infant, when they were both cast out of Abraham's house, and brought to great

infant, when they were both cast out of Abraham's house, and brought to great

Phil. Let us hear somewhat of the second remedy against covetousness.

Theol. An earnest thinking Upon the providence of God, is a present remedy against the most foolish and pining carefulness of men for this life. For if we would seriously weigh and deeply consider the provident care that God has had for his children in all ages, touching food and raiment; and how strangely he has provided for them, it might suffice to correct this evil in us, and minister to us a notable preservative against covetousness. We read how wonderfully the Lord provided for his prophet Elijah, in the time of the great dearth and drought, that was in Israel. Did not the Lord command the ravens to feed him, by the river Cherith? did not the ravens bring him bread and flesh in the morning, and bread and flesh in the evening, and he drank of the river? 1 Kings 17. What should I speak how miraculously God provided for Hagar and her infant, when they were both cast out of Abraham's house, and brought to great extremity! even both of them ready to give up the spirit for want of food, Gen. 21:15-21. Did not God help at a pinch, as his manner has always been? did not he send his angel to them, and both comfort them, and provide for them? What should I speak how strangely God provided for his church in the wilderness? Exod. 16:4. Did he not feed them with manna from heaven, and gave them water to drink out of the rock? Exod. 17:6. Hath not our heavenly father made many royal and large promises, that he will provide necessaries for his children? Psalm Ixxv3. Shall we not think that he will be as good as his word? Does he not say. Psalm 34:10, "The lions lack, and suffer hunger; but those who seek him, shall want nothing that is good?" Does he not say, v.9, "Fear him all you saints; for nothing is wanting to those who fear him?" Does he not say, Psalm 84:11, "No good thing shall be withheld from those who walk uprightly?" Does he not say. Matt. 6:23, "Our heavenly Father knows that we have need of these things; and that all these things shall be cast on us, if we earnestly seek his kingdom?" Does he not bid us cast all our care on him? 1 Pet. 5:7, "for he cares for all." Does he not bid us, "Take no thought what we shall eat, or what we shall drink, or with what we shall be clothed?" Luke 12:29, meaning by it, no distracting or distrustful thought. Does he not say, he will not leave us, nor forsake us? Heb. 12:5. Does he not say, "The Lord is at hand: in nothing be careful?" Phil. 4:5, 6. Are not these large promises sufficient to stay up our faith in; God's providence? shall we think God jests with us? shall we think he means no such matter? shall we imagine he will not keep truth? Oh, it were blasphemy once to think it? for God is true, and all men liars. He is faithful that has promised. His word is more than the faith of a prince: more than ten thousand obligations. Why then do we not rest on it? why go we any further? why do we not take his word? why do we not depend wholly on him? why are we still covetous? why are we still distrustful? why do we dissemble

and deceive? Oh we of little faith! Our Lord Jesus, knowing right well the distrustfulness of our nature, and the deep root it has in us, is not only content to make these large and royal promises to us which were enough; but also strengthens and backs us with many strong reasons, to support our weakness in this behalf. He therefore brings us back, to a due consideration of things. " Consider (says he) the ravens; consider the fowls of the heavens: for they neither sow nor reap, nor carry into barns; and yet God feeds them; they want nothing. Consider the lilies how they grow; they neither labour, nor spin; yet Solomon in all his royalty, was not clothed like one of these," Luke 12:22-30. Oh, therefore, that we would; consider these considers! Oh that we would consider that our life is more worth than meat, and our bodies than raiment! Oh that we would consider, that with all our carking and caring, we can do no good at all; no, not so much as add; one cubit to our stature! Truly, truly, if we would deeply ponder these reasons of our Saviour, and apply them to ourselves, they might serve for a bulwark and sure defence against covetousness. If men would consider how that great King of heaven, who has his way in the whirl wind, and the clouds are the dust of his feet, cares for the little wren, and silly sparrow; how he looks to them, how he tenders them, how he provides for them every day, both breakfast, dinner, and supper: it might serve to correct our distrustfulness. For who ever saw these, or any other soul starve for hunger? so good a father, and so good a nurse have they. And are not we much better than they? has not God more care of us, than of them? yes, truly, a thousand times. For he loves them, but for our sakes: how much more then does he love ourselves? Therefore I say again and again, if we would consider these things, and lay them to heart, they would nip covetousness on the head, and drive it quite out of our hearts. Let us consider, therefore, that God provided for man before man was: then how much more will he provide for man, now that he is? Is he our Father, and will he not provide for us? Is he our King, and will he not regard us? Is he our Shepherd, and will he not look to us? Hath he provided heaven for us, and will he not give us earth? Hath he given us his Son Christ, and shall he not with' him give us all things? Does he provide for his enemies, and will he not provide for his friends? Does he provide for fornicators, and will he neglect his chosen? Does he send his rain, and cause his sun to shine on the unjust, and shall he not on the just? Does he provide for those who are not of the family, and will he not provide for his own family? Will a man feed his hogs, and not care for his servants? or will he care for his servants, and not regard his own children? Oh, then, let us consider these reasons: let us remember, that our heavenly Father has as great care for the preservation of his creatures, as once he had for their creation. Let us therefore re member that our life consists not in these things; but in the providence of God. Let us remember that he who gives the day, will provide for

the things of the day. Let us remember that God always gives to sustain us though not to fill us. Let us remember that God will not famish the souls of the righteous, Prov. 10:3. Let us remember how God never failed his. For who ever trusted in the Lord and was confounded?

Phil. What then is the cause that many want outward things?

Theol. The cause is in themselves, because they want faith. For if we had faith, we could want nothing. "For faith fears no famine," as says an ancient father. And another says, for as much as all things are God's, the one who has God can want nothing: if he himself be not wanting to God. Therefore to have God is to have all things. For if we have him our friend we have enough, we need go no further. For he will make men our friends: yes, he will make angels, and all creatures to be serviceable to us: he will give them a special charge to look to us, to guard us, and to do continual homage to us. Therefore, let us make God our friend, and then have we done all at once that may concern our good, both for this life and a better. But if he stand not our friend; if we have not him on our side; if he back us not, then all other things can do us no good: all is not worth a button. For what is a man the better though he have all things, and be without him who is the author of all things?

Phil. Herein you speak very truly, no doubt. For we see, many have great plenty of outward things; but because they have not God, they can have no true comfort in them, or blessing with them.

Theol. True, indeed; "For man lives not by bread only, (says our Lord Jesus} but by every word that proceeds out of the mouth of God," Matt. 4:4. And again he says, "Though a man have abundance, yet his life consists not in the things that he has," Luke 12:15. For without God's blessing there can be no sound comfort in any thing. We see, by daily experience, how the Lord curses the wicked, though they have abundance. For some, having abundance, yet are visited with continual sicknesses. Some, having abundance, pine away with consumptions. Others, having abundance, die of surfeiting. Others are snatched away by untimely death, in the midst of their jollity. Others are visited with great losses, both by sea and by land. Others are vexed with cursed wives and disobedient children. Some, again, commit murders, and treasons, and so lose all at once. Others are wasted and consumed by the secret curse of God; no man knows how. Some having great riches are given over to the murderer, some to the thief, some to the poisoner. Therefore the wise king says, "There is an evil sickness under the sun; riches reserved to the owners of it, for their evil," Eccles. 5:13. Zophar, also, the Naamathite, says, "When the wicked has

sufficient and enough, he shall be brought into straits," Job 20:22, 23: the hand of every troublesome man shall be on him. When he should fill his belly, God will send on him his fierce wrath, which he shall rain on him instead of his meat. Thus, then, it is clear that man's life and good estate depends not on the abundance of outward things, but only on the blessing and providence of God. For, "His blessing only makes rich, and it brings no sorrow with it," Prov. 10:4. For, "Better is a little to the just, than great abundance to many of the wicked," Psalm 37:16. "Better is a little with righteousness, than great revenues without equity," Prov. 5:16, and 16:18. Thus, then, I conclude this point: man lives not by bread, but by a blessing on bread; not by; outward means, but by a blessing on means. For how can bread, being a dead thing, and having no life in itself, give life to others?

Phil. I do not well understand the meaning of these words: "By every word that proceeds out of the mouth of God."

Theol. by it is meant, the decree, ordinance, and providence of God, who upholds all things, even the whole order of nature; for the scriptures says, "He spake and it was done: he commanded and they were created. Psalm 33:9. In which words we plainly see that God speaks, and it is done; he commands, and all creatures are preserved. For God does all things with a word. He created all with his word; he preserves all with his word; he speaks, and it is done. His words are words of power and authority. Whatever he says, whatever he calls for, it must be done presently, without any delay, there is no withstanding of him. He calls for famine, and behold famine. He calls for plenty, and behold plenty. He calls for pestilence, and behold pestilence. He calls for the sword, and behold the sword. All angels, all men, all beasts, all fishes, all fowls, all creatures must obey him, and be at his beck. He is the greatest commander; his word commands heaven and earth and the sea. All creatures must be obedient to his will, and subject to his ordinance. This is the cause why all things, both in heaven, earth, and the sea, keep their immutable and invariable courses, times and seasons, even because he has charged them so to do. And they must of necessity always, at all times and for ever, obey; for the creatures must obey the Creator. This act of parliament was made the first week of the world, and never since was or can be repealed.

Phil. But, to call you back again to the point we had in hand, resolve me, I pray you, of this: whether many of the dear children of God do not in this life sometimes want outward things, and are brought into great distress?

Theol. Yes, certainly. For Elijah did want, and was in distress. Paul did want,

and was in many distresses. The holy Christians, mentioned in the Hebrews, did want, and were in marvellous distresses. Many of God's dear ones have in all ages wanted, and at this day also want, and are greatly distressed. But this is a most infallible truth, that however God's children may want, and be low brought, yet they are never utterly forsaken, but are helped even in greatest extremities; yes, when all things are desperate, and brought even to the last cast. To this point, most notably speaks the apostle, saying, "We are afflicted on every side, but yet we despair not; we are persecuted, but not forsaken; cast down, but we perish not," 2 Cor. 4:7, 8. The prophet Jeremiah also says, "The Lord will not for sake for ever: but though he send affliction, yet will he have compassion, according to the multitude of his mercies. For he does not punish willingly, or from his heart, nor afflict the children of men," Lam. 3: The kingly prophet says, "Surely the Lord will not fail his people, neither will he forsake his inheritance," Psalm 94:14. The Lord himself says, "For a moment in my anger, I hid my face from you; but with everlasting mercy have I had compassion on you," Isa. 54:7, 8. So then we may fully assure ourselves, and even write of it, as a most undoubted and sealed truth, that God's children shall never be utterly forsaken in their troubles.

Phil. Since the care and providence of God is so great for his children, as you have largely declared, what then I pray you is the cause, why God suflFers his to be brought into so many troubles and necessities?

Theol. Their profit and benefit is the cause, and not their hurt. For he loves them, when he smites them. He favours them, when he seems to be most against them. He aims at their good, when he seems to be most angry with them. He wounds them, that he may heal them. He presses them, that he may ease them. He makes them cry, that afterward they may laugh. He always means well to them, he never means hurt. He is most constant in his love towards them. If he bring them into necessities, it is but for the trial of their faith, love, patience, and diligence in prayer. If he cast them into the fire, it is not to consume them, hut to purge and refine them. If he bring them into great dangers, it is but to make them call on him more earnestly, for help and deliverance. He presses us, that we might cry; we cry, that we may be heard; we are heard, that we might be delivered. So that there is no hurt done; we are worse scared than hurt. Even as a mother, when her child is wayward, threatens to throw it to the wolf, or scares it with some poker or bull beggar, to make it cling more to her and be quiet; so the Lord often shows us the terrible faces of troubles and dangers to make us cleave and cling faster to him; and also to teach us to esteem better of his gifts when we enjoy them, and to be more thankful for them; as health, wealth, peace, liberty, safety, &c. So then,

still we see, here is nothing meant on God's part, but good; as it is written, "All things work together for good, to those who love God." For even the afflictions of God's children are so sanctified to them by the Spirit, that by it they are made partakers of God's holiness. There by they enjoy the quiet fruit of righteousness. by it they attain to a greater measure of joy in the Holy Spirit. by it the world is crucified to them, and they to the world. There by they are made conformable to Christ's death. by it they are kept from the condemnation of the world. by it they learn experience, patience, hope, &e. So that, all things considered, God's children are no losers by their afflictions, but gainers. It is better for them to have them, than to be without them; they are very good for them. For when God's children are chastised, it is as it should be. For to them, the cross is mercy, and loss is gain. Afflictions are their schooling, and adversity their best university. "It is good for me, says the holy man of God, that I have been afflicted, that I might learn your statutes." By his afflictions by it, he learned much, and became a good scholar in God's book, and well seen in his statutes and laws. He grew to great wisdom and judgement by his chastisements. All things turned about, in God's merciful providence, to his everlasting comfort. For I say again, and again, that all things tend to the good of God's chosen people. And therefore, that estate, which God will have his children to be in, is always best for them. Because he, who can best discern what is best, sees it to be best for them: whether be it sickness or health, poverty or plenty, prison or liberty, prosperity or adversity. For sometimes sickness is better for us than health, and poverty than plenty. Are therefore the children of God sick? it is best for them. Are they poor? it is best for them. Are they in any trouble? it is best for them; because their good Father will turn it to the best. He will often cut us short of our lusts and desires; because he sees we will bane ourselves with them. He, in fatherly care, will take the knife from us; because he sees we will hurt ourselves with it. He will keep us short of health and wealth, because he knows we will be the worse for them. He will not give us too much ease and prosperity in this world; for he knows it will poison us. He will not allow us continual rest, like standing ponds; for then he knows we will gather scum and filth. He deals fatherly and mercifully with us in all things, even then seeking our greatest good, when we think he does us most harm. And, to speak all in a word, he brings us into troubles and straits, to this end especially, that he may hear of us. For he right well knows our nature; he is well acquainted with our disposition. He knows we will not come at him, but when we stand in need of him: we care not for him so long as all goes well with us. But if we come into distress, or want any thing that we would fain have, then he is sure to hear of us. As he says by the prophet, "In their affliction, they will seek me early," Hosea 5:15. And another prophet says, "Lord, in trouble have they visited you. They poured out a prayer, when your chastisement was on

them," Isa. 26:16. So then now, I hope, you plainly see the cause why the Lord brings his children into so many troubles and necessities.

Phil. I see it indeed; and I am very well satisfied in it. But let me ask you one thing further. Are God's children always sure to be delivered out of their troubles?

Theol. Yes, truly; and, out of doubt, so far forth, as God sees it good for them. For it is written, "Great are the trouble of the righteous; but the Lord delivers them out of all," Psalm 34:19. St. Peter says, 2 Pet. 2:9, "The Lord knows how to deliver the godly out of temptation." As if he should say, he is beaten in it, and well seen and experienced in it: so as he can do it easily, and without any trouble at all. It is said of Joseph, being in prison, Psalm 105:19, 20, that, "When his appointed time was come, and the counsel of the Lord had tried him, the king sent and loosed him, the ruler of the people delivered him; "and again the scripture says, "The righteous cry, and the Lord hears them, and delivers them out of all their troubles. The angel of the Lord tarries round about those who fear him, and delivers them," Psalm 34:7, 17. And, in another place, the Lord himself says, concerning the righteous man. Psalm 91:14, 15, "Because he has loved me, therefore I will deliver him. I will exalt him, because he has known my name. He shall call on me in trouble, and I will hear him; I will be with him in trouble; I will deliver him, and glorify him." So also says Eliphaz the Temanite, Job 5:19, "He shall deliver you in six troubles; and in the seventh, the evil shall not touch you." "Come my people, says the Lord, enter you into your chambers, and shut your doors after you; hide thyself for a very little while, until the indignation pass over," Isa. 26:20, And the prophet says, Obad. 17, "Upon Mount Zion shall be deliverance, and it shall be holy; and the house of Jacob shall possess their hereditary possessions." Almost innumerable places of the scriptures might be quoted, to this purpose; but these may suffice. Therefore let us know for a certainty, that so sure as trouble and affliction are to the children of God, so sure also is deliverance out of the same. As we may write of the one, and make reckoning of it as sure as the coat of our back: so may we also, in God's good time, write of the other, and make full account of it, as sure as the Lord is true. Abraham was in trouble, but delivered. Job in trouble, but delivered. David in great troubles, but delivered. The three children in the furnace, but delivered. Daniel in the lion's den, but delivered. Jonah in the whale's belly, but delivered. Paul in innumerable troubles, but delivered out of them all.

Phil. All this being true, that you say, it follows that God's children are chastised only for their good, and evermore sure of deliverance in his appointed time.

Which being so, I think there is no cause at all why they should be over heavy, or too much cast down in their afflictions.

Theol. Assuredly there is no cause at all; but rather cause why they should rejoice, clap their hands, and sing care away. For can a father for sake his children? a king his subjects? a master his servants? or a shepherd his sheep? Does not Jehovah say, "I will not leave you nor forsake you?" Heb. 13:5. Does not our heavenly Father know, we have need of these things? Hath not God given us his word, that we shall not want outward things. Hath he not said, they shall be cast on us? Why then should we are dismayed? Why should we hang down our heads? Why do we not pluck up our hearts, and Take heart? God is our dear Father; he is our best friend: he is our daily benefactor: he keeps us at his own costs and charges: he grudges us nothing: he think s nothing too much for us. He loves us most dearly: he is most chary and tender over us: he cannot endure the wind should blow on us: he will have us want nothing that is good for us. If we will eat gold, we shall have it. He has given us his faithful promise that, as long as we live, we shall never want. Let us therefore rejoice and be merry: for heaven is ours, earth is ours, God is ours, Christ is ours, all is ours: as the apostle says, "All is yours, and you are Christ's, and Christ is God's." The world clap their hands, and crow long before it be day, saying, all is theirs: but the children of God may say, and say truly, all is ours. For they have a true title and proper interest, through Christ, in all the creatures. Many are their privileges; great are their prerogatives. They are free of heaven, and free of earth. They are the only free denizens of the world, Christ has purchased for them their freedom. Christ has made them free, and therefore they are free indeed. They are free from sin, free from hell, free from damnation. They are at peace with God, men, and angels. They are peace with them selves. They are at peace with all creatures. They are young princes, angels' fellows, descended of the highest house, of the blood royal of heaven, states of paradise, and heirs apparent to the immortal crown. Therefore God has commanded his angels to guard them, being such young princes as they are: yes, he has given a very straight charge to all his creatures, to look to them, to see to them, that they want nothing, that they take no hurt; so zealous, so chary, so tender is he of them. The angels must comfort Jacob. The whale must rescue Jonah. The ravens must feed Elias. The sun and moon must stay for Joshua. The sea must divide itself, that Moses and his people may pass through. The fire must not burn the three children. The lions may not devour Daniel. All the creatures must change their nature, rather than God's children should not be helped and de livered. Oh, therefore, how great is the happiness of God's chosen! Who can express it? who can utter it? They know not their own happiness: it is hidden from them. Afflictions cloud it, troubles overshadow it,

crosses dim it; and there is an interposition of the earth, between their sight and it. But this is most certain and sure, that the best is behind with the children of God: all the sweet is to come. Their happiness does not appear in this world, "Their life is hidden with Christ in God. When Christ shall ap pear, then shall they also appear, with him in glory," Col. 3:3, 4. "It does not yet appear, what they shall be: but when he comes, they shall be made like him," 1 John 3:2. Their names are already taken, and entered into the book of life: and one day, they shall be crowned. One day it shall be said to them, "Come you blessed," &c. One day they shall enjoy "his presence, where is fulness of joy; and at whose right hand there is pleasure for evermore," Psalm 16. Therefore let all God's secret ones rejoice, sing and be merry. For however in this world they are despised, trodden under the foot, made nobodies, and walk as shadows; being counted as the very rags of the earth, and the abjects of the world: yet the time will come, when their happiness and felicity shall be such, as never entered into the heart of man: it is endless, unspeakable, and inconceivable.

Phil. I now plainly see, that there is no cause why God's people should be too heavy and dumpish in their afflictions. I see, that though they are not free from all afflictions, yet they are free from all hurtful afflictions. For no rod, no cross, no chastisement is hurtful to them: hut all, in the conclusion, comes to a blessed issue.

Theol. You have uttered a great, and a most certain truth. For there is no affliction or trial which God imposes on his children, but if they endure it quietly trust in his mercy firmly, and tarry his good pleasure obediently, it has a blessed and comfortable end. Therefore the people of God may well be merry in the midst of their sorrows. They may, with patience and comfort, submit themselves to their Father's corrections; taking them patiently, and even kissing his holy rod, and saying in themselves, since my Father will have it so, I am content; seeing it is his mind, I am willing As old Eli said, "It is the Lord, let him do what he will," 1 Sam. 3:16. And as David, in like submission, said in a certain case, "Behold, here am I; let him do to me, as it seems good in his own eyes," 2 Sam. 15:26. And in another place he says, "I was dumb, and opened not my mouth: because you. Lord, have done it," Psalm 39:9. Be hold, here, then the patience of God's saints, and their humble submission to his most holy will. They know all shall end well; and that makes them glad to think of it. I conclude then, that the children of God are happy, in what state so ever they are: happy in trouble, happy out of trouble, happy in poverty, happy in plenty, blessed in sickness, blessed in health, blessed at home likewise, and abroad, and every way blessed. But on the contrary, the wicked are cursed, in what

state soever they are: cursed in sickness, cursed in health, cursed in plenty, cursed in poverty. cursed in prosperity, cursed in adversity, cursed in honour, cursed in dishonour. For all things work together for their destruction. Nothing does them any good. They are not anything the better, either for God's mercies or judgements. All weathers are alike to them. They are always the same, in prosperity and adversity: they are no changelings. And, as we say, "a good year does not mend them; nor an ill year pare them."

Phil. You have long insisted on the point of covetousness'. Now proceed to the fourth sign of a man's damnation; which is the contempt of the gospel; and lay open both the greatness of the sin, and the danger of it.

Theol. This sin is of another nature than the former. It is a sin against the first table. It touches the person of God himself. For to despise the gospel is to despise God himself; whose gospel it is. If to despise the ministers of the gospel be to despise God and Christ, as our Lord Jesus asserts, Luke 10:16, how much more, then, to despise the gospel itself? Therefore, it is dangerous meddling in this sin. It is to meddle with edged tools, to meddle with princes' matters to touch the ark, to come near the holy mountain: which were all things full of great peril and danger. yes, it is to spill the sacrament. It is "Unclean! Unclean! It is to rail at a king. It is to spit God in the face. It is high treason against the King of Glory. So this sin, of all other, can never be endured; and may, at no hand, be borne with. For can a mortal king endure the contempt of his laws? can he put up with the contempt of his own person? Can he abide any to spit at his sceptre, or to throw a stone at it? No, surely, he will not: therefore, the Holy Spirit says, "He that despises Moses' laws, dies without mercy, under two or three witnesses. Of how much sorer punishment, suppose you, shall he is worthy who treads under foot the Son of God, and counts the blood of the Testament as an unholy thing (by which he was sanctified), and insults the Spirit of grace," Heb. 10:28, 29. And, again, "If they were punished who obeyed not the word spoken by angels, how shall we escape if we neglect so great salvation?" Heb. 2:2, 3:"If they escaped not who refused him that spake on earth, how shall we escape if we turn away from him that speaks from heaven?" Heb. 12:25. Therefore, our Saviour Christ says, "That it shall be easier for Sodom in the day of judgement, than for the despisers of the gospel," Luke 10:12. More over, he says, "The queen of the south shall rise up in judgement against all perverse despisers of his word," Matt. 12:42. For she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold a greater than Solomon is here." For Christ is greater than Solomon his doctrine and wisdom far more excellent; and therefore their sin is the greater who despise it. They shall never be able to answer it; for the Spirit says, "He that

despises the word shall be destroyed," Prov. 13:13. St. Peter also tells us that the old world, and men of the first age, are now in hell-fire, because they both despised and were disobedient to the doctrine of Christ, which though not personally, yet in his divine Spirit he spake by Noah," 1 Pet. 3:19; 2 Pet. 2:5. So, then, we see clearly God will never take it at our hands that his glorious gospel should be so universally and openly despised as it is.

