. Whosoeuer will not do the Lawe of God, and the Kings Lawe, let him haue iudge­ment without delay whether it bee vnto death, or to ba­nishment, or to confiscation of goods, or to imprisonment Ezra. 7.26.. I could dilate the confirmation hereof by manie o­ther approbations to the like effect, but seeing it is alreadie sufficien the proued: it were not so super­fluous for me to insert, as it wil be friuolous for you to replie; and so I leaue it to your consideration.

Albeit I was somewhat willing to de­fend [Page 14]the weake, I was neuer so forward to iustifie the wicked, or so foolish, to stand in my owne conceit: for as the word of God is the perfect touch of all trueth, Mens reasons are but tickle, but the writ­ten trueth can neuer ouer­turne. so I euen refer my reasons to that rule, & at this time submit my self to your sayings; not for want of matter to make further obiection, but because it is altogether impertinent to proue your first opinion, & therfore I pray shew me what moues you to say the world was neuer worse, be­ing alreadie partlie approued to the contrarie.

Then I pray tell me, what are become of these auncient Monuments, statelie Monasteries, and huge buildings that were wont to bee, where the poore might haue continuall accesse for reliefe, and the stranger free resort for succor? are these not defaced? but their free stones haue bewtified most of our faire buildings The high pla­ces were not taken away out of Israel, yet the heart of Asa was per­fect all his daies. 2. Chro. 14.17. We feede the poore with faire showes in steede of foode.. Where are become all the reuenewes and lands that belonged to them, which (by report) were large? are not the better sort inri­ched with their liuings? Yea no doubt (superstiti­on set apart) this season were incomparable to it. We haue now sumptuous houses, but slender hos­pitallitie: for all the smoke comes out of one chim­ney; great substance, but small charitie, for euerie one is for himselfe; now hospitalitie is turned to prodigalitie, all bountie to brauerie: then was good faith amongst all folkes; The time hath been, when more words were vsed thā writings, and yet better dea­ling than at these daies. trueth went by tal­lies, their dealing was soo simple, now nothing will serue, men are so subtill: then was good neighbor­hood without nicenes, now giuen ouer for griple­nes; or little vsed without curiousnes: all things then [...] [Page] gather thy grapes cleane after thee, but they shall bee for the stranger, fatherles and widowe, that the Lord thy God may blesse thee in all the works of thy hand Deut. 24.19.20.21.. Such was the good prouidence of God, that somewhat should be left by the way of reliefe to the distressed: but in these daies we are growne so hard, that wee neither leaue sheaues, rakings, nay hardly gleanings for the poore to gather: and as for fruite, many keep them till they rot, and giue them to hogs, rather when they are good, impart them to the poore. If hospitalitie were not necessarie, why did the A­postle put the Romaines in minde to giue them­selues to it Rom. 12.13.? Or admonish the Hebrewes not to be forgetfull of it Hebr. 13.2.? Or exhort vs to be harberous one to another without grudging 1. Pet. 4.9.? If hospitalitie bee hurtfull, why haue those prospered that haue per­formed it, as Abraham & Lot, who in shape of men receiued Angels into their houses Gen. 18.2.3.? As the Shunam­mite, who by intertayning Elisha, according to hir desire had a sonne 2. King. 4.14? If hospitalitie were not good, why are those plagued that pretermit it, as Nabal, who for the hardnes of his heart to Dauid in his di­stresse, and for the vnthankfulnes of his deliuerie being in great danger, the Lord abridged his daies 1. Sam. 25.38? As the rich man, who not tendring Lazarus extre­mitie, was tormented with intollerable paines in hell Luk. 16.22.?

