The Plain Mans Pathway to Heaven, Text (2 of 6)

The Plain Mans Pathway to Heaven · Text (2 of 6)

p. 67Saint Paul to Timothy brandeth this ſinne in the forehead, and boareth it in the eares, that all men may know it, and auoid it; when hée ſaith: Couetouſneſſe is the root of all euill. 1. Tim. 6. 10. Luke 12. 15.1 Tim 6:10Luke 12:15Our Lord Ieſus alſo giueth vsus a watch-word to take héed of it▪ ſaying: Take heed, and beware of couetouſneſſe. As if he ſhould ſay; touch it not, come not neare it, it is the very breath of the diuell: it is preſent death and the very ratſbane of the ſoule. The Apoſtle laieth out the great danger of this ſinne, and doth excéedingly grime the face of it, when he ſaith: that the end of all ſuch as minde earthly things, is damnation. Phil. 3. 19.Phil 3:19Let all carnal worldlings, and muckiſh minded men lay this to heart, and conſider well of it, leſt they ſay one day: had I wiſt.

Phila.

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

p. 68Theol.

Couetouſneſſe is an immoderate deſire of hauing.

Phila.

I hope you doe not thinke frugality, thriftineſſe, and good husbandry to be couetouſneſſe.

Theol.

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

Phila.

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

Theol.

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

Phila.

Wherein I pray you doth couetouſneſſe eſpecially conſiſt?

Theol.

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

p. 69Phila.

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

Theol.

There be foure ſpeciall ſignes of the hearts infection.

Phil.

Which be they?

Theo.

The firſt is an eager and ſharp ſet deſire of getting. Therefore the holy Ghoſt ſaith:Pro. 28. Pro. 20. 21.Prov 28Prov 20:21 He that haſteth to be rich, ſhall not be vnpuniſhed. And againe: An heritage is haſtily gotten at the beginning; but the end thereof ſhall not be bleſſed. The Heathen man alſo ſaith: NoDemoſthenesin Olinth 3. man can be both iuſtly, and haſtily rich.

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

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

The fourth and laſt is, a truſting in riches, and ſtaying vponupon them, as though our liues were maintained by them, or did conſiſt onelyonly in them: which thing our Lord Jeſus flatly denieth, ſaying: Though a man hauehave abundance, p. 70yet his life conſiſteth not in the things that hee hath. Luke. 12. 15.

Theſe then are foure euident ſignes and tokens, whereby we may certainly diſcerne, that meus harts and intrailes are infected with couetouſneſſe.

Phila.

You hauehave very well ſatisfied vsus in this point. Now let vsus vnderſtand the originall cauſesTwo cauſes of Couetouſneſſe. of Couetouſneſſe.

Theol.

There be two ſpeciall cauſes of Couetouſneſſe. The one is the ignorance and diſtruſt of Gods prouidence.

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

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

Phila.

Now as you hauehave ſhewed vsus the cauſes of Couetouſneſſe, ſo let vsus alſo heare of the effects.

Theol.

If I once enter into this, I ſhall bée entar gled and wound vp in a maze, where I know not how to get out againe. For, the euill p. 71effects of this vice are ſo many, and ſo great, that I know not almoſt where to begin, or where to end. Notwithſtanding, I will enter into it; get out how I can.

Phila.

If you doe but giuegive vsus ſome taſte of them it ſhall ſuffice.

Theol.

Then will I briefly diſpatch things in order. And firſt of all, I reaſon from the wordes of the Apoſtle before alleadged, that if couetouſnes, and the louelove of meny be the root of all euill, then it is the root of idelatry, the root of murther, the root of theft, the root of lying, the root of ſwearing, the root of ſymony, the root of bribery, the root of vſury, the root of lawing, the root of all contentions in the Church, and the root of all brabling and brawling in the Common weaith. Moreouer, it ſpreadeth far & néere, it dwelleth in eueryevery houſe, in eueryevery towne, in eueryevery city; it prieth into eueryevery corner, it creepeth into eueryevery heart; it anoieth our Phyſitians, it infecteth our Diuines, it choaketh our Lawyers, it woundeth our Farmers, it baneth our Gentlemen, it murthereth our tradeſ-men, it be witcheth our Merchants, it ſtingeth our mariners. Oh couetouſnes, couetouſnes, it is the poiſon of al things, the wound of Chriſtianitie, the bane of all goodneſſe! For couetouſneſſe marres all: it marreth all, eueryevery where, in all places, in all degrées, amongſt all p. 72perſons. It marreth marriages: for it coupleth young to old, and old to young. It marreth hoſpitality, it marreth all good houſe-kéeping, it marreth almes déeds, it marreth Religion, it marreth Profeſſors, it marreth Miniſters, it marreth magiſtrats, it marreth all things. And therefore what ſinne ſo grieuous, what euill ſo odious, what vice ſo enormous as this? For this cauſe it was pretily ſaid of one: that all other vices are but Factors to Couetouſnes, and ſerue for Porters to fetch and bring in her liuing. She maketh ſymonie her drudge, bribery her drudge, vſury her drudge, deceit her drudge, ſwearing her drudge, lying her drudge. O what a diuell incarnate is this, that ſetteth ſo many vices a worke, and hath ſo many Factors and vnderlings to ſerue her turne! Are they not in a prety caſe, thinke you, that are infected with this ſin? Oh, they are in a moſt miſerable caſe. It had béene good they had neuer béene borne. For being aliue they are dead: dead I meane in their ſoules. For Couetouſnes is ſoules poyſon, and ſoules bane. Couetouſnes is the ſtrongeſt poiſon to the ſoule that is. It is a confection of all the Spiders. Toades, Snakes, Adders, Scorpions, Baſiliſkes, and all other the moſt venemous vermine of the whole world? If the diuell can get vsus to take downe but one pennyweight of it, it is enough, he deſires no more. p. 73For preſently we fal down ſtark dead. Therefore the Apoſtle ſaith: They that will be rich (he meaneth in all haſte, by hooke or by crooke) fall into temptations, and ſnares, and into many1. Tim. 2.1 Tim 2 fooliſh and noiſome luſts, which drowne men in deſtruction and perdition. For, as Couetouſneſſe is ranke poiſon to the ſoule: ſo the Apoſtle compareth it to the déepe gulfe, wherein thouſands are drowned. And therefore he addeth in the ſame place: But thou O man of God flie theſe things. In which words he doth moſt grauely aduiſe all the Miniſters of the word of God, to take héed of it. For as it is dangerous to all men; ſo it is moſt dangerous and offenſiue in the preachers of the Goſpell.

Phila.

Indeede it muſt needs be graunted, that Couetouſneſſe is a very grieuous ſinne: yea euen a monſter with ſeuen heads. Yet for all that, wee ſee in this our iron age, how many of all ſorts are infected with it: and how few will giuegive any thing to any holy vſe. Moſt men now adayes hauehave nothing to ſpare for Chriſt, nothing for his Goſpell, nothing for his Church, nothing for the poore children of God, and needy members of Chriſt. Chriſt is a little beholden vntounto them: for they will do nothing for him, no not ſo much as ſpeake a good word in his cauſe, or the cauſe of his poore Saints. EueryEvery little thing with them, p. 74is too much for God, and good men. For when they come to giuing vntounto holy and neceſſary vſes, then they will ſticke at a penny, and ſcotch at a great, and eueryevery thing is too much. But to beſtow vponupon themſelues, nothing is too much. Nothing is too much for luſt, for pleaſure, for backe, bellie, and building; for cards and dice, for whores and harlots, for rioting and reuelling, for Tauernes and brothel-houſes. Hundreds and thouſands are little enough, and too little, for their expences this way. It is lamentable to conſider, what maſſes of mony are ſpent and beſtowed vponupon theſe things. But, alas, alas, how heauie an account are they to make in the day of the Lord, which ſo ſpend their lands, liuings, and reuenues! I quake to thinke what ſhall become of them at laſt. It were well for them, if they might be in no worſe caſe then a Crocodile, or a curre dogge.

Theol.

It is moſt certaine that you ſay: and we all hauehave great cauſe to lament it, & to take vp the old complaint of the Prophet Ieremie, ſaying: From the leaſt of them, euen vntounto the greateſt of them, eueryevery one is giuen vntounto Couetouſneſſe:Ier. 6. 16.Jer 6:16 and from the Prophet euen vntounto the Prieſt they all deale falſly. And another Prophet ſaith: they build vp Zion with blood,Mic. 3. 10.Mic 3:10 and Ieruſalem with iniquitie. The heads thereof iudge for rewards, and the Prieſts thereof p. 75teach for hire, and the Prophets thereof prophecy for mony: yet will they leane vponupon the Lord and ſay: Is not the Lord amongſt vsus? no euill can come vntounto vsus. But theſe holy Prophets, and men of God, doe fully deſcribe vntounto vsus the ſtate of our time: wherein, though all be corrupted, yet we beare our ſelues ſtoutly vponupon God, we preſume of his fauour, becauſe of our outward profeſſion, and ſay in our hearts: No euill can come vntounto vsus.

Aſune.

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

Phila.

Many ſuch men as you are, can ſkill to giuegive good words, and ſay: Fie on this world: al is but vanity: and yet for all that in your daily practiſe, you are neuertheleſſe ſet vponupon the world, nor neuer the more ſeeke after God. You heare the word of God no whit the more, you read no whit the more, you pray neuer the more; which euidently ſheweth, that all your faire ſpeeches, and proteſtations, are nought elſe but hypocriſie and leazing. Your heart is not with God, for all this. All is but words, there is no ſuch feeling in the heart. p. 76And therefore I may iuſtly ſay to you, as God himſelfe ſaid to his people: This people hauehaveDeut. 5. 28.Deut 5:28 ſaid well, all that they hauehave ſaid. Oh, that there were an heart in them to feare me, and keep my commandements!

Theol.