Phil. You have spoken most truly, and also showed it out of the scriptures, that the contempt of the gospel is a most heinous sin; yet for all that, it is most sad to consider how little men esteem it, and how light they make of it. Many regard it no more than an egg-shell; they think it is not worth a gaily* halfpenny; they will not go to the door to hear it; they take it to be but a breath from us, and a sound to them; and so the matter is ended. They esteem it but as a noise, or empty sound, in the air; or as a voice afar off, which a man understands not: they never felt the power of it in their hearts. Therefore they prefer their sheep, their farms, their oxen, their profits, their pleasure, yes, everything, before it; they know it not to be any such a precious jewel as it is. Although our Lord Jesus himself compare it to a hidden treasure, and a most precious pearl; yet these filthy swine of the world tread it under foot: for they know not the price of it, though Solomon the wise says, Prov. 3: "All the goods of gold and silver, pearls and precious stones, are not to be compared to it;" yet these beasts, these dogs and hogs of the world despise it. They esteem a cow more than Christ's most glorious gospel. They are like Aesop's cock, which made more account of a barley-corn than all the precious stones in the world; they are like little children, that esteem their rattles more than a bag of gold; they are like the Gadarenes, who esteemed their hogs more than Christ and his gospel; they make nothing of it. They think it not worth the while. Many of them sit idle in the streets even on the Sabbaths. While the gospel is preached in their churches, many are at cards, and tables, in ale-houses. Many, on the Sabbaths, sleep on their beds all afternoon during the sermon. Many will hear a sermon in the morning; and they take that to be as much as God can requirefrom them, and that he is somewhat beholden to them for it; but as for the afternoon, they will hear none; then they go to bowls or tables. These men serve God in the morning, and the devil in the after noon; some run after whores and harlots on the Sabbaths; some run to dancing and bear baiting; some sit on their stalls; some sit in their shops; some by the fire-side; some sit idly in the streets; some go to the stool-ball, and others look on, miserable wretches! monstrous hell-hounds, who so grossly and openly despise the gospel of Christ! What will become of them in the end? Assuredly their damnation sleeps not. A thousand deaths wait for them: they lie open on all sides to the wrath of God. And we may wonder at his marvellous patience, that

he does not throw down balls of fire from heaven, to consume and burn up, both them, their shops, and houses, and even make them examples of his vengeance, for so notorious contempt of such sacred, holy, and high things.

Theol. You have spoken very truly, zealously, and religiously; and I greatly commend you for it. And I must needs affirm the same things. For they cannot be denied. And for my own part, I think the gospel was never so openly despised in any age of a people living under the profession of it, and under a godly and Christian prince as it is in this age. For how soever some make a show of religion, yet they have denied the power of it." They turn the the grace of God into wantonness," as St. Jude says, v. 4. They make the gospel a cloak for their sins. They receive it and embrace it, as it will best stand with their profits and pleasures, their lusts and likings, their credit and policies, and not a jot further. They will practise it at their leisure. "These men profess they know God; but by their works they deny him, and are abominable, disobedient, and to every good work reprobate," Tit. 1:16. This age is full of such carnal Protestants.

Phil. This age, indeed, abounds with many hollow-hearted hypocrites, dissemblers, and time servers; who give the impression of loving the gospel, yet their heart is not with it. Their heart is with atheism; their heart is with popery. They have a pope in their belly; they are church papists. however, now and then, they come to the church, and hear a sermon, and show a good countenance to the preacher; yet their heart goes after covetousness. The Lord complains of this, by his prophet Ezekiel, saying, Ezekiel 33:31-32, "This people will sit before you and hear your words; but they will not do them. For, with their mouths they make jests; and their heart goes after covetousness." God complains of this also, by his prophet Jeremiah, Jer. 7:9-11, "Will you steal, murder, and commit adultery, and swear falsely, and stand before me in this house, whereupon my name is called, and say we are delivered, though we have done all these abominations? Is this house be come a den of thieves, whereupon my name is called? " Where we see how the Lord chides his people, and sharply reprove them for abusing of his temple, worship, and sacrifices; making them a cloak for their sins, and making his house a den of thieves, which should be an assembly of saints. Now all this is a lively description of our time; wherein many use the exercises of the word, prayer, and sacraments, not to kill and mortify sin, but to nourish and shelter their sins. For they blindly imagine, that if they come to the church and pray, and hear the sermon, they are discharged of their sins, though they leave them not. They imagine they have given God his full due; and that, therefore, they may be the more bold to sin afterward. These kind of hypocrites are like rogues, who use medicines, not

to cure sores, but to make sores. These are like the papists, who think if they hear mass in the morning, they may do what they wish all the day after. Theol. I see now, you have very well profited in the knowledge of God, and true religion. You have spoken soundly, and like a man of knowledge in God's matters. For the common sort of people think indeed, that all religion consists in the outward service of God, though their hearts be far from him: to whom God may justly say, "This people draws near me with their lips, but their hearts are far from me," Matt. 15:8. Of whom also God may justly take up all his just complaints of his people Israel and Judah; which are so frequent in all the prophets: that is, that he hated their sacrifices, loathed their oblations, detested their incense, despised their new moons, disdained their rams, lambs, and goats; accounting them all but as man's blood, dog's blood, swine's blood; and all, because their hands were full of blood; because they executed not justice and judgement in the gate; because they were not obedient to his will; because their hearts were not with him: because they used or rather abused all these things, as shelters for their sins, Isa. 66:3:

Phil. The great contempt of the ministers of the gospel in this age, strongly indicates the contempt of the gospel itself. For a man cannot love the gospel, and hate the faithful ministers of it. But we see, by sad experience, that the most grave, grey, and learned ministers are had in derision of very base and vile persons. And as Job says, ch. 30:1, "those whose fathers I have refused to set with the dogs of my flock;" they were the children of fools, and the children of villains, who were more vile than the earth, for now every rascal dares scoff and scorn at the grave and ancient fathers and pastors of the church, dares flout them as they walk in the streets, and as they ride by the highways. And though the Holy Spirit gives them glorious and lofty titles, as the stewards of God's own house, disposers of his secrets, distributors of his treasure, keepers of the broad seal, keepers of the keys of heaven, God's secretaries, God's ambassadors, angels; yes, the very glory of Christ," Tit. 1:7; 1 Cor. 4:1; Matt. 16:19; 2 Cor. 5:20; Rev. 3:7; 2 Cor. 13:23; and all this, to express the excellency of their calling, yet these vile varlets and venomous vermin of the earth, dare call them proud prelates, pompous parsons, putrid priests. O monstrous and intolerable impiety! Now it is come to pass, that this most sacred function, which is glorious in the sight of God, and his angels, and in itself most honourable is had in greatest contempt of all callings. For now the earth is full of rank atheists, and mock gods, who scoff at the gospel, and blare out their tongues at all religion. These kind of fellows never dissemble for the matter. They make no show at all, they are no hypocrites, they hide not their sins, but declare them openly,like Sodom. They care not if they never come to the

church: they are too full of it. They live like brute beasts. They think the scriptures are but fables. They rail at the ministers and preachers. They make flat opposition against them, and are notorious mockers and past-graces.

Theol. Of such the apostle St. Peter foretold "that in the last days should come mockers, and such as would live after their own lusts," &c. 2 Pet. 3:3. Of such a godly writer, Calvin says, the word of God is carelessly despised, his promises are counted vain, and his threatenings fables. Of such the poet says,

"Alas, men live, as they should never die: Or as though all speech of hell were a stark lie."

Now is also the time wherein the world swans with papists and atheists; and most men live as if there were no God. For now religion is hated, true godliness despised, zeal abhorred, sincerity scoffed at, uprightness loathed, preachers despised, professors disdained, and almost all good men had in derision. For now we may justly complain with the prophet, Is. 14, "judgement is turned backward, and justice stands far off. Truth is fallen in the streets, and equity cannot enter. yes, truth fails; and the one who refrains from evil, makes himself a prey." The prophet Micah bewails the times, saying, Micah 7:2, "The good man is perished out of the earth, and there is none righteous among men. They all lie in wait for blood: every man hunts his neighbour with a net." The prophet Jeremiah complains of the same evil in his time; namely, that the people were come to be past shame in sinning, Jer. 13:12, "Were they ashamed, says he, when they had committed abomination? No, they were not ashamed, neither could they blush." This is a lively picture, and a true representation of our time. For now we have put on a brow of brass: we are become impudent in sin. "We cannot blush: we cannot be ashamed. We are almost past shame, and past grace. Lord, what will this grow to in the end!

Phil. We may justly fear some great judgement of God to be near us; yes, even to hang over our heads. For the Lord will never leave the contempt of his gospel and his ministry unpunished.

Theol. You have spoken a truth. And we have heard before how the old world was plagued for it. And we read how grievously the Jews were afflicted by the Romans for this sin: as our Lord Jesus did plainly foretell. We read also, that after the Lord had broached the gospel him self, and spread it abroad by his apostles, conquering the world by it (which was signified by the white horse, his rider, his bow, and his crown, Rev. 6:2), and yet shortly after saw that the same began to be despised in the world and made light of; then he did in most

fearful manner plague the earth with wars, blood sheddings, tumults, dearth, famine, and pestilence: which all are signified by the red horse, the black horse, and the pale horse, which appeared at the opening of the second, third, and fourth seal. So likewise undoubtedly, God will severely punish all injuries, wrongs, and contempts, done to his faithful ambassadors, as appears. Rev. 11:5; where it is set down, that if any would hurt the two witnesses with their two olives, and two candlesticks, (whereby is signified the faithful preachers of the gospel, with all their spiritual treasures and heavenly light) fire should proceed out of their mouths, and devour their adversaries. That is, that the fire of God's wrath should consume all that had oppressed them, either by mocks, flouts, railings, slanders, imprisonment, or any other kind of indignity. Of this we have a plain example or two in the scripture. First, we read how fire came down from heaven, and consumed the contemptuous captain and his fifty, at the threatening and calling for of Elijah," 2 Kings 1:10. Secondly, how two bears came from out of the forest, and tore in pieces forty-two younkers who mocked Elisha the prophet of God; calling him bald-head, bald-pate, 2 Kings 2:23. So then, by these examples, it is manifest that how soever the Lord may wink at these things for a time, and make as though he saw them not; yet the time will come, when he will rain fire and brimstone on all the scoffers of his faithful ministers, and despisers of his gospel. All this is plainly declared in the first chapter of the Proverbs: where is showed how the wisdom of God, even Jesus Christ the highest wisdom, cries aloud all abroad in the world, and manifest himself in the open streets; but yet is despised of wicked worldlings and scoffing fools. therefore, says Christ, verse 24-28, "Because I have called, and you refused, I have stretched out my hand, but none would regard: you have hated knowledge, and despised all my counsel; therefore will I laugh at your destruction, and mock when your fear comes on you like sudden desolation, and your destruction like a whirlwind. Then shall they call on me, but I will not answer; they shall seek me early, but they shall not find me." Here, then, we see is terrible wrath and vengeance threatened from heaven, against all profane despisers of Christ, and his everlasting gospel, or any of the faithful publishers and pro claimers of it. Behold therefore, you despisers, and wonder: consider well what will become of you in the end. Do not think, that the most just God will always put it up at your hands, that you should so manifestly despise both his word and the most zealous preachers and professors of it. No, no; assure yourselves he will be even with you at last. He will smite you both sideways and above: he will dog you and pursue you with his judgements, and never leave following the chase with you till he have destroyed you, and consumed you from off the face of the earth. For remember, I pray you, what he says in Deut. 32, "If I whet my glittering sword, and my hand take hold of judgement, I will execute vengeance on my enemies, and I will reward those who hate me; I

will make my arrows drunk with blood, and my sword shall eat the flesh of my adversaries."

Phil. Truly, sir, you may justly fear, that for our great contempt for the gospel, and general coldness both in the possession and practie of it, God will take it from us, and give it to a people that will bring forth the fruit of it.

Theol. We may well fear indeed, lest for our sins, especially our loathing of the heavenly manna, the Lord will remove our candlestick, take away our silver trumpets, let us no more hear the sweet bells of Aaron, cause all vision to fail, . and our Sabbaths to cease, and bring on us that most grievous and sore famine of not hearing the word of the Lord, spoken of by Amos the prophet, 13:8. Then, shall all our halcyon days, and golden years, be turned into weeping, mourning, and lamentation. God, for his infinite mercy's sake, turn it away from us!

Phil. Amen, amen; and let us all pray earnestly, night and day, that those fearful judgements may, according to God's infinite mercies, be held back, which our sins continually cry for; and that his most glorious gospel may be continued to us and our posterity, even yet with greater success.

Asun. No doubt, it is a very great sin to despise the word of God; and I think there is none so bad that will do it: for we ought to love God's word; God forbid else. He that loves not God's word, it is a pity he lives.

Theol. These are but words of course. It is an easy matter to speak good words: and very many will say as you say; but both you, and they, in your practice, plainly show that you make no reckoning of it: you esteem it no more than a dish-clout. I think, if the matter were well tried, you have scarce a bible in your house. But though you have one, it is manifest that you seldom read in it, with any care or conscience; and as seldom hear the word preached. How else could you be so ignorant as you are?

Asun. I grant that I and some others are somewhat negligent in the hearing and reading of the word of God; but you cannot say therefore we despise it.

Theol. Yes, truly. Your continual negligence, and carelessness, indicates a plain contempt. Sure it is, you have no appetite nor stomach to the holy word of God. You had rather do any thing, than either read or meditate in it. It is irksome to you. You read not two chapters in a week. All holy exercises of religion are most bitter and tedious to you. They are as vinegar to your teeth, and smoke in your

eyes. The immoderate love of this world, and of vanity, has, taken away your appetite from all heavenly things. And, whereas you shift it off with negligence, as though that would excuse you, the apostle hits you home when he says,"How shall we escape, if we neglect so great salvation? " Heb. 2:3. Mark that he says, "if we neglect."

Antil. So you think men have nothing else to do but read the scriptures, and hear sermons?

Theol. I do not say so. I do not say you should do nothing else. For God allows you, with a good conscience, and in his fear, to follow the works of your calling: as has been said before. But this I condemn in you, and many others, that you will give no time to private prayers, reading, and meditation in God's word; neither morning nor evening, neither before your business nor after. And, although you have often vacant time enough, yet you will rather give it in vanity, and idle prattling, and gossiping, than in any good exercise of religion. Which plainly shows, that you neither delight in holy things; neither is there any true fear of God before your eyes.

Antil. I tell you plainly, we must attend our business; we may go beg else; we cannot live by the scriptures. If we follow sermons we shall never thrive. What, do you think every man is bound to read the scriptures? Have we not our five wits? Do we not know what we have to do? You would make fools of us belike. But we are neither drunk nor mad.

Theol. That every man, of what condition soever, is bound in conscience to hear and read the word of God, has been showed, and proved in the beginning of our conference. But as for your five wits, they will not serve your turn in these matters; though you had fifteen wits. For all the wit, reason, and understanding of natural men, in God's matters, is but blindness, and mere foolishness. The apostle says, "That the wisdom of the most wise in this world, is not only foolishness with God; but indeed very enmity against God," 1 Cor. 3:19; Rom. 13:7. And again, he says, that "The natural man (with all his five wits.) understands not the things of the Spirit of God; because they are spiritually discerned," 1 Cor, 2:14. Most prudently to this point Elihu speaks, saying, "There is a spirit in man; but the inspiration of the Almighty gives understanding," Job 27:8.

Antil. I understand not these scriptures; they do not sink into my head.

Theol. I think so, indeed. For the Holy Spirit says, "Wisdom is too high for a

fool," Prov. 24:7:

Antil. What, do you call me a fool? I am no more a fool than yourself.

Theol. I call you not a fool; but tell you what the scripture says; which calls all men, though otherwise never so wise, polite, and learned, very fools, till they are truly lightened, and inwardly sanctified by the Spirit of God; as appears, Titus 3:3, where the apostle affirms that both Titus and himself, before they received the illuminating Spirit of God's grace, were very fools, without wit, and without all sense in God's matters.

Phil. I pray you, good Mr. Theologus, let him alone; for he will never have done criticising. I see he is a notable critic. Let us therefore proceed to speak of the fifth sign of condemnation, which is swearing.

SWEARING.

Theol. Swearing may well, indeed, be called a sign of condemnation. For I think it more than a sign; it is indeed an evident demonstration of a reprobate. For I never knew any man, truly fearing God in his heart, that was an usual and a common swearer.

Fhil. I am flat of your mind for that. For it cannot be that the true fear of God, and ordinary swearing should dwell together in one man, since swearing is a thing forbidden by flat statute. And God adds a sore threat to his law, that "he will not hold him guiltless that takes his name in vain;" but will most sharply and severely punish that man.

Theol. You say true. And God says, moreover, that if we do not fear and dread his glorious and fearful name Jehovah, he will make our plagues wonderful. He says also by his prophet, Malachi 3:5, that he will "be a swift witness against swearers." The prophet Zechariah says, 5:3, 4, that the flying book of God's curse and vengeance shall enter into the house of the swearer, and he shall be cut off. Therefore let all swearers take heed and look to themselves in time; for we see there is a rod in pickle laid up in store for them.

Phil. These threatenings being so great and grievous, and that from the God of heaven himself, one would think should cause men's hearts to tremble, and make them afraid to rap out such oaths as they do; if they were not altogether hardened, past feeling, and past grace.

Theol. True, indeed: but yet we see, by sad experience, how men are given over both to swear, and forswear. For at this day there is no sin more common amongst us than swearing. For many there are who cannot speak ten words, but one shall be an oath. And numbers have got such a wicked custom of swearing that they can by no means leave it: no more than a black can change his skin, or a leopard his spots. For it is made natural to them, through custom; and they have got the habit of it. I truly think, if it were high treason to swear, yet some could not leave swearing. And sure I am, as light as we make of it, that it is high treason against the crown of heaven. Yes, it is a sin immediately against God: even against his own person; and therefore he has forbidden it, in the first table of his law.

Phil. Without doubt, this vice of swearing is of all other sins most rife in this land. For you shall hear little boys and children in the streets rap out oaths in most fearful manner. It would make a man's heart quake to hear them. We may think, they have sucked them out of their mother's breasts; but sure we are, they have learned them from the evil example of their parents. And now-a-days we cannot almost talk with a man, but, in ordinary speech, he will belch out one oath or another.

Tkeol. I will tell you a strange thing, and with great grief I speak it: I truly think there are sworn in this land an hundred thousand oaths every day in the year.

Phil. No doubt, sir, you are within compass. For now almost so many men, so many oaths; excepting some few in comparison. No, I know divers of my own experience, who, if they may be kept in talk, will swear every day in the year an hundred oaths for their parts.

Theol. Oh, what a sad thing is it! We may well take up the old complaint of the prophet Jeremiah, who says, that in his time, "The land did mourn because of oaths." And we may well wonder, that the land sinks not because of oaths: For, if God were not a God of infinite patience, how could he endure his most sacred and glorious name to be so many thousand times blasphemed in one day, and, that, by such miserable wretches as we are?

Phil. We may indeed admire and wonder at the patience and long-suffering of God, that he spares us so long, and gives us so large a time of repentance; but sure it is that the prophet says, that however "the Lord is slow to anger, yet he is great in power, and will not clear the wicked," Nab. 1:3:Though he may wink at their monstrous oaths for a time, yet he forget s them never a whit, but scores them up, and registers them in his book of accounts, so as they stand in

record against them; and, when the great day of reckoning shall come, he will set them all in order before them, and lay them to their charge. Let not wicked swearers and blasphemers therefore think that they shall always escape scotfree, because God lets them alone for a while, and defers their punishment. For the longer God defers, the more terrible will his strokes be when they come. The longer an arrow is held in the bow, the stronger will be the shot when it comes forth. Though God have leaden feet, and comes slowly to execute wrath, yet has he an iron hand, and will strike deadly when he comes. "Though God gives the wicked security for a time (says Job, 24:23) yet his eyes are fixed on all their ways." And in another place he says, 21:30, "The wicked is reserved to the day of destruction, and they shall be brought forth to the day of wrath." So then the holy man, Job, plainly affirms, that the state and condition of all the rich and wealthy worldlings is, as the condition of an ox that is fatted up against the day of slaughter; for, in the same chapter, he says, v. 13, "They spend their days in wealth, and suddenly go down to hell." But now I pray you nominate the oaths which are so rife and common amongst us.

Theol. There are six oaths, which are, of all other, most rife and common in every man's mouth; and they are these: by my faith— by my troth by our Lady by St. Mary by God as God shall judge me. For you cannot lightly talk with a man, but he will flush out some of these in his ordinary speech.

Asun. Do you count it so great a matter for a man to swear by his faith or his troth?

Theol, Yes, indeed do I; for our faith and our troth are the most precious jewels we have. Shall we then lay them to gage, for every word we speak? It shows we are of small credit; No, very bankrupts. For who but a bankrupt will lay the best jewel in his house to pledge for every small trifle?

Asun. I know a man that will never swear but by cock, or pie, or mouse-foot.f I hope you will not say they are oaths; for he is as honest a man as ever brake bread. You shall not hear an oath come out of his mouth.

Theol. I do not think he is so honest a man as you make him; for it is no small sin to swear by creatures. The Lord says by his prophet, Jeremiah 5:7, "They have forsaken me, and sworn by those who are no gods." So then, to swear by creatures, is to forsake God; and I trow you will not say he is an honest man who forsakes God.

Asun. I do not believe that to swear by small things is a forsaking of God.

Theol. You, and such as you are, will believe no more of the word of God than will stand with your fancy. But whatever you believe, or be lieve not, the word of God stands sure; and no jot of it shall ever be proved false. But this I will say to you, because you think it so small a matter to swear by creatures, that the more base and vile the thing is which you swear by, the greater is the oath; because you ascribe that to a base creature, which is only proper to God: namely, to know our hearts, and to be a discerner of secret things. For whatever a man swears by, he calls it as a witness to his conscience that he speaks the truth, and lies not; which only belongs to God. And, therefore, in swearing by creatures, we rob God of his honour. therefore, to swear by the cross of the money, or by bread, or a mouse-foot, or the fire they call God's angel, or any such like, is a robbing of God of his honour, and an ascribing of that to the creature which is proper only to the Creator.

Asun. What say you then to those who swear by the mass and by the rood?

Theol. Their sin is as great as the other; for it is an heinous thing to swear hy idols: as St. Mary, our Lady, by the mass, by the rood, &c. The prophet Amos says, 13:14, "They that swear by the sin of Samaria, and that say, your God, O Dan, lives; even they shall fall, and never rise up again." To swear by the sin of Samaria is to swear by idols; for Samaria was full of idols. Moreover, the Lord threatens by the prophet Zephaniah, 1:5, that he "will cut off those who swear by the Lord, and by Malchom," or by their king. For the idolators called their idol Moloch, their king.

Asun. Seeing you condemn both swearing by creatures, and swearing by idols, what then must we swear by^? You would have us swear by nothing belike.

Theol. In our ordinary communication we must not swear at all, either by one thing or another; but, as our Lord teaches us, "our communications must be yes, yes; No, No. For whatever is more than these, comes of evil," Matt. 5:37. And St. James says, 5:12, "Before all things, my brethren, swear not: neither by heaven, nor by earth, nor by any other oath; but let your yes be yes, and your No, No; least you fall into condemnation."

Antil. It seems you are an anabaptist. You condemn all swearing; you will have no swearing at all.

Theol. Not so; for though I condemn swearing by creatures, swearing by idols, and all other swearing, yet I allow swearing before a magistrate, and privately

also, in matters of weight and importance, for the further bolting out of the truth. This is warranted from God's own mouth, where he says, "You shall swear, the Lord living, in truth, in judgement, and in righteousness," Jer. 4:2. And in these cases only, the name of God is to be sworn by; as it is written, Deut. 10:20, "You shall fear the Lord your God, and you shall serve him, and shall cleave to him, and shall swear by his name."

Asun. May we not swear by God in our common talk?

Theol. At no hand; for that is to take the name of God in vain, which you know is forbidden. And one of the wise heathens could say thus, "When an oath is laid on you, undertake it for two causes; either to deliver thyself from some grievous crime and accusation, or else to preserve your friends from danger." So then, that heathen man in common talk will not allow any oath, much less to swear by God. Another says, "Avoid an oath, though you swear truly." So then we see vain swearing condemned even by heathens.

Asun. yes, but for all that we must swear; men will not believe us else.

Theol. Neither yet will they believe you any whit the more for your swearing. For it manifestly appears, that thousands make no conscience at all of it. They make no more conscience of it than of cracking nuts; and therefore what wise man will believe them, though they swear never so much? But if you would make conscience always to speak the truth, from your heart, without any oaths at all, you should be better believed of all honest and wise men, than otherwise with a thousand oaths.

Antil. It is the custom to swear.

Theol. But a wicked and devilish custom.

Antil. I hope, sir, we may swear as long as we swear truly, and swear by nothing but what is good.

Theol. It has been answered before, that in vain matters you may not swear at all.

Antil. As long as we do no worse than that, I hope God will hold us excused.

Theol. God will not hold you excused when you break his commandments, and continue so doing.

Antil. What say you then, to them, that swear wounds and blood, and such like, in a bravery, thinking that it sets out their speech very well?

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

Antil. What may we think of such as swear by God's life, God's soul, God's body, God's heart?

Theol. That their cause is most woeful and dangerous: and I quake at the naming of them. They are most horrible, monstrous, and outrageous blasphemies: enough to make the stones in the street to crack, and the clouds to fall on our heads. And we may think, that all the devils in hell are in a readiness to carry such blasphemous villains headlong into that lake which burns with fire and brimstone for ever.

Antil. Do you find in the scriptures that God will so severely punish swearers?