What mooued our Sauiour Christ to say, I was an hungred, and ye gaue me no meate: I was astran­ger, and ye tooke me not in: I was naked, and ye clothed me not: sicke, and in prison, and ye visited me not, &c. [Page 16]Verelie I say vnto you, in as much as ye did it not to one of the least of these, ye did it not to me: depart from me ye cursed into euerlasling fire Math 25.41. &c.. Surelie not that wee should presume our saluation depends vpon works or merites; but that we should learne to liue with­in the compasse of charitie, and not so lightly to ac­compt of hospitalitie. It was this that made Iob in his innocencie to burst foorth and say; If I haue re­strained the poore of their desire,The true vse of hospitalitie, is to make proue­sion for the poore.or haue caused the eyes of the widowe to faile, or haue eaten my morsels alone, and the fatherles haue not cate thereof: If I haue seene anie perish for want of clothing, or anie poore without co­uering; If his loynes haue not blessed me because he was warmed with the fleece of my sheepe; If I haue lift vp my hand against the fatherles, when I sawe I might helpe him in the gate, let my arme fall from my shoulder and be broken from the bone Iob. 31.16. &c.. We haue such indeed a­mongst vs, that will make bounteous fare for their betters; sumptuous feastes for their friends; costlie cheere for their kindred, and yet will scarse afford a little bread or broth to the poore; Hospitalitie consists not in superfluitie, or in preparation of great dili­cates for our owne diots. is not this (as we terme it) basting the fat hogge, where they may bee acquited with like cost and curtesie. Call you this hospitalitie; then Diues did well, for he fared delitiouslie; but if we take his course, wee shall ne­uer come in heauen. Our Sauiour Christ shew­eth vs the true vse of hospitalitie: When thou ma­kest a feast (saith hee) call the poore, the maimed, the lame, and the blind, and thou shalt bee blessed be­cause they cannot recompence thee Luke. 14.13.. Hereto agree­eth that same notable saying of the Prophet Esaias, [...] [Page]he delt by Iob, who hauing aboundance of wealth, they were sodainlie taken away Iob. 1.12.. What follie to be a drudge for them? Why? Salomon willeth vs to trauaile not much to be rich Pro. 23.4., but to cease from our wisedome: for indeed as wee come naked out of our mothers wombe, so we shal returne: and (as Dauid saith) carrie nothing away when wee die Psal. 49.17.. What felicitie to gather them? Why? they can neither prolong our life in this world Luke 12 15., or auaile vs in the day of wrath Prou. 11.4.. What fearefulnes to pos­sesse thē? Why? It is easier for a Camel to go through a needles eie, than for the rich man to enter into the king­dome of heauen Matt. 19 24.. Go to now ye rich men (saith Iames) weepe and houle for the miseries shall come vpon you Iam. 5.1.. Thus if men had asmuch grace as they haue goods, or were as mindfull of their saluation, as their sub­stāce, they would neither be so griple in gathering, so hard in withholding, or so loath in leauing this worldlie wealth; but so accompt of them, to pos­sesse them as the gift of God; to dispose them as his stewards, Christians should thus ac­count of their riches. and to impart them as Christians: So by this meanes the poore should bee more respected, the Common wealth more increased, & this time not so iustly condemned. Against such as vse incroch­ment vpon the poore. Is there not such amongst vs, as do inlarge their owne liuings, by incroching vpon the poore, by eating vp their lands, in buying houses ouer their heads, by abridging their liber­ties, and taking away their Commons? I feare me, if the complaints of the poore were fauourablie pi­tied, their estate would appeare lamentable; and if the extremitie of the rich were exactlie searched, [Page 18]their dealings would proue intollerable. What a thing is this, The stone shall crie out of the wall, and the beame out of the Timber shall answere it. Hab. 2.11. that those which haue the whole world at will to walke in, should so hardlie allowe their poore brethren the bare aire to breathe in. These are they whom Salomon speaketh on, There is a generation (saith he) whose teeth are as swords, and their chawes as kniues to eate vp the afflicted out of the earth, and the poore from among men Prou. 30.14.. I meruaile what should moue men to be so miserable in their dealings, seeing it is so reproueable by the word of God? Are the Scriptures written onlie for our lear­ning Rom. 15.4., and shall we contemne it in our liuing? Is it sufficient for vs to talke, and not to walke well; to professe much, and follow nothing? Doth the Pro­phet Esay say in vaine, Wo vnto them that ioyne house to house, and lay field to field, that there bee no place, that ye may bee placed by your selues in the middes of the earth Esay. 5.8.. Doth the Prophet Ieremiah speake to no purpose, Wo vnto him that buildeth his house by vnrigh­teousnes, and his chambers without equitie Iere. 22.13.. Is it writ­ten to no end, Cursed is he that remoueth his neighbours marke, and all the people shall say, Amen Deut. 27.19. Is it fore­told in Hosea to no effect, The Princes of Iudah were like them that remoue the bound: therefore will I powre out my wrath vpon them like water Hosea 5.10. Gods threat­nings are a ter­ror to a troub­led conscience.. Oh horrible ex­clamations for a hard conscience? Oh fearefull iudgement for wicked creatures? What conquest is it to ouercome the poore, seeing it will bee the cause of your owne confusion: For (as Salomon saith) the Lord will defend their cause, and spoyle the soule of those that spoyle them Prou. 22.23.. What [Page] say, He that sheweth no mercie, shall haue merciles con­demnation Iacob. 2.13.. Doth not our Sauiour Christ say, Such measure as you mete shall be met to you againe Marc. 18.28. &c.. Haue you not example of the Seruant, who being pitied of the King his master, because he shewed no fa­uour to his fellowe that was in his daunger, he was cast into prison, Rehoboam op­pressed his peo­ple grieuouslie, but the Lord did punish him by the losse of the tenth part of his Realme. 1. King. 12. 2. Chro. 12. there to remaine vntill he had paid the vttermost penie to his master? But if you had as forward wills to practise that is good, as you haue flattering reasons to perswade you to your hurt, you would neither prouoke God of malice, when you see what is written, or oppresse the poore by might, when you knowe you do wrong, or hate him that reproues you, when you heare he doth well.