His wordes indéed are good; if his heart were according. For all things conſidered, there is no cauſe why men ſhould be ſo giuen to this world: For they muſt leaue it, when they hauehave done all that they can. As we ſay: To day a man, to morrow none. And as the Apoſtle1. Tim. 6.1 Tim 6 ſaith: We brought nothing into this world: and (it is certaine) we ſhall carry nothing out. We muſt all die, we know not how ſoone: why therfore ſhould men ſet their hearts vponupon ſuch vncertaine and deceiuable thinges? for all things in this world are more light then a feather, more brittle then glaſſe, more fléeting then a ſhadow, more vaniſhing then ſmoke, more vnconſtant then the winde. Doubtleſſe ſaith the Prophet Dauid: Man walketh in a ſhadow, and diſquieteth himſelfe in vaine: he heapeth vp riches, and cannot tell who ſhall gather them: Pſalm. 39. 6. I wonder therefore that theſe Moules and Muck-wormes of this earth, ſhould ſo minde theſe ſhadowiſh things, and ſo dote on them as they doe. If they were not altogether hardned and blinded by the diuell, they would not be ſo néerely knit p. 77to the clod and the peny as they are: thinking, and alwaies imagining, that there is no happineſſe but in theſe things, which are but dung and droſſe: and at laſt they will giuegive vsus the ſlip, when we thinke our ſelues moſt ſure of them.

The wiſe king, who had the greateſt experience of theſe things, that euer man had (for hée enioyed whatſoeuer this world could affoord, vpward and downeward, backward and forward) yet could find nothing in them, but vanity and vexation of ſpirit. Moreouer, he flatly auoucheth, that all theſe things, riches, wealth, honour, pleaſures, and treaſures, will moſt notably deceiue vsus in the end, giuegive vsus the ſlip and be gone. For he compareth riches, and all the glorie of this world, to an Eagle or Hawke, which a man holdeth vponupon his fiſt, ſtroketh her, maketh of her, taketh great delight and pleaſure in her, and ſaith he wil not take ten pounds for her: yet al on the ſudden ſhe taketh her flight, and flieth vp into the ayre, and he neuer ſéeth her more, nor ſhée him. The wordes of the holy Ghoſt are theſe: Wilt thou cauſe thine eyes toPro. 23. 5.Prov 23:5 flie after them? (meaning riches) Thou mayſt: but they will not be found. For they will make themſelues wings like to the Eagle, which flieth vp to Heauen. From thence wée may learne, that though wée ſet our hearts neuer ſo much on any thing here below: yet at p. 78the laſt it ſhall be taken from vsus, or we from it.

Therefore all worldly men doe but weaue the Spiders webbe, and may fitly be compared to the ſilly Spider, who toileth her ſelfe, and laboureth all the weeke long to finiſh vp her webbe; that ſhe may lodge her ſelfe in it, as in her owne houſe and frée▪hold. But alas, at the weeks end, a Maid in a moment with one bruſh of a broome, diſpeſſeſſeth her of her in heritance which ſhe had purchaſed with great labour and much adoe. Euen ſo, when the men of this world hauehave, with much care and trauell, purchaſed great lands and reuenewes, and gathered all that they can: yet on the ſudden, death (with one ſtroke of his direfull dart) will make them giuegive vp the ghoſt: and then where are they? It was pretily therefore ſaid of a man in the light of nature: No man hath euer liuedHerodotus Polym. ſo happily in this life, but in his life-time many things hauehave befallen him, for the which he hath wiſhed rather to die then to liue. And aſſuredly I thinke there was neuer any man liued any one day vponupon the fare of this earth, but ſome griefe or other either did, or iuſtly might inuade his minde ere night; either in the temptations of the world, the fleſh, or the diuell▪ or in regard of ſoule, body, goods, or name: in regard of wife, children, friends, or neighbours: in regard of dangers to Prince, Eſtate, church, p. 79or Common wealth: in regard of caſualties and loſſes by water by fire, by Sea or by land. What a life therefore is this, that hath not one good day in it? Who would deſire to dwell long in it? For it lieth open eueryevery day to manifold miſeries, dangers, loſſes, caſualties, reproaches, ſhame, infamie, pouerty, ſickneſſe, diſeaſes, collickes, agues, tooth-ache, head-ache, backe-ache, bone-ache, and a thouſand calamities.

Phila.

You hauehave very well deſcribed vntounto vsus the vanitie of this life, and that no day is free from one ſorrow or other, one griefe or other. Which thing our Lord Ieſus ratifieth, in the reaſon which he bringeth, why men ſhould not diſtruſtfully care for to morow. For, ſaith he, Sufficient vntounto the day is the euill thereof. Or, asMat. 6.Matt 6 ſome reade it. The day hath enough with his owne griefe. Where in hee doth plainely ſhew, that eueryevery day hath his ſorrow, his euill, his griefe, and his thwart. But I pray you proceed further in this point.

Theol.

This I ſay further: that when men hauehave ſwinked and ſweat, carked & cared, moiled and turmoiled, drudged & droiled by night & by day, by ſea and by land, with much care and ſorrow, much labour and griefe, to rake together the things of this life; yet at laſt, all will away again, and we muſt end where we began. p. 80For, as Iob ſaid; Naked wee came into the world: and naked we muſt goe out. Iob 1. For euen as a wind-mill beateth it ſelfe, maketh a great noiſe, whiſleth and whiſketh about from day to day, all the yéere long; yet at the yéeres end ſtandeth ſtill where it begun, being not mooued one foot backward or forward: ſo when men hauehave bluſtered and blowen all that they can, & hauehave euen run themſelues out of breath, to ſcrape vp the commodities of the earth, yet at laſt they muſt (ſpite of their beards) end where they began: end with nothing, as they began with nothing: end with a winding ſhéet, as they began with ſwadling clouts. For what is become of the greateſt Monarchs, Kings, Princes, Potentates, and Magnificoes, that euer the world had? Where is Cyrus, Darius, Xerxes, Alexander, Caeſar, Pompey, Scipio and Hanniball? Where are the valiant Henries, and noble Edwards of England? Are they not all gone downe to the houſe of obliuion? Are they not all returned to their duſt, and all their thoughts periſh? Though they were as Gods, yet hauehave they died as a man, are fallen like others.

Who now careth for them? who talketh of them? who feareth them? who regardeth them? do not beggars tread vponupon them? Yet while they liued, they were the Lords of the world: p. 81they were as terrible as Lions: fearefull to all men: full of pompe and glorie, dignitie and maieſtie. They plowed vp all things, they bare all before them, and who but they? But now they hauehave giuen vp the ghoſt, and are (as Iob ſaith)Iob 30. 23.Job 30:23 gone downe to the houſe appointed for all the liuing. Their pompe is deſcended with them, and all their glorie is buried in the aſhes. They are now couered vnderunder a cled, caſt out into a vault, made companions to toades, and the wormes do eat them: and what is become of their ſoules, is moſt of all to be feared.

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

Aſune.

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

Theol.

The drudges and ſnudges of this world, may very fitly be compared to a Kings lumpter-horſe, which goeth laden all the day long, with as much gold and treaſure, as hée p. 82can beare; but at night his treaſure is taken from him, he is turned into a ſory durtie ſtable, and hath nothing left him, but his galled backe. Euen ſo the rich cormorants and caterpillers of the earth, which here hauehave treaſured and hoorded vp great heapes of gold and ſiluer (with the which they trauell loaden thorow this world) ſhall in the end be ſtript out of all, let downe into their graue, and hauehave nothing left them but their galled conſciences, with the which they ſhall be tumbled downe into the dungeon of eternall darkeneſſe.

Phila.

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

Theol.

Euen as the great ſtrength of Sampſon lay in his haire; ſo the great ſtrength of the world lieth in her two breaſts: the one of pleaſure, the other of profit. For ſhe, like a notable ſtrumpet, by laying out theſe her breaſts, doth bewitch the ſonnes of men, and allureth thouſands to her luſt. For if ſhe cannot winne them with the one breaſt, yet ſhe gameth them with the other: if not with pleaſure, then with profit: if not with profit, then with pleaſure. Hée is an odde man of a thouſand, that ſucketh not of the one breaſt or the other. But ſure it is, which ſoeuer he ſucketh, he ſhall be poiſoned. For ſhée giueth none other milke, but ranke poyſen. The world therefore is like to an alluring Iael, p. 83which ſitteth at her doore, to entiſe vsus to come in, and eat of the milke of her pleaſures: but when ſhe hath once got vsus in, ſhe is ready (euenIud. 4. 21.Judg 4:21 while we are eating) with her hammer and her naile, to pearce thorow our braines.

Phila.

I ſee plainely, this world is a very ſtrumpet, a ſtrong bait, and a ſnarling net, wherein thouſands are taken. It is very birdlime, which doth ſo belime our affections, that they cannot aſcend vpward. It is like the waights of a clocke, hanged vponupon our ſoules, which draweth them downe to the earth: it naileth vsus faſt downe to the ground. It mortifieth vsus into clay: it maketh vsus abhominable vntounto God. For I remember God made a law, that whatſoeuer goeth with his breaſt vponupon the ground,Leuit. 11.Lev 11 ſhould be abhominable vntounto vsus. How much more theſe carnall world-lings, which are faſt ſodered to the earth!

Theol.

The Apoſtle S. Iames ſéeing into the déep wickedneſſe of this world, and knowing right wel how odious it maketh vsus in the ſight of God, crieth out againſt it, terming it adultery, and all worldlings adulterers; becauſe they for ſake Chriſt their true huſband, & whoriſhly giuegive their hearts to this world. O yee adulterersIam. 4.Jas 4 & adultereſſes, ſaith he, know yee not that the amitie of this world, is the enmitie of God?

Whoſoeuer therefore will bee a friend of p. 84this world, maketh himſelfe the enemy of God. And who dare ſtand forth and ſay, I will be the enemy of God? Who therefore dare be a worldling? For eueryevery worldling is the enemy of God. What then will become of you, O yée wicked worldlings?