Theol. Yes, truly. For besides what has been spoken before, we have divers other examples: first, of Sennacherib, the king of Assyria who, for his outrageous blasphemies against the God of heaven, was in most fearful and tragic manner slain by his own sons, Adramelech and Sharezer, 2 Kings 19:35; and that in the temple, when he was worshipping his idol god, Nisroch. And yet, behold a more fearful example of God's wrath, against blasphemers, in 1 Kings xx. 29, 30, where we read that an hundred thousand of the Aramitest were slain by the Israelites, in one day, for blaspheming of God; and seven and twenty thousand being left, and flying into the city of Aphek for refuge, were all slain, by the fall of an huge great wall. What should I here speak how the seven sons of Saul, the king of Israel, were hanged up before the Lord in Mount Gibeah, for the breach of the oath made to the Gibeonites long before? 2 Sam. 21:In these examples we may plainly see that the just God, even in this life, sometimes will be revenged of blasphemers, and oath breakers; and, therefore, the very heathen in all ages have been very careful for the performing of oaths; as Pharaoh, king of Egypt, willed Joseph to go up into the land of Canaan, to bury his father, according to his oath made to his father.

Phil. Methinkes these so terrible and fearful examples of God's vengeance, against swearers and blasphemers, should strike some terror into the hearts of our blasphemers.

Theol. One would think so indeed, if any thing could do it. But, alas! they are so hardened in it, and in all other sin, that nothing can move them; except, peradventure, there were a law made that every swearer and blasphemer should hold his hand a quarter of an hour in boiling lead. This, or some such Hke severe law, might peradventure curb them a little, and make them bite in their oaths. But otherwise, they will never fear anything till they are in hell-fire, when it will be too late to repent.

Phil. What may be the cause of this so often and great swearing? for surely it is no inherent and inbred sin in our nature, as some of the other sins be.

Theol. No, truly. But these three I judge to be the cause of it: custom, want of admonition, want of punishment.

Phil. What then are the remedies for it?

Theol. The remedies are these: disuse, prayer, friendly admonition, some sharp law.

LYING.

Phil. Well, sir, we have heard enough of swearing, I pray you proceed to the next sign of damnation, which is lying.

Theol. Swearing and lying are very near relations; for the one who is a common swearer is for the most part a common liar also. For the one who makes no conscience of swearing, will make no conscience of lying. And as the Lord hates the one, so also he hates the other. And as he punishes the one, so he will punish the other. Therefore Solomon says, "Lying lips are an abomination to the Lord," Prov. 12:22. St. John says, "Outside shall be dogs, enchanters, fornicators, murderers, and whoever loves or makes lies," Rev. 22:15. Again, the same holy man of God says, "That liars shall have their part and portion in the lake which burns with fire and brimstone: which is the second death," Rev. 21:8.

Phil. These scriptures, which you quote, manifestly declare that God abhors liars, and has reserved great torments for them. There for, the princely prophet David says that he would banish all liars out of his house. "He that tells lies (says he) shall not remain in my sight," Psalm 101:7: A lying tongue is one of the six things God hates and his soul abhors, Prov. 6:17. Yet for all this we see the sad experience, how many have even taught their tongues to lie, (as the

prophet says, Jer. 9) and there is no truth in their lips. This vice is almost as common as swearing. For it is hard to find a man that will speak the truth, the whole truth, and nothing but the truth from his heart, in simplicity and plainness, at all times, in all places, and amongst all persons, without all glossing or dissembling, either for fear, gain, flattery, men-pleasing, hiding of faults, or any sinister respect at all. Where, I say, is this man to be found? I would fain see him. I would fain look on such a man. It would do my heart good to behold him. I would rejoice to set my eyes on such a man.

Theol. Such a man as you speak of is hardly to be found among the sons of men. they are black swans in the earth; they are white crows; they are rare birds. For there are very few that will speak the truth from their heart: yet some such I hope there he. But, for the most part, and amongst the greater sort, lying, dissembling, and fraud, bear all the sway. There is no truth, no honesty, no conscience, no simplicity, no plain dealing, amongst men in these most corrupt times. Faith and truth are parted clean away. And as the kingly prophet says, "The faithful are failed from among the children of men. They speak deceitfully every one with his neighbour; flattering with their lips, and speak with a double heart," Psalm 12. Men nowadays study the are of lying, flattering, fawning, glossing, and dissembling: they have a heart and a heart. They have honey in their mouth, and gall in their heart. Their tongues are as soft as butter and oil; but their hearts are full of bitterness, poison, and wormwood. They are full of outward courtesy and civility, full of court holy water, when there is no truth nor plainness in their inward affection. They will speak you fair when they would cut your throats. They will show you a good countenance, when they would eat your heart with garlic. In outward show, they will carry themselves plausibly, when their hearts are full of venom and malice. This viperous brood do but watch their times and opportunities till they can get a man on the hip; and then they will sting him, and work their malice on him. These fawning curs will not bark till they bite. They will lurk and lie close till they spy their vantage, and then they will show themselves in their kind: then they will hoist a man, and turn him over the perk if they can. These men are like the waters, which are most deep, when they are most calm; like a dangerous rock, hidden under a calm sea; or, as the heathen say, "like the Siren's song, which is the sailor's wreck;" like the fowler's whistle, which is the bird's death; like the hidden bait, which is the fishes' bane; like the harpies, which have virgin's faces, and vulture's talons; or like the hyena, which speaks like a friend, and devours like a foe; or, as the scripture says, like Joab, (2 Sam. 20:10,) the captain of the host, who spake kindly to Amasa, another captain, and kissed him, when presently he stabbed him; or like the Herodians, and Pharisees' servants, who came to our Lord Jesus with many fawning

insinuations, calling him good master, and telling him that he was the plain truth, that he taught the way of God truth, he regarded no man's person, and many "good morrows," and all this gear, when indeed, their purpose was to entangle him in his words, and to entrap him, that they might catch advantage against him, and so cut his throat, and hit him with a hatchet. This is what the wise man says, Prov. 29:5, "A man that flatters his neighbour, spreads a net for his feet." And again, "As silver dross, overlaid on an earthen pot: so are fawning lips, and an evil heart." And in another place he says, "He that bears hatred, will counterfeit with his lips: but he lays up deceit in his heart. When he speaks fair, trust him not. For there are seven abominations in his heart. He will cover hatred by deceit: but his malice shall be discovered in the congregation," Prov. 26:23-26. In another place he pronounces a curse on all these hollow-hearted hypocrites, and mealy-mouthed flatterers; for says he, "to him that blesses his friend, with a loud voice in the morning, rising up early, a curse shall be imputed," Prov. 27:14

Phil. You have very well described the condition of the men of this age, who have faces, countenances, and tongues, but no hearts; who profess lying and dissembling: who say, he cannot live that cannot dissemble; who have fair faces, and false hearts; who have forgotten that plain honesty is the best policy.

Theol. The Holy Spirit, often in the Proverbs of Solomon, calls all unregenerate men fools; or, as it is in the Hebrew, men without hearts; because they have no heart to God, no heart to his word, no heart to his children, no heart to godliness, no heart to any thing that is good. They are without an honest heart, an upright heart, a plain heart. They are all in words; nothing in deeds. They promise mountains, and perform mole-hills. They will speak well of religion, and practise nothing. They will give fair words to their friends, and do just nothing for them.

Phil. The world is full of these masked counterfeits; and lying and dissembling did never more abound.

Theol. It is too true that lying and dissembling are most rife, and over-common vices amongst all sorts of men; but, especially , it overflows and abounds in shopkeepers and servants. For both these make a trade and occupation of it; they can do no other but lie. It cleaves to them as the nail to the door.

Phil. I do certainly know some shopkeepers who (to utter their bad wares, and to blind the eyes of the simple) trade in lying, all the day long, from sun to sun; from the opening of the shop and windows, to the shutting of the same. And

what is their life, if customers come in apace, but swearing, lying, dissembling, and deceiving? They will lie as fast as a dog will trot, as we say. It is a wonder, that their shops and all their wares do not fire over their heads, for their so common, so lewd, and so abominable lying; and that against their own knowledge, against their conscience, against God, against their neighbour, against heaven and earth, men and angels.

Theol. True it is, we may marvel at the long suffering of God in this behalf. But this is to be noted, that God does not immediately punish all notorious sinners in this life; but reserves thousands to the judgement of the great day. In this life he only culls out some few, whom he smites for the example of others, that they might fear and tremble, and learn by other men's harms to beware. Therefore, even in this life, we see before our eyes, some liars, some drunkards, some whore mongers, some swearers, some misers of the world, some ruffians, and cut-throats, struck down by the revenging hand of God. But whereas God smites one of these, in this life he lets a hundred escape. For if he should punish all offenders in this life, to what purpose should the judgement to come serve? If he should punish none, then we should think there were no God, or that he were shut up idle in heaven, and would do neither good nor evil, nor once meddle in the matters of the earth, as some epicures have dreamed. Therefore, to avoid both these extremities, God in his heavenly wisdom has thought good to mete with some even in this world.

Phil. I am of this mind, that the goods men get by swearing, lying and deceit, will never last.

Theol. You are not deceived; for God will blow on all such evil-gotten goods, and they shall put it in a bottomless purse, as the prophet says, Hag. 1:6. The Holy Spirit, in the Book of Proverbs, has many excellent sayings to this effect: as chap. 13:11, "The riches of vanity shall be diminished, but he who labours with the hand shall increase them." Again, "He that deals with a deceitful hand shall be come poor: but the hand of the diligent makes rich." Prov. 10:4. In another place he says, "The deceitful man does not roasts what he has caught in hunting," Prov. 12:27. That is, he shall not long enjoy or taste the prey he has got by fraud; for either one trouble or other will come on him, that he shall not be able to possess, or take delight in the spoil. Therefore it is said, '"The bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel," Prov. 20:17. That is, in the end the crafty person shall meet with many troubles; for either his conscience will upbraid him and check him, or vengeance will plague him for his deceit. The fears, cares, and sorrows, which he shall have, shall be as it were so many sharp stones, to set his teeth on edge,

and to vex him. Wherefore, instead of meat, he shall feed on gravel; and instead of wheat, on pebble stones. Small pleasure is taken in the end in goods illgotten, or livings unlawfully come by. For the Holy Spirit has passed sentence on them that they shall never prosper.

Phil. It sometimes falls out that they pros per for a time; but as we say, the third heir shall never enjoy them. For God will curse them in our posterity; and our children's children shall feel the smart of our sins. Therefore, the holy man Job says, 28:14, "The offspring of the wicked shall not be satisfied with bread." For out of doubt, God will bless only what is got with a good conscience in the works of our calling; and it shall remain blessed to us and our posterity. Therefore, the Spirit says, "The just man that walks in his uprightness is blessed, and blessed shall his children be after him," Prov. 20:7: But God will not bless, but curse what is got with an evil conscience; as swearing, lying, dissembling, deceiving, &c.

Theol. Some ancient writers have spoken very prudently to this point; for one says, (Jerome) "Unjust gain has long sorrow and short joy. Another says, (Augustine) Choose loss rather than filthy lucre. For the one will grieve you but once; the other, for ever. A third says, (Bernard.) "It is better to be honestly poor, than wickedly rich. For the one moves pity, the other reproof. One of the wise heathen also says, "We may not wax rich unjustly;" but live of just things; which he calls holy things.

Phil. Have we not examples in the scriptures of such as have been punished for lying?

Theol. Yes. For we read how the Gibeonites, for their lying and dissembling, were made drudges and slaves to the Israelites. Josh. 9:23. Gehazi, also, the servant of Elisha the prophet, for his lying and covetousness together, was smitten with a most grievous leprosy, 2 Kings, 5:Ananias and Sapphira his wife, for their lying and dissembling, were stricken down stark dead, by the im mediate hand of God, at the rebuke of Peter, Acts 5:5, Zophar, one of Job's friends, speaking of these kind of men, says, "They shall suck the gall of asps, and the viper's tongue shall slay them. They shall flee from the iron weapons, and a bow of steel shall strike them through," Job 20:16, 24. Now then, by all these examples, we may plainly see how greatly God abhors lying and dissembling.

Phil. Oh, therefore, that we could follow the counsel of the apostle, who says. Col. 3:9, "Lie not one to another: seeing that you have put off the old man, with

his works." And again, Eph. 4:25, "Cast away lying, and speak every one the truth to his neighbour." The manner of speech the apostle uses is very forcible, implying this much, that we should in a kind of disdain or detestation, cast it away, and throw it from us, as a filthy, stinking and wrung out rag, hanging about a man's neck; which he suddenly snatches away, and hurls into the fire, as being ashamed that ever it should be seen or known. Would to God, therefore, that we were come to such a detestation and loathing of lying, that we would even spit at it, and cry fie on it, and all that use it! Oh that we could hate it as the devil, who is the father of it; and as hell-fire, which is the reward of it! Oh that we were come but so far as the heathen man who says, (Homer, Iliad 3.) "I hate him as the gates of hell who has one thing in his tongue, and another in his heart!"

Antil. Yet for all this we find in the scriptures that even some of the godly have been taken tardy in lying, and yet have not sinned in so doing; as Abraham, Jacob, Kahab, the midwives of Egypt; and, therefore, why may we not do so too?

Theol. I told you before that you may not make the weaknesses of God's people rules for you to live by; and further, I answer that all these did offend in their lying. Some of them, indeed, I grant, are commended for their love to the church, and charitable affections to God's people, but none of them simply for lying; which is a thing condemned even by the heathen; for says one of them, "Lying corrupts the life of many;" and every wise and godly man hates lying.

Antil. But may we not lie now and then for advantage?

Theol. No, truly: neither is there any good advantage to be got that way; for when you have made up your accounts, all charges deducted, and all expenses defrayed, your clear gains will be very small. For by your wilful and customary lying you gain inward grief, and lose true joy; you gain short pleasure, and lose perpetual glory; you gain hell, and lose heaven; you make the devil your friend, and God your enemy. Now then, reckon your gain.

Phil. I pray you, let us grow towards a conclusion of this point, and show us briefly the chief causes of lying.

Theol. The chief causes of lying are these: custom, fear, covetousness, the devil.

Phil. What be the remedies?

Theol. The remedies be these: disuse, godly boldness, contentment, earnest prayer.

DRUNKENNESS.

Phil. You have spoken enough of the vice of lying to cause all such to abhor it and forsake it, as have any drop of grace, or spark of God's fear in them; but as for those who are filthy, let them be more filthy. Now, I pray you, speak your judgement of the seventh sign of condemnation, which is drunkenness.

Theol. It is so brutish and beastly a sin that a man would think it should not need to be spoken against; but that all reasonable men should even abhor it, and quake to think of it; for it is a most swinish thing: it makes of a man a beast; it takes away the heart of man from all goodness, as witnesses the prophet Hosea, 4:11, "fornication, wine, and new wine, take away their heart." For what heart, what stomach, what appetite can fornicators and drunkards have to any thing that is good? either to hear or read the word of God, or to pray or to meditate in the same? Alas! they are far from it; far from God; and far from all grace and goodness. therefore the prophet Joel says, 1:5, "Awake you drunkards; weep and howl you drinkers of wine." yes, the mighty God of heaven pronounces a woe against them, saying, Isa. 5:11, "Woe to those who rise up early to follow drunkenness; and to those who continue until night, till the wine inflame them." Our Lord Jesus himself gives us a caveat to take heed of it, Luke 21:34, "Take heed, says he, that your hearts are not overcome with surfeiting and drunkenness, and the cares of this life; and so that day come on you unawares." Thus you hear how Christ himself, and sundry of the prophets, thunder down from heaven against this gross beastliness which now abounds and reigns amongst the sons of men.

Phil. True indeed; but yet nothing will make men leave it, for it is a most rife and over-common vice. We see many that think themselves somebodies, and as we say no small fools, who yet will be overtaken with it; and by it lose all their credit and reputation with all wise men: yes, prove themselves to be but swine and brute beasts, as the Holy Spirit asserts, saying, "Wine is a mocker, and strong drink is raging; whosoever is deceived in it is not wise," Prov. 20:1.

Theol. The wise king, in the same book, most notably and fully describes to us the inconveniences and mischiefs which accompany drunkenness, and follow drunkards at the heels, "To whom is woe? to whom is sorrow? to whom is strife? to whom is babbling? to whom are wounds without cause? to whom is the redness of the eyes? Even to those who tarry long at the wine: to those who

go and seek out mixed wine," Prov. 23:29. In the same chapter he says, v. 20, 21, "Be not of the number of those who are bibbers of wine, nor of those who glut themselves with flesh; for the drinker and the feaster shall become poor: and the sleeper shall be clothed with rags." Moreover he says, v. 33, "Their eyes shall behold strange women:" and that "they shall be like him that lies in the midst of the sea, and sleeps on the top of the mast." In all these speeches, the Holy Spirit, in most lively manner, describes to us the properties of drunkards; even their staggering, their reeling, their snorting, their senseless sensuality. Behold, then, what be the cursed fruits and events of drunkenness, even these which follow: woe, alas! grief, misery, beggary, poverty, shame, lusts, strife, babbling, brawling, fighting, quarrelling, surfeiting, sickness, diseases, swinish sleeping, security, and sensuality. So then, I conclude that drunkenness is a vice more appropriate for a hog than any reasonable man; and, as one says, "It is the metropolitan city of all the province of vices." Well, therefore, says the heathen writer (Demosthenes), "When the wine is in, a man is as a running coach without a coachman."

Phil. Let us hear what executions have been done on drunkards in former ages, that now men may learn to take heed by their examples.

Theol. Ammon, one of David's ungracious children, being drunk, was slain by his brother Absalom. Benhadad, king of Syria, being drunk, was discomfitted by Ahab, king of Israel. Elah, king of Israel, being drunk, was slain by Zimri his servant, and captain of his chariots; who also succeeded him in the kingdom. Lot, being drunk, committed incest with his own daughters; and therefore was punished in his posterity. Thus we see, what executions have been done, even on kings, for this kind of sin. Therefore, let man learn, once at last, to shun vice, and embrace virtue; and as the apostle says, to make an end of their salvation in fear and trembling. For all our shifts and starting holes will serve us to no purpose in the end: but when we have wandered hither and thither, never so much, yet at the last we must be fain to be shut up in God's wrath.

Antil. What I pray you, do you make it so great a matter if a man be a little overtaken with drink, now and then? There is no man but he has his faults: and the best of us all may be amended. If neighbours meet together, now and then, at the ale-house, and play a game at maw, for a pot of ale, meaning no hurt, I take it to be good fellowship, and a good means to increase love amongst neighbours, and not so heinous a thing as you make it.

Theol. I see you would fain make fair weather of it, and smooth over the matter with sweet words, as though there were no such great evil in it; but however

you mince it, and blanch it over, yet the apostle says flatly, "That drunkards shall not inherit the kingdom of God," 1 Cor. 6:10. I think this one sentence is enough to amaze and strike through the hearts of all drunkards in the world: for it is as much in effect, as if the apostle had said, all drunkards are notorious reprobates, and hell-hounds branded of Satan, and devoted to perpetual destruction and damnation; but you say you mean no hurt. I answer, whatever you mean, your actions are naught, and your fellowship as had; for what good meaning can yon have? or what good fellowship call you it, for poor labouring men, artificers, and such like, to sit idly all the day long in taverns and alehouses, mis-spending their time and their money in gaming, rioting, swearing, staring, embezzling, bibbing, brawling, and brabbling? There is no true fellowship in it: it is mere impiety; if we may call it impiety, for poor men to five idly, dissolutely, neglecting their callings, while their poor wives and children sit crying at home for bread, being ready to starve, to beg, or to steal. I pray you speak your con science, what good fellowship is there in this?

Antil. Yet, for all that, there are some who abstain from ale-houses, and yet are as bad as any other; for they will backbite and slander their neighbours: they will do them a shrewd turn as soon as any other: they are envious, they censure us, and disdain our company: yet we think ourselves as good as they, for all their shows of holiness.

Theol. You speak more than you know, or can justify, against some better than yourself; but, if it were so, you should but justify one sin by another a lesser by a greater; which is to no purpose.

Antil. Will you then condemn all good fellowship?

Theol. No, no; I greatly allow godly and Christian fellowship; and acknowledge it to be one of the chief comforts we have in the world. I know we are commanded to love brotherly fellowship; but as for your pot-companionship, I hate it, and abhor it; for it is written, "He that follows the idle shall he filled with poverty." And again, "He that keeps company with banqueters shames his father." And in another place, "He that loves pastime shall be a poor man: and the one who loves wine and oil shall not be rich."

Phil. Grood Mr. Theologus, talk no more with him: but let us draw near to the wind-up of this matter; and tell us, in a word, Which are the chief causes of drunkenness.

Theol. The causes are these: ill company, alehouses, idleness, a wicked humour.

Phil. Which are the true remedies?

Theol. The remedies are these: avoiding of ill company, shunning of ale-houses, labour in our callings, a good course of life,

Phil. Well sir, you have waded far enough in this point: let us now come to the eighth sign of condemnation, which is idleness.

Theol. Concerning idleness, this I say briefly, that it is mother to all vice, and evil stepmother to all virtue: yes, it is the mother of all enormities: it is the mother of fornication, the mother of pride, the mother of theft, the mother of drunkenness, the mother of ignorance, the mother of error, the mother of poverty, the mother of slandering and backbiting, prattling and gossip ping, brawling, scolding, quarrelling, and what not? Idleness was one of the principle sins of Sodom, as the prophet Ezekiel testifies, 16:49, "Pride, fulness of bread, and abundance of idleness was in her, and in her daughters." Solomon is very plentiful in this matter; for, says he, "The sluggard lusts and has not," Prov. 13:4. And again, "The sluggard is wiser in his own conceit, than seven men that can give a sensible reason," 26:16. That is, he takes himself the wisest of many, because he spares his body, when others take pains, he says, "Yet a little sleep, yet a little slumber, yet a folding of the hands: and his poverty comes like a traveller (that is unawares), and his necessity like an armed man" (that is strongly). Then he folds his hands together, and eats his own flesh, Eccles. 4:5. For, he hides his hand in his bosom: and it wearies him to put it to his mouth again, Prov. 26:15. In another place the Holy Spirit says, "The slothful man will not plough, because of winter: therefore he shall beg in summer, and have nothing," 20:4. Again, "The slothful man is brother to him that is a great waster," 18:9. Moreover, it is said, that "The sluggard turns himself on his bed, as the door on the hinges," 26:14; that is, he keeps his bed, as if he were fastened to it. And, because the spirit will abound in this point, it is further written of the slothful man that he says, 5:13, "A huge lion is in the way: I shall be slain in the streets." That is, when any good matter is in hand, as preaching, praying, reading, giving to the poor, &c. then he draws back, he shrinks into the shell, he finds one excuse or another. Then profit and pleasure, business and idleness, matters at home and matters abroad, company, and a thousand occasions will He in his way, as so many lions, to let and hinder him. So then, we see how lively and plentifully the holy scriptures paint out the lazy lubbers of this world, and sons of idleness, who are as hardly drawn to any good thing as a bear to the stake. As for the duties of religion, they go as lively and as

cheerful about them as a thief goes up the ladder, to be executed for his theft.

Phil. I plainly see that this sin of idleness is a very gross evil, and the root of many vices: yet, for all that, there are a great number who think they were born to live idly, as many young gentlemen, and such like, who imagine they came into the world for no other purpose but to hunt and hawk, card and dice, riot and revel, and to spend their days in pleasure and vanity. Again, there are many lazy lozels, and luskish youths, both in towns and villages, who do nothing all the day long but walk in the streets, sit on the stalls, and frequent taverns and ale houses. Many rich citizens, especially women, ordinarily lie in bed till nine of the o'clock, and then, forsooth, rise and make themselves ready to go to dinner; and, after they have well dined, they spend the rest of the day, and a good part of the night also, in playing, prattling, babbling, cackling, prating, and gossiping. Fie of this idle life! Many profane serving men also falsely suppose that they were born only to game, riot, swear, whore, ruffle it, and roist it out, and to spend their time in mere idleness. But of all these, well said the heathen philosopher (Aristotle), "both God and man hate the idle person."

Theol. It is a sad thing to see so many men and women live so idly and so unprofitably as they do. For, alas! there are too many who follow no honest calling, live to no use, nobody is the better for them. They do no good, neither to the church or commonwealth. They are like drone bees: they are unprofitable burdens of the earth. God has no use of them; the church no good, the commonwealth no benefit, their neighbours no profit, the poor no relief. They imagine they came into the world to do nothing but eat and drink, and sleep, and rise up to play. They think they should spend their time in dicing and dancing, in fornication and bravery, in gluttony and belly-cheer; in pigging themselves, like hogs of Epicurus' herd; in pampering their paunches, and cramming their bellies; in fatting themselves like boars in a frank,t till they are well brawned; and, as Job says, till their bones nm fiill of marrow, their faces strout with fatness, and they have collops in their flank. Oh, what a beastly life is this! Fie on it'; fie on it. It is more meet for epicures than Christians; for swine, than for men; for Sardanapalus, and Heliogabalus, and such like bellygods, than for the professors of the gospel. But of all such, Job says enough, "They spend their days in pleasure, and suddenly go down to hell."

Phil, But may it not be allowed to lords and ladies, gentlemen and gentlewomen, and other great ones, to live idly, since they have money to maintain it.

