The Plain Mans Pathway to Heaven, Text (3 of 6)

The Plain Mans Pathway to Heaven · Text (3 of 6)

p. 130Phila.

We may iuſtly feare ſome great iudgement of God to be neere vsus; yea euen to hang ouer our heads. For the Lord will neuer leaue the contempt of his Goſpell and his miniſterie vnpuniſhed.

Theol.

You hauehave ſpoken a truth. And wée hauehave heard before how the old world was plagued for it. And wée read how grieuouſly the Jewes were aſflicted by the Romanes for this ſin: as our Lord Ieſus did plainly foretell. We read alſo, that after the Lord had broached the Goſpell himſelfe, and ſpread it abroad by his Apoſtles, conquering the world thereby (which thing was ſignified by the white horſe, his rider, his bow and his crowne) and yet ſhortly after, ſaw that the ſame began to be contemnedApoc. 6. 2.Rev 6:2 in the world and made light of; then hée did in moſt fearfull manner plague the earth with warres, blood-ſheddings, tumults, dearth, famine, and peſtilence: which all are ſignified by the red horſe, the black horſe, and the pale horſe, which did appeare at the opening of the ſecond, third, and fourth ſeale. So likewiſe vndoubtedly, p. 131God will ſeuerely puniſh all iniuries, wrongs, & contempts, done to his faithfull embaſſadours; as appeareth Apocal. 11. 5. where it is ſet downe, that if any would hurt the two witneſſes with their two Oliues, and two candleſticks, (whereby is ſignified the faithfull Preachers of the Goſpell, with all their ſpirituall treaſures and heauenly light) fire ſhould procéed out of their mouthes, and deuoure their aduerſaries. That is, the fire of Gods wrath ſhould conſume all that had oppreſſed them, either by mockes, flouts, railings, ſlaunders, impriſonment, or any other kinde of indignity. Of this we hauehave a plaine example or two, in the Scripture. Firſt, we read how fire came downe from Heauen, and conſumed the contemptuous2. King 1. 10. 2. King. 1. 23.2 Kgs 1:102 Kgs 1:23 captain and his fifty, at the threatning and calling for of Eliah. Secōdly, how two Beares came out of the forreſt, and tare in péeces 42. yonkers, which mocked Eliſhah the Prophet of God; calling him bald-head, bald-pate. So then by theſe examples, it is manifeſt, that howſoeuer the Lord may wink at theſe things for a time, and make as though hée ſaw them not: yet the time will come, when he will raine fire and brimſtone vponupon all the ſcoffers of his faithfull Miniſters; and contemners of his Goſpell. All this is plainly declared in the 5. Chapter of the Prouerbs of Salomon: where p. 132is ſhewed how the wiſedome of God, euen Jeſus Chriſt the higheſt wiſdome, doth cry aloud all abroad in the world, and manifeſt himſelfe in the open ſtréets: but yet is contemned of wicked worldlings and ſcoffing fooles. Therefore ſaith Chriſt: Becauſe I hauehave called, and yee…ro. 1. 24. …8. refuſed, I hauehave ſtretched out my hand, but none would regard: yee hauehave hated knowledge, and deſpiſed all my counſell; therefore I will laugh at your deſtruction, and mocke when your feare commeth vponupon you like ſudden deſolation, and your deſtruction like a whirle-winde. Then ſhall they call vponupon me, but I will not anſwer; they ſhall ſeeke me early, but they ſhall not finde me. Héere then we ſee is terrible wrath and vengeance threatned from heauen, againſt all prophane contemners of Chriſt, and his euerlaſting Goſpell, or any the faithfull publiſhers, and proclaimers thereof. Behold therefore, yée deſpiſers, and wonder: conſider well what will become of you in the end. Dee not thinke, that the moſt iuſt God will alwaies put it vp at your hands, that yée ſhould ſo manifeſtly contemne both his Word, and the moſt zealous Preachers and profeſſors thereof. No, no: aſſure your ſelues hee will bée euen with you at laſt. He will ſmite you both ſidelings and ouerthwart; he will dog you and purſue you with his iudgements and neuer leaue following the p. 133chaſe with you, till he hauehave deſtroied you, and conſumed you from off the face of the earth. For remember, I pray you, what he ſaith in Deut. If I whet my glittering ſword, and my hand take hold of iudgement, I will execute vengeance on mine enemies, and I wil reward them that hate me; I will make mine arrowes drunke with blood, and my ſword ſhall eat the fleſh of mine aduerſaries.