Phila.

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

Theol.

The heathen man will riſe vp inSophocles. iudgement againſt vsus: for he ſaith; Vnſatiableneſſe is the fouleſt euill amongſt mortal men. But many of our ſea-gulfs and whirle-pooles make no conſcience of it. They thinke it is no ſinne: they deuoure and ſwallow vp all; and yet are neuer ſatiſfied. They will hauehave all, and more then all, and the diuell and al. The whole world cannot ſatiſfie their mind: but God muſt create new worlds, to content them. Theſe men are ſicke of the Golden dropſie: the more they hauehave, the more they deſire. The louelove of money increaſeth, as mony if ſelfe increaſeth. But the Scripture ſaith: He that loueth ſiluer, ſhall notEccl. 5. 9Eccl 5:9 be ſatisfied with filuer. Oh therefore, that wée would ſtriue earneſtly to get out of this gulfe of hell, and tread the moone, that is, all worldly things, vnderunder our féet: as it is ſpoken of theApo. 12 1. p. 85Church: and that we would ſet our affections on the things that are aboue, and not on the things that are beneath: that we would flie an high pitch, and ſo are aloft as the Eagles, looking downe at this world, and all things in it, as at our féet, contemning it, and treading the very glory of it vnderunder our féet, that it may neuer hauehave more power ouer vsus!

Phila.

Oh happy, and twiſe happy are they that can doe ſo! And I beſeech the Almighty God, giuegive vsus his holy ſpirit, whereby we may be carried aboue this world, into the mountaines of Myrrhe, and the mountaines of Spices. ForCan. 6. 4. how happy a thing is it, to hauehave our conuerſation in heauen, that is, to hauehave an inward conuerſation with God, by much praier, reading, meditation, and heauenly affections! This indeed is, to clime vp aboue the world, and to conuerſe in the chambers of peace. Oh therefore, that we could ſeriouſly and thorowly conceiue and conſider of this world as it is, that we would well weigh the vanity of it, and the excellency of that which is to come, that we might loath the one, and louelove the other: deſpiſe the one, and imbrace the other: louelove God more than euer we did, and this world leſſe. For what is this world but vanity of vanities?

Antil.

You doe exceedingly abaſe that, which ſome make their god. You ſpeake contemptuously p. 86of that, which moſt men hauehave in greateſt price and admiration. You diſgrace that which multitudes would grace. You make light of that, which numbers make greateſt account of. Let vsus therefore heare your reaſons: ſhew vsus more fully what it is; deſcribe it vntounto vsus.

Theol.

The world is a ſea of glaſſe, a pageant of fond delights, a Theatre of vanity, a labyrinth of errour, a gulfe of griefe, a ſtie of filthineſſe, a vale of miſery, a ſpectacle of wo, a riuer of téeres, a ſtage of deceipt, a cage full of Owles, a denne of Scorpions, a wilderneſſe of Wolues, a cabben of Beares, a whirl-wind of paſſions, a fained Comedie, a delectable phrenſie; where is falſe delight, aſſured griefe, certaine ſorrow, vncertaine pleaſure, laſting wo, fickle wealth, long heauineſſe, ſhort ioy.

Phila.

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

Theol.

In this lieth a great ſtrength of the world, that it draweth downe the ſtars of heauen and maketh them fall to the earth, as it is p. 87ſaid of the Dragons taile. Apoc: 12. which is, ambition, conetouſnes, & the louelove of this world. For we may wonder and lament, to ſée how the louelove of theſe things hath wounded & ouerborne many excellent ſeruants of God, both Preachers and profeſſors of the Goſpell: which thing doth plainly argue the ſtrength of it. For it is the ſtrongeſt & the very laſt engine, that ſathan vſeth to impugne vsus withall, when none other will preaaile. For when no temptation could faſten vponupon Chriſt, he bringeth foorth this laſt weapō which neuer faileth: All theſe thingsMatth. 4.Matt 4 will I giuegive thee: ſhewing him the glory of the whole world. So then he (hauing experience of this, that it neuer faileth) thought to hauehave ouercome Chriſt himſelfe with it. Héere therefore, lieth the very ſting and ſtrength of the world & the diuel. For whom hath he not takē, with All theſe things will I giuegive thee? whom hath he not wounded? whom hath he not deceiued? whom hath he not ouerthrowen? with this he enticed Baalam: with this hée beguiled Achan: with this he ouerthrew Iudas: with this he be witched Demas; with this in theſe our daies, he deceiued many of excellent gifts. For aſſuredly, he is a Phoenix amongſt men, which is not ouercome with this. He is a wonderment in the world, that is not moued with mony.

Phila.

I am now fully ſatisfied for this matter. p. 88But one thing commeth often into my minde; to wit, that theſe miſerable worldlings can hauehave no ſound comfort in their pleaſures and profits: becauſe they hauehave no comfort in God, nor peace in their owne conſciences.

Theol.

You ſay very true. It is vnpoſſible, that men, louing this world, ſhould hauehave anie ſound comfort in God. For no man can ſerue two maſters, both God and riches. Their caſe therefore is very dangerous & fearefull, though they neuer ſée it, nor féele it: as I will ſhew you by a plaine example. Put caſe, one of theſe great rich worldlings ſhould be clothed in veluet & cloth of gold, in moſt ſtately manner; and alſo ſhould be ſet at his table, furniſhed with al the dainties of the world; ſhould be attended and waited vponupon by many, in moſt Lordly and pompous manner; ſhould ſit in his goodly dining-chamber, all glittering like golde; ſhould hauehave his firſt, ſecond, & third ſeruice ſerued in, with minſtrels and inſtruments of muſicke, in moſt royall ſort; he ſitteth in his chaire, like a King in his throne: yet for all this, if a dagger ſhould be held to his heart all this while, ready to ſtab him▪ what pleaſure, what ioy, what comfort can he hauehave in all the reſt? Euen ſo, whatſoeuer pompe or pleaſures wicked worldlings hauehave héere below, yet their guilty & helliſh conſcience is, as it were, a dagger, held alwayes p. 89hard to their hart; ſo as they can hauehave no ſound cōfort in any thing. Or let me giuegive it you thus: Put caſe a man hath committed high treaſon, and were therfore apprehended, arraigned, and condemned to be hanged, drawen and quartered: what then can comfort him in ſuch a caſe? can mirth, can muſicke, can gold, can ſiluer, can lands, can liuings? No, no: none of all theſe can help him, or giuegive him any comfort. For the continuall thoughts of death do ſo gripe him at the heart, that none of all theſe can do him any good or any whit mitigate his griefe. What then is the thing that may comfort him in this caſe? Only a pardon, ſealed with the Kings broad ſeale, and ſubſcribed with his owne hand. For as ſoone as he hath got this, his heauy heart reuiueth, and leapes for ioy. This then aſſuredly is the very cauſe of all prophane Atheiſts and worldlings, who are not aſiured of the King of heauen his pardon for their ſinne: and then, what ioy can they hauehave either in their meat, drinke, goods, cattell, wiues, children, lands, reuenewes, or any thing whatſoeuer? For the dreadful thoughts of hel do eftſoones croſſe them inwardly, & quite dampe & daſh all their mirth. Their owne conſciences will not be ſtilled: but in moſt terrible manner, riſe vp & giuegive euidence againſt them, telling them flatly, they ſhall be damned, how merry and iocund ſoeuer they p. 90ſéeme to be in this world; ſetting a good face on the matter. For ſure it is, that inwardly they hauehave many a cold pull, and many heart gripes. And all their mirth and iollity, is but a gigling from the téeth outward: they can hauehave no ſound comfort within. And therefore the wiſe KingPro. 14 13.Prov 14:13 ſaith; Euen in laughter the heart is ſorrowfull: and the end of that mirth is heauineſſe. Likewiſe ſaith the holy man Iob; Terrors of conſcience come vponupon the wicked man like waters: inIob. 27. 20.Job 27:20 the night a whirle-winde carrieth him away ſecretly. Eliphas the Temanite, auouched the ſame point, ſaying: The wicked man is continually as one that trauaileth of child: a ſoundIob. 15. 20.Job 15:20 of feare is in his eares, &c. Thus then wée ſée, that howſoeuer many carnall Atheiſts, and vngodly perſons, ſéem outwardly to float aloft in all mirth and iollity, bearing it out (as w…e ſay) at the breaſt: yet inwardly they are pi… ched with terrors, and moſt horrible conuultions of conſcience.

Antile.

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

Theol.

Yes, that he may. For not only is he couetous, which gréedily deſireth other mens goods; but euen he alſo which ouer niggardly and pinchingly holdeth faſt his owne, & is ſuch p. 91a miſer, that he will part with nothing. We ſée the world is full of ſuch pinch-pennies, that wil let nothing goe; except it be wrung from them perforce, as a key out of Hercules hand.

Theſe gripple muck-rakers had as léeue part with their blood, as their goods. They wil pinch their owne backs & bellies, to get their god into their cheſts. And when they hauehave once got him in there, will they eaſily part with him trow yée? No, no: a man will not part with his god, for no mans pleaſure. He will eat peaſebread, and drinke ſmall drinke, rather then he will diminiſh his god. Therefore the ſcripture ſaith: Eate not the meat of him that hath an euill eye:Pro. 13. 6.Prov 13:6 and deſire not his dainty diſhes. For as hee grudgeth his owne ſoule; ſo he will ſay vntounto thee: Eat and drinke, when his heart is not with thee. Thou ſhalt vomit thy morſels, which thou haſt eaten, and loſe thy pleaſant ſpeeches. The old ſaying is, The coueteus man wanteth as well that which he hath, as that which hée hath not: becauſe he hath no vſe of that which he hath. So then you ſée, there is a great ſtrength of couetouſneſſe, in the niggardly kéeping of our owne.

Antil.

