The Plain Mans Pathway to Heaven, Text (4 of 6)

The Plain Mans Pathway to Heaven · Text (4 of 6)

p. 194Phila.

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

Theol.

You hauehave ſpoken a truth. For, as it hath béen ſhewed before, that thoſe goods which are gotten by ſwearing and lying are curſed: ſo all theſe that are gotten by oppreſſion and violence are more curſed. Therefore the Lord ſaith by his Prophet Ieremie: as the Partrich gatherethIere. 17. 11.Jer 17:11 the yong which ſhee hath not brought foorth, ſo he that gathereth riches, and not by right, ſhall leaue them in the midſt of his daies: and at his end ſhall bee a foole, and his name ſhall be written in the earth.

Phila.

Would to God our Magiſtrates and Gouernours would take ſpeedy order for the remedying of theſe things, and for the redreſſing of ſuch grieuous enormities as are amongſt vsus: or that they themſelues woulde p. 195ſtep in, and deliuer the oppreſſed, from the hand of the oppreſſor.

Theol.

Iob was an excellent man for ſuchIob. 29. 17.Job 29:17 matters. For it is ſaid of him: That he brake the iawes of the vnrighteous man, and pluckt the prey out of his teeth. Where we ſée, how Iob was a meanes to deliuer the innocent, and to pull the Lambe out of the Lions clawes. Moreeuer, it is written of him in the ſame chapter:Iob. 29. 15.Job 29:15 that the bleſſing of him that was ready to periſh came vponupon him, and that hée cauſed the widowes heart to reioyce: that he was the eie to the blind, the féet to the lame, and the father to the poore; and when he knew not the cauſe, hée ſought it out diligently. Oh, what a notable man was this! Oh that we had many Iobs in theſe daies! Wiſe Salomon doth moſt grauely aduiſe vsus all, to follow Iobs example in this behalfe. Deliuer, ſaith he, them that are oppreſſedPro. 14. 11Prov 14:11 and drawne to death. For ſhouldeſt thou withdraw thy ſelf from them which go downe to the ſlaughter? would to God that this holy counſell were well weighed, and practiſed amongſt vsus!

Phila.

I maruell much, with what face theſe cruell oppreſſors can come before God in his holy Temple, to pray, and offer vp their ſacrifices vntounto him. For we ſee, many of them though they hauehave ſuch foule hands, and foule hearts, as wee hauehave heard; yet for all that, will p. 196moſt impudently preſume to come to the church and pray; or at leaſt, when they are laide in their beds a nights, and halfe aſleepe, then wil they tumble ouer their praiers, or be pattering ſome Pater noſters.

Theol.

Alas, alas, poore ſoules: all that they do in matters of Gods worſhip, is but hypocriſie & diſſimulation. For in truth, they care not for God: they louelove him but from the téeth outward: their mouths are with him, but their heart goeth after couetouſneſſe, and their hands are full of blood. And therefore God doth both abhorre them, and their prayers. For ſaith he; Though they ſtretch out their hands, yet will IEſa. 1. 15.Isa 1:15 hide mine eyes from them; and though they make many prayers, yet will I not heare them. For their hands are full of blood.

Moreouer the holy Ghoſt ſaith: He that turnethPro. 28. 9.Prov 28:9 away his eare from hearing the Law, euen his praier is abhominable. Dauid ſaith: If I regardPſa. 66. 18.Ps 66:18 wickednes in my heart, God will not heare my praier. Our Lord Ieſus alſo affirmeth, thatIoh. 9. 31.John 9:31 God heareth not ſinners: that is, stubburne and careleſſe ſinners. So then we may cléerely ſée (by all theſe teſtimonies of holy writ) what account God maketh of the praiers of oppreſſors, and all other prophane & vngodly men: namely, that hée doth hate them, and abhorre them, as moſt loathſome and odious in his ſight.

p. 197Phila.

Now in concluſion, ſhew vsus the cauſes of oppreſſion.

Theol.

The cauſes are theſe:Cauſes of Oppreſſion.

Crueltie.

Couetouſneſſe.

Hard-heartedneſſe.

An euill conſcience.

The Diuell.

Phila.

Let vsus heare alſo of the remedies

Theol.

The remedies are theſe:

Pitie.Remedies for oppreſſion.

Contentation.

Tender affections.

A good conſcience.

Much prayer.

Phila.

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

Theol.

I hauehave 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 neuer be enough ſpoken againſt. For the whole world lieth in them, as S. Iohn teſtifieth. If men therefore could be recouered1. Iohn. 5.1 John 5 of theſe diſeaſes, no doubt there would p. 198be a ready paſſage made for the abundance of grace; and wée ſhould hauehave a moſt flouriſhing Church and Common-wealth; but as long as theſe doe lie in the way, there is ſmall hope of greater mercies and bleſſings to be powred vponupon vsus; or that euer we ſhall come to hauehave an inward conuerſation with God. For theſe vices blinde our eies, burden our hearts, and (as the Prophet Ieremy ſaith) hinder many things fromIer. 5. 25.Jer 5:25 vsus. But touching your petition, I muſt néeds grant; that, as theſe vices are the very bane of the ſoule, and moſt certaine ſignes of condemnation; ſo are they very dangerous to the body, goods & name; yea, and to the whole land, both Church and Common-wealth.

Phila.

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

Theol.

The Lord our God ſaith, that if wée will not obey him, nor kéepe his commandements (but break his couenant) he will appoint ouer vsus haſtie plagues, conſumptions, and the burning ague, to conſume the eies, and to make the heart heauy. So alſo he ſaith, that if we willLeui. 26. 16. Deut. 28. 21.Deut 28:21 not obey his voice, to obſerue all his commandements and ordinances, that then he wil make the peſtilence cleaue vntounto vsus, vntill hée hauehave conſumed vsus; that hée will ſmite vsus with the Feauer, with the botch of Egypt, with the Emeroids, with the Scabbe, and with the Itch; p. 199that alſo he will ſmite vsus with madneſſe, and with blindnes, and with aſtoniſhment of heart. So then you ſee what great euils the Lord threatneth to inflict vponupon our bodies in this life, for theſe and ſuch like ſinnes. But on the centrary, the holy ghoſt ſaith: Feare God, and departPro. 3. 7.Prov 3:7 from euill: ſo health ſhall be vntounto thy nauell, and moiſture vntounto thy bones.

Phila.

What euill doe theſe forenamed ſins bring vponupon vsus, in our goods and outward eſtate?

Theol.

They cauſe God to curſe vsus in all that we ſet hand vntounto, as plentifully appeareth in the forenamed Chapters; where the Lord ſaith thus: If thou wilt not obey the commandementsDeut. 28.Deut 28 of the Lord thy God, curſed ſhalt thou bee in the towne, curſed alſo in the field, curſed ſhall be thy basket and thy ſtore, curſed ſhall be the fruit of thy body, and the fruit of thy land, and the increaſe of thy kine, and the flockes of thy ſheepe. Curſed ſhalt thou bee when thou commeſt in, and curſed alſo when thou goeſt out. The Lord ſhall ſend vponupon thee curſing, trouble, and ſhame, in all that thou ſetteſt thy hand vntounto. And further he ſaith: That hee will breake the ſtaffe of their bread: that ten women ſhall bake their bread in one ouen,Deut. 28.Deut 28 and they ſhall deliuer their bread againe by waight: and they ſhall eat and not be ſatisfied. p. 200You do therefore apparantly ſée, that theſe ſins will draw downe Gods wrath vponupon vsus, and al that we hauehave.

Phila.

What hurt doe theſe ſinnes to our good name?

Theol.

They bring reproch, ſhame, & infamy vponupon vsus, and cauſe vsus to be abhorred and contemned of all good men. They doe vtterly blot out our good name. For as vertue maketh men honorable and reuerend; ſo vice maketh men vile & contemptible. This is ſet downe, where the Lord threatneth Iſrael; that for their ſinnes2. Kin. 9. 7.2 Kgs 9:7 and diſobedience, he will make them a prouerbe & common talke; yea, a reproach, & aſtoniſhment amongſt all people. In ſundry other places of the Prophets, he threatneth for their ſinnes, to make them a reproach, a ſhame, andEze. 5. 5.Ezek 5:5 hiſſing, and nodding of the head to all Nations.

Phila.

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

Theol.

You hauehave ſpoken moſt truely, and agréeable to the Scriptures. For the Scripture ſaith: As a dead flie cauſeth the Apothecaries ointment to ſtinke: ſo doth a little follie, him that is in eſtimation, for wiſedome & for honor. p. 201Where Salomon ſheweth, that if a flie get into the Apothecaries box of ointment, and die, and putrifie in it, ſhe marreth it, though it be neuer ſo pretious. Euen ſo, if a little ſinne get into the heart, and breake out into the forhead of a man of great fame for ſome ſingular gifts, it will blurre him, though he be neuer ſo excellent.

Phila.

Shew this, I pray you, more plainly.

Theol.

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

Moreouer, let a Judge, a Juſtice, or a Magiſtrate, bée endued with excellent gifts of prudence, policie, temperance, liberality, & knowledge in the law: yet, if they be giuen to anger, or taking of bribes, oh, how it will grieue them amongſt the people! For they will ſay: Hée is a worthy man indéed, but there is one thing in him that marreth all: he is an exceding angry and furious man; he is as angry as a waſpe: he p. 202will be in a pelting chafe for eueryevery trifle: hée will fret and fume, if you doe but blow vponupon hun. And beſides this, he is a very corrupt man: hée is a great taker of bribes, hée loueth well to bée bribed: hée will doe any thing for bribes.

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

Phila.

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

Theol.