Theol. God allows none to live idly, but all, great and small, are to be employed one way or other, either for the benefit of the church or commonwealth, or for the good government of their own households, or for the good of towns and parishes, and those amongst whom they converse, or for the succour and relief of the poor, or for the furtherance of the gospel, and the maintaining of the ministry, or for one good use or other. To these ends, our wits, our learn ing, our reading, our skill, our policy, our wealth, our health, our wisdom, and authority, are to be referred; knowing this, that one day, we shall come to give an account of our bail-wick,* and to be reckoned with, for the employment of our talents. For this cause, Job says, 5:7, "That man is born to travail as the sparks fly upward." And God has laid this on Adam, and all his posterity, "In the sweat of your brow, you shall eat your bread." Some set down four causes, why every man should labour diligently in his calling: First, to bear the yoke laid on all mankind; by the Lord; secondly, to get the necessaries of this life; thirdly, to live to the profit of human society; lastly, to avoid evil thoughts and actions. St. Paul finds great fault with some in the church of Thessalonica, because they walked inordinately, that is, idly, and out of lawful calling: and therefore concluded, that such as would not labour should not eat. So then, we plainly see that God allows idleness in none. For when we are idle, as has been showed before, we lie open to the devil and his temptations; and he gets within us and prevails against us. While David tarried idly at home in the beginning of the year, when kings used to go forth to the battle, he was soon overtaken with those two foul sins of adultery and man-slaughter. So long as Sampson warred with the Philistines he could never be taken or overcome: but after he gave himself to idleness and pleasure, he not only committed fornication with the strumpet Delilah, but also was taken of his enemies, and his eyes miserably put out. These examples show what a dangerous sin idleness is; therefore, the Holy Spirit sends us to school, to the little creature, the ant, to learn of her both to avoid idleness, and also to use wisdom and prudence in our actions, "Go to the ant, O sluggard, behold her ways, and be wise: for she having no guide, taskmaster, nor ruler, prepares her meat in the summer, and gathers her food in harvest," Prov. 6:6. And in good sooth it is wonderful to observe, what infinite pains and unwearied labour, that silly creature takes in summer that she may be well provided for against winter. Let us, therefore, learn wisdom from her example; and let us set before our eyes the looking-glass of all creatures. Let us consider how the birds fly, the fishes swim, the worms creep, the heavens turn, the elements move, the sea ebbs and flows incessantly: yes, the earth itself, which is the most heavy and unwieldy creature of all, yet never ceases his working, bringing forth his burden in summer, and labouring inwardly all the winter, in concocting and digesting his nourishment for the next spring. Thus we see how all creatures are diligently and painfully exercised in their kinds;

and therefore it is a great shame for us to live idly, carelessly, and dissolutely. Let us therefore learn, once at last, to fly sloth, and every one to live faithfully, diligently, and industriously in our several callings. So shall ,we both keep Satan at the staves' end, and also much sin out of our souls which, otherwise, idleness will force in on us.

Phil. I must needs confess that idleness is a gross vice in whomsoever it is found. But specially, in my judgement, it is most odious in magistrates and ministers.

Theol. That is so in truth; for they ought to be the guides, governors, shepherds, and watchmen over the people of God. And therefore, for them to neglect their duties and charges is a most horrible thing, since it concerns the hurt of many. Therefore, well says the heathen poet (Homer, Iliad ii.), "A magistrate or a minister may not be lazy and slothful, to whom the nursing of the people is given in charge, and of whom many things are to be cared for," What a sad thing, therefore, is it when magistrates are profane, irreligious, popish, vicious, and negligent in the duties of their calling? And how much more sad is it when ministers neglect their studies, slack preaching and prayer, and give up themselves, some to covetousness, some to pride, some to husbandry, some to other worldly affairs, and some to spend their time idly in taverns, ale-houses, gaming, rioting, and lewd company? Would to God, therefore, that both these kinds of public persons would cast off idleness and sloth; and with diligence, faithfulness, care, and conscience, perform the duties of their places. For it is an excellent thing for any to be a good man in his place: as a good magistrate that rules well, that governs wisely, who favours good men and good causes, and defends them; who also sets himself against bad men and bad causes, and punishes them sharply and severely; who, moreover, maintains virtue, even of a very love he bears to it in his heart; and punishes vice of a very zeal and hatred against it; and not for his credit only, or to please some, or because he must needs do it, and can do no less, or for any such sinister respect; but even of a love to God, a care of his glory, a conscience of duty, and a fervent zeal against sin. So, likewise, it is a notable thing for a minister to be a good man in his place; to be studious in the law of God; diligent and painful in preaching; and that of a love to God, a zeal of his glory, deep pity and compassion to wards the souls of the people, seeking by all means possible to win them to God; carrying himself in all his actions amongst them wisely, religiously, unblameably, and inoffensively. So again, it is a worthy thing to be a good rich man, who does much good with his riches, who keeps a good house, relieves the poor, ministers to the necessity of the saints, and gives cheerfully, and with discretion, where need is. So also, it is a commendable

thing to be a good neighbour, or a good townsman; by whom a man may live quietly, peaceably, joyfully and comfortably. And lastly, to be a good poor man: that is, humble, lowly, dutiful, painful, ready to help, and ready to please. Oh, I say this is a most excellent and glorious thing, when every man keeps his standing, his range, and his rank; when all men, with care and conscience, perform the duties of their places; when the husband does the duty of a husband, and the wife of a wife; when the father does the duty of a father, and the child of a child; when the master does the duty of a master, and the servant of a servant; when every man sets God before his eyes in doing those things that especially belong to him. For herein consists the honour of God, the glory of the prince, the crown of the church, the fortress of the commonwealth, the safety of cities, the strength of kingdoms, and the very preservation of all things.

Antil. You have said well in some things. But yet I do not see, but that rich men and women may live idly, since they have enough to maintain it; for may not a man do with his own what he wants?

Theol. No, truly. For you may not take your own knife, and cut your own throat with it: neither may you take your own axe, and kill your own child with it. Therefore, that reason is naught. Albeit therefore wealthy men and women have great plenty of all things, so as they need not to labour; yet let them be profitably employed some other way. Let them exercise themselves in one good thing or other. If they can find nothing to do, let them give themselves much to private prayers and reading of the scriptures, that they maybe able to instruct and exhort others. Or else let ladies and gentlewomen do as that good woman Dorcas did: that is, buy cloth, cut it out, work it, make shirts, shifts, coats, and garments, and give them to the poor, when they have so done. For it is said of Dorcas, that she was a woman fall of good works and alms-deeds, which she did. She was a merciful and tender hearted woman; she was the poor man's friend; she clothed the poor and naked; she knew it was a sacrifice acceptable to God. Oh that the wealthy women of our land would follow the example of Dorcas! But, alas! these days bring forth few Dorcasses, Acts 9:36-39.

Phil. As you have showed us the causes of the former evils; so now, I pray you, show the causes of this also.

Theol. The causes of idleness are: evil examples, bad education, living out of calling.

Phil. Show us also the remedies.

Theol. The remedies are: good education, labour in youth, good examples, diligence in a lawful calling.

Phil. Now, then, let us come to the last sign of condemnation, which is oppression; and I ask you, good sir, speak your mind of it out of the scriptures.

Theol. It is so infinite a matter that I know not where to begin, or where to make an end of it; it is a bottomless sink of most grievous enormities. I shall enter into a labyrinth where I shall not know how to get out again; but since you are desirous to hear something of it, this I say, that it is a most cruel monster, a bloody vice, a most ugly and hideous fiend of hell. The scriptures, in very many places, cry out on it, arraigning it, adjudging it, and condemning it down to hell. They also thunder and lighten on all those who are stained and corrupted with this vice, calling them by such names and giving them such titles as are taken from the effects of this sin, and most fit for oppressors; as namely, "That they grind the faces of the poor; that they pluck off their skin from them, and their flesh from their bones; that they eat them up as they eat bread," Isa. 3:15; Amos 13:6; Micah 3:2; Psalm 14:4. These are those who strive to devour all, like savage beasts, and to get the whole earth into their hands either by hook or by crook, by right or by wrong, by oppression, fraud, and violence. These caterpillars and cormorants of the earth are like the whale fish, which swallows up quick other little fishes; they are like the lion, that devours other beasts; they are like the falcon, which seizes, plumes, and preys on other fowls. These greedy wolves devour all, and swallow up the poor of the land; therefore, the prophets of God thunder out many great woes against them. First, the prophet Isaiah says, 5:8, "Woe to those who join house to house, and field to field, till there are no place for the poor to dwell in; that they may be placed by themselves in the midst of the earth." Secondly, the prophet Jeremiah says, 22:13, "Woe to him that builds his house by unrighteousness, and his chambers without equity," &c. Thirdly, the prophet Micah says, 2:2, "Woe to those who covet fields, and take them by violence; and so oppress a man and his house, even a man and his heritage." Fourthly, the prophet Habbakuk, 2:12, cries out, saying, "Woe to him that builds a town with blood, and erects a city by sin." St. James also most terribly threatens these kind of men, saying, 5:1-3, "Go to now, you rich men, weep and howl for your miseries that shall come on you. Your gold and silver is cankered, and the rust of them shall be a witness against you; and shall eat your flesh as it were fire." Lastly; St. Paul says flatly, 1 Cor. 6:10, "That extortioners shall not inherit the kingdom of God." Thus we see how many fearful woes and threats are denounced from heaven against these pestilent cut-throats of the earth.

Phil. And all little enough; for they are steeped in their sin, and the stain of it is so soaked into them, as it will hardly ever be washed out. True it is, that you said, that these cruel oppressing blood-suckers are the most pernicious and pestilent vermin that creeps on the face of the earth; and yet, I think, there were never more of them than in these days. For now the wicked world is full of such as do sundry ways bite, pinch, and nip the poor, as we see by every day's sad experience; but you can speak more of it than I; therefore, I pray you, lay open the sundry kinds of oppression used in these days.

Theol. There is oppression by usury, by bribery, by racking of rents, by taking excessive fines; oppression in bargaining, in letting of leases, in letting of houses, in letting of grounds, in binding poor men to unreasonable covenants, in thrusting poor men out of their houses, in hiring poor men's houses over their heads, in taking of fees; oppression by lawyers, by church officers, by engrossers, by forestallers; oppression of the church, of the ministry, of the poor; oppression of widows, oppression of orphans; and thus we see how all swarm with oppressions, and nothing but oppressions, oppressions.

Fhil, In truth, this is a most cruel and op pressing age wherein we live; yes, a very iron age. It seems that the great ones mind nothing else: they are altogether set on oppression; they dote and dream of it, they find sweet in it, and therefore they are mad of it; as Solomon says, Eccles. 7:7, "Oppression makes a wise man mad." It seems therefore, that this vice is of such marvellous force, that it can bereave men of their wits, and make men stark mad of getting goods by hook or by crook, they care not how, nor from whom; so they have it. Yet, no doubt, the wise God has enacted many good laws for the suppressing of this evil, and threatens to carry them out himself; and especially his law provides for the safety of the poor, the fatherless, the widow, and the stranger. But you, Mr. Theologus, can repeat the statutes better than I, because you are a professed divine; therefore, I pray you, let us hear them from you.

Theol. In the twenty-second chapter of Exodus, God made this law following: "You shall not trouble an widow or fatherless child; if you vex or trouble such, and so he call and cry to me, I will surely hear his cry. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shall be widows, and your children fatherless," Exodus 22: Again, he says, Deut. 14:14, 15, "You shall not oppress an hired servant that is needy and poor, but you shall give him his hire for his day; neither shall the sun go down on it, for he is poor, and therewith sustains his life, lest he cry against you to the Lord, and it be sin to you." Moreover, the Lord says, "You shall do no injury to a stranger, for you

were strangers in the land of Egypt." And God himself threatens that he will be "a swift witness against those who keep back the hireling's wages, and vex the widow and the fatherless," Mal. 3:5. The apostle says, "Let no man oppress or defraud his brother in any matters; for the Lord is an avenger of all such things," 1 Thes. 4:6. Solomon also says, "If in a country you see the oppression of the poor, and the defrauding of justice and judgement, be not astonished at the matter, for the one who is higher than the highest regards; and there are higher than they," Eccles. 5:8. All these holy statutes and laws, enacted and provided against oppressors, plainly show what care the Lord has for his poor, distressed, and desolate people.

Phil. But these oppressing hell-hounds are such as care for nothing. No law of the Almighty can bridle them; nothing can fear them; nothing will restrain them. They have made a covenant with hell and death. They are frozen in the dregs; they are past feeling; and, as Job says, "These are they that abhor the light, they know not the ways of it, neither continue in the paths of it.' ' Their hearts are as hard as the adamant. Nothing can move them; nothing can work on them. There is a great crying out everywhere of the stone in the kidneys, which indeed is a great torment to the body (but there is no complaining of the stone in the heart; I mean, a stony heart; which is the sorest disease that possibly can fall into the soul of man) and yet in these times it grows very rife. For men's hearts are as hard as brass, and as the nether millstone, as the scripture says. For many, especially of these unmerciful and oppressing tyrants, say in their hearts, "God will do neither good nor evil," Zeph. 1:12. Therefore they put the evil day far from them, and approach to the seat of sin. They are at ease in Zion; they lie on beds of ivory, and stretch themselves on their beds; and eat the lambs of the flock, and the calves out of the stall. They sing to the sound of the viol; they invent instruments of music, like David. They drink wine in bowls, and no man is sorry for the affliction of Joseph" (Amos 6:3-6); that is, the troubles of God's people. The prophet Isaiah, 5:12, also complains of these kind of men, saying, "They regard not the work of the Lord, neither consider the work of his hands." And another prophet says, "They say in their hearts God has forgotten; he hides away his face, and will never see. They are so proud, that they seek not for God. They think always, there is no God; his judgements are far out of their sight. Their ways always prosper; and therefore they say in their hearts, tush, we shall never be moved, nor come in danger."

Theol. You have spoken very well, touching the steeliness and hardness of these men's hearts, who are so unmerciful to their poor neighbours, that almost none can live by them. They so disturb and disquiet all things, that poor men can dwell in no rest by them. Therefore truly says the wise king, "A mighty

man molests all, and both hires the fool, and hires those that pass by." But the poor man speaks with prayers; that is, by the way of entreaty and supplications. For the poor are afraid of them. They quake when they see them; as the beasts quake at the roaring of the Hon. Many poor farmers, poor husbandmen, poor herdsmen, poor labourers, poor widows, and hirelings, quake and tremble, when these greedy wolves come abroad. And, as Job speaks, 24:4, "The poor of the earth hide themselves together." For , alas! in their hearts they cannot abide the sight of them; they had as leave meet the devil as meet them, for fear of one displeasure or another. For either they fear that they will warn them out of their houses, or parley about more rent and and straighter covenants, or beg away their best kine, or borrow their horses, or command their carts, or require a week's work of them, and never pay them for it, or a twelve months! pasture for a couple of geldings, or that they will make one quarrel or another to them, or one mischief or another. So that these poor souls cannot tell what to do, nor which way to turn them, for fear of these cruel termagants. They are even weary of their lives; for they have no remedy for these things, but even to bear it off with head and shoulders. Therefore, they often wish they were out of the world, and that they were buried quick . They say, if any will knock them on the head, they will forgive him. Oh most piteous case! Oh sad to hear of it! These poor silly creatures have to drudge and moil sill the year long, in winter and summer, in frost and snow, in heat and cold, to provide their rents that they may be able to pay their cruel landlord at his day: for else, how shall they are able to look him in the face? Yet, their rent is so racked, that all that they can do, is little enough to pay it. And when that is paid, alas! the poor man, and his wife, and his children, have little left to take to, or to maintain themselves with; they are fain to gnaw of a crust, to fare hardly, and to go thinly clad. Sometimes they have victuals, and sometimes none. The poor children cry for bread. Poor widows, also, and poor fatherless children, are found weeping and mourning in their houses, and in their streets. So that now we may with Solomon, "Turn and consider all the oppressions that are wrought under the sun," Eccles. 4:1, We may behold the tears of the oppressed, and none comforts them. For the mighty ones wrong the weaker; even as the stronger beasts push and harm the feebler. These griping oppressors pinch the poor even to the quick. They pluck away from the fatherless and widows the little they have. If there is but a cow, or a few sheep left, they will have them. If there is a little commodity of house or land, oh what devices they have to wind it in, and to wring it away! These tyrants will go as nigh as the bed they lie on. They know well enough the poor men are not able to wage law with them: and therefore they may do what wrong they will, and show what cruelty they wish. Hence comes the tears of the oppressed; hence comes the weeping and wailing of the poor. But, alas! poor souls, they may well

weep to ease their hearts a little; but there is none to comfort them: remedy they can have none. But yet assuredly the everlasting God looks on them, and will be revenged. For the cries of the poor, the fatherless, and the widows, have entered into the ears of the Lord of Hosts, who is an avenger of all such things, yes, a strong revenger, as Solomon says, "Enter not into the field of the fatherless; for their revenger is strong. He himself will plead their cause against you," Prov. 23:10, 11. And again he says, "Rob not the poor, because he is poor; neither tread down the afflicted in the gate: for the Lord pleads their cause, and will spoil their soul that spoil them," Prov. 22:22. We see then, that the most just God will be revenged on these unmerciful tyrants. He will not always put up these wrongs and injuries done to the poor. In the eighth chapter of the prophet Amos, he swears by the excellency of Jacob, that he will never forget any of their works. And again, he says, by his prophet Jeremiah, "Shall I not be avenged on such a nation as this? "Surely he will set his face against them, to root them out of the earth. For indeed they are not worthy to crawl on the face of the earth, or to draw breath amongst the sons of men. It is written in the book of Psalms, 21:12, that God will set their fellows opposite against him, as a butt to shoot at that he will put them apart and the strings of his bow shall he make ready against their faces. Be astonished at this, you heavens; and tremble, you earth. Hear this, O you cruel landlords, unmerciful oppressors, and blood-suckers of the earth. You may well be called blood-suckers: for you suck the blood of many poor men, women, and children: you eat it, you drink it, you have it served in at your sumptuous tables every day, you swallow it up, and live by it; and, as Job says, 24:5, "The wilderness gives you and your children food;" that is, you live by robbing and murdering. But woe, woe! to you that ever you were born. For the blood of the oppressed, which you have eaten and drunk, shall one day cry for speedy vengeance against you; as the blood of Abel cried against Cain. Their blood shall witness against you in the day of judgement; and the tears of many poor starved children, orphans, and widows shall cry out against you. Was the Lord revenged of Ahab, for his cruel and unjust dealing with poor Naboth, and shall he not be revenged of you? Did the dogs lap the blood of Ahab, and shall you escape? No, no; you shall not escape. "The Lord will be a swift witness against you:" as he says in Malachi. Was the Lord angry with the rich of his people, for oppressing the poor (so as the cry of the people and of their wives, against their oppressors, was heard of the Almighty) and do you think, you shall escape scot-free? Does not the like cause bring forth the like effect? the like sin, the like punishment? Know therefore for a certainty, that the Lord has coffers full of vengeance against you, and one day he will unlock them, and bring them forth in the sight of all men. Know also, that the timber of your houses, and the stones of your walls, which you have built by oppression and blood, shall cry against you in the day of the Lord's

wrath, as the prophet Habakkuk, 2:11, tells you, "The stone (says he) shall cry out of the wall; and the beam out of the timber shall answer it." Where the prophet tells you, that the walls of your houses built in blood shall cry out loud and shrill, and play the choristers in that behalf; so as they shall answer one another on either side. The one side sings, behold blood: the other, behold murder. The one side behold deceit: the other, behold cruelty. The one behold piling and poling: the other, behold covetousness. The one, behold robbery: the other, behold penury. And thus you see how the stones and timber of your houses shall descant on you. And however you put on your brazen brows, and harden your hearts against these threatenings of the most terrible God and Lord of Hosts; yet one day, you shall (spite of your hearts) whether you like it or not, be brought forth to judgement; you shall once come to your reckoning, you shall at last be arrested, remanded, and tried at the bar of God's tribunal before the great Judge of all the world. Then sentence shall pass against you; even that most dreadful sentence, "Go you cursed into hell-fire, there to be tormented with the devil and his angels for ever."Oh then, woe, woe to you! "For what shall it profit a man to win the whole world, and lose his own soul?" says our Lord Jesus. Surely even as much, as if one should win a farthing, and lose an hundred you sand pounds: For, if he shall be cast into hell fire, who has not given of his own goods righteously gotten, as our Saviour asserts; where then shall he is cast that has stolen other men's goods? And if he shall be damned that has not clothed the naked, what shall become of him that has made naked those who were clothed? Oh, therefore, repent in time, O you cruel oppressors; seek the Lord whilst he may be found; call on him while he is near; lay aside your savage cruelty; visit the fatherless and widow in their distress; deal your bread to the hungry; help them to their right who suffer wrong; deal mercifully with your tenants; rack not your rents any more: pinch not the poor souls, for whom Christ died; pity them I say, but pinch them not; deal kindly and friendly with them; remember your great accounts; consider the shortness of your days, and the vanity of your life: rend your hearts, and not your clothes. Turn to the Lord with all your heart, with weeping, fasting, and mourning: prevent God's wrath with a sacrifice of tears; pacify his anger with the calves of your lips and with a contrite spirit; be grieved for what is past, and amend what is to come. Stand it out no more at the sword's point against God; for it will not boot you to strive: he is too strong for you. Your only wisdom is to come in. Come in, therefore, come in you rebellious generation; submit yourselves to the great King, humble yourselves under his mighty hand; cast down your swords and targets; yield to your God. So shall you escape the vengeance to come; so shall God accept you, have mercy on you, receive you to favour, grant you a general pardon for all your rebellions, and admit you into the number of his faithful and loyal subjects,

Pliil. I conceive, by what you have said, that goods gained by oppression and cruelty, will never prosper long. For oppressors coin their money on their neighbour's skins. How then can it be blessed?

Theol. You have spoken a truth. For, as it has been showed before, that those goods which are gotten by swearing and lying are cursed: so all these that are gotten by oppression and violence are more cursed. Therefore the Lord says by his prophet Jeremiah, 17:11, "As the partridge gathers the young which she has not brought forth, so the one who gathers riches, and not by right, shall leave them in the midst of his days: and at his end shall be a fool, and his name shall be written in the earth."

Phil. Would to God our magistrates and governors would take speedy order for the remedying of these things; and for the redressing of such grievous enormities as are amongst us; or that they themselves would step in, and deliver the oppressed from the hand of the oppressor.

Theol. Job was an excellent man for such matters. For it is said of him, 29:17, "That he brake the jaws of the unrighteous man, and plucked the prey out of his teeth;" where we see, how Job was the means to deliver the innocent, and to pull the lamb out of the lion's claws. Moreover, it is written of him in the same chapter, that "The blessing of him that was ready to perish came on him, and that he caused the widow's heart to rejoice: that he was eyes to the blind, feet to the lame, and the father to the poor; and when he knew not the cause, he sought it out diligently." Oh, what a notable man was this! Oh, that we had many Jobs in these days! Wise Solomon most gravely advises us all to follow Job's example in this behalf. "Deliver (says he) those who are oppressed and drawn to death. For should you withdraw thyself from those who go down to the slaughter." Prov. 24:11, 12. Would to God that this holy counsel were well weighed and practised amongst us!

Phil. I marvel much, with what face these cruel oppressors can come before God in his holy temple, to pray, and offer up their sacrifices to him. For we see, many of them though they have such foul hands and foul hearts, as we have heard; yet for all that, will most impudently presume to come to the Church and pray; or at least, when they are laid in their beds at nights, and half asleep, then will they tumble over their prayers, or be pattering some paternosters.

Theol. Alas, alas! poor souls; all that they do in matters of God's worship is but

hypocrisy, and dissimulation; for in truth, they care not for God, they love him but from the teeth outward; their mouths are with him, but their heart goes after covetousness, and their hands are full of blood. And therefore God abhors both them and their prayers; for he says, "Though they stretch out their hands, yet will I hide my eyes from them; and though they make many prayers, yet will I not hear them. For their hands are full of blood," Isa. 1:15. Moreover the Holy Spirit says, "He that turns away his ear from hearing the law, his prayer is abominable," Prov. 28:9. David says, "If I regard wickedness in my heart, God will not hear my prayer," Psalm 66:18. It is also affirmed, John 9:31, that, "God hears not sinners:" that is, stubborn and careless sinners. So then, we may clearly see, by all these testimonies of holy writ, what account God makes of the prayers of oppressors, and all other profane and ungodly men; namely, that he hates them, and abhors them, as most loathsome and odious in his sight.

Phil. Now in conclusion, show us the causes of oppression.

Theol. The causes are these: cruelty, covetousness, hard-heartedness, an evil conscience, the devil.

Phil. Let us hear also the remedies.

Theol. The remedies are these: pity, contentment, tender affections, a good conscience, much prayer.

THE DREADFUL EFFECTS OF Sm ON INDIVIDUALS AND UPON NATIONS.

Phil. Now, sir, as you have at large uttered your mind, concerning these gross corruptions of the world, and have plainly and evidently proved them to be the deadly poison of the soul, so also, I pray you, satisfy us in this, whether they are not hurtful also to the body, goods, and name.