Is there not amongst vs one neighbour that en­uieth another, For such as bee contentious & take delight in lawing. that will wrangle for a word, that will go to lawe (as we commonlie say) for a straw? Truelie there was neuer more impietie amongst Pagans, then there is now contention amongst Christians, Many spend their money vpon malice, without regard of the goodnes of the matter. who often times wilfullie will spend their monie wastfullie, lauishing more vpon furie in a matter of no importance, than they gathered together before with great pains, giuing that light­lie to the Lawyer, that they haue gotten hardlie by their labour: Goods are the gift of God, but sedition is the seede of the di­uell. Be these Christians? Then they are more of spight, than the spirit. Are they neigh­bours? then they are more neere than necessarie: Be they men? then they are more wilful than wise: these are they that grutch to giue a penie to a poore Lazar, but they will not sticke to bestowe a pound [Page 20]vpon the Lawyer: but when the sting of their sto­mackes begin to bee staid, The lawe is made, not to cause, but to keepe men from contenti­on and discord. and the swelling of their purses doo somewhat asswage, then they leaue the lawe against their wills, and lament their ouersight to their shame, sustaining afterward great losse to their griefe, which before made the Lawyers to laugh with their gaines, Lawyers are necessary to pleade for pre­ferment of trueth, but needeles, if they procure suites for their owne profits. and then commonlie they fall from all reason to rage, exclaiming against the lawe without cause, when they should condemne their owne leaudnes, which was the cause: they doo not consider at the first what counsell S. Paule gaue to the Corinthians when they were conten­tious: Is it so (saith he) there is not a wise man amongst you? no not one that can iudge betweene his brethren? Now therefore there is altogether infirmitie in you, in that ye go to lawe one with another: why rather suffer ye not wrong? why rather sustaine ye not harme 1. Cor. 6.5, 7. &c.? but at the last (yea too late) when all or much is wasted, then the Apostle can perswade them to compromit matters, No wisdome will perswade the wilful in time. and bring them to abide the arbitramēt of their brethren. Oh foolish furie of man, that cannot bridle the lust of his mind, without losse of his mo­nie, and permit some iniurie with patience, with­out commensing suit to his greater sorrowe. We ought to ouercome euill with good with out rendring e­uill for euill. These are none of those (whome our Sauiour Christ counselleth) that will part from the cloake with the coate, rather then they will sue; or turne the cheeke to take another blow, rather than they will striue; or blisse where they curse, rather than they wil suffer Matth 5.39. &c.: they can hardly do as Abraham did, ra­ther resigne his right, than contend with Let Gen. 13.8, 9.: but they [Page]prosper? No, for although you haue no will to do well your selfe, you shall leaue them to such as shall better bestowe them; according as Salomon saith, He that increaseth his riches by vsurie and interest, ga­thereth thē for him that will be mercifull to the poore Prou 28.8. None may take lawfullie by lending one penny of profit.. What warrant haue you by the word of God to take anie lucre by lending; but rather a comman­dement to the contrarie, Thou shalt not giue to vsurie to thy brother, as vsurie of monie, vsurie of meate, vsu­rie of anie thing that is put to vsurie Deut. 23.19. leuit. 25.37.. What saith the Prophet Ezekiel: He that hath giuen forth vpon vsurie, or taken increase, he shall not liue Ezek. 18.13.. Hereof saith Dauid on the contrarie, He that giueth not his monie vnto v­surie, nor taketh reward against the innocent, shall neuer be moued Psal. 15.5.. But these doo not care for the sayings of the Scripture, Suauisest o­dor lucri: Sed extremus est dolor infer­ni. which do but grieue them: they are so carried with the sauour of gaine, which is so sweete to them, who as they repose all their plea­sure in this life, so they haue no respect in their li­uing, or any feeling of the felicitie to come. As for the rest of the sinnes that raigne amongst vs, because they bee manie, I will omit: for it would require a large volume to expresse euerie vice; but let this suffice, there is no sinne so hainous to repeate, so horrible to enterprise, or so abhominable before God, but at this day is amongst vs as rife, as if the diuell bare the banner; as common, as though wee had no soules to saue; as careles, as though there were no God to reuenge: So that I may lawfullie affirme my first speach, the world was neuer worse than now.