Phila.

Truely Sir, you may iuſtly feare, that for our great contempt of the Goſpell, and generall coldneſſe both in the profeſſion and practiſe thereof, God will take it from vsus, and giuegive it to a people that will bring foorth the fruit thereof.

Theol.

Wée may well feare indéed, leſt for our ſins, eſpecially our loathing of the heauenly Manna, the Lord remoue our candle-ſticke, take away our ſiluer trumpets, let vsus no more heare the ſwéet belles of Aaron, cauſe all viſion to faile, & our Sabbaths to ceaſe, and bring vponupon vsus that moſt grieuous and ſore famine of not hearing the word of the Lord, ſpoken of by Amos the Prophet. Then ſhall all our Halcion Amos. 8.Amos 8dayes, and golden yeares, be turned into wéeping, mourning, and lamentation. God, for his infinite mercy ſake, turne it away from vsus.

Phila.

Amen, Amen; and let vsus all pray earneſtly, night & day, that thoſe fearful iudgements p. 134may according to Gods infinite mercies be held backe, which our ſinnes doe continually cry for: and that his moſt glorious Goſpel may be continued to vsus and our poſteritie, euen yet with greater ſucceſſe.

Aſune.

No doubt, it is a very great ſinne to deſpiſe the word of God: and I thinke there is none ſo bad that will doe it. For we ought to louelove Gods word: God forbid elſe. He that loueth not Gods word, it is pitie he liueth.

Theol.

Theſe are but words of courſe. It is an eaſie matter to ſpeake good words. And very many will ſay as you ſay: but both you, and they, in your practiſe doe plainly ſhew that you make no reckoning of it: you eſtéeme it no more then a diſh-clout. I thinke, if the matter were wel tried, you hauehave ſcant a Bible in your houſe. But though you hauehave one, it is manifeſt that you ſeldome read therein, with any care or conſcience: and as ſeldome heare the word preached. How elſe could you be ſo ignorant as you are?

Aſune.

I graunt, that I and ſome others are ſomewhat negligent in the hearing and reading of the word of God: but you cannot ſay therefore we doe contemne it.

Theol.

Yes verily. Your continuall negligence, and careleſneſſe, doth argue a plaine contempt. Sure it is, you hauehave no appetite, nor p. 135ſtomacke to the holy word of God. You had rather do any thing, then either read or meditate in it. It is irkſome vntounto you. You read not two Chapters in a wéeke. All holy exerciſes of religion are moſt bitter & tedions vntounto you. They are as vineger to your téeth, and ſmoke to your eies. The immoderate louelove of this world, and of vanity, hath taken away your appetite from all heauenly things. And where as you ſhift it off with negligence, as though that would excuſe you; the Apoſtle hits you home, when hée ſaith: How ſhal we eſcape, if we neglect ſo greatHeb. 2. 3Heb 2:3 ſaluation? Marke that he ſaith: if we neglect.

Antile.

Belike you thinke men hauehave nothing elſe to doe, but reade the ſcriptures, and heare ſermons.

Theo.

I do not ſay ſo. I doe not ſay ye ſhould do nothing elſe. For God doth allow you, with a good concience, and in his feare, to follow the workes of your calling: as hath béene ſaid before. But this I condemne in you, and many others; that you will giuegive no time to priuat praiers, reading, & meditation in Gods word: neither morning, nor euening, neither before your buſineſſe, nor after. And although you hauehave often vacant time enough, yet you will rather beſtow it in vanity, and idle pratling, and goſſipping, then in any good exerciſe of Religion. Which doth plainely ſhew, that you neither p. 134duplicate page p. 135duplicate page p. 136delight in holy things: neither is there any true feare of God before your eyes.

Antil.

I tell you plainly, wee muſt tend our buſines; we may go beg elſe; we cannot liue by the Scriptures. If we follow Sermons we ſhall neuer thriue. What do you thinke eueryevery man is bound to read the Scriptures? HaueHave we not our fiue wits? Do we not know what we hauehave to do? You would make fooles of vsus belike. But we are neither drunke nor mad.