Yet, for all this, men muſt follow their worldly buſineſſe, and lay to liue. For it is an hard world, and goods are not eaſie to come by. Therefore men muſt plie their buſineſſe, p. 92or elſe they may go beg or ſtarue.

Theol.

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

Phila.

Beleeue me I know no body that hateth it, I cannot ſee, but that all men louelove gold and ſiluer.

Theol.

It is one thing to vſe theſe things: and another thing to louelove them & ſet our hearts vponupon them. For the Scripture ſaith: If riches increaſe, ſet not your heart vponupon them: Pſa. 62. S. Iohn alſo ſaith: LoueLove not this world, nor the1. Ioh. 2.1 John 2 things that are in this world. He ſaith not, vſe not this world, but louelove not this world. For vſe it we may: louelove it we may not. Therefore the Apoſtle ſaith: that they which vſe this world,1. Cor. 7.1 Cor 7 ſhould be as though they vſed it not. Where he alloweth a ſober and moderate vſe of the things of this life, in the feare of God. We muſt vſe this world for neceſſities ſake, as we vſe meat and drinke. For, no more of this world then néedes muſt: for feare of ſurfetting. The holy Ghoſt ſaith: Let your conuerſation be without couetouſnes, & be content with things preſent. Heb. 13. 5.Heb 13:5Happy is that man therefore, that is well content with his preſent eſtate whatſoeuer, p. 93and carrieth himſelfe moderately and comfortably therein. For the ſpirit ſaith: There is no profit to a man vnderunder the Sunne: but that hee eat and drinke, and delight his ſoule withEc. 2. 24. the profit of his labours. I ſaw alſo this, that this is of the hand of God. In which words, the prudent King ſaith thus much, in effect: that this is all the good we can attaine vntounto in this world, euen to take a ſober and comfortable vſe of the things of this life, which God beſtoweth vponupon vsus. And further hée auoucheth, That thus to vſe them aright, and with ſound comfort, is a very rare gift of God. For as one ſaith: He is a wiſe man, that is not greeued forGregorius Nazi. the things which he hath not: but doth reioyce in the things that he hath: vſing them to Gods glorie, and his owne comfort. So then I conclude this point, and returne you an anſwer thus: That we may in ſober and godly manner, vſe gold, ſiluer, and the things of this life: but at no hand to ouer-louelove them, or giuegive our hearts vntounto them.

Antile.

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

Theol.

Now you ſhew your venemous ſpirit, againſt better men then your ſelfe. And I hauehave a foure-fold anſwer for you. Firſt I anſwer, p. 94that although godly men may be ſomewhat ouertaken this way, and ouer-ſpirt a little, yet they breake not out ſo groſiv as others. Secondly, if God leaue them ſometimes to be ouercome of the world: yet he, in his great wiſedome and mercy, turneth it to their good. For thereby he firſt humbleth them, & afterward raiſeth themRom. 8.Rom 8 vp againe. And ſo all things worke together for good, to them that louelove God. Thirdly, I anſwer, that we liue by rules, & not by examples. For euen the beſt of Gods people hauehave had their wāts and weakneſſe. Therefore we may not frame rules to liue by, out of the infirmities of the moſt excellent ſeruants of God. Wicked therefore & impious is their allegation, which alleage Dauids adultery, Lots drunkennes, Peters fall, Abrahams ſlips, Salomons weakeneſſe, &c. for a ſhelter & defence of themſeines in the like ſins. Laſtly, I anſwere, that you do greatly wound your ſelfe, in your own ſpéech: ſo far off are you from mending your market any whit thereby. For if Preachers and other godly men (after many prayers and téeres, & much meanes vſed) cannot eſcape ſcot-frée, but ſomtimes are wounded, and almoſt ouerthrowen, by the world and the Diuel; what then ſhall become of you, which vſe no meanes at all, nor any gaine ſtriuing, but willingly giuegive place to the Diuell? If the Diuell did ouer-maſter Dauid, Lot, Sampſon, p. 95Salomon, and other ſuch excellent Worthies: alas, what ſhall become of méere worldlings and Atheiſts? If the moſt valiant men, and thiefe Captaines in a battell goe downe, what ſhall become of the faint-hearted ſouldiers? and as Saint Peter ſaith; If the righteous ſcarſe1. Pet. 4. 18.1 Pet 4:18 be ſaued, where ſhall the wicked and vngodly appeare? So then I take you at the rebound, and returne your owne weapon vponupon your ſelfe, that ſith godly men cannot eſcape thorow this world, without blowes, what ſhall become of them which know not what godlineſſe meaneth?

Antile.

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

Theol.

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

Firſt, Salomon ſaith: He that ſpareth morePro. 11. 24.Prov 11:24 then is right, ſhall ſurely come to pouertie. So then you ſée, that couetouſnes bringeth pouerty. Thus therefore I reaſon: that which bringeth p. 96pouerty is no good huſbandry: but couetouſneſſe, and too much ſparing, bringeth pouertie: therefore it is no good huſbandry. The ſame Salomon ſaith; He that is giuen to gaine, troubleth his owne houſe. That is, the couetous man is an occaſion of many euils, in his eſtate and family. From this Scripture I do thus reaſon; That which troubleth a mans houſe, is no good huſbandrie: but couetouſneſſe troubleth a mans houſe: therefore it is no good huſbandrie. Laſt of all, the old prouerbe ſaith: Couetouſneſſe bringeth nothing home. And therfore it is no good huſbandrie. For oftentimes we do ſée, that men, for couetouſneſſe of more, loſe that which otherwiſe they might hauehave had. One of the wiſe Heathen ſaith: Euill gaine is as bad asHeſiodus. loſſe. But the couetous man doth ſéeke after wicked gaine, and therefore ſéeketh loſſe: and conſequently, is no good huſband. Another ſaith: Vniuſt gaine, bringeth both loſſe and miſery. Phocillides.And therefore it is far enough off from vertue, and all good huſbandry. Thus then, I hope, you are ſo hunted both by God and men, that this couert cannot hide you. And therefore you muſt out of it, and ſéeke ſome other ſhelter: for this will not ſerue your turne.

Phila.

Now, I muſt needs ſay, you hauehave fully ſtopt his mouth, and thorowly ferrited him out of his deepe burrow. And it is moſt certaine, p. 97that you ſay: that the wiſe heathen hauehave condemned couetouſneſſe and all vniuſt gains, which we both practiſe and defend: and therefore will riſe vp in iudgement againſt vsus. But now let vsus leaue this cauiller, and proceed in our matters. There is one thing yet remaining, wherin I deſire to be ſatisfied.

Theol.

What is that?

Phila.

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

Theol.

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

Phila.

Let vsus heare ſomewhat of Contentation, out of the Scriptures.

Theol.

The Apoſtle ſaith: Hauing food and1. Tim. 6. 7.1 Tim 6:7 rayment, we muſt therewith bee content. For wee brought nothing into this world: and it is certaine wee ſhall carry nothing out. The Spirit alſo ſaith: Let your conuerſation beeHeb. 12. 5.Heb 12:5 without couetouſneſſe, and bee content with your preſent eſtate. Againe, the Apoſtle ſaith: Hee had learned in what eſtate ſoeuer heePhil. 4.Phil 4 was, therwith to be content. Note that he ſaith, he had learned: for he had it not of himſelfe. For Contentation is the ſingular gift of God: as it is written: The righteous eateth to the Contentation of his ſoule: but the bellie of theCyril. in Ioan. 4.John 4 wicked ſhall want. Pro. 13. 25. An ancient Father p. 98ſaith: We ought to accuſtome our ſelues to liue of a little, and to be content; that wee may do no wicked or filthy, thing for lucres ſake. Chryſoſt. homil. 51.Another ſaith: He is not poore that hath nothing: but he that deſireth much. Neither is he rich that hath much, but hee that wanteth nothing; for contentation neuer wanteth. There is no griefe in lacking, but where there is immoderate deſire in hauing. If we will liue after nature, we ſhall neuer be poore; if after our owne appetite, we ſhall neuer be rich. Well therefore ſaid the Poet: Wax not rich vniuſtly, but iuſtly;Euripedes. Be content with thine owne things; abſtaine from other mens. Thus then we ſée, that both God himſelfe (the fountaine of all wiſedome) & men alſo, both in the ſtate of nature & grace, doe all ioyntly aduiſe vsus to ſtriue for Contentation: and then ſhall we hauehave a ſoueraigne remedy againſt Couetouſneſſe.

Phila.

Let vsus heare ſomewhat of the ſecond remedies againſt Couetouſneſſe.

Theol.

An earneſt thinking vponupon the prouidence of God, is a preſent remedy againſt the moſt fooliſh & pining carefulneſſe of men for this life. For if we would ſeriouſly weigh & déeply conſider the prouident care that God hath had for his children in all ages, touching food & raiment; and how ſtrangely he hath prouided for them, it might ſuffice to correct this euil in vsus, p. 99and miniſter vntounto vsus a notable preſeruatiue againſt couetouſneſſe.

We read how wonderfully the Lord did prouide for his Prophet Eliah, in the time of the great dearth & drought, that was in Iſrael. Did not the Lord command the rauens to féed him, by the riuer Cherith? did not the rauens bring1. Ki. 17. him bread & fleſh in the morning, & bread & fleſh in the euening, and he drunke of the Riuer?