The reaſon héereof is, becauſe ſuch men are as a candle, ſet vponupon a candle-ſticke, or rather vponupon a ſcaffold or mountaine, for all p. 203men to behold and looke vponupon. And ſure it is, they hauehave a thouſand eies vponupon them eueryevery day; and that not onelyonly gazing vponupon them, but alſo prying very narrowly into them, to ſpie out the leaſt moat, that they may make a mountaine of it. For, as in a cleane white paper, one little ſpot is ſoone eſpied; but in a péece of browne paper, twenty great blurs are ſcant diſcerned: euen ſo in Noble men, Judges, Magiſtrates, Juſtices, Preachers, and Profeſſors, the leaſt ſpot or ſpecke is ſoone ſeene into; but amongſt the baſer ſort, and moſt groſſe liuers, almoſt nothing is eſpied or regarded.

Phila.

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

Theol.

Yes verily. And furthermore, they had néed to pray with Dauid alwaies: DirectPſal. 119. 133.Ps 119:133 my ſteps O Lord in thy word: and let none iniquitie hauehave dominion ouer mee. AndPſal. 41. 12.Ps 41:12 againe: Order my doings, that my footſteps ſlippe not: vphold mee in mine integritie. For if ſuch men bée neuer ſo little giuen to ſwearing, to lying, to drinke, or to women, it is eſpied by and by: and therewithall their credit is cracked, their fame ouer-caſt, p. 204their glory eclipſed, and the date of their good name preſently expired.

Phila.

Now, as you hauehave ſhewed what great hurt theſe ſinnes doe bring vponupon our ſoule, bodies, goods and name; ſo alſo, I pray you; ſhew what danger they doe bring vponupon the whole land.

Theol.

Queſtionleſſe they doe pull downe the wrath of God vponupon vsus all, and giuegive him iuſt cauſe to breake all in péeces, and vtterly to ſubuert & ouerthrow the good eſtate, both of church and Common-wealth: yea, to make a finall conſumption and deſolation of all. For they be the very fire-brands of Gods wrath, and as it were touch-wood, to kindle his anger and indignation vponupon vsus. For the Apoſtle ſaith: ForCol. 3. 6.Col 3:6 ſuch things commeth the wrath of God vponupon the children of diſodedience.

Phila.

Declare vntounto vsus, out of the Scriptures, how the Lord in former times hath puniſhed whole Nations and Kingdomes for theſe and ſuch like ſinnes.

Theol.

In the fourth of Hoſea, the Lord telleth his people, that hée hath a controuerſieHoſ. 4. 2.Hos 4:2 with the inhabitants of the Land (and the reaſon is added) becauſe there was no truth, nor mercy, nor knowledge of God in the Land. By ſwearing, lying, killing, ſtealing, and whoring, they breake out, and blood toucheth p. 205blood. Therefore ſhall the land mourne; and eueryevery one, that dwelleth therein, ſhall be cut off.

Héere then we ſée, what it is that wil incenſe God againſt vsus, and cauſe vsus all to mourne. So likewiſe the Lord threatneth by his Prophet Amos, that for the cruelty and oppreſſion of the poore, hée would plague the whole land. Shall not the land tremble for this (ſayth theAm. 8. 8.Amos 8:8 Lord) and euerie one mourne that dwelleth therein?

Againe, the Lord ſayeth by his Prophet Ieremie;Ier. 7. 19. 20.Jer 7:19Jer 7:20 Doe they prouoke mee to anger, and not themſelues, to the confuſion of their owne faces? Therefore thus ſayth the Lord: Behold mine anger and my wrath ſhall bee powred vponupon this place, vponupon man, and beaſt, vponupon the tree of the field, and vponupon the fruit of the ground; and it ſhall burne, and not be quenched.

Againe the Lord ſaith: If yee will not heareIer. 2….Jer 2 theſe words, I ſwear by my ſelfe (ſaith the Lord) that this houſe ſhall be waſte, and I will prepare deſtroyers againſt thee, eueryevery one with his weapons, and they ſhall cut downe thy chiefe Cedar trees, and caſt them in the fire.

Likewiſe the Lord threateneth, by his ProphetEzec. 5. 7.Ezek 5:7 Ezechiel, ſaying: Becauſe yee hauehave not walked in my ſtatutes, nor kept my iudgements; p. 206therefore behold; I euen I, come againſt thee, and will execute iudgement in the middeſt of thee; euen in the ſight of Nations: and I will doe in thee, that I neuer did before, neither will I doe any more the like, becauſe of all thine abhominations. For, in the middeſt of thee, the fathers ſhall eat their ſonnes: and the ſonnes ſhall eate their fathers. Againe, byEze. 7. 23. 27.Ezek 7:23Ezek 7:27 the ſame Prophet, the Lord ſaith: The land is full of the iudgement of blood, and the citie full of crueltie. Wherefore, I will bring the moſt wicked of the Heathen, and they ſhall poſſeſſe their houſes. I will alſo make the pompe of the mighty to ceaſe, and the holy places ſhall be defiled. When deſtruction commeth, they ſhall ſeeke peace, and not hauehave it. Calamity ſhall come vponupon calamitie, and rumour vponupon rumour. Then ſhall they ſeeke a viſion of the Prophet, but the law ſhall periſh from the Prieſts, and counſell from the auncient. The King ſhall mourne, and the Prince ſhall be clothed with deſolation, and the hands of the people in the land ſhall bee troubled. I will doe vntounto them according to their waies: and according to their iudgements will I iudge them: and they ſhall know, that I am the Lord. Laſt of all, the Lord ſaith by his Prophet: Heare O earth: behold, I will cauſe a plague to comeIer. 4. 19.Jer 4:19 vponupon this people, euen the ſruit of their owne p. 207imaginations, becauſe they hauehave not taken heed to my words, nor to my Law; but caſt it off. Almoſt innumerable places to this purpoſe are to be found in the writings of the prophets: but theſe may ſuffice to prooue the maine point: to wit, that the iuſt God doth puniſh whole nations and kingdomes, for the ſinnes and rebellions thereof.

Phila.

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

Theol.

We may indéed iuſtly feare and tremble. For if God ſpared not the Angels that ſinned, how ſhall he ſpare vsus? If he ſpared not his owne people, what can wée looke for? If hée ſpared not the naturall braunches, how ſhall hée ſpare vsus which are wilde by nature? Are we better then they? Can we looke to bée ſpared, when they were puniſhed? Are not our ſinnes as many, and as great as theirs? Doth not the ſame cauſe bring forth the ſame effect? Is the arme of the Lord ſhortned? Or is not God the ſame iuſt God, to puniſh ſinne now, p. 208that he was then? Yes, yes, aſſuredly. And therefore wée hauehave great cauſe to mourne and lament, to quake and tremble; becauſe there is a naked ſword of vengeance, hanging ouer ourIer. 4. 19. Am. 5. 6. Abac. 3. 16.Jer 4:19Amos 5:6Hab 3:16 heads. Thus did Ieremie, thus did Amos, thus did Abacuck: when they plainely ſaw the imminent wrath of God approching vponupon the people of Iſrael and Iudah.

Phila.

I thinke, we may the rather doubt and feare, becauſe the puniſhment of theſe forenamed vices, is neglected by the Magiſtrate. For commonly, when they that beare the ſword of Iuſtice, doe not draw it out to puniſh notorious offenders and malefactours, the Lord himſelfe will take the matter into his owne hands, and bee reuenged in his owne perſon: which is moſt dreadfull and daungerous. For it is a fearefullHeb. 10. 31.Heb 10:31 thing, to fall into the handes of the liuing God.

Theo.

You hauehave ſpoken a truth. For if thoſe, which are Gods deputies and vice-gerents in the earth, doe their duties faithfully in puniſhing vice, and maintaining vertue; in ſmiting the wicked, and fauouring the godly: then aſſuredly euill ſhall bée taken out of Iſrael, Gods wrath preuented, and his iudgments intercepted; as it is written: Phineas ſtood vp and executed iudgement, and the plague was ſtaied.1 Pſ. 106. 30Ps 106:30 But if they (for feare, fauour, affection, gaine, p. 209flattery, bribery, or any other ſiniſter reſpect) will be too ſparing and remiſſe in puniſhing of groſſe offenders, and be rather ready to ſmite the righteous: then doe they excéedingly prouoke Gods wrath againſt the land, and againſt themſelues.

Phila.

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

Theol.

It is a thing to be lamented indéed. For where doe wée ſée a proud man puniſhed, a couetous man puniſhed, an oppreſſor puniſhed, aſwearer puniſhed, a liar puniſhed, an idle perſon puniſhed? Now, becauſe they know they cannot, or ſhall not be puniſhed, therefore they are altogether hardned, and imboldned in their ſinnes: as the wiſe man ſaith: Becauſe ſentenceEccl. 8. 11.Eccl 8:11 againſt an euill worke is not executed ſpeedily, therefore the hearts of the children of men are fully ſet in them to doe euill.

Phila.

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

p. 210Theo.

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

Phila.

Doth not this inundation and ouerflowing of ſinne, with the impunity of the ſame, Prognoſticate great wrath againſt vsus?

Theol.

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

Vnthankefulneſſe for the Goſpell.

The abuſe of our long peace.

Our generall ſecurity.

Our ſecret Idolatries.Nine predictions, or foreſignes of wrath.

Our ripeneſſe in all ſinne.

Our abuſe of all Gods mercies.

Our abuſe of his long patience.

The coldneſſe of profeſſors.

Our not profitting by former iudgements: as peſtilence, famine, dearth, and the ſhaking of the Sword.

p. 211Phila.

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

Theol.