Theol. I have dwelt the longer in these common vices of the world, because almost all sorts of men are stained with one or other of them; and therefore they can never be enough spoken against. "For the whole world lies in them," as St. John testifies, 1 Jn. 5:19. If men therefore, could be recovered of these diseases, no doubt there would be a ready passage made for the abundance of grace; and we should have a most flourishing church and commonwealth; but as long as these do he in the way, there is small hope of greater mercies and blessings to be poured on us; or that ever we shall come to have an inward conversation with God. For these vices blind our eyes, burden our hearts, and as the prophet Jeremiah says, 5:25, "hinder many things from us." But touching

your petition, I must needs grant, that as these vices are the very bane of the soul, and most certain signs of condemnation, so are they very dangerous to the body, goods, and name; yes, and to the whole land, both church and commonwealth.

Phil. Show us out of the scriptures what danger they bring to the body?

Theol. The Lord our God says, "That if we will not obey him nor keep his commandments, but break his covenant, he will appoint over us hasty plagues, consumptions, and the burning ague, to consume the eyes, and to make the heart heavy," Lev. 26: So also he says, " That if we will not obey his voice, to observe all his commandments and ordinances, that then he will make the pestilence cleave to us, until he have consumed us; that he will smite us with fever, with the bots of Egypt, with the emerods, with the scab, and with the itch, that also he will smite us with madness, and with blindness, and with astonishment of heart," Deut. 28: So then, you see what great evils the Lord threatens to inflict on our bodies in this life, for these and such like sins. But on the contrary the Holy Spirit says, "Fear God, and depart from evil: so health shall be to your belly, and moisture to your bones," Prov. 3:7, 8.

Phil. What evil do these fore-named sins bring on us in our goods and outward estate?

Theol. They cause God to curse us all in that we set our hand to, as plentifully appears in the fore-named chapters, where the Lord says thus, "If you will not obey the commandments of the Lord your God, cursed shall you be in the town, cursed also in the field, cursed shall be your basket and your store, cursed shall be the fruit of your body, and the fruit of your land, and the increase of your kine, and the flocks of your sheep; cursed shall you be when you come in, and cursed also when you go out. The Lord shall send on you cursing, trouble, and shame, in all that you sett your hand to; and further he says, "That he will break the staff of their bread; that ten women shall bake their bread in one oven, and they shall deliver their bread again by weight; and shall eat and not be satisfied." So you see that these sins will draw down God's wrath on us and all that we have.

Phil. What hurt do these sins do to our good name?

Theol. They bring reproach, shame, and infamy on us, and cause us to be abhorred and despised of all good men; they utterly blot out our good name. For as virtue makes men honourable and reverend, so vice makes men vile and

contemptible. This is set down where the Lord threatens Israel, that for their sins and disobedience he will make them a proverb and. common talk; yes, a reproach and astonishment amongst all people. In sundry other places of the prophets, he threatens for their sins to make them a reproach, a shame, an hissing, and nodding of the head to all nations.

Phil. I truly think, that as sin generally stains every man's good name, which all are chary and tender of, so especially it blots those who are in high places, and of special note, for learning, wisdom, and godliness.

Theol. You have spoken most truly, and agreeable to the scriptures; for the scriptures says, "As a dead fly causes the apothecary's ointment to stink, so does a little folly him that is in reputation for wisdom and honour." Where Solomon shows, that if a fly get into the apothecary's box of ointment, and die, and putrefy in it, she mars it, though it be never so precious; even so, if a little sin get into the heart, and break out in the forehead of a man of great fame for some singular gifts, it will blear him, though he is never so excellent.

Phil. Show this, I pray you, more plainly,

Theol. We observe this in all experience, that if a nobleman be a good man, and have many excellent parts in him of courtesy, patience, humility, and love of religion; yet if he is covetous, the common people will have their eye altogether on that; and they will say, such a nobleman is a very good man, but for one thing: he is exceedingly covetous, oppresses the poor men, and deals hardly with his tenants, keeps no house, does little good in the country where he dwells; and this is what mars all. Moreover, let a judge, a justice, or a magistrate, be endued with excellent gifts of prudence, policy, temperance, liberality, and know ledge in the law, yet if they are given to anger, or taking of bribes, oh, how it will grieve them amongst the people! for they will say, he is a worthy man indeed, but there is one thing in him that mars all: he is an exceedingly angry and furious man; he is as angry as a wasp; he will be in a rage for every trifle; he will fret and fume if you do but blow on him; and beside this, he is a very corrupt man: lie is a great taker of bribes; he loves well to be bribed; he will do any thing for bribes. Furthermore, if any preacher be a man of great gifts, the common people will say of him, oh! he is a worthy man indeed, an excellent scholar, a profound divine, a singular man in a pulpit; but yet for all that he has a shrewd touch which mars all; he is an exceedingly proud man; he is as proud as Lucifer; he has very great gifts indeed, but I warrant you he knows it well enough; for he carries his crest very high, and looks very sternly and disdainfully on all other men. He is immeasurably puffed

up with pride, and thinks that he touches the clouds with his head. Thus, therefore, we see how the dead flies mar all, and how some one sin disgraces a man that otherwise excels.

Phil. What is the cause why some one sin so blots and smites the most excellent men?

Theol. The reason of it is, because such men are a candle, set on a candlestick, or rather on a scaffold or mountain, for all men to be hold and look on; and sure it is, they have a thousand eyes on them every day; and that not only gazing on them, but also prying very narrowly into them, to spy out the least mote that they may make a mountain of it. For, as in a clean white paper, one little spot is soon noted, but in a piece of brown paper twenty great blurs scarce discerned; even so in noblemen, judges, magistrates, justices, preachers, and professors, the least spot or speck is soon seen into; but amongst the baser sort, and most gross livers, almost nothing is espied or regarded.

Phil. Since the eyes of all men are bent and fixed on men as are of some note, therefore, they had need very heedfully to look to their steps, that they may take away all advantage from those who seek advantage.

Theol. Yes, truly. And furthermore, they had need to pray with David always, "Direct my steps, O Lord, in your word; and let none sin have dominion over me;" and again, "Order my doings, that my footsteps slip not: uphold me in my integrity;" for if such be never so little given to swearing, to lying, to drink, or to women, it is espied by and by; and therewith their credit is cracked, their fame overcast, their glory eclipsed, and the date of their good name presently expired.

FMl. Now as you have showed what great hurt these sins bring on our souls, bodies, goods, and names; so also, I pray you, show what danger they bring on the whole land.

Theol. Without doubt they pull down the wrath of God on us all, and give him just cause to break all in pieces, and utterly to subvert and overthrow the good estate both of church and commonwealth; yes, to make a final consumption and desolation of all; for they are the very firebrands of God's wrath, to kindle his anger and indignation on us. For the apostle says, "For such things the wrath of God comes on the children of disobedience," Col. 3:6.

Pliil. Declare to us, out of the scriptures, how the Lord in former times has

punished whole nations and kingdoms for these and such like sins.

Theol. In the fourth of Hosea, the Lord tells his people, that he has a controversy with the inhabitants of the land, and the reason is added, because there was no truth, nor mercy, nor know ledge of God in the land. By swearing, lying, killing, stealing, and whoring, they break out, and blood touches blood. Therefore shall the land mourn; and every one that dwells in it shall be cut off". Here then we see what it is will incense God against us, and cause us all to mourn. So likewise the Lord threatens, by his prophet Amos, 13:4-8, "That for cruelty and oppression of the poor, he would plague the whole land. Shall not the land tremble for this, and every one mourn that dwells in it?" Again, the Lord says by his prophet Jeremiah, 7:19, 20, '"Do they provoke me to anger, and not themselves, to the confusion of their own faces? Therefore thus says the Lord, behold my anger and my wrath shall be poured on this place, on man, and beast, on the tree of the field, and on the fruit of the ground; and it shall bum, and not be quenched." Again the Lord says, "If you will not hear these words, I swear by myself, says the Lord, that this house shall be waste, and I will prepare destroyers against you, every one with his weapons, and they shall cut down your chief cedar trees, and cast them in the fire." Likewise the Lord threatens, by his prophet Ezekiel, 5:7, "Because you have not walked in my statutes, nor kept my judgements; therefore behold, I, even I, come against you, and will execute judgement in the midst of you, even in the sight of nations; and I will do in you that I never did before, neither will I do any more the like because of all your abominations. For, in the midst of you, the fathers shall eat their sons, and the sons shall eat their fathers." Again, by the same prophet, the Lord says, 7:23-27, "The land is full of the judgement of blood, and the city full of cruelty. Wherefore, I will bring the most wicked of the heathen, and they will possess their houses. I will also make the pomp of the mighty to cease, and the holy places shall be defiled. When destruction Comes, they shall seek peace, and not have it. Calamity shall come on calamity, and rumour on rumour. Then shall they seek a vision of the prophet, but the law shall perish from the priests, and counsel from the ancient. The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people in the land shall be troubled. I will do to them according to their ways, and according to their judgements will I judge them; and they shall know that I am the Lord." Last of all, the Lord says by his prophet, "Hear, earth! behold, I will cause a plague to come on this people, even the fruit of their own imaginations, because they have not taken heed to my words, nor to my law; but cast it off." Almost innumerable places to this purpose are to be found in the writings of the prophets; but these may suffice to prove the main point: that is, that the just God punishes whole nations and kingdoms for the sins and rebellions of it.

Phil. Since all these sins (for which the Lord executed such universal punishments on his own people) abound and overflow in this land, may we not justly fear some great plague to fall on us? and the rather, because our transgressions increase daily, and grow to a full height and ripeness; so as it seems the harvest of God's vengeance draws near, and approaches.

Theol. We may indeed justly fear and tremble. For if God spared not the angels that sinned, how shall he spare us? If he spared not his own people, what can we look for? If he spared not the natural branches, how shall he spare us who are wild by nature? Are we better than they? Can we look to be spared, when they were punished? Are not our sins as many and as great as theirs? Does not the same cause bring forth the same effect? Is the arm of the Lord shortened? or is not God the same just God, to punish sin now, that he was then? Yes, yes, assuredly. And therefore we have great cause to mourn and lament, to quake and tremble; because there is a naked sword of vengeance hanging over our heads. Thus did Jeremiah, 4:19, thus did Amos, 5:6, thus did Habakkuk, 7:16, when they plainly saw the imminent wrath of God approaching on the people of Israel and Judah.

Phil. I think we may the rather doubt and fear because the punishment of these forenamed vices is neglected by the magistrate. For commonly, when they that bear the sword of justice, do not draw it out to punish notorious offenders and malefactors, the Lord himself will take the matter into his own hands, and be revenged in his own person, which is most dreadful and dangerous; "for it is a fearful thing to fall into the hands of the living God," Heb. 10:31.

Theol. You have spoken a truth: for if those who are God's deputies and vicegerents in the earth, do their duties faithfully in punishing vice and maintaining virtue, in smiting the wicked and favouring the godly, then assuredly evil shall be taken out of Israel, God's wrath prevented, and his judgements intercepted; as it is written, Ps. 106:30, "Phineas stood up and executed judgement, and the plague was stayed." But if they (for fear, favour, affection, gain, flattery, bribery, or any other sinister respect) will be too sparing and remiss in punishing of gross offenders, and be rather ready to smite the righteous; then they exceedingly provoke God's wrath against the land, and against themselves.

Phil. One thing I greatly lament, that there are either none at all, or very slender censures, either by the civil or ecclesiastical authority, for divers of these forenamed vices: as pride, covetousness, oppression, lying, idleness,

swearing, &c.

Theol. It is a thing to be lamented indeed. For where do we see a proud man punished, a covetous man punished, an oppressor punished, a swearer punished, a liar punished, an idle person punished? Now, because they know they cannot or shall not be punished, therefore they are altogether hardened, and emboldened in their sins; as the wise man says, Eccl. 13:11, "Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are fully set in them to do evil."

Phil. One thing I much muse at, wherein also I desire to be further satisfied, that is what is the cause that under so godly a prince, so many good laws, and so much good preaching and teaching, there should despite be such an excess and overflowing of sin, in all estates.

Theol. The causes of it are divers and manifold. But I will nominate four especial ones in my judgement: The first is man's natural corruption, which is so strong as almost nothing can bridle it; the second is ill-precedents and external provocations to evil; the third is the want of teaching in many congregations of the land, by reason whereof many know not sin to be sin; the last reason is the corruption and negligence of some such as are in authority.

Phil. Does not this inundation and overflowing of sin, with the impunity of the same, prognosticate great wrath against us?

Theol. Yes, undoubtedly, as has in part been showed before. And there are divers other presages of wrath, though not of the same kind, which are these: ingratitude for the gospel the abuse of our long peace our general security our secret idolatries our ripeness in all sin our abuse of all God's mercies our abuse of his long patience the coldness of professors— our not profiting by former judgements; as pestilence, famine, death, and the shaking of the sword.

Phil. This last I take to be a special token of approaching vengeance, that we have not profited by former warnings.

Theol. True indeed: for it is an ordinary thing with God, when men will not profit by mild corrections, and common punishments, then to lay greater on them; and when a former trouble does us no good, we are to fear a final consuming trouble. For so we read in the prophecy of Hosea, 5:12, 14; that at the first, God was to Ephraim as a moth, and to Judah as rottenness, but

afterwards, when as they did not profit by it, he was to Ephraim as a lion, and to Judah as a lion's whelp. So the Lord says, in another place, that if they will not come in and yield obedience at the first call of his wrath, then he will punish them seven times more. Lev. 26:18. But if they continue in their stubbornness, then he threatens to bring seven times more plagues on them, according to their sins. If by all these they would not be reformed, but walk stubbornly against him, then he threatens yet seven times more for their sins; and the fourth time, yet seven times more, v. 21, 24, 28. The proof of it we have in the book of the Judges, where we read, how the people of Israel, for their sins, were in subjection to the king of Aram, Naharim, eight years; afterward, because they profited no thing by it, but returned to their old sins, therefore they served Eglon, king of Moab, eighteen years. After that again, for their new sins and provocations, the Lord gave them up into the hands of Midian seven years. After all this, for the renewing of their sins, the Lord sold them into the hands of the Philistines and the Ammon ites, who grievously vexed and oppressed them, for the space of eighteen years. Last of all, we read that when neither famine nor pestilence could cause them to return to him, then he de livered them up to the sword of their enemies, and held them in bondage and captivity three score and ten years. After all this, when they were delivered out of captivity and returned home safely to their own nation, and enjoyed some good time of peace and rest, yet at last they fell to renewing of their sins,and therefore the Lord plagued them most grievously by the divided Greek empire, even by Magog, and Egypt, Seleucidae, and Lachish, and that by the space almost of three hundred years. And this is what the prophet Hosea foretold, 3:4, "That the children of Israel should remain many days without a king, and without a prince, without an offering, and without an image, without an ephod, and without teraphim."

Phil. You have very largely laid open this last token of vengeance; that is, that God at the first heats us on the coat, but if we continue in sin he will whip us on the bare skin, and if men will not yield at the first gentle stroke, then he will strike harder and harder, till he have broken our stout stomachs and made our great hearts come down. Therefore it is good yielding at the first, for we shall get nothing by our sturdiness against him. We only cause him to double his strokes, and strike us both sideways and above: for he cannot endure that we should grumble against him with stubborn sullenness. But now to the point: since there are so many presages and fore signs of God's wrath, I pray you show what it is that stays the execution and very downfall of the same.

Theol. The prayers and tears of the faithful are the special mean that stay the hand of God from striking of us; for the prayers of the righteous are of great

force with him, even able to do all things. St. James says, 5:16, "The prayer of a righteous man avails much, if it be fervent," and brings the example of Elias to prove it; for, says he, "Though Elias was a man subject to the like passions that we are, yet was he able by his prayers both to open and shut the heavens." Abraham, likewise, prevails so far with God, by his prayers for Sodom, that if there had been but ten just men found in it, it had been spared. The Almighty God says, in the 15th chap, of Jeremiah, "Though Moses and Samuel stood before me, yet my affection could not be towards this people;" which plainly shows that Moses and Samuel might have done much with him, had he not been so fully bent against his people for their sins, as he was. So likewise he says in the prophecy of Ezekiel, 14:14, "Though these three men, Noah, Daniel, and Job were amongst them, they should deliver but their own souls by their righteousness;" which also shows, that if there had been any possible entreating of him for the land, these three men might have done it; but now he was resolutely determined to the contrary. In respect therefore, that the zealous preachers, and true professors of the gospel so much prevail with God by their prayers, they are said to be the defence and strength of kingdoms and countries, of churches and commonwealths; as it is said of Elijah, that he was the chariot of Israel and the horseman of it. Elisha also was surrounded with a mountain full of horses and chariots of fire. And sure it is that Elijah and Elisha are not only the chariots and horsemen of Israel, but also by their prayers they cause God himself to be a wall of fire round about it; as the prophet says, Ezekiel 20:30, "The Lord God says, I sought for a man among them, that should make up the hedge and stand in the gap before me for the land; that I might not destroy it, but I found none." Which shows that if there had been but some few to have stood in the breach, he would have spared the whole land. This also appears more plainly in the prophecy of Jeremiah, 5:1, where the Lord says, "Run to and fro by the streets of Jerusalem, behold and enquire in the open places of it, if you can find a man, or if there are any that executes judgement and seeks the truth, and I will spare it." Oh then, mark and consider what a man may do; yes, what one man may do, what an Abraham may do, what a Moses may do, what an Elijah may do, what a Daniel, what a Samuel, what a Job, what a Noah may do. Some one man, by reason of his high favour with the Eternal, is able some times to do more for a land, by his prayers and tears, than many prudent men by their counsel, or valiant men by their swords. Yes, it evidently appears, in the sacred volume of the Holy Spirit, that some one poor preacher, being full of the spirit and power of Elijah, does more in his study (either for offence or defence; either for the turning away of wrath, or the procuring for mercy) than a camp-royal, even forty thousand strong; or as the Spirit speaks. Cant. 3:7, "Though they all have their swords girded to their thighs, and be of the most valiant men in Israel." All this is clearly proved in one

verse of the book of the Psalms, 106:23, where the prophet, having reckoned up the sins of the people, adds, "Therefore the Lord was minded to destroy them, had not Moses (his chosen) stood in the breach to turn away his wrath, lest he should destroy them." See, therefore, what one man may do with God. Some one man so binds the hands of God, that when he should strike, he has no power to do it, as it is said of Lot, Gen. 19:22, "I can do nothing till you come out." See how the Lord says he can do nothing, because he will do nothing. He wittingly and willingly suffers his hands to be manacled and bound behind him, for some few's sake, which he makes more account of than all the world besides; so precious and dear are they in his sight. Likewise it is written, that the Lord was exceedingly incensed against the Israelites for their idolatrous calf, which they made in Horeb; yet he could do nothing because Moses would not let him; and therefore he falls to entreating of Moses, Exod. 27, that Moses would let him alone, and entreat no more for them. Oh, (says the Lord to Moses) "Let me alone that my wrath may wax hot against this people, and that I may consume them." Thus we see that except Lot go out of the city, and Moses let him alone, he can do nothing. Oh the profoundness and altitude of God's mercy towards mankind! Oh the height and depth, length and breadth of his love towards some! Oh that the most glorious and invisible God should so greatly respect the sons of men! "For what is man, that he should be mindful of him? Or the son of man that he should regard him?" Let us, therefore, that are the Lord's remembrancers, give him no rest, nor let him alone until we have some security, and good assurance from him, that he will turn away from us the wrath we most justly have deserved; that he will spare us and be merciful to us. yes, and as the prophet says, Isa. 62:7, "Let us never leave him, nor give him over, till he repair and set up Jerusalem, the praise of the world:" lest for default of it, that be charged on us, which was charged on the head of some of the prophets in Israel, that they were like the foxes in the waste places, that they had not risen up in the gaps, neither made up the hedge for the house of Israel. For nowadays, alas! we have many hedge-breakers few hedge makers; many openers of gaps few stoppers; many breakers of breaches to let in the floods of God's wrath on us; but very few that, by true repentance, go about to make up the breach, and to let down the sluices, that the gushing streams of God's vengeance may be stopped and stayed.

Phil. I do now plainly see that there are some in high favour with God, and, as we say, greatly in his books; since his love is so great to them, that for their sakes he spares thousands.

Theol. It is written in the Proverbs of Solomon, that the righteous in a land are the establishment of the king's throne; and the wicked the overthrowing of the

same. The words are these, 25:4, "Take away the dross from the silver, and there will proceed a vessel for the finer. Take away the wicked from the king, and his throne shall be established in righteousness." Likewise, in another place the wise man affirms, that the righteous are the strength and bulwark of cities, towns, and corporations, but the wicked are the weakening and undoing of all, 29:8, "Scornful men," says he, "set a city on fire, but the wise turn away wrath." To this purpose, most excellent is that saying of Eliphaz, in Job 22:30, "The innocent shall deliver the land, and it shall be preserved by the pureness of their hands." We read in the book of Chronicles, that when the Levites and the priests were cast out by Jeroboam, they came to Jerusalem, and all such as set their hearts to seek the Lord God of Israel came with them. And then, afterward, it is said, they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon mighty. By all these testimonies, it is evident that princes, kingdoms, cities, towns, and villages, are fortified by the righteous in it; and for their sakes also great plagues are kept back. Which one of the heathen well saw into, as appears by his words, which are these: "When God mean s well to a city, and will do good to it, then he raises up good men; but when he means to punish a city or country, and do ill to it, then he takes away the good men from it."

Phil. It is very manifest by all that you have said, that the wicked fare the better every day in the year, because the righteous dwell amongst them.

Theol. All experience teaches it, and the scriptures plentifully assert it; for did not churlish Laban fare the better for Jacob his kinsman? Does he not acknowledge that the Lord had blessed him for his sake? Did not Potiphar fare the better for godly Joseph? Does not the scripture say, that the Lord blessed the Egyptian's house for Joseph his sake? And that the Lord made all that he did to prosper in his hands? Did not Obededom fare the better for the ark? Did not the seventy-and-six souls that were in the ship with Paul, speed all the better for his sake? Did not the angel of God tell him in the night that God had given to him all that sailed with him? for, otherwise, a thousand to one, they had been all drowned. Therefore, the children of God may very fitly be compared to a great piece of cork, which, though it be cast into the sea, having many nails fastened in it, yet it bears them all up from sinking, which otherwise, would sink of themselves. What shall we say then, or what shall we conclude, but that the ungodly are more beholden to the righteous than they are aware of?

Phil. I think if it were not for God's children, it would go hard with the wicked. For, if they were sorted and shoaled out from amongst them, and placed by

themselves, what could they look for, but wrath on wrath, and plague on plague till the Lord had made a final consumption of them, and swept them like dung from the face of the earth.

Theol. Sure it is, all creatures would frown on them. The sun would unwillingly shine on them, or the moon give them any light. The stars would not be seen of them, and the planets would hide themselves. The beasts would devour them, the fowls would pick out their eyes. The fishes would make war against them, and all creatures in heaven and earth would rise up in arms against them. yes, the Lord himself from heaven would rain down fire and brimstone on them.

Phil. Tet for all this, it is a wonder to consider how deadly the wicked hate the righteous, and almost in every thing oppose themselves against them, and that in most virulent and spiteful manner. They rail and slander, scoff and scorn, mock and mow at them, as though they were not worthy to have on the earth. They esteem every pelting rascal, and prefer every vile varlet before them. And though they have their lives and liberty, their breath and safety, and all that they have else by them, yet, for all that, they could be content to eat their hearts with garlic; so great, so fiery, so burning and hissing hot is their fury and malice against them.

Theol. They may very fitly be compared to a moth that frets in pieces the same cloth wherein she is bred; or to a certain worm or canker, that corrodes and eats through the heart of the tree that nourishes her; or to a man that stands on a bough in the top of a tree where there is no more, and yet, with an axe chops it off, and falls down with it and breaks his neck. Even so the fools of this world do what they can to chop asunder the bough that upholds them, but they may easily know what will follow.

Phil. I see plainly they are much their own foes, and stand in their own light, and indeed know not what they do. For the benefit they receive by such is exceeding great, and therefore by their mangling of them, they merely hold the stirrup to their own destruction.

Theol. Now to apply these things to ourselves, and to return to the first question of this argument, may we not marvel that our nation is so long spared, considering that the sins of it are so horrible and outrageous as they are?

Phil. We may justly marvel at the wonderful patience of God. And we may well

think that there are some in the land who stand in the breach, being in no small favour with his Highness, since they so much prevail.

Theol. The merciful preservation of our most gracious king, who is the breath of our nostrils the long continuance of our peace, and of the gospel the keeping back of the sword out of the land, which our sins pull on us the frustrating of many plots and subtle devices which have been often intended against our state yes, and the life of his Majesty's most royal person make me to think that there are some strong pleaders with God, for the public good of us all.

Phil. You may well think so, indeed; for, by our sins, we have forfeited, and daily forfeit, into God's hands, both our king, our country, our peace, our gospel, our lives, our goods, our lands, our livings, our wives, our children, and all that we have: but only the righteous (who are so near about the king, and in so high favour) step in, and earnestly entreat for us, that the forfeitures may be released, and that we may have a lease, in parley, of them all again; or at least a grant of further time. But I pray you, sir, are not we to attribute something, concerning our good estate, to the policy of the land, the laws established, and the wisdom and counsel of our prudent governors?