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

Did not God helpe at a pinch, as his mannerGen. 21. 15.Gen 21:15 hath alwaies bin? did not he ſend his angell vntounto them, & both comfort thē, & prouide for them? What ſhould I ſpeak how ſtrangely God prouidedExod. 15. 4. Exod. 17. 6. Pſal. 7. 8.Exod 15:4Exod 17:6Ps 7:8 for his church in the wildernes? Did he not féed them with Manna from heauen, and gaue them water to drinke out of the Rocke? Hath not our heauenly Father made many royall and large promiſes, that he will prouide neceſſaries for his children? Shall we not think that hée will be as good as his word? Doth héePſ. 34. 10.Ps 34:10 not ſay: The Lions lacke, and ſuffer hunger; but they which ſeeke him, ſhall want nothing that is good? Doth hée not ſay: Feare him all yee Saints; for nothing is wanting p. 100to them that feare him? Doth he not ſay: NoPſal. 8. 4. 11. Mat. 6. 33.Ps 8:4Ps 8:11Matt 6:33 good thing ſhall bee withheld from them that walke vprightly? Doth he not ſay: Our heauenly father knoweth, that we hauehave neede of theſe things: and that all theſe things ſhall be caſt vponupon vsus, if we earneſtly ſeeke his kingdome? Doth he not bid vsus, caſt all our care vponupon1 Pet. 5. 7. Luke 12. Heb. 13. 5.1 Pet 5:7Luke 12Heb 13:5 him? For he careth for all. Doth he not bid vsus, take no thought what wee ſhall eate, or what we ſhall drinke, or wherewithall we ſhall bee cloathed? Meaning thereby, no diſtracting or diſtruſtfull thought. Doth he not ſay, He will not leaue vsus not forſake vsus? Doth he not ſay: The Lord is at hand: in nothing be carefull? Phil 4. 5.Phil 4:5Are not theſe large promiſes ſufficient to ſtay vp our faith in Gods prouidence? ſhal we think God ieſteth with vsus? ſhall we thinke he meaneth no ſuch matter? ſhall we imagine he will not kéepe touch? Oh, it were blaſphemy once to thinke it: For God is true, and all men lyers. He is faithfull that hath promiſed. His word is more then the faith of a Prince: more then ten thouſand Obligations: Why then doe we not reſt vponupon it? why goe we any further? why doe we not take his word? why doe we not depend wholly vponupon him? why are we ſtill couetous? why are we ſtil diſtruſtful? why doe we diſſemble, & deceiue? Oh we of little faith! Our Lord Jeſus (knowing right well the diſtruſtfulneſſe p. 101of our nature, and the déepe root it hath in vsus) is not only content to make theſe great and royall promiſes vntounto vsus which were inough; but alſo ſtrengthneth and backeth vsus with many ſtrong reaſons, to ſupport our weakeneſſe in this behalfe. He therefore bringeth vsus backe, to a due conſideration of things. Conſider (ſaith he)Luk. 12.Luke 12 the Rauens; conſider the foules of the heauens; For they neither ſow nor reape, nor carry into barnes; and yet God feedeth them; they want nothing. Conſider the Lillies how they grow; they neither labour, nor ſpinne; yet Salomon in all his royaltie, was not cloathed like one of theſe. Oh therefore that wée would conſider theſe Conſiders! Oh that wée would conſider that our life is more worth then meat, and our bodies then rayment! Oh that we would conſider, that with all our carking and caring, we can doe no good at all; no, not ſo much as adde one cubite to our ſtature! Truly, truly, if we would déepely ponder theſe reaſons of our Sauiour, and apply them to our ſelues, they might ſerue for a bulwarke and ſure defence againſt Couetouſneſſe. If men would conſider how that great King of heauen (who hath his way in the whirl-wind, and the clouds are the duſt of his féet) careth for the little wren, and ſillyNahun. 12. ſparrow; how he looketh to them, how he tendereth them, how he prouideth for them euerie p. 102day, both break-faſt, dinner, and ſupper: it might ſerue to correct our diſtruſtfulneſſe. For who euer ſaw theſe, or any other ſoule ſtarue, for hunger? ſo good a father, and ſo good a nurſe hauehave they. And are not we much better then they? hath not God more care of vsus, then of them? yes verily, a thouſand times. For he loueth them, but for our ſakes: how much more then doth he louelove our ſelues? Therfore I ſay again & again: if we would conſider theſe things, & lay them to heart, they wold nip couetouſnes on the head, & driue it quite out of our hearts. Let vsus conſider therefore, that God prouided for man before man was: then how much more will he prouide for man, now that he is? Is he our Father, & wil he not prouide for vsus? Is he our king, and wil he not regard vsus? Is he our ſhepheard, and wil he not looke to vsus? Hath he prouided heauen for vsus, and wil he not giuegive vsus earth? Hath he giuen vsus his ſonne Chriſt, and ſhal he not with him giuegive vsus all things? Doth he prouide for his enemies, and wil he not prouide for his friends? doth he prouide for whoremongers; & wil he neglect his choſen? Doth he ſend his raine, & cauſe his Sunne to ſhine vponupon the vniuſt, and ſhall he not vponupon the iuſt? Doth he prouide for them which are not of the family, & will he not prouide for his owne family? Will a man féed his Hogges, and not care for p. 103his ſeruants? Or will he care for his ſeruants, and not regard his owne children? Oh then let vsus conſider theſe reaſons: let vsus remember, that our heauenly Father hath as great care for the preſeruation of his creatures, as once hée had for their creation. Let vsus therefore remember, that our life conſiſteth not in theſe things; but in the prouidence of God. Let vsus remember, that he which giueth the day, will prouide for the things of the day. Let vsus remember, that God alwaies giueth for ſuſtentation, though not for ſatietie. Let vsus remember, that God will not famiſh the ſoules of the righteous. Pro. 10. 38.Prov 10:38Let vsus remember how God neuer failed his. For who euer truſted in the Lord, and was confounded?

Phila.

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

Theol.

The cauſe is in themſelues, becauſeIerom. ad. Heliodorum. Cyprian. in Oratione dominica. they want faith. For if wée had faith, wée could want nothing. For faith feareth no famine, as ſaith an ancient Father. And another ſaith: For as much as al things are Gods, he that hath god can want nothing: if he himſelfe be not wanting vntounto God. Therefore to hauehave God is to hauehave al things. For if we hauehave him our friend we hauehave enough, we néed goe no further. For hée will make men our friends: yea hée will make Angels, & all creatures to be ſeruiceable vntounto vsus: he p. 104will giuegive them a ſpeciall charge to looke to vsus, to guard vsus, and to doe continuall homage vntounto vsus. Therefore let vsus make God our friend, and then hauehave we done all at once, that may concerne our good, both for this life, and a better. But if he ſtand not our friend, if wée hauehave not him on our ſide, if he backe vsus not, then all other things whatſoeuer, can do vsus no good: allAuguſt. is not worth a button. For Quid prodeſt, ſi omnia habes, eum tamen, qui omnia dedit, non habere? What is a man the better though hée hauehave all things, and be without him which is the author of all things?

Phila.

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

Theol.

True indéed: For man liueth not by bread onelyonly (ſaith our Lord Jeſus) but byMatth. 4.Matt 4 eueryevery word that proceedeth out of the mouth of God. And againe he ſaith: Though a manLuke 12.Luke 12 hauehave abundance, yet his life conſiſteth not in the things that he hath. For without Gods bleſſing, there can be no ſound comfort in any thing. Wée ſée by dayly experience, how the Lord curſeth the wicked, though they hauehave abundance. For, ſome hauing abundance, yet are viſited with continual ſickneſſes. Some hauing p. 105abundance, pine away with conſumptions. Others hauing abundance die of ſurfetting. Others are ſnatched away by vntimely death, in the middeſt of all their iollitie. Others are viſited with great loſſes both by ſea and by land. Others are vexed with curſt wiues, and diſobedient children. Some againe commit murders, and treaſons, and ſo loſe all at once. Others are waſted and conſumed, by the ſecret curſe of God; no man knoweth how. Some hauing great riches, are giuen ouer to the murtherer, ſome to the theefe, ſome to the poiſoner. Therefore the wiſe king ſaith: There is an euill ſickneſſe vnderunder the ſun; riches reſerued to the owners thereof, for their euill. Eccleſ. 5. 12.

Zophar alſo, the Naamathite, ſaith; WhenIob 20. 22.Job 20:22 the wicked ſhall hauehave ſufficient and enough, he ſhall be brought into ſtraits: The hand of eueryevery troubleſome man ſhall be vponupon him. When he ſhould fill his belly, God will ſend vponupon him his fierce wrath: which he ſhall raine vponupon him in ſtead of his meat.

Thus then it is cleare, that mans life and good eſtate, dependeth not vponupon the abundance of outward things, but only vponupon the bleſſing and prouidence of God. For, His bleſſing only maketh rich, and it doth bring no ſorrowPro. 10. 12. Pſa. 37. 16.Prov 10:12Ps 37:16 with it. For, Better is a little vntounto the inſt, then great abundance to many of the wicked. Better p. 106is a little with the feare of the Lord, thanPro. 25. 16. Pro. 16. 8.Prov 25:16Prov 16:8 great treaſure, and trouble therewith. Better is a little with righteouſneſſe, then great reuenews, without equity.

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

Phila.

I doe not well vnderſtand the meaning of theſe words: By eueryevery word that proceedeth out of the mouth of God.

Theol.

Thereby is meant, the decrée, ordinance, and prouidence of God, which vpholdeth all things, euen the whole order of nature:

For the Scripture ſaith: He ſpake and it wasPſal. 33. 9.Ps 33:9 done: he commanded and they were created; In which words we plainly ſée, that God doth but ſpeake, and it is done: he doth command, and all creatures are preſerued. For God doth all things with a word. He created all with his word: he preſerueth all with his word: he ſpeaketh & it is done. His words are words of power, & authority. Whatſoeuer he ſaith, whatſoeuer he calleth for, it muſt be done preſently, without any delay, there is no withſtanding of him. He calleth for famine, and behold famine. He calleth for plenty, and behold plenty. He calleth p. 107for peſtilence, and behold peſtilence. He calleth for the ſword, and behold the ſword. All Angels, all men, all beaſts, all fiſhes, all fowles, all creatures whatſoeuer muſt obey him, and be at his beck. He is the greateſt Commander: his word commandeth heauen and earth and the ſea. All creatures muſt be obedient to his will, and ſubiect to his ordinance.