True indéed. For it is an ordinary thing with God, when men will not profit by milde corrections, and common puniſhments, then to lay greater vponupon them. And when a former trouble doth vsus no good, we are to feare a finall conſuming trouble. For ſo we reade in the Prophecie of Hoſea; that at the firſt, God was to Ephraim as a moth, and to Iudah as rottenneſſe: but afterward, when as they profited not by it, he was to Ephraim as a Lion, and to Iudah Hoſ. 5. 12.Hos 5:12as a Lions whelpe. So the Lord ſaith in another place, that, if they will not come in, and yéeld obedience at the firſt call of his wrath, then he will puniſh them ſeuen times more. But ifLeu. 26. 18Lev 26:18 they continue in their ſtubbornneſſe, then he threatneth to bring ſeuen times more plaguesVerſe 21. vponupon them, according to their ſins. If by all theſe they would not be reformed, but walke ſtubbornelyVerſe 24. againſt him, then he threatneth yet ſeuen times more, for their ſins: and the fourthVerſe 28. time, yet ſeuen times more. The proofe héereof wée hauehave in the booke of the Iudges. WhereIudg. 3. 8.Judg 3:8 we read, how the people of Iſrael, for their ſins, were in ſubiection to the King of Aram Naharim, eight yéeres: afterward, becauſe they profited nothing by it, but returned to their old p. 212ſinnes, therfore they ſerued Eglon king of Moab, eightéene yéeres. After that againe, for theirIudg. 3.Judg 3 new ſinnes and prouocations, the Lord gaue them vp into the hands of Midian, ſeuen yéeres.Iudg. 6. 1.Judg 6:1 After all this, for the renewing of their ſins, the Lord ſolde them into the hands of the Philiſtins Iud. 10. 7. Pſa. 106. 3.Judg 10:7Ps 106:3and the Amonites, which did gréeuouſly vex and oppreſſe them, for the ſpace of eightéene yéeres. Laſt of all, we reade, that when neither famine nor peſtilence could cauſe them to returne vntounto him, then he deliuered them vp to the ſword of their enemies, and held them in bondage & captiuity, thréeſcore and ten yéeres. After all this, when they were deliuered out of Captiuity, and returned home ſafely to their owne nation, and inioyed ſome good time of peace and reſt, yet at laſt they fell to renewing of their ſinnes: and therfore the Lord plaguedEzec. 3. 8. Dan. 7. Dan. 11.Ezek 3:8Dan 7Dan 11 them moſt grieuouſly, by the diuided Gréeke Empire: euen by Magog, and Egypt, Seleucidae, and Lagidae, and that by the ſpace almoſt of thrée hundred yéeres. And this is it, that the Prophet Hoſea did foretell: that the childrenHoſ. 3. 4.Hos 3:4 of Iſrael ſhould remaine many daies without a King, and without a prince, without an offering, and without an image, without an Ephod, and without Teraphim.

Phila.

You hauehave very largely laide open this laſt token of vengeance; to wit, that p. 213God at the firſt doth but beat vsus vponupon the coat: but if we continue in ſinne, he will whip vsus on the bare skinne: and if men will not yeeld at the firſt gentle ſtroaks, then he wil ſtrike harder and harder, till he hauehave broken our ſtout ſtomacks, and made our great hearts come downe. Therefore it is good yeelding at the firſt: for we ſhall get nothing by our ſturdineſſe againſt him. We doe but cauſe him to double his ſtrokes, and ſtrike vsus both ſidelings and ouer-thwart: For he cannot indure that we ſhould gruntle againſt him, with ſtubborne fullenneſſe. But now to the point. Sith there are ſo many preſages, and foreſignes of Gods wrath, I pray you ſhew, what it is that ſtaieth the execution, and very downefall of the ſame.

Theo.

The praiers and téeres of the faithfull, are the ſpeciall mean, that ſtay the hand of God from ſtriking of vsus. For the praiers of the righteous are of great force with him: euen able to do all things. Saint Iames ſaith, that theIam. 5. 17.Jas 5:17 prayer of a righteous man auaileth much, if it be feruent: and bringeth the example of Elias, to proue it: For ſaith he, Though Elias was a man ſubiect to the like paſſions that we be, yet was he able, by his praiers, both to open and ſhut the heauens. Abraham likewiſe preuailed ſo farre with God, by his praiers for Sodome, Gen. 18.Gen 18that if there had béene but ten iuſt men p. 214found in it, it had béene ſpared. The almighty God ſaith in the 15. chap. of Ieremy, ThoughIere. 15. 1.Jer 15:1 Moyſes and Samuel ſtood before me, yet mine affection could not bee toward this people. Which doth plainely ſhew, that Moyſes and Samuel might hauehave done much with him, had he not béene ſo fully bent againſt his people for their ſins, as he was. So likewiſe he ſaith in the Prophecie of Ezechiel; Though theſe threeEz. 14. 14. men, Noah, Daniel and Iob, were amongſt them, they ſhould deliuer but their owne ſoules, by their righteouſneſſe. Which alſo ſheweth, that if there had béene any poſſible entreating of him for the Land, theſe thrée men might hauehave done it: but now he was reſolutely determined to the contrary. In reſpect therefore that the zealous preachers, and true profeſſors of the Goſpell doe ſo much preuaile wiſh God by their praiers, they are ſaid to be the defence and ſtrength of Kingdomes and Countries, of Churches and Common wealthes: as it is ſaid of Eliah; that he was the Chariot of Iſrael 2. King. 2. 12. 2. King. 6. 17.2 Kgs 2:122 Kgs 6:17and the horſmen thereof. Eliſhah alſo was enuironed with a mountaine full of horſes, and Chariots of fire. And ſure it is, that Eliah and Eliſhah are not onelyonly the Chariots and Horſemen of Iſrael, but alſo by their praiers, they do cauſe God himſelfe to be a wal of fire round about it: as the Prophet ſaith in the 22. of p. 215Ezechiel, verſe 30. the Lord God ſaith: IEze 22. 30Ezek 22:30 ſought for a man among them, that ſhould make vp the hedge, and ſtand in the gappe before me for the land; that I might not deſtroy it: but I found none. Which ſheweth, that if there had béene but ſome few to hauehave ſtood in the breach, he would hauehave ſpared the whole land. This alſo appeareth more plainely, in the Prophecie of Ieremy; where the Lord ſaith thus: Run to and fro, by the ſtreets of Ieruſalem;Iere. 5. 1.Jer 5:1 behold and inquire in the open places thereof, if yee can finde a man, or if there be any that executeth iudgement, and ſeeketh the truth: and I will ſpare it. Oh then marke and conſider, what a man may doe: yea, what one man may doe: what an Abraham may doe: what a Moyſes may doe: what an Eliah may doe: what a Daniel, what a Samuel, what a Iob, what a Noah may doe! Some one man (by reaſon of his high fauor with the Eternal) is able ſometimes to do more for a land, by his praiers and téeres, then many prudent men by their counſell, or valiant men by their ſwords. Yea, it doth euidently appeare (in the ſacred volume of the holy Ghoſt) that ſome one poore Preacher, being full of the Spirit and power of Eliah, doth more in his ſtudy (either for offence, or defence: either for the turning away of wrath, or the procuring of merciemercy) then a p. 216Campe-royall, euen forty thouſand ſtrong: or, as the Spirit ſpeaketh: though they all hauehaveCant. 3. 7.Song 3:7 their ſwords girded to their thighes, and be of the moſt valiant men in Iſrael. All this is clearly proued in one verſe of the booke of the Pſalmes: where the Prophet hauing reckoned vp the ſins of the people, addeth: Therefore the Lord minded to deſtroy them, had not Moſes (his choſen)Pſ. 106. 23.Ps 106:23 ſtood in the breach, to turne away his wrath: leſt he ſhould deſtroy them. Sée therefore, what one man may do with God! Some one man doth ſo binde the hands of God, that when he ſhould ſtrike, he hath no power to doe it: as it is ſaid of Lot: I can doe nothing, tillGen. 19. 22Gen 19:22 thou be come out. Sée how the Lord ſaith, he can doe nothing: becauſe he will doe nothing! Hée doth wittingly and willingly ſuffer his hands to be manacled and bound behind him, for ſome fewes ſake, which he doth make more account of, then all the world beſides: ſo pretious and deare are they in his ſight. Likewiſe it is written, that the Lord was excéedingly incenſed againſt the Iſraelites for their idolatrous Calfe, which they made in Horeb: yet he could doe nothing, becauſe Moyſes would not let him. And therefore he falleth to intreating of Moyſes, that Moyſes would let him alone, and entreat no more for them. Oh, (ſaithExo. 32. 10.Exod 32:10 the Lord to Moyſes) let me alone: that my wrath p. 217may wax hote againſt this people, and that I may conſume them. Thus wée ſée, that except Lot goe out of the City, and Moyſes let him alone, he can doe nothing. Oh the profoundneſſe and altitude of Gods mercy, towards mankind! Oh, the height and depth, length and breadth of his louelove towards ſome! Oh that the moſt glorious & inuiſible God ſhould ſo greatly reſpect the ſonnes of men! For what is man, that hée ſhould be mindfull of him? or the ſonne of man, that he ſhould regard him? Let vsus therfore that are the Lords remembrancers, giuegive him no reſt, nor let him alone, vntill wée hauehave ſome ſecurity, and good aſſurance from him, that he will turne away from vsus the wrath which we moſt iuſtly hauehave deſerued: that he wil ſpare vsus, and be mercifull vntounto vsus. Yea, & as the Prophet ſaith, Let vsus neuer leaue him, nor giuegive himEſa. 62. 7.Isa 62:7 ouer, till he repaire and ſet vp Ieruſalem, the praiſe of the world: leſt for default héereof, that be charged vponupon vsus, which was charged vponupon the head of ſome of the Prophets in Iſrael: that they were like the foxes in the waſte places, that they had not riſen vp in the gaps, neither made vp the hedge for the houſe of Iſrael. Eze. 13. 45.Ezek 13:45For now adaies, alas, wée hauehave many hedgebreakers, few hedg-makers: many openers of gaps, few ſtoppers, many breakers of breaches, to let in the flouds of Gods wrath p. 218vponupon vsus, but very few, that by true repentance goe about to make vp the breach, and to let downe the ſluces, that the guſhing ſtreames of Gods vengeance may be ſtopt and ſtaied.

Phila.

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

Theol.