Your long discourse discouereth manie a sinne, which although they be common amongst vs, All people haue their impersec­tiont. yet it is no consequent occasion to cōdemne this time onlie; because the world hath alwaies been bewitched with such wickednes, euen frō Adam our first predecessor, as permanent to all his poste­ritie: there is none exempted from sinne; Lot, Dauid, Salomon, yea al our forefathers had their infirmities: there is no fire made of wood, but hath smoke; nor any man made of flesh, but hath his faults: as the wiseman writeth, There is no man iust on the earth that doth good and sinneth not Eccles. 7. [...].: for if wee were able to refraine that wee ought, and willing to followe that we should, wee might rather bee canonized for Saints, than condemned for sinners: but there is such a continuall combat betweene the flesh & the spirit Iacob. 4.1., that when wee haue a motion to do good, it withdraweth vs; and when wee haue a prouo­cation to euill, it putteth vs forward; according as our Sauiour Christ saith, The spirit is willing, but the flesh is weake Matth. 26.4.. It was this that made Paule com­plaine and say, I allowe not that which I do; for that I would, that do I not; but what I hate, that do I Rom 7.19.. And therefore it is no meruaile that we bee so inclined to euill in these daies, seeing the Apostles Matt. 26.74., nay the Prophets 2. Sam. 11.2. &c., yea the Patriarkes themselues Gen. 19.30. haue been surpressed with sinne, and that most hor­riblie.