Theol.

That eueryevery man (of what condition ſoeuer) is bound in conſcience to heare and reade the word of God, hath béen ſhewed, and proued in the beginning of our conference. But as for your fiue wits, they will not ſerue your turne in theſe matters: though you had fiftéene wits. For all the wit, reaſon, and vnderſtanding of naturall men, in Gods matters, is but blindneſſe, and méere fooliſhneſſe. The Apoſtle1. Cor. 3. 19. Rom. 8. 7.1 Cor 3:19Rom 8:7 ſaith, that the wiſedome of the moſt wiſe in this world, is not onelyonly fooliſhneſſe with God; but indéed very enmitie againſt God. And again, he ſaith, that the naturall man (with al his fiue wits) vnderſtandeth not the things of the Spirit1. Cor. 2. 14.1 Cor 2:14 of God; becauſe they are ſpiritually diſcerned. Moſt prudently to this point ſpeaketh Elihu, ſaying: There is a ſpirit in man; but theIob. 32. 2.Job 32:2 inſpiration of the Almightie giueth vnderſtanding.

p. 137Antile.

I vnderſtand not theſe Scriptures which you doe alleadge: they doe not ſinke into my head.

Theol.

I thinke ſo indéed. For the holy ghoſt ſaith: Wiſedome is too high for a foole.Pro. 24. 7.Prov 24:7

Antile.

What do you call me foole? I am no more foole then your ſelfe.

Theo.

I call you not foole: but I tel you, what the Scripture ſaith; which calleth all men (though otherwiſe neuer ſo wiſe, politike, and learned) very fooles: till they be truly lightned, and inwardly ſanctified by the Spirit of God; as appeareth, Tit. 3. 3. Where the Apoſtle affirmeth, that both Titus and himſelfe, before they receiued the illuminating Spirit of Gods grace, were very fooles, without wit, and without all ſenſe in Gods matters.

Phila.

I pray you, good M. Theologus, let him alone; For he will neuer hauehave done cauilling. I ſee, he is a notable cauiller. Let vsus therfore proceed to ſpeake of the fift ſigne of Condemnation; which is ſwearing.

Theol.

It may well indéed be called a ſigne of condemnation. For I thinke it more then a ſigne; it is indéed an euident demonſtration of a Reprobate. For I neuer wiſt any man, truly fearing God in his heart, that was an vſuall and a common ſwearer.

Phila.

I am flat of your minde for that. For it p. 138cannot be, that the true feare of God, and ordinary ſwearing ſhould dwel togither in one man: ſith ſwearing is a thing forbidden by flat ſtatute. And God addeth a ſore threat to his Law: that hee will not hold him guiltleſſe that taketh his name in vaine; but will moſt ſharpely and ſeuerely puniſh that man.

Theol.

You ſay true. And God ſaith moreouer,Deut. 28. 58.Deut 28:58 that if we doe not feare and dread his glorious and fearefull name Iehoua, he will make our plagues wonderfull. He ſayeth alſo by his Prophet Malachie, that he will be a ſwift witneſſeMal. 3. 5. Zach. 5. 2. 4.Mal 3:5Zech 5:2Zech 5:4 againſt ſwearers. The Prophet Zachary ſaith, that the flying booke of Gods curſe & vengance, ſhall enter into the houſe of the ſwearer, and he ſhall be cut off.

Therefore let all ſwearers take héed & looke to themſelues in time. For we ſée, there is a rod in piſſe, laid vp in ſtore for them.

Phila.

Theſe threatnings being ſo great and greeuous, and that from the God of Heauen himſelfe, a man would thinke ſhould cauſe mens hearts to quake and tremble, and make them affraid to rap out ſuch oathes as they do; if they were not altogether hardned, paſt feeling, and paſt grace.

Theol.