It is written in the Prouerbs of Salomon, that the righteous in a land, are the eſtabliſhment of the kings throne; and the wicked, the ouerthrowing of the ſame. The words are theſe: Take away the droſſe from the ſiluer,Pro. 25. 4.Prov 25:4 and there will proceed a veſſell for the finer. Take away the wicked from the King, and his throne ſhall be eſtabliſhed in righteouſneſſe. Likewiſe in another place the wiſe man affirmeth, that the righteous are the ſtrength and bulwarke of Cities, Townes, and Corporations: but the wicked are the weakening & vndoing of all. Scornefull men, ſaith he, ſet a CityPro. 29. 8.Prov 29:8 on fire; but the wiſe turne away wrath. To this purpoſe, moſt excellent is that ſaying of Eliphas in Iob; The innocent ſhall deliuer the Iland; andIob. 23. 30.Job 23:30 it ſhall be preſerued by the pureneſſe of their hands. Wée reade in the booke of the Chronicles, that when the Leuites & the Prieſts were caſt out by Ieroboam, they came to Ieruſalem, p. 219and all ſuch as ſet their hearts to ſéeke the Lord God of Iſrael came with them. And then afterward2. Chron. 11. 13.2 Chr 11:13 it is ſaid, they ſtrengthned the kingdome of Iudah, and made Rehoboam the ſonne of Salomon mighty. By all theſe teſtimonies it is euident, that princes, kingdomes, cities, towns & villages, are fortified by the righteous therein: and for their ſakes alſo great plagues are kept backe. Which thing one of the heathen did well ſée into, as appeareth by his words, which are theſe: When God meaneth well vntounto a city, and will doe good vntounto it, then hee raiſeth vp good men: but when hee meaneth to puniſh a citie or countrey, and doe ill vntounto it, then he taketh away the good men from it.

Phil.

It is very manifeſt by all that you hauehave alledged, that the wicked fare the better eueryevery day in the yeare, for the righteous that dwell amongſt them.

Theol.

All experience doth teach it: and the ſcriptures do plentifully auouch it. For did not churliſh Laban fare the better for Iacob hisGen. 30. 27. Gen. 39. 5.Gen 30:27Gen 39:5 kinſman? Doth he not acknowledge, that the Lord had bleſſed him for his ſake? Did not Potiphar fare the better for godly Ioſeph? Doth not the Scripture ſay, that the Lord bleſſed the Egyptians houſe for Ioſeph his ſake? and that the Lord made all that he did to proſper in his2. Sam. 6. 11.2 Sam 6:11 hand? Did not Obed-edom fare the better for p. 220the Arke? Did not the ſeuenty and ſix ſoules, that were in the ſhip with Paul, ſpéed all theAct. 27. 24.Acts 27:24 better for his ſake? Did not the Angell of God tell him in the night, that God had giuen vntounto him, all that ſayled with him? for otherwiſe, a thouſand to one, they had béene all drowned. Therfore the children of God may very fitly be compared to a great péece of cork, which though it be caſt into the ſea, hauing many nailes faſtned in it, yet it beareth them all vp from ſinking: which otherwiſe, would ſinke of themſelues. What ſhall we ſay then? or what ſhall we conclude? but that the vngodly are more beholden to the righteous, thē they are aware of.

Phila.

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

Theo.

Sure it is, all creatures would frowne vponupon them. The Sunne would vnwillingly ſhine vponupon them: or the Moone giuegive them any light. The Starres would not be ſeene of them: and the Planets would hide themſelues. The beaſts would deuoure them: the fowles would picke out their eies. The fiſhes would make p. 221war againſt them: and all creatures in heauen and earth would riſe vp in armes againſt them. Yea, the Lord himſelfe from heauen, would raine downe fire and brimſtone vponupon them.

Phila.

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

Theol.

They may very fitly be compared to a Moth that fretteth in pieces the ſame cloth wherein ſhe is bred. Or to a certaine worme, or canker, that corrodeth, and eateth thorow the heart of the trée that nouriſheth her. Or vntounto a man that ſtandeth vponupon a bough in the top of a trée, where there is no more: and yet, with an axe choppeth it off, and therewithall falleth downe with it, and breaketh his necke. Euen ſo, the fooles of this world doe what they can, to p. 222chop aſunder the bough that vpholds them: but they may eaſily know what will follow.

Phila.

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

Theol.

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

Phila.

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

Theo.

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

p. 223Phila.

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

Theol.

Yes aſſuredly, very much: as the ordinary and outward meanes, which God vſeth for our ſafety. For though the Apoſtle Paul had a grant frō God for the ſafety of his owne life, & al that were with him in the ſhip; yet he ſaid, Except the mariners abide in the ſhip, we can not be ſafe. Shewing thereby, that vntounto faithAct. 17. 3.Acts 17:3 and praiers, the beſt and wiſeſt meanes muſt be ioyned. Wée are therefore, vponupon our knées eueryevery day to giuegive thankes vntounto God for ſuch good meanes of our ſafety, as he hath giuen vsus.

Phila.

Well then, as the praiers of the righteous hauehave beene hitherto great meanes, p. 222duplicate page p. 223duplicate page p. 224both for the auerting and turning away of wrath and the continuance of fauour; ſo ſhew, I pray you, what is the beſt courſe to be taken, & what in ſound wiſedome is to be done, both to preuent future dangers, and to continue Gods fauours and mercies ſtill vponupon vsus.

Theol.

The beſt and ſureſt courſe, that I can conſider or conceiue of, is, to repent heartily for ſinnes paſt, and to reforme our liues in time to come, to ſeeke the Lord while he may be found, and to call vponupon him while he is néere: to forſake our owne waies, and our owne imaginations, and to turne vntounto him with all our hearts, with wéeping, with faſting, and with mourning; as the Prophet Ioel aduiſeth: ForIoel. 2.Joel 2 our God is gracious and mercifull, ſlow to anger, and of great kindeneſſe, and repenteth him of the euill. All the Prophets doe counſell vsus to follow this courſe, and doe plainely teach, that if we all (from the higheſt to the loweſt) doe méet the Lord with vnfained repentance, and offer him the ſacrifice of a contrite ſpirit, vndoubtedly hée will be pacified towards vsus, and be mercifull to our tranſgreſſions. This is moſt plainely ſet downe in the ſeuenth of Ieremy, where the Lord ſaith thus to his people:Ier. y. If you amend and redreſſe your waies and your workes: If you execute iudgement betwixt a man and his neighbour, and oppreſſe not p. 225the ſtranger, the fatherleſſe and the widow, and ſhead no innocent blood in this place, neither walke after other gods, to your deſtruction: then will I let you dwell in this place; euen in the land which I gaue vntounto your fathers, for euer and euer. So likewiſe he ſaith by the ſame Prophet. Execute yee iudgement andIer. 22 3.Jer 22:3 righteouſneſſe, and deliuer the oppreſſed from the hand of the oppreſſor, and vex not the fatherleſſe, the widow or the ſtrangers; doe no violence, nor ſhead innocent blood in this place. For if you doe this thing, then ſhall the Kings ſitting vponupon the Throne of Dauid, enter in by the gates of this houſe, and ride vponupon chariots and vponupon horſes, both hee, and his ſeruants and his people. And againe: O yeeIer. 3. 22.Jer 3:22 diſobedient children returne, and I will heale your rebellion. The Lord alſo ſaith by his Prophet Eſay; If yee conſent and obey, yeeEſay. 1. 19.Isa 1:19 ſhall eate the good things of the land; but if yee refuſe and bee rebellious, yee ſhall be deuoured with the ſword. For the mouth of the Lord hath ſpoken it. The Prophet Hoſea ſaith: Come let vsus returne to the Lord: forHoſ. 6. 1.Hos 6:1 hee hath ſpoiled, and he will heale vsus: he hath wounded vsus, and he will binde vsus vp. And againe: O Iſrael returne vntounto the Lord, (forHoſ. 13. 1.Hos 13:1 thou haſt fallen by thine iniquitie) and I will heale thy rebellion, and will louelove thee freely: p. 226for mine anger is turned away from thee. I will be as the deaw vntounto Iſrael; he ſhall grow as the Lilly, and faſten his root as the tree of Lebanon; his braunches ſhall ſpread, and his beautie ſhall bee as the Oliue trée; and his ſmell as Lebanon.