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

Phila.

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

Theol.

Yes certainly. For Eliah did want, &1 Reg 17. 2. Cor. 1. 8. 2. Cor. 11. 25. Heb. 11. 36.1 Kgs 172 Cor 1:82 Cor 11:25Heb 11:36 was in diſtreſſe. Paul did want, & was in many diſtreſſes. The holy Chriſtians, mentioned in the Hebrewes, did want, and were in maruellous diſtreſſes. Many of Gods deare ones hauehave in all ages wanted, and at this day alſo doe p. 108want, and are greatly diſtreſſed. But this is a moſt infallible truth, that howſoeuer Gods children may want, & be low brought; yet they are neuer vtterly forſaken, but are holpen euen in greateſt extremities: yea, when all things are deſperate, and brought euen to the laſt caſt.

To this point, moſt notably ſpeaketh the Apoſtle ſaying; Wee are afflicted on eueryevery ſide, but yet we deſpaire not: we are perſecuted, but2. Cor. 4. 8.2 Cor 4:8 not forſaken: caſt downe, but wee periſh not. The Prophet Ieremie alſo ſaith; The Lord willLament. 3.Lam 3 not forſake for euer: but though hee ſend affliction, yet will be hauehave compaſſion, according to the multitude of his mercies. For hee doth not puniſh willingly, or from his heart, nor afflict the children of men. The kingly Prophet ſaith; Surely the Lord will not faile hisPſal. 94. 14. Eſa. 55. 8.Ps 94:14Isa 55:8 people, neither will hee forſake his inheritance. The Lord himſelfe ſaith; For a moment in mine anger, I hid my face from thee; but with euerlaſting mercy hauehave I had compaſſion on thee. So then we may fully aſſure our ſelues, and euen write of it (as a moſt vndoubted and ſealed truth) that Gods children ſhall neuer be vtterly forſaken, in their troubles.

Phila.

Sith the care and prouidence of God is ſo great for his children, as you hauehave largely declared: what then I pray you is the cauſe, why God ſuffereth his to bee brought into ſo many p. 109troubles and neceſſities.

Theol.

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

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

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

Euen as a mother, when her childe is wayward, threatneth to throw it to the Wolfe, or ſcareth it with ſome pocar, or bul-begger, to make it cling more vntounto her and bée quiet: So the Lord oftentimes ſheweth vsus the terrible p. 110faces of troubles and dangers, to make vsus cleane and cling faſter vntounto him: and alſo to teach vsus to eſteeme better of his gifts when wée enioy them, and to be more thankfull for them; as health, wealth, peace, liberty, ſafety, &c. So then ſtill we ſée, here is nothing meant on Gods part, but good: As it is written; All things worke together for good, to them that loueloveRom. 8.Rom 8 God. For euen the afflictions of Gods childrenHeb 12. 10. Heb. 12. 14. 1. Theſ. 1. 6. Gal. 6. 14. Phil. 3. 10. 1 Cor. 11. 32. Rom. 5. 3. 4.Heb 12:10Heb 12:141 Thess 1:6Gal 6:14Phil 3:101 Cor 11:32Rom 5:3Rom 5:4 are ſo ſanctified vntounto them by the ſpirit, that thereby they are made partakers of Gods holineſſe. Thereby they inioy the quiet fruit of righteouſneſſe. Thereby they attaine vntounto a greater meaſure of ioy in the holy ghoſt. Therby the world is crucified to them, and they to the world. Thereby they are made conformable to Chriſts death. Thereby they are kept from the condemnation of the world. Therby they learne experience, patience, hope, &c. So that, all things conſidered, Gods children are no loſers by their afflictions, but gainers. It is better for them to hauehave them, then to be without them: they are very good for them. For when Gods children are chaſtiſed, it is as it ſhould bée. For to them, the croſſe is mercy, and loſſe is gaine. Afflictions are their ſchooling, and aduerſity their beſt Uniuerſity.Pſa. 119. 27.Ps 119:27

It is good for me (ſaith the holy man of God) p. 111that I hauehave beene afflicted, that I might learne thy ſtatutes. By his afflictions therefore, hée learned much, and became a good ſcholar in Gods booke, and well ſéene in his Statutes and Lawes. Hée grew to great wiſedome and iudgement by his chaſtiſments. All things turned about, in Gods mercifull prouidence, to his euerlaſting comfort. For I ſay againe, and againe, that all things tend to the good of Gods choſen people. And therefore that eſtate, which GOD will hauehave his children to bée in, is alwaies beſt for them. Becauſe hée, who can beſt diſcerne what is beſt, ſéeth it to bée beſt for them: whether it bée ſickneſſe or health, pouerty or plenty, priſon or liberty, proſperity or aduerſity. For ſometimes ſickneſſe is better for vsus then health, and pouerty then plenty. Are therefore the children of God ſicke? it is beſt for them. Are they poore? it is beſt for them. Are they in any trouble? it is beſt for them: becauſe their good Father will turne it to the beſt. Hee will oftentimes cut vsus ſhort of our luſts, and deſires; becauſe hée ſeeth wée will bane our ſelues with them. Hée, in fatherly care, will take the knife from vsus; becauſe hée ſéeth wée will hurt our ſelues with it. He will kéepe vsus ſhort of health, and wealth, becauſe hée knoweth wee will bée the worſe for them. p. 112He will not giuegive vsus too much eaſe, and proſperity in this world; for he knoweth it will poiſon vsus. He will not allow vsus continuall reſt, like ſtanding pondes: for then he knoweth we will gather ſcum and filth. He dealeth fatherly and mercifully with vsus in all things, euen then ſeeking our greateſt good, when we thinke he doth vsus moſt harme.

And to ſpeake all in a word; hée bringeth vsus into troubles and ſtraits, to this end eſpecially, that he may heare of vsus. For he right wel knoweth our nature: he is wel acquainted with our diſpoſition. He knoweth we will not come at him, but when we ſtand in neede of him: we care not for him, ſo long as all goeth well with vsus. But if we come into diſtreſſe, or want any thing that we would faine hauehave, then he is ſure to heare of vsus. As he ſaith by the Prophet: InHoſ. 5. 15.Hos 5:15 their affliction, they will ſeeke me early.

And another Prophet ſaith; Lord, in troubleEſa. 26. 16.Isa 26:16 hauehave they viſited thee. They powred out a praier, when thy chaſtiſement was vponupon them. So then now I hope, you do plainely ſée the cauſe, why the Lord bringeth his children into ſo many troubles and neceſſities.

Phila.

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

p. 113Theol.

Yes verily: and (out of doubt) ſo far foorth, as God ſéeth it good for them. For it is written: Great are the troubles of the righteous;Pſ. 34. 20.Ps 34:20 but the Lord deliuereth them out of all. S. Peter ſaith: The Lord knoweth how to deliuer2. Pet. 1. 9.2 Pet 1:9 the godly out of temptation. As if hée ſhould ſay: He is beaten in it, and well ſéene and experienced in it: ſo as he can doe it eaſilie, and without any trouble at all. It is ſaid of Ioſeph, being in priſon: that, when his appointedPſ. 105. 19. 20.Ps 105:19Ps 105:20 time was come, and the counſell of the Lord had tried him, the King ſent and looſed him, the Ruler of the people deliuered him. And againe, the Scripture ſaith; The righteous cry, and thePſal. 34.Ps 34 Lord heareth them, and deliuereth them out of all their troubles. The Angell of the Lord tarrieth round about them that feare him, and deliuereth them. And in another place, the Lord himſelfe ſaith, concerning the righteous man;Pſ. 91. 14. 15.Ps 91:14Ps 91:15 Becauſe hee hath loued mee, therefore I will deliuer him. I will exalt him, becauſe he hath knowen my name. Hee ſhall call vponupon mee in trouble, and I will heare him. I will bee with him in trouble: I will deliuer him, and glorifie him. So alſo ſaith Eliphas the Temanite: HeIob. 5.Job 5 ſhall deliuer thee in ſix troubles: and in the ſeuenth, the euill ſhall not touch thee. Come my people, ſaith the Lord, enter thouEſa. 16. 20.Isa 16:20 into thy Chambers, and ſhut thy doores after p. 114thee; hide thy ſelfe for a very little while, vntill the indignation paſſeouer. And the Prophet ſaith: VponUpon Mount Zion ſhall be deliuerance, and it ſhall be holy; and the houſe of IacobObad. 17.Obad 1:17 ſhall poſſeſſe their hereditary poſſeſſions. Almoſt innumerable places of the Scriptures might be alledged, to this purpoſe: but theſe may ſuffice. Therefore let vsus know for a certainety, that ſo ſure as trouble and affliction are to the Children of God, ſo ſure alſo is deliuerance out of the ſame. As we may write of the one, and make reckoning of it as ſure as the coat of our backe; ſo may we alſo, in Gods good time, write of the other, and make full account of it as ſure as the Lord is true. Abraham was in trouble; but deliuered. Iob in trouble; but deliuered. Dauid in great troubles; but deliuered. The thrée Children in the Furnace; but deliuered. Daniel in the Lions den; but deliuered. Ionas in the Whales belly; but deliuered. Paul in innumerable troubles; but yet deliuered out of all.

Phila.

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

p. 115Theol.