True indéed: but yet we ſée, by lamentable experience, how men are giuen ouer both to ſweare, and for ſweare, For at this day p. 139there is no ſinne more common amongſt vsus then ſwearing. For many there be which cannot ſpeake ten words, but one ſhall bee an oath. And numbers hauehave got ſuch a wicked cuſtome of ſwearing that they can by no meanes leaue it: no more then a Black-moore can change his ſkinne, or a Leopard his ſpots. For it is made naturall vntounto them, through cuſtome: and they hauehave got the habit of it. I doe verily thinke, if it were high Treaſon to ſweare, yet ſome could not leaue ſwearing. And ſure I am (as light as we make of it) that it is high Treaſon againſt the crowne of Heauen. Yea, it is a ſinne immediately againſt God: euen againſt his owne perſon. And therfore he hath forbidden it, in the firſt Table of his Lawe.

Phila.

Queſtionleſſe, this vice of ſwearing is of all other ſinnes moſt rife in this Land. For you ſhall heare little boyes and children, in the ſtreets, rap out oathes, in moſt fearfull manner. It would make a mans heart quake, to heare them. Wee may thinke, they hauehave ſucked them out of their mothers breaſts: but ſure wee are, they hauehave learned them from the euill example of their parents. And now adayes wee cannot almoſt talke with a man, but (in ordinarie ſpeech) he will belke out one oath or another.

p. 140Theol.

I will tell you a ſtrange thing; and with great griefe I ſpeake it. I do verily think there are ſworne in this land an hundred thouſand oathes, eueryevery day in the yeare.

Phila.

No doubt, Sir, you are within compaſſe. For now almoſt ſo many men, ſo many oathes; excepting ſome few in compariſon. Nay, I know diuers of mine owne experience, which if they may be kept in talke, will ſweare eueryevery day in the yeare an hundred oathes for their parts.

Theol.

Oh what a lamentable thing is it! We may well take vp the old complaint of the Prophet Ieremie, who ſaith; that in his time the Land did mourne, becauſe of oathes. Iere. 23. 20.Jer 23:20And we may wel wonder, that the land ſinketh not becauſe of oathes. For, if God were not a God of infinite patience, how could he endure his moſt ſacred and glorious name to be ſo many thouſand times blaſphemed in one day? and that, by ſuch miſerable wretches as we be.

Phila.

Wee may indeed admire and wonder at the patience and long ſuffering of God, that hee ſpareth vsus ſo long, and giueth vsus ſo large a time of repentance; but ſure it is that the Prophet ſaith; That, howſoeuer the Lord is ſlow to anger, yet he is great in power, and will not ſurely cleare the wicked. Though heNah. 1. 3.Nah 1:3 may winke at their monſtrous oathes for a p. 141time, yet he forgetteth them neuer a whit, but ſcoreth them vp, and regiſtreth them in his booke of accounts; ſo as they ſtand in record againſt them. And when the great day of reckoning ſhall come, he will ſet them all in order before them, and lay them to their charge.

Let not wicked ſwearers and blaſphemers therefore think that they ſhal alwaies ſcape ſcot-free, becauſe God letteth thē alone for a while, and deferreth their puniſhment. For the longer God deferreth, the more terrible will his ſtrokes bee when they come. The longer an arrow is held in the bowe, the ſtronger will bee the ſhot when it commeth foorth. Though God hauehave leaden feete, and commeth ſlowly to execute wrath, yet hath he an iron hand, and will ſtrike deadly when he commeth. Though God giueth the wicked ſecurity for a time (ſaithIob 24. 23.Job 24:23 Iob) yet his eyes are fixed vponupon all their waies. And in an other place he ſaith; The wicked is reſerued vntounto the day of deſtruction, and they ſhall be brought forth vntounto the day of wrath Iob 21. 30Job 21:30. So then the holy man Iob plainely affirmeth, that the ſtate and condition of all the rich and wealthy worldlings is, as the condition of an Oxe that is fatted vp againſt the day of ſlaughter. For in the ſame Chapter hee ſaith; TheyIob. 21.Job 21 ſpend their daies in wealth, and ſuddenly goe downe to hell. But now I pray you nominate p. 142the oathes which are ſo rife and common amongſt vsus.

Theol.

There be ſix oathes, which are (of all other) moſt rife and common, in eueryevery mans mouth; and they be theſe:

By my Faith.

By my Troth.Six common oathes.

By our Lady.

By S. Mary.

By God.