The Prophet Michah telleth vsus what is good for vsus, and what is our beſt courſe, and what the Lord requireth at our hands: namely theſe foure things: To doe iuſtly, to louelove merciemercy,Mic. 6. 8.Mic 6:8 to humble our ſelues, and to walke with our God. The Prophet Amos giueth the ſameAmos. 5. 14.Amos 5:14 counſell, ſaying: Seeke the Lord, and yee ſhall liue. Seeke good, and not euill. Hate the euil, and louelove the good, and eſtabliſh iudgment in the gate. It may bee, that the Lord of Hoſtes will bee mercifull vntounto the remnant of Ioſeph. Alſo the Lord himſelfe ſaith; If this Nation, againſt whom I hauehave pronounced, turne from their wickedneſſe, I will repent of the plague I thought to bring vponupon them. Iere. 8. 8. Thus we doe plainely ſée, what aduice and counſell the Prophets and holy men of God doe giuegive vntounto vsus. The ſumme of all is this; that if we do truely repent and turne vntounto him with all our hearts (ſtudying to obey him, and walke in his waies) then he wil grant vsus any fauor, that we wil require at his hands. For, euen as woolpacks, and other ſoſt matter, p. 227beateth backe, and dampeth the force of al ſhot: ſo penitent, melting, and ſoft hearts, doe beat backe the ſhot of Gods wrath, and turne away his vengeance from vsus. Moreouer, wée may obſerue in all experience, that when potentates are offended, or any great man hath conceiued a diſpleaſure againſt a poore man, that then he muſt runne and ride, ſend preſents, vſe his friends, breake his ſléeps, and neuer be quiet till he hauehave pacified him. Euen ſo muſt wée deale with our God, ſéeing he hath taken a diſpleaſure againſt vsus. Oh therfore that we would ſpéedily vſe all poſſible meanes, to pacifie his wrath! Oh that we would, with one heart and voice, eueryevery one of vsus (from the higheſt to the loweſt) humble our ſelues before our God, forſake our former euill waies, be grieued for that we hauehave done, and purpoſe neuer to do the like againe! Oh that it might go to the hearts of vsus, that we hauehave ſo often & ſo grieuouſly offended ſo louing a God, and ſo mercifull a Father! Oh that we would awakeonce at laſt, & rowſe vp our drowzie hearts, & ranſack our ſleepy conſciences, crying out againſt our ſins; that our ſins might neuer cry out againſt vsus! Oh that wée would iudge our ſelues, accuie our ſelues, endite our ſelues, and condemne our ſelues; ſo ſhould wée neuer be adiudged, accuſed, endited or condemned of the Lord! Oh that all hearts p. 228might ſob, all ſoules might ſigh, all loynes might be ſmitten with ſorrow, all faces gather blackneſſe, and eueryevery man ſmite himſelfe one the thigh, ſaying: What hauehave I done? Oh, that both Magiſtracy, Miniſtery, and communaltie, would purpoſe and vow, and euen take a bond of themſelues, that from hence foorth, and from this day forward they would ſet their hearts to ſéeke the Lord: and that they would wholly giuegive vp themſelues to his obedience! Oh that all men, women, and children would feare God, & kepe his commandements: would eſchew euill, and doe good: would ſtudie to pleaſe God in allthings, and to be fruitfull in all good workes: making conſcience to performe the duties of their generall callings, and duties of their ſpeciall callings: duties of the firſt Table, and duties of the ſecond Table: that ſo God might be ſincerely worſhipped, his name truely reuerenced, his Sabbaths religiouſly obſerued; & that eueryevery man would deale kindely, mercifully, iuſtly, & vprightly with his neighbour: that there might be no complaining, no crying in our ſtréets! Oh I ſay againe, & againe, that if all of vsus, of what eſtate, degrée, or condition ſoeuer, would walke in the paths of our God; then doubtleſſe we ſhould liue and ſee good daies, all future dangers ſhould bée preuented, our peace prolonged, our ſtate eſtabliſhed, p. 229our King preſerued, and the Goſpell continued. Then ſhould we ſtil enioy our liues, our goods, our lands, our liuings, cur wiues, our children, our houſes, and tenements, our Orchards, and Gardens: yea, as the Prophet ſaith, we ſhould eat the good things of the land, ſpending our daies in much comfort, peace and tranquillity: and leaue great bliſſings vntounto our children and poſterity, from age to age, from generation to generation.

Phila.

You hauehave fully anſwered my queſtion, and well ſatisfied me therin, out of the ſcriptures: yet I pray you giuegive me leaue to adde one thing vntounto that, which you hauehave at large ſet downe. The Lord ſaith by the Prophet Amos, that for their ſinnes and rebellions, hee had giuen them cleanneſſe of teeth: that is, dearth and ſcarcitie: and yet they did not turne vntounto him. Alſo hee with-held the raine from them, and puniſhed them with drought, and yet they did not turne vntounto him. Moreouer hee ſmote their Corne, their great Gardens, their Orchards, Vineyardes, Figtrees, and Oliue-trees, with blaſting and mildeaw, and the Palmer-worme did deuoure them; and yet they did not returne vntounto him. Laſt of all, hee ſmote them with peſtilence, and with the ſword, and ouerthrew them, as he ouerthrew Sodome and Gomorrah, and they p. 230were as a fire-brand pluckt out of the burning: yet, for all this, they did not turne vntounto him. Yee hauehave not turned vntounto mee, ſaith the Lord. But now to come to the point. Out of this IAmos. 4. 6. 7.Amos 4:6Amos 4:7 gather, that if wee multiply our tranſgreſſions, God will multiply his plagues vponupon vsus: but on the contrary, if wee would vnfainedly turne vntounto the Lord our God with all our hearts, all plagues ſhould bee ſtaied, all dangers preuented; and no euill ſhould fall vponupon vsus. For becauſe they would not turne, therefore hee ſmote them. If therefore they had turned, hee would not hauehave ſmote them. But now I pray you briefely conclude this point, and declare in few words, what it is that doth moſt materially concerne our peace, and publike good.

Theol.

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

Let Salomon execute Ioab and Shemei.Ten things concerning our peace.

Let Iohn and Eliah ſlay the Prieſts and Prophets of Baal.

Let Aaron and Eleazar miniſter before the Lord faithfully.

Let Ionas be caſt out of the ſhip.

Let Moſes ſtand faſt in the gap, and not let downe his hand.

Let Ioſuah ſucced him.

p. 231Let Cornelius feare God, with all his houſehold.

Let Tabitha be full of good workes, and almeſdeeds.

Let Deborah iudge long in Iſrael, proſper, and be victorious.

Let vsus all pray that the light of Iſrael may not be quenched.

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

Phila.

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

Theol.

Beſides thoſe which before hauehave béene mentioned, wée may adde theſe nine following:

p. 232Reuerence of Gods name.Nine ſignes of a ſound ſoule.

Keeping of his Sabbaths.

Truth.

Sobrietie.

Induſtrie.

Compaſſion.

Humility.

Chaſtity.

Contentation.

Phila.

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

Theol.

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

Faith.S. Peters eight ſignes of ſaluation.

Vertue:

Knowledge.

Temperance.

Patience.

Godlineſſe.

Brotherly kindeneſſe.

LoueLove.

Saint Peter ſaith: If theſe bee in vsus, and abound, they will make vsus neither idle, nor vnfruitefull in the knowledge of our Lord Ieſus. p. 233Which is as much as if hée had ſaid: they will make vsus ſound and ſincere Profeſſors of the Goſpell.

Phila.

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

Theol.

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

Phila.

Set downe then, which be the moſt certaine and infallible euidences of a mans ſaluation: againſt the which no exception can beeSeuen infallible ſignes of ſaluation. Acts 16. 31. Pro. 11. 20. Ioh. 1. 47.Acts 16:31Prov 11:20John 1:47 taken.

Theol.

I iudge theſe to be moſt ſound and infallible:

Aſſured faith in the promiſes.

Sinceritie of heart.

The ſpirit of adoption.

p. 234Sound Regeneration, and Sanctification.Rom. 8. 14. Ioh. 4. 3. 1. Theſ. 4. 5. Rom. 5. 1. Col. 1. 23. Mat. 24. 13.Rom 8:14John 4:31 Thess 4:5Rom 5:1Col 1:23Matt 24:13

Inward peace.

Groundedneſſe in the truth.

Continuance to the end.

Phila.

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

Theo.

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

Phila.

Now, you hauehave very fully ſatisfied me p. 235touching this point. And one thing more I do gather out of all your ſpeech: to wit, that you doe thinke, a man may be aſſured of his ſaluation, euen in this life.

Theol.

I doe thinke ſo indéed. For he, that knoweth not in this life that he ſhall be ſaued, ſhall neuer be ſaued after this life. For S. Iohn 1. Iohn. 3. 2.1 John 3:2ſaith: Now are we made the ſonnes of God.

Phila.

But becauſe many doubt of this, and the Papiſts doe altogether denie it: therefore I pray you confirme it vntounto vsus out of the Scriptures.

Theol.

The Apoſtle ſaith: We know that if2. Cor. 5. 1.2 Cor 5:1 our earthly houſe of this Tabernacle bee deſtroied, wee hauehave a building giuen vsus of God: that is, an houſe not made with hands, but eternall in the heauens. Marke, that he ſaith, both he, and the reſt of Gods people, did certainely know, that heauen was prouided for them. For the ſpirit of adoption beareth witnes with our ſpirits, that we are the children of God. And againe, the ſame Apoſtle ſaith: From henceforth is laid vp for me the crowne of righteouſneſſe, which the Lord the righteousRom. 8. 15. 16. 2. Tim. 4. 8.Rom 8:15Rom 8:162 Tim 4:8 Iudge ſhall giuegive mee at that day; not to mee onelyonly, but to all them that louelove his appearing. Héere we ſée, that he knew there was a crowne prepared for him, and for all the elect. And the ſame ſpirit, which did aſſure it vntounto p. 236Paul doth aſſure it alſo to all the children of God. For they all hauehave the ſame ſpirit: though not in the ſame meaſure. S. Iohn ſaith alſo:1. Ioh 2. 3.1 John 2:3 Hereby we are ſure we know him; If we keepe his Commandements. In-which words, S. Iohn telleth vsus thus much: that if we doe vnfeinedly endeuour to obey God, there is in vsus the true knowledge and feare of God: and conſequently, wée are ſure we ſhall be ſaued. S. Peter ſaith: GiueGive all diligence, to make your2. Pet. 1. 10.2 Pet 1:10 calling and election ſure. Wherefore ſhould the Apoſtle exhort vsus, to make our election ſure, if none could be ſure of it? In the ſecond to the Epheſians the Apoſtle ſaith flatly, that in Chriſt Ieſus we doe already ſit together in the heauenly places. His meaning is not, that we are there already in poſſeſſion: but we are as ſure of it, as if we were there already. The reaſons hereof are theſe: Chriſt our head is inIoh. 22. 32. Ioh. 14. 13John 14:13 poſſeſſion: Therefore he will draw al his members vntounto him, as he himſelfe ſaith.

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

p. 237Phila.

As you hauehave ſhewed this by the Scriptures; So alſo ſhew it yet more plainely, by euident reaſon out of the ſame.

Theol.

How can a man in truth call God his Father? (when he ſaith: Our Father wich art in Heauen) and yet doubt, whether he be his Father or no? For if God indeed be our Father, and we his children, how can we periſh? how can we be damned? will a father condemne his owne children? or ſhall the children of God be condemned? No, no. There is no condemnationRom. 8. 1. Rom. 8. 33. 34.Rom 8:1Rom 8:33Rom 8:34 to them that are in Chriſt Ieſus. And, who can lay any thing to the charge of Gods elect? It is God that iuſtifieth, who can condemne? It is therefore moſt certaine and ſure, that all ſuch, as doe in truth call God their Father, and hauehave God for their Father, ſhall be ſaued. Againe, how can a man ſay, in truth and féeling, that he beléeueth the forgiueneſſe of ſin, and yet doubt whether he ſhall be ſaued? For if he be fully perſwaded that his ſinnes are forgiuen, what letteth why he ſhould not be ſaued? Moreouer, as certainly as we know that wée are called, iuſtified, and ſanctified: ſo certainely wée know we ſhall be glorified. But we know the one certainely: and therefore the other.