Theol. Yes, assuredly, very much; as the ordinary and outward means, which God uses for our safety. For though the apostle Paul had a grant from God for the safety of his own life, and all that were with him in the ship, yet he said, Acts 27:31, "Except the mariners abide in the ship, we cannot be safe;" showing by it, that to faith, and prayers, the best and wisest means must be joined. We are therefore, on our knees every day, to give thanks to God for such good means of our safety, as he has given us.

Phil. Well then, as the prayers of the righteous have been hitherto great means, both for the averting and turning away of wrath and the continuance of favour; so show, I pray you, what is the best course to be taken, and what in sound wisdom is to be done, both to prevent future dangers, and to continue God's favours and mercies still on us.

Theol. The best and surest course, that I can consider or conceive of, is, to repent heartily for sins past, and to reform our lives in time to come, to seek the Lord while he may be found, and to call on him while he is near: to forsake our own ways, and our own imaginations, and to turn to him with all our hearts, with weeping, with fasting, and with mourning; as the prophet Joel advises, "For our God is gracious and merciful, slow to anger, and of great

kindness, and repent s him of the evil." All the prophets counsel us to follow this course, and plainly teach, that if we all (from the highest to the lowest) meet the Lord with sincere repentance, and offer him the sacrifice of a contrite spirit, undoubtedly he will be pacified towards us, and be merciful to our transgressions. This is most plainly set down in the 7th of Jeremiah, where the Lord says thus to his people, "If you amend and redress your ways, and your works: if you execute judgement between a man and his neighbour, and oppress not the stranger, the fatherless, and the widow, and shed no innocent blood in this place, neither walk after other gods to your destruction; then will I let you dwell in this place; even in the land I gave to your fathers, for ever and ever." So likewise he says by the same prophet, 22:3, "Execute judgement and righteousness, and deliver the oppressed from the hand of the oppressor, and vex not the fatherless, the widow or the strangers; do no violence, nor shed innocent blood in this place: for if you do this thing, then shall the kings sitting on the tin-one of David, enter in by the gates of this house, and ride on chariots and on horses, both he, and his servants, and his people;" and again, 3:22, "O you disobedient children, return, and I will heal your rebellion." The Lord also says by his prophet, Isaiah 1:19, "If you consent and obey you shall eat the good things of the land; but if you refuse and be rebellious, you shall be devoured with the sword; for the mouth of the Lord has spoken it." The prophet Hosea, 6:1, says, "Come, let us return to the Lord, for he has spoiled, and he will heal us; he has wounded us, and he will bind us up;" and again, 14:1, "O Israel, return to the Lord, for you have fallen by your sin, and I will heal your rebellion, and will love you freely; for my anger is turned away from you: I will be as the dew to Israel, he shall grow as the lily, and fasten his root as the tree of Lebanon; his branches shall spread, and his beauty shall be as the olive tree; and his smell as Lebanon." The prophet Micah, 6:8, tells us what is good for us, and what is our best course, and what the Lord requires at our hands; namely, these four things: to do justly, to love mercy, to humble ourselves, and to walk with our God. The prophet Amos, 5:14, gives the same counsel, saying, "Seek the Lord, and you shall live; seek good, and not evil; hate the evil, and love the good, and establish judgement in the gate; it may be, that the Lord of Hosts will be merciful to the remnant of Joseph;" also, the Lord himself says, "If this nation, against whom I have pronounced, turn from their wickedness, I will repent of the plague I thought to bring on them," Jeremiah 18:8. Thus we plainly see what advice and counsel the prophets and holy men of God give to us. The sum of all is this, that if we truly repent and turn to him with all our hearts, studying to obey him, and walk in his ways, then he will grant us any favour that we will require at his hands; for, even as woolpacks, and other soft matter beats back, and damps the force of all shot; so penitent, melting, and soft hearts, beat back the shot of God's wrath, and turn away his

vengeance from us. Moreover, we may observe in all experience, that when potentates are offended, or any great man has conceived a displeasure against a poor man, that then he must run and ride, send presents, use his friends, break his sleeps, and never be quiet till he have pacified him. Even so must we deal with our God, seeing he has taken a displeasure against us. Oh, therefore, that we would speedily use all possible means to pacify his wrath! Oh that we would, with one heart and voice, every one of us, from the highest to the lowest, humble ourselves before our God, forsake our former evil ways, be grieved for that we have done, and purpose never to do the like again! Oh that it might go to the hearts of us, that we have so often and so grievously offended so loving a God, and so merciful a Father! Oh that we would awake once at last, and rouse up our drowsy hearts, and ransack our sleepy consciences, crying out against our sins, that our sins might never cry out against us! Oh that we would judge ourselves, accuse ourselves, indict ourselves, and condemn ourselves; so should we never be adjudged, accused, indicted, or condemned of the Lord! Oh that all hearts might sob, all souls might sigh, all loins might be smitten with sorrow, all faces gather blackness, and every man smite himself on the thigh, saying, what have I done? Oh that magistrates, ministers, and commoners, would purpose and vow, and even take a bond to themselves, that from henceforth, and from this day forward, they would set their hearts to seek the Lord; and that they would wholly give up themselves to his obedience! Oh that all men, women, and children, would fear God and keep his commandments; would refuse evil, and do good; would study to please God in all things, and to be fruitful in all good works; making conscience to perform the duties of their general callings, and duties of their special callings; duties of the first table, and duties of the second table; that so God might be sincerely worshipped, his name truly reverenced, his Sabbaths religiously observed; and that every man would deal kindly, mercifully, justly, and up rightly with his neighbour; that there might be no complaining, no crying in our streets! Oh! I say again and again, that if all of us, of what estate, degree, or condition soever, would walk in the paths of' our God, then doubtless we should live and see good days; all future dangers should be prevented, our peace prolonged, our state established, our king preserved, and the gospel continued. Then should we still enjoy our lives, our goods, our lands, our livings, our wives, our children, our houses and tenements, our orchards and gardens; yes, as the prophet says, we should eat the good things of the land, spending our days in much comfort, peace, and tranquillity; and leave great blessings to our children and posterity, from age to age, from generation to generation.

Phil. You have fully answered my question, and well satisfied me in it, out of the scriptures: yet I pray you give me leave to add one thing to that, which you

have at large set down. The Lord says by the prophet Amos, 4:6-11, that for their sins and rebellions, he has given them cleanness of teeth: that is, dearth and scarcity; and yet they did not turn to him. Also he withheld the rain from them, and punished them with drought, and yet they did not turn to him. Moreover he smote their corn, their great gardens, their orchards, vineyards, fig-trees, and olive-trees, with blasting and mildew, and the palmer-worm devoured them; and yet they did not return to him. Last of all, he smote them with pestilence, and with the sword, and overthrew them, as he overthrew Sodom and Gomorrah, and they were as a firebrand plucked out of the burning: yet, for all this, they did not turn to him. "You have not turned to me, says the Lord." But now to come to the point. Out of this I gather, that if we multiply our transgressions, God will multiply his plagues on us; but on the contrary, if we would sincerely turn to the Lord our God with all our hearts, all plagues should be stayed, all dangers prevented: and no evil should fall on us. For because they would not turn, therefore he smote them. If therefore they had turned, he would not have smote them, But now I pray you briefly conclude this point, and declare in few words, what it is that most materially concerns our peace, and public good.

Theol. These few then briefly I take to be things which belong to our peace: Let Solomon execute Joab and Shimei. Let John and Elijah slay the priests and prophets of Baal. Let Aaron and Eleazar minister before the Lord faithfully. Let Jonas be cast out of the ship. Let Moses stand fast in the gap, and not let down his hands. Let Joshua succeed him. Let Cornelius fear God, and all his household. Let Tabitha be full of good works, and alms-deeds. Let Deborah judge long in Israel, prosper, and be victorious. Let us all pray that the light of Israel may not be quenched. And this I take to be the sum of all that belongs to our peace.

Phil. The sum of all our conferences hitherto, as I remember, may be reduced to these few heads: first, man's natural corruption has been laid open; secondly, the horrible fruits of it; thirdly, their evil effects and workings, both against our souls and bodies, goods, name, and the whole land: lastly, the remedies of all. Now therefore I would grow to some conclusion of what you touched on by the way, and made some mention of; namely, the signs of salvation and damnation; and declare to us plainly, whether the state of a man's soul, before God, may not by certain signs and tokens, be certainly discerned even in this life?

Theol. Besides what have been before mentioned, we may add these nine: reverence of God's name; keeping his Sabbaths; truth; sobriety; industry; compassion; humility; chastity; contentment.

Phil. These indeed, I grant, are very good signs: but yet all of them are not certain. For some of them be in the reprobates.

Theol. What say you then to St. Peter's signs, which are set down in the first chapter of his Second Epistle? which are these eight: faith; virtue; knowledge; temperance; patience; godliness; brotherly-kindness; love. St. Peter says, "If these be in us, and abound, they will make us neither idle nor unfruitful in the knowledge of our Lord Jesus;" which is as much as if he had said, They will make us sound and sincere professors of the gospel.

Phil. All these, I grant, are exceeding good signs and evidences of a man's salvation; but yet some of them may deceive; and an hole may be picked in some of these evidences. I would, therefore, hear of some such demonstrative and infallible evidences as no lawyer can find fault with; for I hold that good divines can as perfectly judge of the assurances and evidences of men's salvation, as the best lawyer can judge of the assurances and evidences whereby men hold their lands and livings.

Theol. You have spoken truly in that; and would to God all the Lord's people would bring forth the evidences of their salvation, that we might discern of them.

Phil. Set down, then, Which are the most certain and infallible evidences of a man's salvation, against which no exception can be taken.

Theol. I judge these to be most sound and infallible: assured faith in the promises; sincerity of heart; the spirit of adoption; sound regeneration and sanctification; inward peace; groundedness in the truth; continuance to the end.

Phil. Now you come near the quick, indeed; for, in my judgement, none of these can be found truly in any reprobate. Therefore, I think no divine can take exception against any of these. Theol. No, I assure you; no more than a lawyer can find fault with the tenure of men's lands, when as both the title is good and strong by the law, and the evidences of it are sealed, subscribed, delivered, conveyed, and sufficient witness on the same, and all other signs and ceremonies in the delivering and taking possession of it according to strict law observed. For if a man have these forenamed evidences of his salvation, sure it is, his title and interest to heaven is good, by the law of Moses and the prophets I mean the word of God. God himself subscribes to them; Jesus Christ

delivers them as his own deed; the Holy Spirit seals to them; yes, the three great witnesses which bear record in the earth; that is, water, blood, and the Spirit; all witness the same.

Phil. Now, you have very fully satisfied me touching this point; and one thing more I gather out of all your speech, that is, that you think a man may be assured of his salvation, even in this life.

Theol. I, do think so, indeed. For the one who knows not in this life that he shall be saved, shall never be saved after this life; for St. John says. 1 Jn 3:2, "Now are we made the sons of God."

Phil. But because many doubt of this, and the papists altogether deny it, therefore I pray you to confirm it to us out of the scriptures.

Theol. The apostle says, 2 Cor. 5:1, "We know that if our earthly house of this tabernacle be destroyed, we have a building given us of God: that is, an house not made with hands, but eternal in the heavens." Mark that he says, both he and the rest of God's people, certainly knew, that heaven was provided for them. "For the Spirit of adoption bears witness with our spirits, that we are the children of God." And again, the same apostle says, 2 Tim. 4:8, "From henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but to all those who love his appearing." Here we see that he knew there was a crown prepared for him, and for all the elect. And the same Spirit who assured it to Paul, assures it also to all the children of God. For they all have the same Spirit, though not in the same measure. St. John says also, 1 Jn. 2:2-3, "Hereby we are sure we know him; if we keep his commandments." In which words, he tells us thus much; that if we sincerely endeavour to obey God, there is in us the true knowledge and fear of God; and consequently, we are sure we shall be saved. St. Peter says, "Give all diligence to make your calling and election sure." Wherefore should the apostle exhort us to make our election sure, if none could be sure of it? In the second of the Ephesians, the apostle says flatly, "that in Christ Jesus we already sit together in the heavenly places." His meaning is not, that we are there already in possession; but we are as sure of it, as if we were there already. The reasons of it are these: Christ our head is in possession; therefore he will draw all his members to him, as he him self says. Secondly, we are as sure of the thing we hope for, as of what we have. But we are sure of what we have, which is the work of grace; therefore we are sure of what we look for, which is the crown of glory. Many other places of the holy scriptures might referred to in this regard: but I suppose these may suffice.

Phil. As you have showed this by the scriptures, so also show it yet more plainly, by evident reason out of the same.

Theol. How can a man in truth call God his Father (when he says, "Our Father in heaven,") and yet doubt, whether he is his Father or no? For if God indeed be our Father, and we his children, how can we perish? how can we are damned? Will a father condemn his own children? or shall the children of God be condemned? No, no; "There is no condemnation to those who are in Christ Jesus. And, who can lay any thing to the charge of God's elect? It is God that justifies, who can condemn?" Rom. 13:1, 33-34. It is therefore most certain and sure, that all such as in truth call God their Father, and have God for their Father, shall be saved. Again, how can a man say, in truth and feeling, that he believes the forgiveness of sin, and yet doubt whether he shall be saved? For if he is fully persuaded that his sins are forgiven, why should he not be saved? Moreover, as certainly as we know that we are called, justified, and sanctified; so certainly we know we shall be glorified. But we know the one certainly, and therefore the other.

Asun. I will never believe, that any man can certainly know in this world, whether he shall be saved, or damned; but all men must hope well, and be of a good belief.

Theol. No, we must go further than hope well. We may not venture our salvation on uncertain hopes; as, If a man should hope it would be a fair day tomorrow: but he cannot certainly tell. No, no. We must in this case, being of such in finite importance as it is, grow to some certainty, and full resolution. We see worldly men will be loath to hold their lands and leases uncertainly, having nothing to show for them. They will not stand to the courtesy of their landlords, nor rest on their good wills. They will not stay on uncertain hope. No; they are wiser than so. "For the children of this world are wiser in their generation, than the children of light." They will be sure to have something to show. They will have it under seal. They will not stay on the words and promises of the most honest men, and best landlords. They cannot be quiet till they have it in white and black, with sound counsel on their title; and every way made as sure to them, as any law of the land can make it. Are then the children of this world so wise in these inferior things, and shall not we are as wise in matters of ten thousand times more importance? Are they so wise for earth, and shall not we as wise for heaven? Are they so wise for their bodies, and shall not we are as wise for our souls? Shall we hold the state of our immortal inheritance by hope well; and have no writings, nor evidences, no

seal, no witnesses, nor any thing to show for it? Alas, this is a weak tenure, a broken title, a simple hold indeed.

Asun. Yet for all that a man cannot be certain.

Theol. Yes, St. John tells us, we may be certain; for he says, "Hereby we know we dwell in him, and he in us; because he has given us of his Spirit," 1 Jn 4:13. He says not, we hope; but we know certainly. For the one who has the Spirit of God, knows certainly he has it; and the one who has faith, knows that he has faith; and the one who shall be saved, knows he shall be saved. For God does not work so darkly in men's hearts by his Spirit, but that they may easily know whether it be of him or no, if they would make a due trial. Again, the same apostle says, 5:10, "He that believes in the Son of God, has the witness in himself;" that is, he has certain testimonies in his own conscience that he shall be saved; for we must fetch the warrant of our salvation from within ourselves, even from the work of God within us. For look, how much a man feels in himself the increase of knowledge, obedience, and godliness, so much the more sure he is that he shall be saved. A man's own conscience is of great force this way, and wUl not lie or deceive; for so says the wise man, Prov. 27:19, "As water shows face to face, so does the heart man to man; that is, the mind and conscience of every man tells him justly, though not perfectly, what he is. For the conscience will not lie, but accuse or excuse a man being instead of a thousand witnesses. The apostle also says, 1 Cor. 2:11, "No man knows the things of man, but the spirit of a man that is in him." And again, the scripture says, Prov. 20:7, "Man's soul is, as it were, the candle of the Lord; whereby he searches all the depths of the heart." So then, it is a clear case that a man must have recourse to the work of God's grace within him, even in his own soul; for by it he shall be certainly resolved one way or another; for even as Rebecca knew certainly, by the striving and stirring of the twins in her womb, that she was conceived and quick of child; so God's children know certainly, by the motions and stirrings of the Holy Spirit within them, that they have conceived Christ, and shall undoubtedly he saved.

Phil. I pray you, let us come to the groundwork of this certainty of salvation, and speak somewhat of that.

Theol. The ground-work of our salvation is laid in God's eternal election, and in respect there of it stands fast and unmoveable; as it is written, 2 Tim. 2:19, "The foundation of God stands fast;" and again, v. 13, "He is faithful that has promised, though we cannot believe, yet he abides faithful." So then, as we know it certainly in ourselves, as the result of election; so it stands most firm in

respect of God, and his eternal and immutable decree. And a thousand weaknesses, No, all the sins in the world, nor all the devils in hell, cannot overthrow God's election; for our Lord Jesus says, John 6. 37, "All that the Father has given me, shall come to me;" and again, v. 39, "This is the Father's will that has sent me: that of all he has given me, I should lose nothing; but should raise it up again at the last day;" and in another place, our Saviour Christ says, John 10:27, "My sheep hear my voice, and I know them, and they follow me; and I give to them eternal life, and they shall never perish; neither shall any pluck them out of my hand. My Father who gave them me, is greater than all; and none is able to take them out of my Father's hand." We ought, therefore, to be as sure of our salvation as of any other thing God has promised, or which we are bound to believe; for to doubt of it, in respect of God's truth, is blasphemous against the immutability of his truth.

Phil. But are there not some doubts, at some times, even in the very elect, and in those who are grown to the greatest persuasion?

Theol. Yes, truly; for the one who never doubted, never believed; for whosoever believes in truth, feels sometimes doubtings and waverings. Even as the sound body feels many grudgings of diseases, which if he has not health, he could not feel; so the sound soul feels some doubtings, which if it were not sound, it could not so easily feel; for we feel not corruption by corruption, but we feel corruption by grace; and the more grace we have, the more quick are we in the feeling of corruption. Some men of tender skins, and quick feeling, will easily feel the slightest feather, in softer manner laid on the ball of their hands; which others, of more slow feeling and hard flesh, cannot so easily discern. So then it is certain, that although the children of God feel some doubtings at sometimes, yet they do not impair the certainty of their salvation; but rather indicate a perfect soundness and health of their souls; for when such little grudgings are felt in the soul, the children of God oppose against them the certainty of God's truth and promises, and so do easily overcome them. For the Lord's people need no more to fear them, than the one who rides through the streets on a lusty gelding, with his sword by his side, needs to fear the barking and bawling of a few little curs and whappets.

Phil. Show yet more plainly how, or in what respects, the child of God may both have doubtings, and yet be fully assured.

Theol. Even as a man set in the top of the highest steeple in the world, and so fast bound to it that he cannot fall though he would yet, when he looks downward, he fears, because man's nature is not acquainted nor accustomed

to mount so high in the air, and to behold the earth so far beneath but when he looks upward and perceives himself fast bound and out of all danger, then he casts away all fear: even so, when we look downward to our selves, we have doubts and fears; but when we look upward to Christ, and the truth of his promises, we feel ourselves quite sure, and cease to doubt any more.

Phil. Declare to us what is the original of these doubts and fears, and from whence they spring in the children of God.

Theol. They spring from the imperfection of our sanctification, and from that strife which is in the very mind of the elect between faith and infidelity; for these two mightily fight together in the regenerate, and strive to over-master and over-shadow one another; by reason whereof sometimes it happens through unbelief, that the most excellent servants of God may fall into fits and pangs of despair, as Job and David, in their temptations, did. And even in these days, also, some of God's children at sometimes are shrewdly handled this way, and brought very low, even to death's door; but yet the Lord in great mercy restores them, both from total and final despair. Only they are humbled and tried by these sharp fits for a time, and that for their great good. For as we use to say, that an ague in a young man is a sign of health; so these burning fits of temptations in the elect, for the most part, are signs of God's grace and favour; for, if they were not of God, the devil would never be so busy with them.

Phil. Is it not mere presumption, and an overmuch trusting to ourselves, to be persuaded of our salvation?

Theol. Nothing less. For the ground of this persuasion is not laid in ourselves, or any thing within us, or without us; but only in the righteousness of Christ, and the merciful promises of God. For is it any presumption for us to believe what God has promised, Christ has purchased, and the Holy Spirit has sealed? No, it is not any presumption; but a thing we all stand bound to, as we will answer it at the dreadful day of judgement. As for ourselves we freely confess that in God's sight we are but lumps of sin and masses of all misery; and cannot of ourselves move hand or foot to the furtherance of our salvation; "But being justified by faith, we are at peace with God," and fully persuaded of his love and favour toward us, in Christ.

Phil. Cannot the reprobates and ungodly be assured of their salvation?

Theol. No; for the prophet says, ''There is no peace to the wicked," Isa. I7. 21. Then I reason thus: those who have not the inward peace cannot be assured;

but the wicked have not the inward peace; therefore they cannot be assured. Steadfast faith in the promises brings assurance; but the wicked have not steadfast faith in the promises; therefore they cannot be assured. The Spirit of adoption assures; but the wicked have not the spirit of adoption; therefore they cannot be assured. To conclude, when a man feels in himself an evil conscience, blindness, profaneness, and disobedience, he shall, in despite of his heart, sing this sorrowful song, I know not whether I shall be saved or damned.

Phil. Is not the doctrine of the assurance of salvation a most comfortable doctrine?

Theol. Yes, doubtless. For except a man be persuaded of the favour of God, and the forgiveness of sins, and consequently of his salvation, what comfort can he have in any thing? Besides this, the persuasion of God's love towards us, is the root of all our love and cheerful obedience towards him; for, therefore, we love him and obey him, because we know he has loved us first, and written our names in the book of life. But, on the contrary, the doctrine of the papists, who would have men always doubt and fear in a servile sort, is most hellish and uncomfortable. For so long as a man holds that, what encouragement can he have to serve God? what love to his Majesty? what hope in the promises? what comfort in trouble? what patience in adversity?

Antil. Touching this point, I am flat of your mind. For I think truly a man ought to be persuaded of his salvation. And for my own part, I make no question of it. I hope to be saved, as well as the best of them all. I am out of fear for that; for I have such a steadfast faith in God, that if there should be but two in the world saved, I hope I should be one of them.

Theol. You are very, confident, indeed. You are persuaded before you know, I would your ground were as good as your vain confidence. But who so bold as blind Bayard r Your hope is but a fancy, and as a sick man's dream. You hope you cannot tell what. You have no ground for what you say; for, what hope can you have to be saved, when you walk in no path of salvation? What hope can a man have to come to London speedily, that travels nothing that way, but quite contrary? What hope can a man have to reap a good crop of corn, that uses no means neither ploughs, sows, nor harrows? What hope can a man have to be fat and well liking of his body, that seldom or never eats any meat? What hope can a man have to escape drowning, who leaps into the sea? Even so, what hope can yon have to be saved, when you walk nothing that way, when you use no means, when you do all things contrary to the same? For, alas! there is

nothing in you of what the scriptures affirm must be in all those that shall be saved. There are none of the forenamed signs and tokens in you. You are ignorant, profane, and careless. God is not worshipped under your roof. There is no true fear of God in yourself nor in your household. You seldom hear the word preached. You content yourself with an ignorant minister. You have no prayers in your family, no reading, no singing of psalms, no instructions, exhortations, admonitions, or any other Christian exercises. You make no conscience of the observation of the Sabbaths; you use not the name of God with any reverence; you break out sometimes into horrible oaths and cursings; you make an ordinary matter of swearing by your faith, and your troth. Your wife is irreligious; your children dissolute and ungracious; your servants profane and careless. You are an example in your own house of all atheism and conscienceless behaviour. You are a great gamester, a rioter, a spendthrift, a drinker, a common ale-house hunter; and, to conclude, given to all vice and naughtiness. Now then, I pray you tell me, or rather let your con science tell me, what hope you can have to be saved, so long as you walk and continue in this course? Does not St. John say, 1 Jn. 1:6, "If we say we have fellowship with him, and walk in darkness, we are liars?" Does not the same apostle assert, that such as say "They know God, and keep not his commandments, are liars?" 2:4. Again, does he not say, 3:8, 10, "He that commits sin is of the devil;" and "Who soever does not righteousness, is not of God?" Does not our Lord Jesus flatly tell the Jews, who bragged that Abraham was their father, that they were of their father the devil, because they did his works? Does not the apostle Paul say, "His servants we are to whom we obey; whether it be of sin to death, or of obedience to righteousness?" Rom. 6:16. Does not the scripture say, "He that does righteousness, is righteous?" 1 Jn 3:7. Does not our Lord Jesus affirm, that "Not everyone that says, Lord, Lord, shall enter into the kingdom of heaven; but the one who does the will of my Father in heaven?" Matt. 7:21. Therefore, I conclude, that as your whole course is carnal, careless, and dissolute, you can have no warrantable hope to be saved.

Phil. I truly think that this man's case, which now you have laid open, is the case of thousands.

Theol. yes, doubtless of thousand thousands the more is the pity.