As God ſhall iudge me.

For you cannot lightly talke with a man, but he will fluſh out ſome of theſe, in his ordinary ſpéech.

Aſune.

Doe you count it ſo great a matter, for a man to ſweare by his faith, or his troth?

Theol.

Yes indéed do I. For our faith and our troth are the moſt pretious iewels we hauehave. Shall we then lay them to gage, for eueryevery word we ſpeake? It ſheweth we are of ſmall credit: nay, very bankrupts. For who but a bankrupt will lay the beſt iewell in his houſe to pledge, for eueryevery ſmall trifle?

Aſune.

I know a man, that will neuer ſweare, but by Cocke or Pie, or Mouſe-foot. I hope you will not ſay they be oathes. For he is as honeſt a man as euer brake bread. You ſhall not heare an oath come out of his mouth.

p. 143Theol.

I do not thinke, he is ſo honeſt a man as you make him. For it is no ſmall ſinne to ſweare by creatures. The Lord ſaith by his Prophet Ieremie: They hauehave forſaken me, andIere. 5. 7.Jer 5:7 ſworne by them that are no Gods. So then to ſweare by creatures, is to forſake God. And I trow you will not ſay, hée is an honeſt man which forſaketh God.

Aſune.

I doe not beleeue that to ſweare by ſmall things is a forſaking of God.

Theol.

You, and ſuch as you are, will beléeue no more of the word of God, then will ſtand with your fantaſie. But whatſoeuer you beléeue, or beléeue not, the word of God ſtandeth ſure: and no iote of it ſhall euer be proued falſe. But this I wil ſay vntounto you, becauſe you think it ſo ſmal a matter to ſwear by creatures; that the more baſe and vile the thing is which you ſware by, the greater is the oath: becauſe you aſcribe that vntounto a baſe creature, which is onelyonly proper to God: namely to know our hearts, and to be a diſcerner of ſecret things. For whatſoeuer a man ſweareth by, he calleth it as a witneſſe vntounto his conſcience, that hée ſpeaketh the truth, and lieth not: which thing onelyonly belongeth vntounto God. And therefore in ſwearing by creatures, wée doe rob God of his honour. Therefore to ſweare by the croſſe of the money, or by bread, or a mouſe foot, or p. 144the fire which they call Gods Angell, or any ſuch like, is a robbing of God of his Honour, and an aſcribing of that to the creature, which is proper onelyonly to the Creator.

Aſune.

What ſay you then to them, which ſweare by the Maſſe, and by the Rood?

Theol.

Their ſinne is as great as the other. For it is an hainous thing to ſweare by idoles: as S. Mary, our Ladie, by the Maſſe, by the Rood, &c. The Prophet Amos ſaith: They thatAmos 8. 4Amos 8:4 ſweare by the ſinne of Samaria, and that ſay; thy God, O Dan, liueth; euen they ſhall fall, and neuer riſe vp againe. To ſweare by the ſinne of Samaria, is to ſweare by Idols: for Samaria was full of idols.

Moreouer the Lord threatneth by the Prophet Zephany, that he will cut off them thatZep. 1. 5. ſweare by the Lord, and by Malcham, or by their King. For the idolaters called their idol, Molech, their King.

Aſune.

Seeing you condemne both ſwearing by creatures, and ſwearing by idols, what then muſt we ſweare by? You would hauehave vsus ſweare by nothing, belike.

Theo.

In our ordinary communication wée muſt not ſweare at all, either by one thing or another. But (as our Lord teacheth vsus) our communicationMa. 5. 37. muſt be, yea, yea; nay, nay. For whatſoeuer is more then theſe, commeth of euill. p. 145And Saint Iames ſaith: Before all things, myIam. 5. 12.Jas 5:12 brethren, ſweare not: neither by heauen, nor by earth, nor by any other oath: but let your Yea be yea, and your Nay nay, leſt you fall into condemnation.

Antile.

It ſeemeth you are an Anabaptiſt. You condemne all ſwearing; you will hauehave no ſwearing at all.

Theol.

Not ſo. For though I condemne ſwearing by creatures, ſwearing by idols, and vaine ſwearing; yet doe I allow ſwearing before a Magiſtrate, and priuately alſo, in matters of waight and importance, for the further bolting out of the truth.