Aſune.

I will neuer beleeue, that any man can certainely know in this world, whether hee ſhall bee ſaued, or damned; but all men p. 238muſt hope well, and be of a good beliefe.

Theol.

Nay: we muſt goe further then hope well. We may not venture our ſaluation vponupon vncertaine hopes. As, if a man ſhould hope it would be a faire day to morrow: but hée cannot certainely tell. No, no. We muſt in this caſe, being of ſuch infinite importance as it is, grow to ſome certainety, and full reſolution. Wée ſée, worldly men will be loath to hold their lands and leaſes vncertainely, hauing nothing to ſhew for them. They will not ſtand to the courteſie of their land-lords, nor reſt vponupon their good willes. They will not ſtay vponupon vncertaine hope. No; they are wiſer then ſo. For the children of this world are wiſer in their generation, then the children of light. They will be ſure to hauehave ſomething to ſhew. They will hauehave it vnderunder ſeale. They will not ſtay vponupon the words and promiſes of the moſt honeſtLuke. 16.Luke 16 men, and beſt Land-lords. They cannot bée quiet, till they hauehave it in white and blacke, with ſound counſell vponupon their Title; and eueryevery way made as ſure vntounto them, as any Law of the Land can make it.

Are then the children of this world ſo wiſe in theſe inferiour things, and ſhall not wée bée as wiſe in matters of tenne thouſand times more importance? Are they ſo wiſe for earth, and ſhall not wée bée as wiſe for Heauen? Are they p. 239ſo wiſe for their bodies, and ſhall not we be as wiſe for our ſoules? Shall we hold the ſtate of our immortall inheritance by hope well; and hauehave no writings, nor euidences, no ſeals, no witneſſes, nor any thing to ſhew for it? Alas, this is a weake Tenure, a broken title, a ſimple hold indéed.

Aſune.

Yet for all that a man cannot be certaine.

Theol.

Yes, S. Iohn telleth vsus, we may bée certaine. For he ſaith: Heereby we know wee1. Iohn. 4. 13.1 John 4:13 dwell in him, and he in vsus; becauſe he hath giuen vsus of his ſpirit. He ſaith not, we hope; but we know certainly. For he that hath the ſpirit of God, knoweth certainly he hath it; and he that hath faith, knoweth that he hath faith; & he that ſhall be ſaued, knoweth hée ſhall be ſaued. For God doth not worke ſo darkely in mens hearts, by his ſpirit, but that they may eaſily know whether it be of him or no, if they would make a due triall. Againe, the ſame Apoſtle ſaith: He that beleeueth in the Sonne of God,1. Iohn. 5. 10.1 John 5:10 hath the witnes in himſelfe. That is, he hath certaine teſtimonies in his owne conſcience, that he ſhall be ſaued. For we muſt fetch the warrant of our ſaluation from within our ſelues: euen from the worke of God within vsus. For looke, how much a man feeleth in himſelfe the increaſe of knowledge, obedience, & godlines; p. 240ſo much the more ſure hée is, that he ſhall bée ſaued. A mans owne conſcience is of great force this way: and will not lie, or deceiue. For ſo ſaith the wiſe man: As water ſheweth face toPro. 27. 19.Prov 27:19 face, ſo doth the heart, man vntounto man; That is, the mind and conſcience of eueryevery man telleth him iuſtly (though not perfectly) what he is. For the conſcience will not lie: but accuſe, or excuſe a man; being in ſtead of a thouſand witneſſes.

The Apoſtle alſo ſaith; No man knoweth the1. Cor. 2. 11. Pro. 20. 27.1 Cor 2:11Prov 20:27 things of man, but the ſpirit of a man that is in him. And againe, the Scripture ſaith; Mans ſoule is, as it were, the candle of the Lord: wherby he ſearcheth all the bowels of the belly. So then it is a cleare caſe, that a man muſt hauehave recourſe to the worke of Gods grace within him, euen in his owne ſoule. For thereby he ſhall be certainely reſolued, one way or another. For euen as Rebecca knew certainely, by the ſtriuing and ſtirring of the twinnes in her wombe, that ſhe was conceiued and quicke of child; ſo Gods children know certainly, by the motions and ſtirring of the holy Ghoſt within them, that they hauehave conceiued Chriſt, and ſhall vndoubtedly be ſaued.

Phila.

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

p. 241Theo.

The ground-worke of our ſaluation is laide in Gods eternall election, and in reſpect thereof it ſtandeth faſt and vnmoueable; as it is written: The foundation of God ſtandeth faſt. 2. Tim. 2. 19. 1. Theſ. 5. 2. Tim. 2. 13.2 Tim 2:191 Thess 52 Tim 2:13And againe: He is faithfull, that hath promiſed: though we cannot beleeue, yet he abideth faithfull. So then, as we know it certainely in our ſelues, by the conſequents of election; ſo it ſtandeth moſt firme in reſpect of God, and his eternall and immutable decrée. And a thouſand infirmities (nay all the ſinnes in the world, nor all the diuels in hell) cannot ouerthrow Gods election. For our Lord Jeſus ſaith; All that theIoh. 6. 37.John 6:37 Father hath giuen me, ſhall come vntounto me. And againe: This is the Fathers will that hathIoh. 6. 39.John 6:39 ſent me: that of all which he hath giuen me, I ſhould loſe nothing: but ſhould raiſe it vp againe, at the laſt day. And in another place,Ioh. 10. 27.John 10:27 our Sauiour Chriſt ſaith; My ſheepe heare my voice, and I know them, and they follow me, and I giuegive vntounto them eternall life, and they ſhall neuer periſh: neither ſhall any plucke them out of my hand. My Father which gaue them me, is greater then all; and none is able to take them out of my Fathers hand. Wée ought therefore to be as ſure of our ſaluation, as of any other thing which God hath promiſed, or which we are bound to beléeue. For to doubt thereof, in reſpect of Gods truth, is blaſphemous p. 242againſt the immutability of his truth.

Philag.

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

Theol.

Yes verily. For he that neuer doubted, neuer beléeued. For whoſoeuer beléeueth in truth, féeleth ſometimes doubtings and wauerings. Euen as the ſound body féeleth many grudgings of diſeaſes, which if hée hath not health, hée could not féele: ſo the ſound ſoule féeleth ſome doubtings: which if it were not ſound, it could not ſo eaſily féele. For wée féele not corruption, by corruption; but we féele corruption, by grace. And the more grace we hauehave, the more quicke are we in the féeling of corruption. Some men of tender ſkinnes, and quicke féeling, will eaſily féele the lighteſt feather, in ſofter manner laide vponupon the ball of their hands; which others, of more ſlow féeling and hard fleſh, cannot ſo eaſily diſcerne. So then it is certaine, that although the children of God féele ſome doubtings, at ſometimes; yet the ſame doe no whit impeach the certainety of their ſaluation: but rather argue a perfect ſoundneſſe and health of their ſoules. For, when ſuch litle grudgings are felt in the ſoule, the childrē of God oppoſe againſt them the certaintie of Gods truth and promiſes: and ſo doe p. 243eaſily ouercome them. For the Lords people néed no more to feare them, then he that rideth thorow the ſtréets vponupon a luſty gelding with his ſword by his ſide, néeds to feare the barking and bawling of a few little curres and whappets.

Phila.

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

Theol.

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

Phila.

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

Theol.

They ſpring from the imperfection of our regeneration, and from that ſtrife which p. 244is in the very minde of the elect, betwéene faith and infidelity. For theſe two do mightily fight together in the moſt regenerate, and ſtriue to ouer maſter, and ouerſhadow one another. By reaſon wherof, ſometimes it commeth to paſſe, through the preuailing of vnbeliefe, that the moſt excellent ſeruants of God may fal into fits and pangs of deſpaire, as Iob and Dauid, in their temptations did. And euen in theſe daies alſo, ſome of Gods children at ſometimes are ſhrewdly handled this way, and brought very lowe; euen vntounto deaths doore: but yet the Lord in great merciemercy doth recouer them, both from totall and finall deſpaire. OnelyOnly they are humbled and tried by theſe ſharpe fits, for a time, and that for their great good. For as we vſe to ſay, that an Ague in a young man is a ſigne of health: ſo theſe burning fits of temptations, in the elect, for the moſt part, are ſignes of Gods grace and fauor. For, if they were not of God, the diuell would neuer be ſo buſie with them.

Phila.

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

Theol.

Nothing leſſe. For the ground of this perſwaſion is not laid in our ſelues, or any thing within vsus, or without vsus; but onelyonly in the righteouſneſſe of Chriſt, and the mercifull p. 245promiſes of God. For, is it any preſumption for vsus to beléeue that, which God hath promiſed, Chriſt hath purchaſed, and the holy Ghoſt hath ſealed? No verily, it is not any preſumption; but a thing which we all ſtand bound vntounto, as we will anſwere it at the dreadfull day of iudgement. As for our ſelues, we do fréely confeſſe, that in Gods ſight we are but lumps of ſinne and maſſes of all miſery; and cannot of our ſelues mooue hand or foot to the furtherance of our ſaluation. But being iuſtified by faith, we are at peace with God, and fully perſwaded of his louelove and fauour toward vsus, in Chriſt.

Phila.

Cannot the Reprobates and vngodly be aſſured of their ſaluation?

Theo.

No. For the Prophet ſaith: There isEſay. 57. 22.Isa 57:22 no peace to the wicked. Then I reaſon thus: They which hauehave not the inward peace, cannot be aſſured. But the wicked hauehave not the inward peace. Therefore they cannot be aſſured. Stedfaſt faith in the promiſes doth aſſure. But the wicked hauehave not ſtedfaſt faith in the promiſes. Therefore they cannot be aſſured. The ſpirit of adoption doth aſſure. But the wicked hauehave not the ſpirit of adoption. Therefore they cannot be aſſured.