Asun. Soft and fair, sir; you are very round indeed: soft fire makes sweet malt. I hope you know we must be saved by mercy, and not by merit. If I should do all myself, wherefore serves Christ? I hope that what I cannot do, he will do for me; and I hope to be saved by Jesus Christ as well as the best of you all.

Theol. Oh, now I see which way the game goes. You would fain make Christ a cloak for your sins. You will sin that grace may abound. You will sin frankly, and set all on Christ's score. Truly there are many thousands of your mind, who, hearing of God's abundant mercy in Christ, are by it made more bold to sin; but they shall know one day, to their cost, what it is so to abuse the mercy of God. The apostle says, "The mercy and loving-kindness of God should lead us to repentance," Rom. 2:4; but we see it leads man to further hardness of heart. The prophet says, "With him is mercy, that he may be feared;" but many by it are made more secure and careless. But to come nearer the mark: you say you hope to be saved by Jesus Christ; and I answer, that if those things be found in you, which the scriptures assert to be in all that shall be saved by him, then you may have good confidence and assured hope; otherwise not. Now the scriptures thus determine it, and set it down, that if a man be in Christ, and look to be saved by him, he must be endued with these qualities following: first, he must be "a new creature," 2 Cor. 5:17; secondly, he must live, "not after the lusts of men, but after the will of God," 1 Peter 4:2; thirdly, he must be "zealous of good works," Tit. 2:14; fourthly, he must "die to sin, and live to righteousness," Rom. 6:11; fifthly, he must be "holy and unblameable," Col. 1:12; sixthly, he must "so walk as Christ has walked," John 2:6; seventhly, he must "crucify the flesh with the affections and lusts," Gal. 5:24; eighthly, he must "walk not after the flesh, but after the Spirit," Rom. 13:1; last of all, he must "serve God in righteousness and true holiness all the days of his life," Luke 1:75. Lo, then, what things are required of all that shall be saved by Christ. Now, therefore, if these things be in you in some measure of truth, then your hope is current, sound, and good; otherwise, it is nothing worth: for in vain do men say they hope to be saved by Christ, when as they walk dissolutely. The reason of it is, because the members must be suitable to the head; but Christ our head is holy; therefore, we his members, must be holy also; as it is written, "Be holy, for I am holy." Other wise, if we join profane and unholy members to our holy head Christ, we make Christ a monster. As if a man should join to the head of a lion, the neck of a bear, the body of a wolf, and the legs of a fox; were it not a monstrous thing? would it not be a monstrous creature? Even such a thing they go about, who would have swearers, drunkards, whore mongers, and such like, to be the members of Christ, and to have life and salvation by him. But since you so much presume of Christ, I pray you, let me ask you a question.

Antil. What is that?

Theol. How do you know that Christ died for you particularly, and by name?

JMU. Christ died for all men, and therefore for me.

Theol. But all men shall not be saved by Christ: how, therefore, do you know that you are one of those who have special interest in Christ, and shall be saved by his death?

Antil. This I know, that we are all sinners, and cannot be saved by any other than by Christ.

Theol. Answer directly to my question. How do you know in yourself, and for yourself, that you are one of the elect, and one of those for whom Christ died?

Antil. I know it by my good faith in God; because I put my whole trust in him, and in none other.

Theol. But how know you that you have faith? or how shall a man know his faith?

Antil. I know it by this, that I have always had as good a meaning, and as good a faith to Godward as any man of my calling, and that is not book learned. I have always feared God with all my heart, and served him with my prayers.

Theol. Tush! now you go about the bush, and hover in the air. Answer me to the point: how do you know, certainly and assuredly, that Christ died for yon particularly, and by name?

Antil. You would make a man mad. You put me out of my faith; you drive me from Christ. But if you go about to drive me from Christ, I will never believe you; for I know we must be saved only by him.

Theol. I go not about to drive you from Christ, but to drive you to Christ: for how can I drive you from Christ, seeing you never came near him? how can I drive you out of Christ, seeing you were never in him? But this is what deceives you and many others, that you think you believe in Christ, because you say you believe in Christ; as though faith consisted in words, or as though a man had faith because he says so. If everyone that says he has faith, has faith; and every one that says he believes in Christ, believes; then who will not have faith? who will not believe? But, in truth, your faith, and the faith of many others, is nothing else but a mere imagination. But all this while you have not answered my question touching your particular knowledge of Christ.

Antil. I can answer you no otherwise than I have answered you; and I think I have answered you sufficiently.

Theol. No, no; you falter in your speech: your answer is not worth a button; you speak you know not what; you are altogether befogged and benighted in this question. But if there were in your heart the true knowledge and lively feeling of God, then I am sure you would have yielded another and a better answer then you would have spoken something from the sense and feeling of your own heart, and from the work of God's grace within you; but, because you can yield no sound reason that Christ died for you particularly, and by name, therefore I suspect you are none of those who have proper interest in him, and in whom his death takes effect indeed.

Phil. I think this question would gravel a great number; and few there are that can answer it aright.

Theol. It is most certain. I know it by sad experience that not one of an hundred can soundly and sufficiently answer this question; none, indeed, but only those in whom the new work is wrought, and do, by the inward work of the Spirit, feel Christ to be theirs. I have talked with some who are both witty, sensible, and learned, who, despite, when they have been brought to this very point and issue, have stuck sore at it, and staggered very much: and however they might by wit and learning shuffle it over, and, in a plundered sort speak reason; yet had they no feeling of what they said, and therefore no assurance: and consequently as good never a whit, as never the better. It is the sanctifying Spirit that gives feeling in this point; and therefore, without the feeling of the operation of the same Spirit, it can never be soundly answered. Thus then, I close up this whole matter: as the vine branch cannot live and bring forth fruit, except it abide in the vine: no more can we, except we abide in Christ, and be truly grafted into him by a lively faith. None can have any benefit by him, but they only who dwell in him. None can live by Christ, but those who are changed into Christ. None are partakers of his body, but those who are in his body. None can be saved by Christ crucified, but those who are crucified with Christ. None can live with him being dead, but those who die with him being alive. Therefore, let us root downward in mortification, that we may shoot upward in sanctification. Let us die to sin, that we may live to righteousness. Let us die while we are alive, that we may live when we are dead.

Asun. If none can he saved by Christ, but only those who are so qualified as you speak of, then Lord have mercy on us; then the way to heaven is very strait indeed, and few at all shall be saved; for there are few such in the world.

Theol. You are not deceived; for, when all comes to all, it is most certain that few shall be saved; which I will show to you, both by scripture, reason, and examples.

Asun. First, then, let us hear it proved by the scriptures.

Theol. Our Lord Jesus says, "Enter in at the strait gate: for, it is the wide gate and broad way that leads to destruction; and many there are who go in thereat; because the gate is strait, and the way narrow, that leads to life, and few there are that find it," Matt. 7:13. Again he says, "Many are called, but few are chosen," 20:16. In another place, we read of a certain man who came to our Saviour Christ, and asked him whether few should be saved. To whom our Lord Jesus answered thus, "Strive to enter in at the strait gate: for many, I say to you, will seek to enter in, and shall not be able," Luke 13:24. In which answer, then, our Saviour does not answer his question directly, either negatively or affirmatively; yet he plainly insinuates by his speeches that few shall be saved. For, first, he bids us to strive earnestly; noting by it, that it is a matter of great strife against the world, the flesh, and the devil. Secondly, he affirms, that the gate is very strait; noting, that, none can enter in, without struggling, and almost breaking their shoulder bones. Lastly, he says, that many who seek to enter in, shall not be able; noting by it, that even of those who seek, many shall step short; because they seek him not aright. Isaiah also says, "Except the Lord of Hosts had left us a seed, we had been as Sodom, and had been like Gomorrah." The apostle also says, from the prophet, "That the Lord will make a short account in the earth, and gather it into a short sum, with righteousness." These scriptures, I think, are sufficient to prove that few shall be saved.

Asun. Now let us hear your reasons.

Theol. If we come to reason, we may rather wonder that any should be saved, than so few shall be saved. For we have all the lets and hindrances that may be, both within us and with out us. We have, as they say, the sum, moon, and seven stars against us. We have all the devils in hell against us, with all their horns, heads, marvellous strength, infinite wiles, cunning devices, and deep temptations. Here runs a sore stream against us. Then have we this present evil world against us, with her in numerable baits, snares, nets, gins, and grins to catch us, fetter us, and entangle us. Here have we profits and pleasures, riches and honour, wealth and preferment, ambition and covetousness. Here comes in a camp royal of spiritual and invisible enemies. Lastly, we have our flesh, that is, our corrupted nature against us; we have ourselves against ourselves. For

we ourselves are as great enemies to our salvation, as either the world or the devil. For, our understanding, reason, will, and affections, are altogether against us. Our natural wisdom is an enemy to us. Our concupiscences and lusts minister strength to Satan's temptations. They are all in league with Satan against us. They take part with him in every thing against us and our salvation. They fight all under his standard, and receive their pay of him. This then goes hard on our side, that the devil has an inward party against us; and we carry always within us our greatest enemy, who is ever ready, night and day, to betray us into the hands of Satan; yes, to unbolt the door, and let him in to cut our throats. Here then we see an huge army of dreadful enemies, and a very legion of devils, lying in ambush against our souls. Are not we therefore poor wretches in a most pitiful case, who are thus betrayed and besieged on on every side? All things then considered, may we not justly marvel that any shall be saved? For who sees not, who knows not, that you sand thousands are carried headlong to destruction, either with the temptations of the world, the flesh, or the devil? But yet, further, I will show, by another very manifest and apparent reason, that the number of God's elect on the face of the earth are very few in comparison; which may thus be considered; first, let there are taken away from amongst us all papists, atheists, and heretics; secondly, let there are taken out all vicious and notorious evil livers, as swearers, drunkards, fornicators, worldlings, deceivers, cozeners, proud men, rioters, gamesters, and all the profane multitude; thirdly, let there are refused and sorted out, all hypocrites, carnal protestants, vain professors, backsliders, deceivers, and cold Christians; let all these I say, be separated, and then tell me how many sound, sincere, faithful and zealous worshippers of God will be found among us. I suppose we should not need the are of arithmetic to number them: for I think there would be very few in every village, town, and city: I doubt they would walk very thinly in the streets, so as a man might easily tell them as they go. Our Lord Jesus asks a question in the gospel of St. Luke 18:8, saying, "Do you think, when the Son of man Comes, that he shall find faith on the earth?" to the which we may answer, surely very little.

Ajsun. Now, according to your promise, show this thing also by examples!

Theol. In the first age of the world, all flesh had so corrupted their ways that God could no longer bear them, but even vowed their destruction by the overflowing of waters. When the flood came, bow few were found faithful? Eight persons only were saved by the ark. How few righteous were found in Sodom, and the cities adjoining; but one poor Lot and his family? How few believers were found in Jericho, but one Rahab? How few of the old Israelites entered into the land of promise, but two, Caleb and Joshua? The rest could not

enter in, because of unbelief. The true and invisible church was small, during the government of the Judges; as appears plentifully in that book. In Elijah's time, the church was so small that it did not appear. In the reign of the kings of Israel and Judah, the sincere worshippers were very few; as appears by all the prophets. During the captivity, the church was as the moon under a cloud, she was driven into the wilderness where she hid herself. During the persecutions of the Greek empire, by Gog, Magog, and Egypt, they were fewest of all. In Christ's time, what a foolish company he began with! How were all things corrupted by the priests, scribes, and pharisees! In the beginning of the apostle's preaching there were few believers. After the first six hundred years, what an eclipse was in the church during the height of antichrist's reign! How few true worshippers of God were in the world, for the space of almost seven hundred years! Since the gospel was broached and spread abroad, how few believe! and as the prophet says, "Lord, who has believed our report?" Thus then you see it is apparent, both by scripture, reason, and examples of all ages, that the number of the elect is very small; and, when all comes to all, few shall be saved.

Phil. I pray you tell us how few, and to what scantling they may be reduced: whether one of a hundred, or one of a thousand, shall be saved?

Theol. No man knows that, neither can I give you any direct and certain answer to it; but I say that, in comparison of the reprobate, there shall be but a few saved; for all that profess the gospel are not the true church before God: there are many in the church who are not of the church.

Phil. How do you prove that?

Theol. Out of the ninth to the Romans, where the apostle says, v. 6, "All are not Israel, that are of Israel;" and again, Isaiah cries concerning Israel, "Though the number of the children of Israel were as the sand of the sea, yet but a remnant shall be saved," 5:27.

Phil. How do you balance it in the visible church? or in what comparison do you take it? Let us hear some estimate of it. Some think one of a hundred; some but one of a thousand shall be saved.

Theol. Indeed, I have heard some learned and godly divines give such conjectures; but for that matter I can say nothing to it; but only let us observe the comparison of the Holy Spirit between a remnant and the sand of the sea, and it will give some light into the matter.

Phil. Does not the knowledge of this doctrine discourage men from seeking after God?

Theol. Nothing less. But rather it ought to awake us, and stir up in us a greater care of our salvation, that we may be of the number of Christ's little flock, who make an end of their salvation in fear and trembling.

Phil. Some make light of all these matters; others say, as for the life to come, that is the least matter of an hundred to be cared for. As for that matter, they will leave it to God, even as pleases him, they will not meddle with it; for they say, God that made them must save them. They hope they will do as well as others, and make as good shift as their neighbours,

Theol. It is sad that men should be so careless, and make so light of what, of all other things, is most weighty and important; for it shall not profit a man to win the whole world, and lose his own soul, as the author of all wisdom testifies.

Asun. I pray you, sir, under correction, give me leave to speak my mind in this point: I am an ignorant man; pardon me if I speak amiss, for a fool's bolt is soon shot.

Theol. Say on.

Asun. I think that God is stronger than the devil; therefore I cannot believe that he will suffer the devil to have more than himself; he will not take it at his hands; he loves mankind better than so.

Theol. You carnally imagine that God will wrestle and strive with the devil about the matter. As for God's power it never crosses his will; for God can do nothing against his will and decree, because he will not.

Asun. Yes, but the scripture says, "God will have all men saved."

Theol. That is not meant of every particular man, but of all sorts some. Some Jews, some Gentiles, some rich, some poor, some high, some low, &c.

Asun. Christ died for all; therefore, all shall be saved.

Theol. Christ died for all, in the sufficiency of his death, but not in efficacy to

life; for only the elect shall be saved by his death; as it is written, "This is my blood in the new testament, which is given for you," meaning his disciples and chosen children. And, again, Christ, being consecrated, is made "the author of salvation to all that obey him."

Asun. God is merciful; and, therefore, I hope he will save the greatest part, for his mercy's sake.

Theol. The greatest part shall perish; but all that shall be saved shall be saved by his mercy; as it is written, "He will have mercy on whom he will have mercy, and whom he will he hardens." And, again, "It is not in him that "wills, or in him that runs, but in God that shows mercy," Rom. 9:16. Therefore, though God be infinite in mercy, and Christ infinite in merit, yet none shall have mercy but only the vessels of mercy.

Antil. Can you tell who shall he saved, and who shall be damned? Do you know God's secrets? When were you in heaven? When spake you with God? I am of the mind that all men shall be saved; for God's mercy is above all his works. Say you what you will, and what you can, God did not make us to condemn us.

Theol. You are very peremptory indeed: you are more bold than wise; for Christ says few shall be saved; you say all shall be saved. Whether, then, shall we believe Christ or you?

Antil. If there should come two souls, one from heaven and another from hell, and bring us certain news how the case stood, then I would believe it indeed.

Theol. Put case: two souls of the dead should come the one from heaven, the other from hell I can tell you now, certainly, what they would say, and what news they would bring.

Antil. What, I pray you?

Theol. They would say there are few in heaven and many in hell heaven is empty and hell is full.

Antil. How know you that? how know you they would say so?

Theol. I am sure, if they speak the truth, they must needs say so.

Antil. Must they needs? Why, I pray you, must they needs say so?

Theol. Because the word of God says so; because Moses and the prophet-s says so: "If you win not believe Moses and the prophets, neither will you believe though one, though two, though an hundred should rise from the dead."

Antil. Yes, but I would.

Theol. I pray you, let me ask you a question: whether you think that God and his word, or the souls of dead men, are more to he credited?

Antil. If I were sure that God said so then I would believe it.

Theol. If his word say so, does not he say so? Is not he and his word all one?

Antil. Yet, for all that, if I might hear God himself speak it, it would move me much.

Theol. You show yourself to be a notable infidel. You will not believe God's word without signs and miracles, and wonders from the dead.

Antil. You speak as though you knew certainly that hell is full. You but speak at random; you cannot tell: you were never there to see. But for my own part, I believe there is no hell at all, but only the hell of a man's conscience.

Theol. Now you show yourself in kind what you are. You say you believe no hell at all; and I think, if you were well examined, you believe no heaven at all, neither God nor devil.

Antil. Yes; I believe there is an heaven, because I see it with my eyes.

Theol. You will believe no more than you see; "but blessed is the one who believes and sees not," John 20:29. You are one of the rankest atheists that ever I talked with.

Antil. You ought not to judge; you know not men's hearts.

Theol. Out of the abundance of the heart the mouth speaks. You have sufficiently revealed your heart by your words; for the tongue is the key of the mind. As for prejudging, I judge you only by your fruits, which is lawful; for we may justly say it is a bad tree which brings forth bad fruit, and the one who does wickedly is a wicked man; but it is you, and such as you are, that will take

on you to judge men's hearts; for though a man's outward actions be religious and honest, yet you will condemn him; and, if a man gives himself to the word and prayer, reforms his family, and abstains from the gross sins of the world, you will by and by say he is an hypocrite. And thus you take on you to judge men's hearts, as though you knew with what affection these things are done.

Antil. I confess I am a sinner; and so are all others for aught I know. There is no man but he may be amended. I pray God send us all of his grace, that we may please him, and get to heaven at last.

Theol. Now you would shuffle up altogether, as though you were as good as the best, and as though there were no difference of sinners; but you must learn to know that there is great difference of sinners; for there is the penitent, and the impenitent sinner; the careful, and the care less sinner; the sinner whose sins are not imputed, and the sinner whose sins are imputed; the sinner that shall be saved, and the sinner that shall be damned. For it is one thing to sin of frailty, another thing to live in it, dwell in it, and trade in it, (as the Holy Spirit speaks) to suck it in, as the fish sucks water, and to draw it to us with cart ropes and and cords of vanity, Isa. 5:18. To conclude, therefore, there is as great difference between a sinner and a sinner, as between light and darkness; for, though God's children be sinners, in respect of the remnants of sin within them, yet the scriptures call them just and righteous, be cause they are justified by Christ, and sanctified by his grace and Holy Spirit. And for this cause it is, that St. John says, "He that is born of God sins not," 3:6-9.

Antil. What, I pray you, did you never sin?

Theol. Yes, and what then? what are you the better?

Antil. You preachers cannot agree amongst yourselves; one says one thing, and another says another thing; so that you bring the ignorant people into a Perplexity.;* and they know not on which hand to take.

Theol. The preachers, God be thanked, agree very well together in all the main grounds of religion, and principal points of salvation; but if they dissent in some other matters, you are to try the spirits whether they are of God or no; you must try all things, and keep what is good.

Antil. How can plain and simple men try the spirits and doctrines of the preachers?

Theol. Yes; for the apostle says, 1 Cor. 2:15, "The spiritual man discerns all things;" and St. John says to the holy Christians, 2:27, "You have received an ointment from that Holy One, and know all things," that is, all things necessary to salvation; those, therefore, who have the Spirit of God, can judge and discern of doctrines, whether they be of God or no.

Antil. I am not book-learned, and therefore I cannot judge of such matters; as for hearing of sermons, I have no leisure to go to them; I have somewhat else to do; let those who are bookish, and hear so many sermons, judge of such matters; for I will not meddle with them, they belong not to me.

Theol. Yet for all that, you ought to read the scriptures, and hear the word of God preached, that you may he able to discern between truth and falsehood in matters of religion.

Antil. You think none can be saved without preaching; and that all men stand bound to frequent sermons; but I am not of your mind in that.

Theol. Our Lord Jesus says, "My sheep hear my voice;" and again, he says, "He that is of God, hears God's words; you therefore hear it not, because you are not of God;" you see therefore how Christ Jesus makes it a special note of God's child, to hear his word preached.

Antil. But I think we may serve God well enough without a preacher; for preachers are but men, and what can they do? A preacher is a good man, so long as he is in the pulpit; but if he is out of the pulpit, he is but as another man.

Theol. You speak contemptuously of God's messengers, and of God's sacred ordinance; but the apostle fully answers your objection, saying, Rom. 10: "Faith comes by hearing, and hearing by the word of God; and how can they hear without a preacher." In which words, the apostle tells us flatly, that you can neither have faith, nor serve God aright, without preaching.

Antil. When you have preached all that you can, you can make the word of God no better than it is; and some put in and put out what they wish; the scriptures are but men's inventions, and they made the scriptures.

Theol. We preach not to make the word better, but to make you better; as for putting in and putting out, it is a mere untruth; and whereas you say the scriptures were made by men, it is blasphemy once to think it; and you are

worthy to receive your answer at Tyburn.

Antil. Now I see you are hot: I perceive, for all your godliness, you will be angry.

Theol. I take it to be no sin to be angry against sin; for your sin is very great, and who can bear it?

Antil. All this while you speak much for preaching, but you say nothing for prayer. I think there is as much need of prayer as preaching; for I find in the scriptures, "Pray continually," but I find not preach continually.

Theol. No man denies but that prayer is most needful, always to be joined to preaching and all other holy exercises, for it is the handmaid to all; but yet we prefer preaching above it, because preaching is both the director and whetstone of prayer; yes, it stirs us aright in all spiritual actions and services whatever, without which we can keep no certain course, but are ever ready to err on this hand, or that. Now, whereas you say you find "Pray continually," but not preach continually, you might, if you were not wilfully blind, find also preach continually; for the apostle says, 2 Tim. 4:2, "Be instant: preach the word in season, and out of season:" that is always, as time and occasion shall serve.

Antil. You extol preaching, but you say nothing for reading. I believe you condemn reading.

Theol. Does the one who highly commends gold condemn silver? I ingenuously confess that both public and private reading of the scriptures are very necessary and profitable, and would to God it were more used than it is; for it is of singular use, both to increase knowledge and judgement, and also to make us more fit to hear the word preached. For such men as are altogether ignorant of the history of the bible can hear the word with small profit or comfort.

Phil. It seems that this man neither regards the one nor the other; because, for ought that I can see, he cares not greatly if the scriptures were burnt.

Antil. Oh sirrah, you speak out of turn; you may speak when you are bidden. Who made you a judge? You are one of his disciples, and that makes you to speak on his side.

Phil. No sir, I hope I am Christ's disciple, and no man's; but assuredly, I cannot hold my peace at your vile criticising, and most blasphemous speeches.

Antil. I cry your mercy, sir; you seem to be one of these scripture-men; you are all of the Spirit: you are so full of it, that it runs out at your nostrils.

Phil. You plainly show yourself to be a scoffing Ishmaelite.

Antil. And you do plainly show yourself to be one of these folk of God who know their seats in heaven.

Phil. I pray God be merciful to you, and give you a better heart. For I see you are in the gall of bitterness, and in the bond of sin.

Antil. You think there is none good but such as yourself, and such as can please your humour. You will, forsooth, be all pure; but, by God, there are a company of pure knaves of you,

Theol. No, now you manifestly show of what spirit you are; for you both swear and rail with one breath.

Antil. God forgive me! why did he anger me, then? There are a company of such controllers as he in the world, that nobody can be quiet for them.

Theol. I perceive a little thing will anger you, since you will be angry with him for speaking the truth.

Antil. What has he to do with me? He is more busy than needs. Why does he say I am in a bad case? I will not come to him to learn my duty. If I have faults he shall not answer for them; I shall answer for my own faults, and every tub shall stand on his ow^n bottom: let him meddle with that he has to do with.

Theol. You are too impatient; you take matters at the worst. We ought friendly, and in loye, to admonish one another; for we must have a care one of another's salvation. I dare say for him that he speaks both of love and compassion towards you.

Antil. I care not for such love; let him keep it to himself What does he think of me? does he suppose that I have not a soul to save as well as he, or that I have no care of my salvation? I would he should know that I have as great care for my salvation as he, though I make no such outward show; for all is not gold that glisters. I have as good a meaning as he, though I cannot utter it.

Theol. These words might well be spared. I hope you will be pacified, and amend your life, and draw nearer to God hereafter.

Antil. Truly, sir, you may think of me what you please; but, I assure you, I have more care that way than all the world wonders at, I thank God for it. I say my prayers every night when I am in my bed; and if good prayers will do us no good, God help us. I have always served God duly and truly, and had him in my mind. I do as I would be done to; I keep my church, and tend my prayers while I am there; and, I hope, I am not so bad as this fellow would make me. I am sure, if I be bad, I am not the worst in the world: there are as bad as 1:If I go to hell, I shall have fellows, and make as good shift as others,

Theol. You think you have spoken wisely, but I like not your answer; for your words smell strongly both of ignorance, pride, and unbelief. For, first, you justify yourself in your faithless and ignorant worshipping of God; and. secondly, you justify yourself by comparison with others, because others are as bad as you, and you are not the worst in the world.