Aſſuredly there is no cauſe at all; but rather cauſe why they ſhould reioyce, clap their hands, and ſing care away. For can a father forſake his children? a ſing his ſubiects? a Maiſter his ſeruant? or a Shéepe heardHeb. 13.Heb 13 his ſhéepe? Doth not Iehouah ſay, I will nor leaue thee nor forſake thee? Doth not our heauenly Father know, wée hauehave néede of theſe things? Hath not God geuen vsus his word, that wée ſhall not want outward things? Hath hée not ſaid: They ſhall be caſt vponupon vsus? Why then ſhould wee be diſmaied? Why ſhould wée hang downe our heades? Why doe wée not plucke vp our hearts? and be of good cheare? God is our deare Father: he is our beſt friend: hée is our daily Benefactor: hée kéepeth vsus at his owne coſts and charges: hée grudgeth vsus nothing: hée thinketh nothing too much for vsus. He loueth vsus moſt dearely: he is moſt chary and tender ouer vsus: hée cannot endure, the winde ſhould blow vponupon vsus: he will hauehave vsus want nothing that is good for vsus. If we will eate gold, wée ſhall hauehave it. He hath giuen vsus his faithfull promiſe, that as long as wée liue, wée ſhall neuer want. Let vsus therefore reioice and be merry. For Heauen is ours, earth is ours, God is ours, Chriſt is ours, all is ours.

As the Apoſtle ſaith: All is yours, and you1. Cor. 3. 22.1 Cor 3:22 p. 116are Chriſts, and Chriſt is Gods. The world clap their hands, and crow long before it bée day, ſaying, all is theirs: but the children of God may ſay, and ſay truely: All is ours. For they hauehave a true title, & proper intereſt, through Chriſt in all the creatures. Many are their priuiledges, great are their prerogatiues. They are frée of heauen, and frée of earth. They are the onelyonly frée Deniſens of the world. Chriſt hath purchaſed them their fréedome. Chriſt hath made them frée, and therefore they are frée indéed. They are frée from ſinne, frée from hell, frée from damnation. They are at peace with God, men & Angels. They are at peace with themſelues. They are at peace with all creatures. They are yong Princes, Angels fellowes, deſcended of the higheſt houſe, of the bloud royall of heauen, ſtates of Paradiſe, and heires apparent to the immortall Crowne. Therefore God hath commanded his Angels to guard them, being ſuch yong Princes as they are: yea, he hath giuen a very ſtraight charge to all his creatures, to look to them, to ſée to them, that they want nothing, that they take us hurt; ſo teaſous, ſo chary, ſo tender is he of thē. The angels muſt cōfort Iacob. The whaleGen. 32. 1. Kin. 17. Iona. 2. Ioſ. 10.Gen 321 Kgs 17Jonah 2Josh 10 muſt reſcue Ionas. The rauens muſt féed Elias. The Sun and Moone muſt ſtay for Ioſhua: The Sea muſt diuide it ſelfe, that Moſes and p. 117his people may paſſe thorow. The fire muſtExod. 14. Dan. 3. Dan. 6.Exod 14Dan 3Dan 6 not burne the thrée children. The Lions may not deuoure Daniel. All the creatures muſt change their nature, rather then Gods children ſhould not be holpen and deliuered. Oh therefore how great is the happineſſe of Gods choſen! Who can expreſſe it? who can vtter it? They know not their owne happineſſe: it is hid from them. Afflictions doe cloud it; troubles doe ouerſhadow it; croſſes doe dim it: and there is an interpoſition of the earth, betwixt their ſight and it. But this is moſt certain and ſure, that the beſt is behind with the children of God: all the ſwéet is to come. Their happines doth not appeare in this world. Their life isCol. 3. 3. 4.Col 3:3Col 3:4 hid with Chriſt in God. When Chriſt ſhall appeare, then ſhall they alſo appeare with him in glorie. It doth not yet appeare, what they ſhall1. Ioh. 3. 1.1 John 3:1 bee: but when hee commeth, they ſhall bee made like vntounto him. Their names are already taken, and entred into the booke of life: and one day, they ſhal be crowned. One day it ſhall be ſaid vntounto them: Come yee bleſſed, &c. One day, they ſhall enioy his preſence, where is fulneſſe of ioy; and at whoſe right hand, there is pleaſure for euermore. Pſal. 16. Therefore let all Gods ſecret ones reioyce, ſing and be mery. For howſoeuer in this world they be contemned, trodden vnderunder the foot, made no bodies, p. 118and walke as ſhadowes; being counted as the very rags of the earth, and the abiects of the world: yet the time wil come, when their happineſſe and felicitie ſhall be ſuch, as neuer entred into the heart of man, it is endleſſe, vnſpeakeable, and vnconceiueable.

Phila.

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

Theol.

You hauehave vttered a great, and a moſt certaine truth. For there is no affliction or trial, which God impoſeth vpō his children, but if they endure it quietly, truſt in his mercy firmely, and tary his good pleaſure obediently, it hath a bleſſed and comfortable end. Therefore the people of God may well be merry, in the middeſt of their ſorrowes. They may, with patience & comfort, ſubmit themſelues to their Fathers corrections; taking them patiently, and euen kiſſing his holy rod, and ſaying in themſelues: Sith my Father will hauehave it ſo. I am content; ſéeing it is his minde, I am willing withall. As old Ely ſaid: It is the Lord, let1. Sam. 3. 48.1 Sam 3:48 him doe what hee will. And as Dauid in like p. 119ſubmiſſion, ſaid in a certain caſe: Behold, here2. Sam. 25. 26. am I: let him doe to me, as ſeemeth good in his owne eyes. And in another place, he ſaith:Pſal. 39.Ps 39 I was dumbe, and opened not my mouth: becauſe thou Lord haſt done it. Behold, here then the patience of Gods Saints, and their humble ſubmiſſion vntounto his moſt holy will. They know all ſhall end well; and that maketh them glad to thinke of it. I conclude then, that the children of God are happy, in what ſtate ſoeuer they are: happy in trouble, happy out of trouble, happy in pouertie, happy inDeut. 28.Deut 28 plenty, bleſſed in ſickneſſe, bleſſed in health, bleſſed at home likewiſe, and abroad, and eueryevery way bleſſed. But on the contrary, the wicked are curſed, in what ſtate ſoeuer they are: curſed in ſickneſſe, curſed in health, curſed in plenty, curſed in pouertie, curſed in proſperitie, curſed in aduerſitie, curſed in honour, curſed in diſhonour. For all things worke together, for their deſtruction. Nothing doth them any good. They are not any thing the better, either for Gods mercies or iudgements. All weathers are alike vntounto them. They are alwayes the ſame, in proſperitie and aduerſity: they are no changelings. And, as we ſay: A good yeare doth not mend them; nor an ill yeare paire them.

Phila.

You hauehave long inſiſted vponupon this p. 120point. Now proceed to the fourth ſigne of a mans damnation; which is the contempt of the Goſpell: and lay open both the greatneſſe of the ſinne, and the danger of it.

Theol.

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

Therefore the holy Ghoſt ſaith: He that deſpiſeth p. 121Moſes Lawes, dieth without mercy, vnderunder two or three witneſſes. Of how much ſorerHe. 10. 28. puniſhment ſuppoſe yee ſhall hee bee worthy, which treadeth vnderunder foot the Sonne of God, and counteth the bloud of the Teſtament as an vnholy thing (wherewith hee was ſanctified) and doth deſpiſe the Spirit of grace. And againe; If they were puniſhed which obeiedHeb. 2. 5.Heb 2:5 not the word ſpoken by Angels; how ſhall wee eſcape if we neglect ſo great ſaluation? If theyHeb. 13.Heb 13 eſcaped not, which refuſed him, that ſpake on earth; how ſhall wee eſcape, if we turne away from him that ſpeaketh from heauen? Therefore our Sauiour Chriſt ſaith; That it ſhall beLuk. 10. 12.Luke 10:12 eaſier for Sodome in the day of iudgement, then for the contemners of the Goſpell.

Moreouer he ſaith; The Queene of theMatt. 12.Matt 12 South ſhall riſe vp in iudgement, againſt all froward deſpiſers of his Word. For ſhe came from the vttermoſt parts of the earth to heare the wiſedome of Salomon: and behold a greater then Salomon is heere. For Chriſt is greater then Salomon, his doctrine and wiſedome farre more excellent. And therefore their ſinne is the greater which contemne it. They ſhall neuer be able to anſwer it. For the ſpirit ſaith; Hee that deſpiſeth the word, ſhall be deſtroied.Par. 13. 13

S. Peter alſo telleth vsus, that the old world,Pet. 3. 19. and men of the firſt age, are now in hell fire, becauſe p. 122they both deſpiſed, & were diſobedient to2. Pet. 2. 5.2 Pet 2:5 the doctrine of Chriſt, which (though not perſonally, yet in his diuine ſpirit) he ſpake by Noah. So then we ſée clearely, God will neuer take it at our hands, that his glorious Goſpell ſhould be ſo vniuerſally & openly contemned as it is.

Phila.

You hauehave ſpoken moſt truly, and alſo ſhewed it out of the Scriptures, that the contempt of the Goſpell is a moſt hainous ſin: yet for all that, it is moſt lamentable to conſider, how little men eſteeme it, and how light they make of it. Many regard it, no more then an eg-ſhell; they thinke it is not worth a gally halfpenny; they will not goe to the doore to heare it; they take it to be but a breath from vsus, and a ſound to them: and ſo the matter is ended. They eſteeme it but as a noiſe, or empty ſound, in the aire; or, as a voice afar off, which a man vnderſtandeth not: they neuer felt the power of it in their hearts. Therefore they preferre their ſheep, their Farmes, their Oxen, their profits, their pleaſure, yea eueryevery thing before it; they know it not to be any ſuch pretious iewell, as it is. Although our Lord Ieſus himſelfe compare it to a hid treaſure, and a moſt pretious pearle; yet theſe filthy Swine of the world tread it vnderunder feet. For they know not the price of it; though Salomon the wiſe ſaith; All the marchandiſe of gold & ſiluer, pearle & pretious ſtons, are not toPro. 3.Prov 3 p. 123bee compared vntounto it: yet theſe beaſts, theſe dogs and hogs of the world contemne it. They eſteeme a cow more, then Chriſts moſt glorious Goſpell. They are like Eſops cocke, which made more account of a Barlie corne, then all the pretious ſtones in the World: they are like little children, that eſteeeme their rattles, more then a bag of gold: they are like the Gadarenes, which eſteemed their Hogs, more then Chriſt and his Goſpell: they make nothing of it. They thinke it not worth the while. Many of them ſit idle in the ſtreets euen vponupon the Sabboths. While the Goſpell is preached in their churches, many are at cards, and tables, in Ale-houſes. Many, vponupon the Sabboths, ſleep vponupon their beds, all the Sermon while, in the after-noone. Many will heare a Sermon in the fore-noone: and they take that to be as much as God can require at their hand, and that he is ſomewhat beholden vntounto them for it; but as for the afternoon they will heare none: then they will to bowles or Tables. Theſe men ſerue God in the forenoone, and the diuell in the afternoone; ſome run after whores and harlots on the Sabboths; ſome run to dancing and bear-baitings; ſome ſit vponupon their ſtalles; ſome ſit in their ſhops; ſome by the fire ſide; ſome ſit idly in the ſtreets; ſome goe to the ſtoole-ball, and other looke on. O miſerable wretches! O curſed catifes! p. 124O monſtrous hel-hounds: which ſo groſly and openly contemne the Goſpell of Chriſt! What will become of them in the end? Aſſuredly their damnation ſleepeth not. A thouſand deathes wait for them: they lie open on all ſides to the wrath of God. And wee may wonder at his maruellous patience, that he doth not throw downe balles of wild-fire from heauen, to conſume and burne vp, both them, their ſhops, and houſes, and euen make them ſpectacles of his vengeance, for ſo notorious contempt of ſuch ſacred, holy, and high things.