To conclude, when a man féeleth in himſelfe an euill conſcience, blindneſſe, prophaneneſſe, p. 246and diſobedience, he ſhal (in deſpite of his hart) ſing this dolefull ſong: I know not whether I ſhall be ſaued or damned.

Phila.

Is not the doctrine of the aſſurance of ſaluation, a moſt comfortable doctrine?

Theol.

Yes doubtleſſe. For except a man bée perſwaded of the fauour of God, and the forgiueneſſe of ſinnes, and conſequently of his ſaluation, what comfort can he hauehave in any thing? Beſides this, the perſwaſion of Gods louelove towards vsus, is the root of all our louelove and chearefull obedience towards him. For therefore wée louelove him and obey him, becauſe we know hée hath loued vsus firſt, and written our names in the booke of life. But on the contrarie, the Doctrine of the Papiſts, which would hauehave men alwaies doubt and feare in a ſeruile ſort, is moſt helliſh and vncomfortable. For ſo long as a man holds that, what encouragement can he hauehave to ſerue God? What louelove to his Maieſtie? What hope in the promiſes? What comfort in trouble? What patience in aduerſity?

Antil.

Touching this point, I am flat of your minde. For I thinke verily, a man ought to bee perſwaded of his ſaluation. And for mine owne part, I make no queſtion of it. I hope to bee ſaued, as well as the beſt of them all. I am out of feare for that. For I hauehave ſuch p. 247a ſtedfaſt faith in God, that, if there ſhould be but two in the world ſaued, I hope I ſhould be one of them.

Theol.

You are very confident indéed. You are perſwaded before you know. I would your ground were as good, as your vaine confidence. But who is ſo bold as blinde Bayard? Your hope is but a fancie, and as a ſick mans dreame. You hope you can not tell what. You hauehave no ground for that you ſay. For, what hope can you hauehave to be ſaued, when you walke in no path of ſaluation? What hope can a man hauehave to come to London ſpéedily, that trauelleth nothing that way, but quite contrary? What hope can a man hauehave to reape a good crop of corne, that vſeth no meanes, neither ploweth, ſoweth, nor harroweth? What hope can a man hauehave to be fat and well liking of his body, that ſeldome or neuer eateth any meat? What hope can a man hauehave to eſcape drowning, which leapeth into the Sea? Euen ſo, what hope can you hauehave to be ſaued, when you walke nothing that way, when you vſe no meanes, when you doe all things that are contrary vntounto the ſame? For, alas, there is nothing in you of thoſe things, which the Scriptures doe affirme muſt bée, in all thoſe that ſhall be ſaued. There be none of the fore▪ named ſignes and tokens in you. You are ignorant, prophane and p. 248careleſſe. God is not worſhipped vnderunder your roofe. There is no true feare of God in your ſelfe nor in your houſhold. You ſeldome heare the word preached. You content your ſelfe with an ignorant Miniſter. You hauehave no praiers in your family, no reading, no ſinging of pſalmes, no inſtructions, exhortations, or admonitions, or any other Chriſtian exerciſes. You make no conſcience of the obſeruation of the Sabbaths; you vſe not the name of God with any reuerence; you breake out ſometimes into horrible dathes and curſings; you make an ordinary matter of ſwearing by your faith, & your troth. Your wife is irreligious, your children diſſolute and vngratious, your ſeruants prophane & careleſſe. You are an example in your owne houſe of al Atheiſme, and conſcienceles behauiour. You are a great gameſter, a rioter, a ſpendthrift, a drinker, a common ale-houſe-haunter, an whoore hunter; and, to conclude, giuen to all vice and naughtineſſe. Now then, I pray you tell me, or rather let your conſcience tell mée, what hope you can hauehave to be ſaued, ſo long as you walk and continue in this courſe? Doth not S. Iohn ſaie; If wee ſay wee hauehave fellowſhip1. Ioh. 1. 6.1 John 1:6 with him, and walke in darkeneſſe, we are liers? Doth not the ſame Apoſtle auouch, that1. Ioh. 2. 4.1 John 2:4 ſuch as ſay they know God, and kéepe not his commandements, are liers?

p. 249Againe doth he not ſay: Heth at committeth1. Ioh. 3. 8. 10.1 John 3:81 John 3:10 ſin, is of the Diuell; And whoſoeuer doth not righteouſneſſe, is not of God? Doth not our Lord Jeſus flatly tell the Jewes (which bragged that Abraham was their father) that they were of their father the diuell: becauſe they did his works? Doth not the Apoſtle Paul ſay; HisRom 6. 16.Rom 6:16 ſeruants we are, to whom we obey; whether it be of ſin, vntounto death, or of obedience, vntounto righteouſnes? Doth not the ſcripture ſay; Hee thatIoh. 3. 7.John 3:7 doth righteouſneſſe, is righteous? Doth not our Lord Jeſus affirme: that nor eueryevery one thatMat. 7. 21.Matt 7:21 ſaith Lord, Lord, ſhall enter into the kingdome of heauen; but he that doth the will of my father which is in Heauen? Therefore I conclude: that, foraſmuch as your whole courſe is carnall, careleſſe, and diſſolute, you can hauehave no warrantable hope to be ſaued.

Phila.

I doe verily thinke, that this mans caſe (which now you hauehave laied open) is the caſe of thouſands.

Theo.

Yea, doubtles (of thouſand thouſands) the more is the pity.

Aſune.

Soft and faire, ſir, you are very round indeed. Soft fire maketh ſweet mault. I hope you know wee muſt be ſaued by mercy: and not by merit. If I ſhould doe all my ſelfe, wherefore ſerueth Chriſt? I hope that which I cannot doe, hee will doe for me. And I hope p. 250to be ſaued by Ieſus Chriſt as well as the beſt of you all.

Theol.

Oh, now I ſée which way the game goeth. You would faine make Chriſt a cloake for your ſinnes. You will ſinne, that grace may abound. You will ſinne frankly, and ſet all vponupon Chriſts ſcore. Truely there be many thouſands of your minde, which, hearing of Gods abundant merciemercy in Chriſt, are thereby made more bold to ſin. But they ſhall know one day, to their coſt, what it is ſo to abuſe the merciemercy of God. The Apoſtle ſaith: The mercy and louingRom. 2.Rom 2 kindneſſe of God ſhould leade vsus to repentance. But we ſée, it leadeth manie to further hardneſſe of heart. The Prophet ſaith: With him is mercy, that hee may bee feared. But many thereby are made more ſecure and careleſſe. But to come néerer the marke: you ſay, you hope to be ſaued by Jeſus Chriſt. And I anſwer: that if thoſe things be found in you, which the Scriptures do auouch to be in all that ſhall be ſaued by him, then you may hauehave good9. Things required of all that ſhall be ſaued by Chriſt. 2. Cor. 5. 17. 1. Pet. 4. 2.2 Cor 5:171 Pet 4:2 confidence, and aſſured hope: otherwiſe not. Now the Scriptures do thus determine it, and ſet it downe: That if a man bée in Chriſt, and looke to be ſaued by him, he muſt be indued with theſe qualities following:

Firſt he muſt be a new creature.

Secondly, hee muſt liue, not after the luſts of p. 251men: but after the will of God.

Thirdly, he muſt be zealous of good works.Tit 2. 14. Rom. 6. 14.Titus 2:14Rom 6:14

Fourthly, hee muſt die to ſinne, and liue to righteouſneſſe.

Fiftly, he muſt be holy and vnblameable.

Sixtly, he muſt ſo walke, as Chriſt hath walked.Col. 1. 22. Iohn 2. 6. Gal. 5. 24.Col 1:22John 2:6Gal 5:24

Seuenthly, hee muſt crucifie the fleſh, with the affections and luſts.

Eigthly, he muſt walke, not after the fleſh, butRom. 8. 1.Rom 8:1 after the ſpirit.

Laſt of all, he muſt ſerue God in righteouſneſſeLuke. 1. 75.Luke 1:75 and true holineſſe, all the daies of his life.

Loe then what things are required of all that ſhalbe ſaued by Chriſt. Now therefore, if theſe things be in you in ſome meaſure of tenth, then your hope is currant, ſound, & good: otherwiſe, it is nothing worth. For in vaine doe men ſay, they hope to be ſaued by Chriſt, when as they walke diſſolutely. The reaſon hereof is: becauſe the members muſt be ſutable to the head. But Chriſt our head is holy: therfore we his members muſt be holy alſo; as it is written: Be ye1. Pet. 1. 16.1 Pet 1:16 holy, for I am holy. Otherwiſe, if we will ioine prophane & vnholy members to our holy head Chriſt, then we make Chriſt a monſter. As if a man ſhould ioyne vntounto the head of a Lion, the necke of a Beare, the body of a Wolfe, and the legges of a Foxe: were it not a monſtrous thing: would it not make a monſtrous creature? p. 252Euen ſuch a thing doe they goe about, which would hauehave Swearers, Drunkards, Whoremongers, and ſuch like, to be the members of Chriſt, and to hauehave life and ſaluation by him. But ſith you doe ſo much preſume of Chriſt, I pray you let mée aſke you a queſtion.

Antil.

What is that?

Theol.

How doe you know that Chriſt died for you particularly, and by name?

Antile.

Chriſt died for all men, and therefore for me.

Theol.

But, all men ſhall not bée ſaued by Chriſt. How therefore doe you know that you are one of them that hauehave ſpeciall intereſt in Chriſt, and ſhall be ſaued by his death?

Antil.

This I know that we are all ſinners, and cannot be ſaued by any other then by Chriſt.

Theol.

Anſwer directly to my queſtion. How doe you know in your ſelfe, and for your ſelfe, that you are one of the Elect, and one of thoſe, for whom Chriſt died?

Antil.

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

Theol.

But, how know you, that you hauehave faith? or how ſhall a man know his faith?

Antile.