Antil. Now I know you speak of ill-will; for you never had any good opinion of me.

Theol. I would I could have as good an opinion of you as I desire, and that I might see that wrought in you which might draw my love and liking towards you; and as for ill will, the Lord knows I bear you none. I desire your conversion and salvation with my whole heart; and I would think myself happy if I might save your soul with the loss of my right arm.

Antil. I hope I may repent; for the scripture says, when a sinner repents, God will have mercy on him; therefore, if I may have space and grace, and time to repent before death, and to ask God forgiveness, and say my prayers, and cry God mercy, I hope I shall do well enough.

Theol. You speak as though repentance were in your power, and at your commandment, and that you can put it into your own heart when you wish; and that makes you, and many others, presume of it three hours before death. But you must know that repentance is the rare gift of God; and it is given but to a few. For God will know him well that he bestows repentance on, since it is proper only to the elect. It is no word matter. It is not attained without many and fer vent prayers, and much hearing, reading, and meditating in the word of God. It is not so easy a matter to come by, as the world judges. It is not found but of those who seek it diligently, and beg it earnestly. It is no ordinary three

hours' matter. Cry God mercy a little, for fashion, will not do it. Cursory saying of a few prayers a little before death avails not; for, though true repentance be never too late, yet late repentance is seldom true. Herein delays are dangerous; for the longer we defer it the worse is our case. The further a nail is driven in with a hammer, the harder it is to get out again. The longer a disease is let run, the harder it is to cure. The deeper a tree is rooted, the harder it is to pluck up again. The longer we defer the time of our repentance, the harder it will be to repent; and therefore it is dangerous driving it off to the last cast. For an ancient father says, (Augustine) "we read but of one that repented at the last, that no man should presume: and yet of one, that none might despair." Well then, to conclude this point, I would have you to know, that the present time is always the time of repentance; for time past cannot be recovered, and time to come is uncertain.

Antil. Sir, in my opinion, you have uttered some very dangerous things, and such as were enough to drive a man to despair.

Theol. What be they, I pray you?

Antil. There are divers things; but one thing most of all sticks in my stomach, and that is, the small number that shall be saved, as you I say: but I can hardly be persuaded that God made so many thousands to cast them away when he has done. Do you think that God has t made us to condemn us? will you make him to I be the author of condemnation?

Theol. Nothing less; for God is not the cause of men's condemnation, but themselves; for every man's destruction comes of himself; as it is written, Hosea 13:9, "O Israel, your destruction is of thyself." For God in great mercy, uses all possible means to save souls; as he says by the prophet, Isaiah 5:4, "What could I have done more to my vineyard, that I have not done to it?" but to come nearer to your question: I deny that God has created the most part of men only and solely to perdition, as the proper end which he aimed at in creating them; but he has created all things for the praise of his glory, as it is written, Prov. 16:4, "He has I created all things for himself, and the wicked also for the evil day." Then it follows, that the cause and end why the wicked were created, neither was nor is only the destruction of his creature, but his own praise and glory; that that only might appear and shine forth in all his works. Yet certain it is, that God, for just causes, albeit unknown and hidden to us, has rejected a great part of men. The causes, I say, of reprobation are hidden in the eternal counsel of God, and known to his godly wisdom only. They are secret and hidden from us; reserved in his eternal wisdom to be revealed at the

glorious appearing of our Lord Jesus. His judgements, says the scriptures, are as a great deep, and his ways past finding out. It is as possible for us to comprehend the ocean sea in a little dish, as to comprehend the reason of God's counsel in this behalf.

Antil. What reason, justice, or equity is there that sentence of death should be passed on men before they are born, and before they have done good or evil?

Theol. I told you before that we can never comprehend the reason of God's proceeding in this behalf, yet we must know that his will is the rule of righteousness, and must be to us instead of a thousand reasons; for whatever God will s, inasmuch as he wills it, is to be holden just. We cannot conceive the reason of many natural things, and things subject to sense, as the motion of the celestial bodies, their inconceivable swiftness, their matter and substance, their magnitude, altitude, and latitude. We cannot thoroughly find out the cause of the thunder, lightning, winds, earthquakes, ebbing and flowing of the sea, and many other things under the sun. How then can we possibly ascend up into the privy chamber and council-house of God, to sift and search out the bottom of God's secrets, which no wit or reach of man can any way attain to? Let us therefore learn in God's fear to reverence what we cannot in this life comprehend. This one thing I must say to you, that what soever God decrees, yet he executes no man till he have ten thousand times deserved it. For between the decree and the execution of it, Comes sin in us, and most just causes of condemnation.

Antil. If God has decreed men's destruction, what can they do? who can resist his will? why then is he angry with us? For all things must needs come to pass according to his decree Mid determination.

Theol. First, I answer you with the apostle. Rom. 9:20, "man, who are you to plead against God! Shall the thing formed say to him that formed it, why have you made me thus? Hath not the potter power of the clay, to make of the same lump one vessel to honour, and another to dishonour?" Moreover, I answer, that God's decree does not enforce the will of man, but it works and moves of itself. It has in itself the beginning of evil motion, and sins willingly. Therefore, though the decree of God imposes a necessity on all secondary causes, so as they must needs be framed and disposed according to the same, without compulsion or constraint, for they are all carried with their voluntary motion. Even as we see the weight of a clock, being the first mover, causes all the other wheels to move, but not to move this way or that way, for in that they move some one way and some another, it is of themselves I mean of their own frame.

So God's decree moves all secondary causes, but does not take away their own proper motion; for God is the author of every action, but not of any evil in any action. As the soul of man is the original cause of all motion in man, as the philosophers dispute, but yet not of lame and impotent motion, for that is from another cause, that is, some defect in the body; so I say, God's decree is the root and first cause of motion, but not of defective motion, that is from ourselves. Likewise that a bell sounds, the cause is in him that rings it, but that it jars, the cause is in itself. Again, that a instrument sounds, is in him that plays on it, but that it jars is in itself, that is in its own want of tuning. So then, to shut up this point, all instruments and middle causes are so moved of God, being the first mover, that he always does well, holily, and justly in his moving. But the instruments moved are carried in contrary motions, according to their own na ture and frame. If they are good they are carried to what is good, but if they are evil, they are carried to evil. So that, according to the double beginning of motion and will, there is a double and divers work and effect.

Antil. But how is it that man of himself, that is of his own free motion, wills what is evil?

Theol. From the fall of Adam, whereby his will was corrupted.

Antil. Who was the cause of Adam's fall?

Theol. The devil, and the deprivation of his own will.

Antil. How could his will incline to evil, it being made good, and he being made good?

Theol. He and his will were made good, yet mutably good; for to be immutably good is proper only to God; and Adam so stood that he might fall, as the event declared.

Antil. Was not the decree of God the cause of Adam's fall?

Theol. No, but the voluntary inclination of his will to evil. For Adam's will was neither forced, nor by any violence of God's purpose, compelled to consent; but he, of free will and ready mind, left God and joined with the devil. Thus then I determine that Adam sinned necessarily, if you respect the decree or event, but if you respect the first mover and inherent cause, which was his own will, then he sinned voluntarily and contingently; for the decree of God did not take away his will or the contingency of it, but only order and dispose it; therefore, as a

learned writer (Beza) says, "He sinned willingly, and of his own motion." And therefore no evil is to be attributed to God, or his decree.

Antil. How then do you conceive and consider of the purpose of God in all these things?

Theol. Thus, that God decreed with himself at once, that there should be a world; that Adam should be created perfect; that he should fall of himself; that all should fall with him; that he would save some of the lost race; that he would do it of mercy through his Son; that he would condemn others for sin.

Antil. But how do you prove the decree of reprobation? that is, that God has determined the destruction of thousands before the world was.

Theol. The scriptures calls the reprobates, Rom. 9:22, "The vessels of wrath prepared to destruction." The scriptures says, 1 Thes. 5:9, "God has not appointed us to wrath;" therefore it follows; that some are appointed to wrath. The scriptures says, 1 Pet. 2:8, of the reprobates, "That they were ordained to stumble at the word." The scriptures says, "They were of old ordained to this condemnation, Jude 4.

Antil. But how do you answer this? "God wills not the death of a sinner," Ezek, 18; therefore he has predestined none to destruction.

Theol. God wills not the death of a sinner simply and absolutely, as it is the destruction of his creature, but as it is a means to declare his justice and to set forth his glory.

Antil. God foresaw and foreknew that the wicked would perish through their own sin, but yet he did not predestine them to it.

Theol. God's prescience and foreknowledge cannot be separated from his decree; for whatever God has foreseen and foreknown in his eternal counsel, he has determined the same shall come to pass; for as it appertains to his wisdom to foreknow and foresee all things, so it belongs to his power to moderate and rule all things according to his will.

Antil. What do you call prescience in God?

Theol. Prescience in God is that whereby all things abide present before his eyes, so that to his eternal knowledge nothing is past, nothing to come, but all

things are always present. And so are they present, that they are not as conceived imaginations, forms, and motions, but all things are always so present before God that he sees them in their verity and perfection.

Antil. How can God justly determine of men's destruction before they have sinned?

Theol. This objection has been answered in part before; for I told you that God condemns none but for sin, either originally only, or else both original and actual; for however he does in himself, before all time, determine the reprobation of many, yet he proceeds to no execution, till there are found in us both just deserts and apparent cause. Therefore they deal unsoundly and foolishly which confound the decree of reprobation with damnation itself, since sin is the cause of the one, and only the will of God of the other.

Phil. Well, sir, since we are so far proceeded in this question, by the occasion of this man's objections and cavils, I pray you now, as you have spoken much of reprobation and the causes of it, so let us hear somewhat of election and the causes of it; and show us out of the scriptures that God has before all worlds chosen some to eternal life.

Theol. Touching the decree of election there are almost none that make any doubt of it, therefore small proof shall serve for this point. Only I will confirm it by one or two testimonies out of the holy scriptures. First, the apostle says, Eph. 1:3, 4, "Blessed be God, even the Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly things in Christ, as he has chosen us in him be fore the foundation of the world, that we should be holy and without blame before him in love." You see the words are very plain and pregnant for this purpose. Another confirmation is taken out of the 8th chap, to the Romans, in the 29th verse, "Those whom he knew before he also predestined to be like the image of his own Son, that he might be the first-born of many brethren."

Phil. Which are the causes of election?

Theol. The causes of election are to be found only in God himself. For his eternal election depends neither on man, neither yet on anything that is in man,' but is purposed in himself, and established in Christ, in whom we are elected. This is fully proved in these words, Eph. 1:5, 6, "Who has predestined us to be adopted through Jesus Christ in himself, according to the good pleasure of his will, to the praise of his glory, by which he has made us freely

accepted in his Beloved." Where we see the apostle tells us, that his free grace and the good pleasure of his will, are the first motives or moving causes of our election.

Phil. But the papists find the first motive of election in man's merits and foreseen works; for, say they, God foresaw who would repent, believe, and do well, and thus he chose them.

Theol. But they are greatly deceived. For I say, again and again, that there was nothing in us which ever moved God to set his love on us and choose us to life, but he found the cause in himself; as it is written, Rom. 9:18, "He will have mercy on whom he will have mercy, and whom he will he hardens;" and again, v. 16, "It is neither in him that wills, nor in him that runs, but in God that shows mercy." The Lord himself, in Deut. 7:7, also testifies that he chose his people, not for any goodness in them, but only because he loved them; and bore a special favour to them. So, then, it is a certain truth that God's eternal predestination excludes all merits of man, and all power of his will, by it to attain eternal life; and that his free mercy and undeserved favour is both the beginning, the middle, and the end of our salvation: that is to say, all is of him, and nothing of ourselves.

Phil. So then, does faith depend on election, or election on faith? that is, whether God chose us because we believe? or whether we believe, because we are chosen?

Theol. Out of all doubt, both faith and all fruits of faith depend on election. For we believe, because we are elected, and not elected, because we believe; as it is written, "So many as were ordained to everlasting life believed," Acts 13:48.

Antil. If men be predestined before they are born, to what purpose serve all precepts, admonitions, laws, &c.? It forces not how we live; for neither our godly or ungodly life can alter the purpose of God.

Theol. This Ls a very wicked and carnal objection, and shows a vile and dissolute mind in those who use it. But I would wish such men to consider the end of our election, which is that we should lead a godly life; as it is plainly set down in the first to the Ephesians, where the apostle says, v. 3, 4, "God has chosen us be fore the foundation of the world." But to what end? that we should live as we wish? No, no, says he, "But that we should be holy and unblameable before him in love." Again, he says, Rom. 13:29, "We are predestined to be made like the image of his Son;" that is, to be holy and

righteous; for most certain it is that we can judge nothing of predestination but by the results, that is, by our calling, justification, and sanctification; for when once we feel the work of grace within us, that is, that we are washed by the new birth, and renewed by the Holy Spirit, finding in ourselves an sincere hatred of sin, and love of righteousness, then are we sure, and out of all doubt, that we are predestined to life; and it is even as much as if God had personally appeared to us, and whispered us in the ear, and told us that our names are taken and written in the book of life: "For, whom he has predestined, them has he called; and whom he has called, them he has justified; and whom he has justified, them he has glorified," verse 30, Now, therefore, till we feel these marks of election wrought in us, we can be at no certainty in this point; neither are we to take any notice of it, or middle in it; but we must strive, according to that power and faculty we have, to live honestly and civilly, waiting on God till he have mercy on us, and give us the true touch. As for those who are careless and dissolute, set ting all at six and seven, there is small hope that they are elected, or ever shall be called.

Antil. I think the preaching and publishing of this doctrine of predestination has done much hurt; and it had been good it had never been known to the people, but utterly concealed; for some it drives to despair, and others it makes more secure and careless.

Theol. You are in a great error, for this doctrine is a part of God's revealed truth, which he would have known to his people; and, in good sooth*, it is of very great and comfortable use ta the children of God against all the assaults of the devil, and temptations of desperation whatso ever; for, when a man has once in truth felt, by the effects, that God has chosen him to life, then though the devil lie sore at him, and the conscience of sin and his own frailties most vehemently assault him, yet he knows certainly that the eternal purpose and counsel of God is immutable; and that because his salvation is not grounded on himself, nor his own strength, but on the unchangeable decree of God, which is a foundation unmoveable, and always standing sure and firm; therefore, let the devil and sin do what they can, yet he shall be upheld in righteousness and truth, and, as it were, born up in the arms of God, even to the end; for whom God loves, to the end God loves them. Moreover, when once the Lord's people perceive, by their sanctification and new birth, both that the Lord has rejected and reprobated so many thousand thousands, and made choice of them to be heirs of his most glorious kingdom, being in themselves of the same mould and making that others are, and that he has done all this of his free grace and undeserved mercy towards them, oh how it ravishes their hearts with the love of him! Again, how frankly and cheerfully they serve him! how willingly and

faithfully they obey him! yes, how are those wholly en wrapt and in flamed with the desire of him! for it is the per suasion and feeling of God's love toward us that draws up our love to him again, as St. John says, 4:19, "We love him, because he loved us first." Moreover, it is said of Mary Magdalene "That she loved much, because she was much forgiven;" for, after she felt her many and great sins finely pardoned, her affections were kindled with the love and obedience of Christ. So likewise the church in the Canticles, after she had been in the banqueting house of all spiritual grace, and felt the banner of Christ's love displayed on her, she was enwrapt therewith, and cried out, as it were in a swoon, "That she was sick of love." So again, when Christ put in his hand by the hole of the door, that is, touched the very inward parts of her heart, by his Spirit, then her heart yearned, and her she was deeply affectionate towards him. This is it which St. Paul prays for on his knees, that it may be granted to the Ephesians, "That they may be able to comprehend with all the saints, what is the breadth and length, height and depth of God's love towards us, and to know the love of Christ, which passes knowledge, and to be filled with all the fulness of the God." Thus you then see the great and comfortable use of this doctrine of election, both in that it ministers strength and comfort against all temptations; as also because it constrains us to love God, and of very love to fear him and obey him.

Phil. Well, sir, I think now you have spent time enough in answering the objections and cavils of Antilegon; in all which I observe one thing, that there is no end of criticising and objecting against the truth; and that a man may object more in an hour than a learned man can well answer in a day.

Theol. You say truth; and the reason of it is because men have sin in them out of measure, and the Spirit of God but in measure; therefore they can by the one object, and conceive more against the truth, than by the other they shall be able to answer and say for it.

Phil. It appears, indeed, that errors be infinite, and objections innumerable, and that there is no end of men's criticising against God's sacred truth. It is good for us, therefore, to be thoroughly settled in the truth, that we are not entangled or snarled with any cavils, or sophistications whatever; but I truly think, despite all his objections and exceptions, that he in his conscience desires, with Balaam, to die the death of the righteous, and to be as one of them whom he seems to despise.

Theol. I am so persuaded too; for this is the triumph that virtue has over vice, that, where she is most hated, there she is often desired and wished for. And

this is the great punishment that God brings on the wicked, as says the poet, "That they shall see virtue and pine away, having no power to follow it."

Phil. Now let us return to the point we were in hand with before we fell into these objections and cavils, which was concerning the small number of those who shall be saved; and as you have showed us many reasons of it, so proceed to speak yet more to that point.

Theol. As I have showed you various difficulties, both within us and without us, which keep us back from God, and hold us fast in our sins; so now, to all that has been said before, I will add nine great hindrances to eternal life, which may not unfitly be termed nine bars out of heaven, and nine gates into hell.

Phil. Which are they?

Theol. they are these: infidelity presumption of God's mercy, example of the multitude, long custom of sin, long escaping of punishment, hope of long life conceit ill company, evil example of ministers.

Phil. These, indeed, be strong bars out of heaven, and wide gates into hell. I pray you, therefore, prove them out of the scriptures, and lay them forth somewhat more largely.

Theol. The first, which is infidelity, is proved out of the fourth chapter to the Hebrews, where it is written, "Unto us was the gospel preached, as to them; but the word which they heard profited them not, because it was not mixed with faith in those that heard it;" and again, "They could not enter in, because of unbelief." Here we see that unbelief barred the old people from entering into the land of promise, which was a figure of God's eternal kingdom; and sure it is that the same unbelief bars out thousands of us; for many will believe nothing but their own fancies; they will not believe the word of God, especially when it is contrary to their lusts and likings, profits and pleasures. Though things be manifestly proved to their faces, and both the chapter and the verse showed them, yet they will not believe; or though they say they believe, yet will they never go about the practice of anything, but reply against God in all their actions; and, for the most part, when God says one thing they will say another; when God says yes, they will say No; and so give God the lie. Some again will say, if all be true that the preachers say, then God help us. Thus you see how infidelity bars men out of heaven, and cast them into hell.

Phil. Let U8 hear of the second gate, which is presumption of God's mercy.

Theol. This is set down in the twenty-ninth chapter of Deuteronomy, where the Lord says thus, "When a man hears the words of this curse, and yet flatters himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of my own heart (thus adding drunkenness to thirst, that is, one sin to another,) the Lord will not be merciful to him, but the wrath of the Lord and his jealousy shall smoke against that man; and every curse that is written in this book shall light on him, and the Lord shall put out his name from under heaven." Here we see how the mighty God thunders down on such as go on in their sins, presuming of his mercy, and saying in their hearts, if I may have but a "Lord have mercy on me," three hours before death I care not. But it is just with God, when those three hours come, to shut them up in blindness and hardness of heart, as a just plague for their presumption; therefore the prophet David, seeing the grievousness of this sin, prays to be delivered from it, "Keep me, Lord, (says he) from presumptuous sins; let them not reign over me," Psalm 59. Let all men, therefore, take heed of presumptuous sins: for though God be full of mercy, yet will he show no mercy to those who presume of his mercy; but they shall once know, to their cost, that justice goes from him as well as mercy.

Phil. Let us come to the third gate, which is the example of the multitude.

Theol. This is proved in the twenty-third chapter of Exodus, v. 2, where the Lord says flatly, "You shall not follow a multitude to do evil." In another place, the Lord says, Lev. 18:3, "After the doings of the land of Egypt, wherein you dwelt, shall you not do; and after the manner of the land of Canaan, whither I will bring you, shall you not do, neither walk in their ordinances." Against this law the children of Israel offended when they said, in the stubbornness of their heart, to the prophet Jeremiah, 44:16, 17, "The word that you have spoken to us in the name of the Lord we shall not hear. But we will do whatever goes out of our own mouth; and we will do as we have done, both we and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem." Note here how they altogether refuse the word of the Lord, and how to follow the example of the multitude. We see, in these our days, by sad experience, how thousands are violently carried down this stream, and for defence of it some will say, "Do as the most men do, and the fewest will speak of you;" which is a very wicked speech, for if we will follow the course of the most we shall have the reward of the most, which is eternal perdition. Let us, therefore, take heed of bending with the sway; for the sway of the world weighs down all things that can be spoken out of the word of God, and opens a

very wide passage into hell.

Phil. Proceed to the fourth gate into hell, which is the long custom of sin.

Theol. This is noted by the prophet Jeremiah to be a very dangerous thing; for he says, 13:23, "Can the Ethiopian change his skin, or the leopard his spots? then may you also do good, which are accustomed to do evil:" noting there by that it is as hard a matter to leave an old custom of sin as to wash an Ethiopian white, or to change the spots of a leopard, which, because they are natural, are most impossible: so, when men through custom have made swearing, lying, adultery, and drunkenness, as it were natural to them, oh how hard it is to leave them! for custom makes another nature, and takes away all sense and feeling of sin.

Phil. Let us hear of the fifth gate, which is the long escaping of punishment.

Theol. This is asserted by the wise man in these words, Eccles, 13:11, "Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are set in them to do evil;" where he shows that one cause why men are so hardened in their sins is because God winks at them, and lets them alone, not punishing them immediately after they have sinned; for if God should strike down one, and rain fire and brimstone on another, and cause the earth to swallow up the third, then men would fear indeed. But it has been showed before that God takes not that course; but though he meet with some in this life, yet he lets thousands escape; and that makes them more bold, thinking they shall never come to their answer; even as an old thief, which has a long time escaped both prison and gallows, thinks he shall always so escape, and therefore goes boldly on in his thefts. But let men take heed; for, as the proverb says, "Though the pitcher goes long to the well, yet at last it comes broken home;" so, though men escape long, yet they shall not escape always; for there will come a day of reckoning, a day that will pay it home for all. Thus you see how impunity leads numbers to destruction; that is, when men are let alone, and neither smitten by the hand of God nor punished by the law of the magistrate.

Phil. Let us come to the sixth gate, which is the hope of long life.

Theol. This is affirmed by our Lord Jesus concerning that rich worldling who, when he felt the world come in on him with full stream, said he would pull down his barns and build greater, and say to his soul, "Soul, you have much goods laid up for many years. Live at ease, eat, drink, and take your pastime,"

Luke 12:19. But our Saviour calls him fool, for flattering himself in security, and promising to himself long life. Moreover, he plainly told him that the same night he should make a miserable end in hell. Note, I pray you, how Jesus Christ, the fountain of all wisdom, calls this man a fool, and yields a reason of it, that is because he gathered riches to himself, and was not rich in God: he had great care of this life, and none at all for what is to come. So then, it follows that all such are right fools indeed, and may be chronicled for fools, however wise they may be taken and reputed in the world, which have much care for their bodies, and none for their souls: great care for this life, and little for what is to come. Well, let all such profane worldlings as dream and dote of long life, and therefore defer the day of their repentance and conversion to God, take heed by this man's example that they reckon not without their host, and be suddenly snatched away in the midst of all their pleasures and gaieties: as Job says, 21:23, 24, "Some die in their full strength, being in all ease and prosperity; their breasts run full of milk, and their bones run full of marrow;" we see, therefore, how dangerous a thing it is for men to flatter and reassure themselves with hope of long life.

Phil. Proceed to the seventh gate, which is conceit.

Theol. This is, indeed, a very broad gate into hell; for the scripture says, "Do you see a man wise in his own conceit? there is more hope of a fool than of such a one." And again, "The fool is wiser in his own eyes, than seven men that can give a sensible reason," Prov. 26:12, 16. The Holy Spirit, we see, affirms that such as are puffed up with an overweening of their own gifts are farthest of all others from the kingdom of heaven; for they despise the wisdom of God to their own destruction. They hold scorn to be taught; they will say they know as much as all the preachers can tell them; for, what can all the preachers say more than this? we are all sinners we must be saved by Christ we must do as we would be done to. There is no more but do well, and have well, &c. Alas! poor souls, they look aloft; they are desperately puffed up with conceit, not knowing that they are poor, naked, blind, and miserable, Rev. 3:17. These men trust altogether to their own wit, learning, policy, riches, and great reputation in the world; and because all men crouch to them, and clap their hands at them, therefore they swell like turkey cocks, set up their feathers, and draw their wings on the ground, with a kind of snuff and disdain of all men, as if they were the only people of the world. Moreover, when men praise them for their gifts, sooth them, and applauded to them, then is it a wonder to see how they stretch themselves up, as though they would take their flight and mount up into the clouds. But let all insolent and conceited men hearken to the woe that is pronounced against them, by the eternal King of glory, saying, "Woe to those

↑ Back to top