I remember S. Barnard saith, Barnard. That the dis­sembling of our weakenes, the ignorance of our wretched­nes, the excusing of our wickednes, and the perseuering in [Page]freelie? Is there not learned Diuines to expound it effectuallie? zealous preachers to instruct the peo­ple continuallie? Where there is no will to doo well, Gods be­nesites are a­bused. Yea, if anie people were euer cer­tified by outward signes of Gods goodnes, it is we in England; who haue had all the meanes that may be to reclaime vs, being wicked; and to continue vs, doing well; that although our vntowardnes would not suffer vs, the time hath been sufficient to haue taught vs: but no doubt euerie one knowes his duetie, though he doth it not; knows euill from good, though he eschew it not: And therefore the verie Turkes, Infidels, and all the rest of the vnbe­leeuers shall rise against vs at the latter day: for no doubt if they had tasted the sweete treasure of the word so long time as wee haue done, Heathen shall condemne Christians for the abuse of Gods benefites. they would ere this day haue brought foorth better fruites of their profession in their liues and conuersation, to our vtter shame and confusion. So that I may con­clude, the whole course of the Scripture will con­demne vs.

I cannot yet heare any reason that should inforce you to continue your former speach, much lesse perceiue any cause should confirme it to bee true: for I am sure we all acknowledge one God.

And so doo the diuels, and they feare and Iacob. 2.19. trēble: but it is not sufficient for vs to say we know God, vnlesse wee keepe his commandements 1. Ioh. 2.4.: for such a one (the Apostle saith) is a lier.

There is not one can keepe the Comman­dements perfectlie in all poynts.

Yet we must not omit the meanes to come [Page 24]as nigh as wee may: besides, Christs righ­teousnes is ours by imputation. as Christ hath perfor­med thē for vs, so he hath somewhat mitigated the hardnes thereof: for (saith he) my yoke is easie Matth. 11.30 1. Ioh. 5.3., and my burden light.

We all like Christians serue GOD, and call vpon his name.

And so doo the diuels likewise: for they serue god as his instrumēts, to do his good plesure, Iob. 1.12. and can call vpon him earnestlie for a leaud prac­tise Mark. 5.10.; but it is required of vs, whē we call vpon his name; not to continue in euill, (as Paule saith) Let euerie one that call vpon his name 2. Tim. 2.19 depart from iniqui­tie: but to do his will reuealed in his word. Hereof saith our Sauiour Christ, Not euerie one that saith Lord, Lord, shall enter into the kingdome of heauen Matth. 7.21,, but he that doth the will of my father which is in heauen.

We frequent sermons continuallie.

But what doth that preuaile, We ought so to heare the word as we may obey it, or els we doo but abuse it. Eze. 33.31 &c vnlesse wee conforme our selues by them? The Apostle saith, The hearers of the lawe are not righteous before God, but the doers of the lawe shall be iustified Rom. 2.13.. And to this may fitlie be annexed that same saying of S. Iames, He that heareth the word and doth it not, is like vnto a man that beholdeth his naturall face in a glasse Iacob. 1.22.: for when he hath considered himselfe he goes his way, and forgetteth immediatlie what manner of one he was. Our Sauiour Christ saith, that he is blessed Luk. 11.23. that heareth the word and keepeth it.

We haue al great knowledge in the scrip­tures as may be, & so much; that euerie one thinks himselfe apter to teach than to learne.

our Sauiour Christ himselfe describeth by the ser­uant Luk. 12.47.

Whatsoeuer I say, I perceiue you conster it to the contrarie; which seeing it is so, I had ra­ther submit my selfe to your censure, so it be reaso­nable, than proceed still in argument, if it were su­perfluous: and therefore I pray in fewe words ap­proue your first speach.

I could inferre further matter to this ef­fect; but that which is alreadie said is sufficient to approoue it to bee true, if it be well considered, and may perswade you to beleeue it, if you bee not ob­stinate; both for the free passage wee haue had of the word manie yeares without restraint; the bles­sed peace wee haue enioyed in this land long time without trouble; and the little profite we haue rea­ped to our selues, by reason of the benefite of both; where in times past, The moe bene­fites God be­stoweth vpon ante people, the more doth their ingrati­tude and abuse deserue to bee punished. Luk. 10.14. &c. Psal. 99 8. &c. the word was disturbed with superstition, the land was incombred with persecu­tiō, so that the people could not come to the know­ledge of true religion, in respect of the iniquitie of the time. And therefore, if they shall be beaten with fewe stripes, which were allowed no libertie to learne publiquelie; or at the least, wanted the waies to win them to it, as we haue had continually, how manie stripes are wee worthie of, that are worse than they, and yet haue had all the meanes that may be to amend vs?