I know it by this; that I hauehave alwaies had as good a meaning, and as good a faith to Godward as any man of my calling, and that is p. 253not booke-learned. I hauehave alwaies feared God with all my heart, and ſerued him with my praiers.

Theol.

Tuſh: now you goe about the buſh, and houer in the aire. Anſwer me to the point. How doe you know certainely and aſſuredly, that Chriſt died for you particularly & by name.

Antil.

You would make a man mad. You put me out of my faith: you driue mee from Chriſt. But if you go about to driue mee from Chriſt, I will neuer beleeue you. For I know wee muſt be ſaued onelyonly by him.

Theo.

I go not about to driue you frō Chriſt, but to driue you to Chriſt. For how can I driue you from Chriſt, ſeeing you neuer came néere him? How can I driue you out of Chriſt, ſéeing you were neuer in him? But this is it, that deceiueth you, & many others; that you think you beléeue in Chriſt, becauſe you ſay you beléeue in Chriſt. As though faith conſiſted in words: or, as though a man had faith, becauſe he ſaith ſo, If eueryevery one that ſaith he hath faith, therefore hath faith: & eueryevery one that ſaith he beléeueth in Chriſt, doth therefore beléeue: then who wil not hauehave faith? who will not beléeue? But in very déed, your faith, and the faith of many others, is nothing elſe but a méere imagination. But all this while, you hauehave not anſwered my queſtiō, touching your particular knowledge of Chriſt.

p. 254Antile.

I can anſwer you no otherwiſe then I hauehave anſwered you. And I thinke I hauehave anſwered you ſufficiently.

Theol.

No, no; you faulter in your ſpéech: your anſwer is not worth a button, you ſpeake you wot not what, you are altogether befogd and benighted in this queſtion. But, if there were in your heart the true knowledge, & liuely féeling of God, then I am ſure you would hauehave yéelded another, and a better anſwer. Then you would hauehave ſpoken ſomething from the ſenſe and féeling of your owne heart & from the worke of Gods grace within you: but becauſe you can yéeld no ſound reaſon, that Chriſt died for you particularly, and by name; therefore I ſuſpect you are none of them which hauehave proper intereſt in him, and in whom his death taketh effect indéed.

Phila.

I thinke this queſtion would grauell a great number: and few there be that can anſwer it aright.

Theol.

It is moſt certaine. I doe know it by lamentable experience, that not one of an hundred can ſoundly and ſufficiently anſwer this queſtion: none, indéed, but only thoſe, in whom the new worke is wrought, & do by the inward worke of the ſpirit féele Chriſt to be theirs. I hauehave talked with ſome, which are both witty, ſenſible, and learned: who notwithſtanding p. 255when they hauehave been broght to this very point and iſſue, hauehave ſtucke ſore at it, & ſtaggred very much. And howſoeuer they might by wit and learning ſhuffle it ouer, and in a plundred ſort, ſpeake reaſon: yet had they no feeling of that which they ſaid, and therfore no aſſurance: and conſequently as good neuer a whit, as neuer the better. It is the ſanctifying ſpirit, that giueth féeling in this point. And therefore, without the féeling of the operation of the ſame ſpirit, it can neuer be ſoundly anſwered. Thus then, I doe cloſe vp this whole matter: As the vinebrauch cannot liue and bring forth fruit, except it abide in the Ume: no more can wée, except we abide in Chriſt, and be truely grafted into him by a liuely faith. None can hauehave any benefit by him, but they only which dwel in him. None can liue by Chriſt, but they which are changed into Chriſt. None are partakers of his body, but they which are in his body. None can be ſaued by Chriſt crucified, but they which are crucified with Chriſt. None can liue with him béeing dead, but thoſe which die with him béeing aliue. Therefore let vsus root down-ward in mortification, that we may ſhoot vpward in ſanctification. Let vsus die to ſinne, that we may liue to righteouſneſſe: Let vsus die while we are aliue, that we may liue when we are dead.

Aſune.

If none can be ſaued by Chriſt, but p. 256onelyonly thoſe which are ſo qualified as you ſpeake of, then Lord hauehave mercy vponupon vsus: then the way to heauen is very ſtraight indeed, and few at all ſhall be ſaued. For there be few ſuch in the world.

Theo.

You are no whit therein deceiued. For when all comes to all, it is moſt certaine, that few ſhal be ſaued. Which thing I wil ſhew vntounto you, both by ſcripture, reaſon, and examples.

Aſune.

Firſt then, let vsus heare it proued by the ſcriptures.

Theo.

Our Lord Jeſus ſaith: Enter in at theMat. 7. 1.Matt 7:1 ſtraight gate. For, it is the wide gate and broad way that leadeth to deſtruction: and many there be which goe in thereat: becauſe the gate is ſtrait, and the way narrow that leadeth vntounto life, & few there be that find it. Againe he ſaith, Many are called, but few are choſen. In anotherMat. 20. 16.Matt 20:16 place, we read of a certaine man which came to our ſauiour Chriſt, & aſked him of purpoſe whether few ſhould be ſaued. To whō our Lord Jeſus anſwered thus: Striue to enter in at the ſtraight gate. For many (I ſay vntounto you)Luk. 13. 14.Luke 13:14 will ſeeke to enter in, and ſhall not be able. In which anſwer, albeit our Sauiour doth not anſwer directly to his queſtion, either negatiuely or affirmatiuely; yet doth he plainely inſinuate by his ſpéeches, that few ſhall bee ſaued. For firſt he bids vsus ſtriue earneſtly: noting therby, p. 257that it is a matter of great ſtrife againſt the world, the fleſh, and the diuell. Secondly, he affirmeth, that the gate is very ſtraight: noting, that none can enter in, without vehemēt crowding, and almoſt breaking their ſhoulder bones. Laſtly, he ſaith; that many which ſéeke to enter in, ſhall not be able: noting thereby, that euen of them that ſéeke, many ſhall ſtep ſhort; becauſe they ſeeke him not aright. Eſaias alſo ſaith: Except the Lord of Hoſts had left vsus aEſay. 1. 9.Isa 1:9 ſeed, we had beene as Sodome, and had beene like to omorrha. The Apoſtle alſo alle agethEſay. 10. 22. Rom. 9. 28.Isa 10:22Rom 9:28 out of the Prophet: That the Lord will make a ſhort account in the earth, and gather it into a ſhort ſumme, with righteouſneſſe. Theſe ſcriptures, I thinke, are ſufficient to proue that few ſhall be ſaued.

Aſune. Now let vsus heare your reaſons.

Theol.

If we come to reaſon, wée may rather wonder that any ſhould bée ſaued, then ſo few ſhall be ſaued. For, wée hauehave all the lets and hindrances that may bée, both within vsus and without vsus. Wée hauehave (as they ſay) the Sunne, Moone, and ſeuen Starres againſt vsus. Wée hauehave all the Diuels in Hell againſt vsus, with all their hornes, heads, maruellous ſtrength, infinite wiles, cunning deuices, déepe ſleights, and methodicall temptations. Héere runnes a ſore ſtreame againſt vsus. Then hauehave p. 258wée this preſent euill world againſt vsus, with her innumerable baits, ſnares, nets, gins, and grins to catch vsus, fetter vsus, and entangle vsus. Héere hauehave wée profits and pleaſures, riches and honour, wealth and preferment, ambition and couetouſneſſe. Héere comes in a Campe royall of ſpirituall and inuiſible enemies. Laſtly, wée hauehave our fleſh, that is, our corrupted nature againſt vsus: wée hauehave our ſelues againſt our ſelues. For we our ſelues are as great enemies to our ſaluation, as either the world, or the Diuell. For, our vnderſtanding, reaſon, will, and affections, are altogether againſt vsus. Our naturall wiſedome is an enemy vntounto vsus. Our concupiſences & luſts do miniſter ſtrength to ſathans temptations. They are all in league with Sathan againſt vsus. They take part with him in eueryevery thing againſt vsus and our ſaluation. They fight all vnderunder his ſtandard, and receiue their pay of him. This then goeth hard on our ſide, that the Diuell hath an inward party againſt vsus: and wée carry alwaies within vsus our greateſt enemy, which is euer ready, night and day, to betray vsus into the hands of Sathan; yea to vnbelt the dore, and let him in to cut our throats. Here then we ſée an huge army of dreadfull enemies, and a very legion of Diuels, lying in ambuſh againſt our ſoules. Are not wée therefore poore wretches in a p. 259moſt pitifull caſe, which are thus betraied and beſieged on eueryevery ſide? All things then conſidered, may wée not iuſtly maruell, that any ſhall bée ſaued? For who ſeeth not, who knoweth not, that thouſand thouſands are caried headlong to deſtruction; either with the temptations of the world, the fleſh or the Diuell? But yet further, I will ſhew, by an other verie manifeſt and apparant reaſon, that the number of Gods Elect vponupon the face of the earth, are very few in compariſon: which may thus bée conſidered. Firſt, let there bée taken away from amongſt vsus all Papiſts, Atheiſts, and Heretikes. Secondly, let there bée ſhoaled out all vicious and notorious euill liuers; as Swearers, Drunkards, Whooremongers, Worldlings, deceiuers, couſeners, proud men, Rioters, gameſters, and all the prophane multitude. Thirdly, let there be refuſed and ſorted out all Hypocrites, carnall Proteſtants, vaine profeſſors, backeſliders, decliners, and colde Chriſtians. Let all theſe, I ſay, bée ſeparated: and then tell mée, how many ſound, ſincere, faithfull, and zealous worſhippers of God, will bée found among vsus. I ſuppoſe, wée ſhould not néed the Arte of Arithmetike to number them. For I thinke, there would bée very few in eueryevery Uillage, Towne, and Citie; I doubt, they would walke very p. 260thinly in the ſtréets: ſo as a man might eaſily tell them as they goe. Our Lord Jeſus aſketh a queſtion in the Goſpell of S. Luke, ſaying: Doe you thinke, when the Sonne of man commeth,Luk. 18. 8.Luke 18:8 that he ſhall finde faith on the earth? To the which we may anſwer, Surely very little.