Theo.

You hauehave ſpoken very truly, zealouſly, and religiouſly; and I doe greatly commend you for it. And I muſt néeds affirme the ſame things. For they cānot be denied. And for mine own part, I think the Goſpell was neuer ſo openly contemned in any age (of a people liuing vnderunder the profeſſion of it, and vnderunder a godly and chriſtian prince) as it is in this age. For howſoeuer ſome make a ſhew of religion, yet they hauehave denied the power thereof. They turne the grace of God into wantonnes, as S. Iude ſaith, verſ. 4. They make the Goſpel a cloake for their ſins. They receiue it & imbrace it, as it wil beſt ſtand with their profits & pleaſures, their luſts & likings, their credit & policies, and not a iot further. They will practiſe it at their leaſure. Theſe men profeſſe they know God: but by p. 127their works they deny him, & are abhominable,Tit. 1. 10.Titus 1:10 diſobedient, and to eueryevery good work reprobate; This age is full of ſuch carnall Proteſtants.

Phil.

This age indeed aboundeth with many hollow hearted hypocrites, diſſemblers & timeſeruers; which howſoeuer they make a face, and beare a countenance as though they loued the Goſpell, yet their heart is not with it. Their heart is with Atheiſme; their heart is with Popery. They hauehave a Pope in their bellie; they bee Church-Papiſts. Howſoeuer, now and then, they come to the Church, and heare a Sermon, and ſhew a good countenance to the preacher; yet their heart goeth after couetouſneſſe. The Lord complaineth of this, by his Prophet Ezechiel, ſaying; This people will ſit before theeEze. 33. 32Ezek 33:32 and heare thy words; but they will not do them. For, with their mouths they make ieſts; and their hart goeth after couetouſnes. God complaineth of this alſo, by his Prophet Ieremy, ſaying; Will you ſteale, murther, and commit adultery, andIe…. 7. 9. ſweare falſly, & ſtand before me in this houſe, whereupon my name is called, & ſay we are deliuered, though we hauehave done all theſe abominations? Is this houſe become a den of theeues, wherupō my name is called? Where we ſee, how the Lord doth chide his people, and ſharply reproue them, for abuſing of his temple, worſhip & ſacrifices; making them a cloake for their ſins; p. 126and making his houſe a den of theeues, which ſhould bee an aſſembly of Saints. Now all this is a liuely deſcription of our time; wherein many vſe the exerciſes of the world, prayer, and ſacraments, not to kil and mortifie ſin, but to nouriſh and ſhelter their ſinnes. For they blindly imagine, that if they come to the church & pray, and heare the Sermon, they are diſcharged of their ſins, though they leaue them not. They imagine they hauehave giuen God his full due; and that therefore they may be the more bold to ſin afterward. Theſe kind of hypocrites are like rogues, which vſe medicines, not to cure ſores, but to make ſores. Theſe are like the Papiſts, which think, if they heare maſſe in the morning, they may doe what they liſt, all the day after.

Theol.

I ſée now, you hauehave very well profited in the knowledge of God, & true religion. You hauehave ſpoken ſoundly, and like a man of knowledge, in Gods matters. For the common ſort of people thinke indéed, that all religion conſiſteth in the outward ſeruice of God, though their hearts be far from him. To whom God may iuſtly ſay: This people draweth neere me with their lips but their hearts are far from me. Mat. 15. 8.Matt 15:8Of whom alſo God may iuſtly take vp all his iuſt complaints of his people Iſrael and Iudah; which are ſo frequent in all the Prophets: to wit, that he did abhorre their ſacrifices, loath p. 127their oblations, deteſt their incenſe, deſpiſe theirEſa. 66. 3Isa 66:3 new Moones, diſdaine their rams, lambs, and goats: accounting them all but as mans blood, dogs blood, ſwines blood: and all, becauſe their hands were full of blood; becauſe they executed not iuſtice & iudgment in the gate; becauſe they were not obediēt to his wil; becauſe their harts were not with him; becauſe they vſed or rather abuſed all theſe things, as ſhelters for their ſins.

Phila.

The great contempt of the Miniſters of the Goſpell in this age, doth ſtrongly argue the contempt of the Goſpell it ſelfe. For a man cannot louelove the Goſpell, and hate the faithfull Miniſters thereof. But wee ſee, by lamentable experience, that the moſt graue, godly and learned Miniſters, are had in deriſion of very baſe and vile perſons. And as Iob ſaith: TheyIob 30. 1.Job 30:1 whoſe fathers I hauehave refuſed to ſet with the dogs of my flock, they were the children of fools, and the children of villaines, which were more vile then the earth; For now eueryevery Raſcall daresTit. 1. 7. 1. Cor. 4. 1 Mat. 16. 19. 2. Cor. 5. 20. Apoc. 3. 7 14. 2. Cor. 8. 23.Titus 1:71 Cor 4:1Matt 16:192 Cor 5:20Rev 3:72 Cor 8:23 ſcoffe and ſcorne at the moſt graue and ancient Fathers and Paſtors of the Church, dares flout them as they walke in the ſtreets, and as they ride by the high-waies. And though the holy Ghoſt giueth them glorious and lofty titles (as, the Stewards of Gods owne houſe, diſpoſers of his ſecrets, disburſers of his treaſure, keepers of the broad ſeale, keepers of the keyes of heauen, p. 130Gods Secretaries, Gods Embaſſadors, Angels; yea, the very glory of Chriſt: and all this, to expreſſe the excellencie of their calling) yet theſe vile varlets and venemous vermine of the earth, dare call them proud prelats, pild parſons, pelting prieſts. O monſtrous and intolerable impietie! Now it is come to paſſe, that this moſt ſacred function (which is glorious in the ſight of God, and his Angels, and in it ſelfe moſt honorable) is had in greateſt contempt, of all callings. For now the earth is full of ranke Atheiſts, and mock-gods; which ſcoffe at the Goſpell, and bleare out their tongues at all Religion. Theſe kind of fellowes neuer diſſemble for the matter. They make no ſhew at all, they are no hypocrites, they hide not their ſins; but declare them openly, like Sodom. They care not if they neuer come to the Church: they are too ful of it. They liue like brute beaſts. They think the Scriptures are but fables. They raile at the Miniſters and Preachers. They make flat oppoſition againſt them, and are notorious mockers & paſt-graces.

Theol.

Of ſuch the Apoſtle S. Peter foretold,2. Pet. 33. that in the laſt daies ſhould come mockers, and ſuch as would liue after their owne luſts, &c.

Of ſuch, a godly writer ſaith: Verbum Dei ſecurè Caluin.contemnitur, promiſſiones inanes eſſe creduntur, minae pro fabulis habentur. That is, The word of God is careleſly contemned, his promiſes are p. 129counted vaine, and his threatnings fables. Of ſuch the Poet ſaith;

Heu viuunt homines, tanquam mors nulla ſequatur:

Aut velut Infernus fabule vana foret.

Alas, men liue, as they ſhould neuer die:

Or as though all ſpeech of hell were a ſtarke lie.

Now is alſo the time, wherein the world ſwarmeth with papiſts and Atheiſts; and moſt men liue as if there were no God. For now religion is hated, true godlineſſe deſpiſed, zeale abhorred, ſincerity ſcoffed at, vprightneſſe loathed, preachers cōtemned, profeſſors diſdained, & almoſt all good men had in deriſion. For now we may iuſtly complaine with the Prophet:Eſa. 59. 14.Isa 59:14 Iudgement is turned backe-ward, and Iuſtice ſtandeth farre off. Truth is failen in the ſtreets, and equitie cannot enter. Yea, trueth faileth; and he that refraineth from euill, maketh himſelfe a pray. The Prophet Micha bewaileth the times ſaying: The good man is periſhed out of the earth, and there is none righteousMic. 7. 2.Mic 7:2 among men. They all lie in wait for blood: eueryevery man hunreth his neighbour with a net. The Prophet Ieremie complaineth of the ſame euill in his time; namely, that the people were come to be paſt ſhame in ſinning. Were theyIer. 8. 12.Jer 8:12 aſhamed (ſaith he) when they had committed abhomination? Nay, they were not aſhamed, neither could they hauehave any ſhame. This is a p. 130liuely picture and a very counterpane of our time. For now we hauehave put on a brow of braſſe: we are become impudent in ſinne. We cannot bluſh: we cannot be aſhamed. We are almoſt paſt ſhame, and paſt grace. O Lord what will this géere grow to in the end!