This is warranted from Gods owne mouth, where he ſaith: Thou ſhalt ſweare, The LordIere. 4.Jer 4 liueth, in truth, in iudgement, and in righteouſneſſe. And in theſe caſes onelyonly, the name of God is to be ſworne by; as it is written: ThouDeut. 10. 20.Deut 10:20 ſhalt feare the Lord thy God, and thou ſhalt ſerue him, and ſhalt cleaue vntounto him, and ſhalt ſweare by his name.

Aſune.

May wee not ſweare by God in our common talke?

Theol.

At no hand. For that is to take the name of God in vaine: which you know is forbidden.

And one of the wiſe Heathen could ſay thus: When an oath is laid vponupon thee, vndertake it p. 146for two cauſes: either to deliuer thy ſelfe from ſome grieuous crime and accuſation, or elſe to preſerue thy friends from danger. So then thatIſocra. ad Demon. Heathen man in common talke, wil not allow any oath, much leſſe, to ſweare by God. Another ſaith: Auoid an oath, though thou ſwearePhocilid. truely. So then wée ſée vaine ſwearing condemned, euen by Heathen.

Aſune.

Yea, but for all that, we muſt ſweare; men will not beleeue vsus elſe.

Theol.

Neither yet will they beléeue you any whit the more for your ſwearing. For it doth manifeſtly appeare, that thouſands make no conſcience at all of it. They make no more conſcience of it, then of cracking of nuts: and therefore what wiſe man will beléeue them, though they ſweare neuer ſo much? But, if you would make conſcience alwaies to ſpeake the truth, from your heart, without any oathes at all, you ſhould be better beléeued of all honeſt and wiſe men, then otherwiſe with a thouſand oathes.

Antile.

It is the cuſtome to ſweare.

Theol.

But a wicked and diuelliſh cuſtome.

Antile.

I hope, ſir, we may ſweare, as long as we ſweare truely, and ſweare by nothing but that which is good.

Theol.

It hath béene anſweared before, that in vaine matters you may not ſweare at all.

p. 147Antil.

As long as we doe no worſe than that, I hope God will hold vsus excuſed.

Theol.

God will not hold you excuſed, when you breake his commandements, and continue ſo doing.

Antil.

What ſay you then, to them, that ſweare wounds and blood, and ſuch like, in a brauery, thinking that it ſetteth out their ſpeech very well?

Theol.

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

Antil.

What may we thinke of ſuch as ſweare by Gods life, Gods ſoule, Gods body, Gods heart?

Theol.

That their cauſe is moſt wofull and dangerous: & I quake at the naming of them. They are moſt horrible, monſtrous and outragious blaſphemies: enough to make the ſtones in the ſtréet to cracke, and the clouds to fall vponupon our heads. And we may thinke, that all the Diuels in hell are in a readineſſe, to cary ſuch blaſphemous villaines headlong into that lake, which burneth with fire and brimſtone, for euer.

Antil.

Doe you find in the Scriptures, that God will ſo ſeuerely puniſh ſwearers?

Theol.

Yes verily. For beſides that which hath béene ſpoken before, wée hauehave diuers other examples: Firſt of Senacherib, the King of p. 148Aſhur, who for his outragious blaſphemies againſt the God of heauen, was in moſt fearefull and tragicall manner ſlame by his own ſonnes, Adramelech, and Sharezer: and that, in the1. Kin. 19. 35.1 Kgs 19:35 Temple, when he was worſhipping his Idoll God, Niſroch. And yet behold a more fearefull example of Gods wrath, againſt blaſphemers.

Wée reade that an hundred thouſand of the1. Kin. 20. 29.1 Kgs 20:29 Aramites were ſlaine, by the Iſraelites, in one day, for blaſpheming of God: And ſeuen and twenty thouſand being left, and flying into the city of Aphek for refuge, were all ſlaine, by the fal of an huge great wall. What ſhould I héere ſpeake how the ſeuen ſonnes of Saul, the King of Iſrael, were hanged vp before the Lord in mount2. Sam. 21. 9.2 Sam 21:9 Gibeah, for the breach of the oath made to the Gibeonites long before? In theſe examples, we may plainly ſée, that the iuſt God, euen in this life, ſometimes will be reuenged of blaſphemers, and oath-breakers. And therefore the very Heathen in all ages hauehave béene very carefull for the performing of oaths: as Pharaoh King of Egypt willed Ioſeph to goe vp into the land of Canaan, to bury his father, according to his oath made to his father.