Although I cannot but sigh to see that which is euill, I must not let to say that which is true: for now I am fullie resolued the world was [Page 26]neuer worse, especiallie with vs, who haue great­lie abused the benefite of Gods word, considering the innumerable sinnes that raigne so rife in al sorts of people.

Then, seeing we are a people as wicked, as they of Sodome and Gomorha, and it is a season as sinfull, as it was in the time of Noah, wee must not thinke (as the Apostle Peter saith) the Lord will spare vs, more than those 2. Pet. 2.6. whom he hath made en­samples for vs.

No doubt if we do not presentlie repent we shall so prouoke the Lord, that in stead of peace he will procure vs trouble, and cause him (accor­ding as it is written) to set his face against vs Leuit. 26.17., yea and suffer such as hate vs to raigne ouer vs.

Nay, more than that, if wee still abuse his blessed word, let vs take heed least that same pro­phesie against Israel, bee verified in England; that the Lord send vs not a famine of bread, nor a thirst for water; but a famine of hearing Amos. 8 [...]. his word, which God defend.

The Lord so do, and graunt that his fer­uent spirit may so thawe our frosen hearts, that be­ing brought to the sight of our sinnes, wee may bee sorie for the same, and so afterward leade our liues in holines and righteousnes before him.

Amen.

Seeing we haue waded thus farre, let vs proceed a little further: for me thinkes we cannot be better occupied, than to spend the time in godlie talk, & to employe our pains to the profite of others.

[...] waies on earth; for the fashion of it goeth away 1. Cor. 7.31.. If God hath appointed that all must once die Hebr. 9.27. let vs not refuse to suffer for the testimonie of a good conscience; for as it is the onlie gift of God, so it is giuen but to a fewe Philip. 1.29.; but blessed are those that im­brace it Matth. 5.10.. Though the world bee waucring, not­withstanding, It is required of vs so to pro­fite whilest we possesse the word, as wee may persist whē it pleaseth God to proue vs for the same. though some bee infected, yet all bee not affected to superstition; but manie are so farre from following it they vtterlie defie it. If the world be so waiward as you say, let not our mindes bee as mutable; but in these Alcyon daies let vs learne to lay a good foundation for our faith, that wee may gather such godlie consolation in time of peace, as may confirme our constancie against the daies of persecution: for true it is the Apostle saith, All that liue godlie in 2. Tim. 3.12. Christ shall suffer persecution: and this is most certaine, the world will increase in euill 2. Esd. 14.16 as it doth in age.

We haue not said anie thing but that is tollerable by the word of GOD, and profitable to manie, especiallie to the well disposed, who will al­lowe it, though the froward mislike it. As we haue touched the Papists in friendly manner, so we haue not ouerslipped our selues in flattering sort: for both, nay all of vs are euill inclined, and therefore none of vs but may bee admonished, yea and the best of vs amended. We haue not busied our selues (as some do of late setting forth) in presuming to meddle in manie matters that are vnmeete (who thinking to get credite by shewing a great glose by [Page 28]their curious arte, doo nothing els but reape re­proach by their presumptuous attempts, whose grace is altogether in disgracing others); but wee haue conferred of such matter as concernes the ne­cessitie of the time, the beating downe of sinne, and the aduancing of Gods glorie. And therefore least wee bee counted to occupie our selues (as they did) more busilie than wiselie, wee will here abruptlie end till our next meeting, and then as occasion shalbe ministred, we wil vse further con­ference. In the meane time I thank you for your companie, and commit you to the Al­mightie.