Not so new, as true Being a verie necessarie caueat for all Christians to consider of. VVherein is truelie described the iniquitie of this present time, by occasion of our confused liuing: and iustlie approued the world to be neuer worse, by reason of our contagious leaudnes. By Charles Gibbon.

〈…〉 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.

Nican.

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 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, 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.

Nican.

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 〈…〉

Alpheus.

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 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 〈…〉

Nican.

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 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 〈…〉 conſequent (if they be not cut off) ouercome.

Nican.

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, 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 〈…〉 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.

Nican.

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, 〈…〉 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.

Nican.

Albeit I was ſomewhat willing to defend 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.

Alph.

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 〈…〉 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. 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, 〈…〉 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, 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 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 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 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.

Nican.

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.

Alph.

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 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.

Nican.

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.

Alph.

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.

Nican.

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

Alph.

Yet we muſt not omit the meanes to come 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.

Nican.

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

Alph.

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.

Nican.

We frequent ſermons continuallie.

Alph.

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.

Nican.

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

Alph.

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

Nican.

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.

Alph.

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?

Nican.

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 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.

Alph.

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.

Nican.

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.

Alph.

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.

Nican.

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.

Alph.

Amen.

Nican.

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.

Alph.

〈…〉 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.

Alph.

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 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.

FINIS.