Phila.

Me thinketh, theſe ſo terrible, & fearfull examples of Gods vengeance againſt ſwearers, and blaſphemers, ſhould ſtrike ſome terror p. 149into the hearts of our blaſphemers.

Theol.

One would thinke ſo indéed, if any thing could doe it. But alas, they are ſo hardened in it, and in all other ſinne, that nothing can mooue them: except peraduenture there were a Law made, that eueryevery ſwearer and blaſphemer ſhould hold his hand a quarter of an houre in boiling lead. This or ſome ſuch like ſeuere law, might peraduenture curbe them a little, and make them bite in their oaths. But otherwiſe, they will neuer feare any thing, till they be in hell fire, when it will be too late to repent.

Phila.

What may be the cauſe of this ſo often, and great ſwearing? for ſurely it is no inherent and in-bred ſinne in our nature, as ſome of the other ſinnes be.

Theol.

No verily. But theſe thrée I iudge to be the cauſe of it:

Cuſtome.

Want of admonition.

Want of puniſhment.

Phila.

What then are the remedies for it?

Theol.

The remedies are theſe:

Diſuſe.

Praier.

Friendly admonition.

Some ſharpe Law.

Phila.

Well Sir, now we hauehave heard enough p. 150of ſwearing, I pray you proceed to the next ſigne of damnation: which is lying.

Theol.

Swearing and lying be of very néere kindred. For he that is a common ſwearer, is for the moſt part a common lier alſo. For hee that maketh no conſcience of ſwearing, will make no conſcience of lying. And as the Lord hateth the one, ſo alſo he hateth the other. And as he puniſheth the one, ſo he will puniſh the other. Therefore Salomon ſaith: Lying lips arePro. 12. 22. Apoc. 22. 15.Prov 12:22Rev 22:15 an abhomination vntounto the Lord. Saint Iohn ſaith: Without ſhall be dogges, enchanters, whoore-mongers, murtherers, and whoſoeuer loueth or maketh lies. Againe the ſame holy man of God ſaith: that liers ſhall hauehave theirApoc. 21. 8.Rev 21:8 part and portion in the lake which burneth with fire and brimſtone: which is the ſecond death.

Phila.

Theſe ſcriptures, which you alleadge, doe manifeſtly declare that God abhorreth liers, and hath reſerued great torments for them. Therefore the princely Prophet Dauid ſaith, that he would baniſh all liers out of his houſe.Pſa. 101. 7.Ps 101:7 He that telleth lies (ſaith he) ſhal not remaine in my ſight. A lying tongue is one of the ſixePro. 6. 7. 8.Prov 6:7Prov 6:8 things which God doth hate, and his ſoule abhorre. Yet for al this, we ſee the lamentable experience, how many hauehave euen taught their tongues to lie (as the Prophet ſaith) and there…. 9. is no trueth in their lips. This vice is almoſt as p. 151common as ſwearing. For it is hard to finde a man that will ſpeake the truth, the whole truth, and nothing but the truth from his heart, in ſimplicity and plainneſſe, at all times, in all places, and amongſt all perſons, without all glozing or diſſembling, either for feare, gaine, flattery, men-pleaſing, hiding of faults, or any ſiniſter reſpect whatſoeuer. Where, I ſay, is this man to be found? I would fain ſee him. I would faine looke vponupon ſuch a man. It would doe my heart good to behold him. I would reioyce to ſet mine eyes vponupon ſuch a man.

Theo.

Such a man, as you ſpeake of, is hardly to be found among the ſonnes of men. They be blacke Swans in the earth, they be white crowes: they be rare birds. For there be very few that will ſpeake the truth from their heart: yet ſome ſuch I hope there be. But, for the moſt part, & amongſt the greater ſort, lying, diſſembling, and fraud, do beare all the ſway. There is no truth, no honeſty, no conſcience, no ſimplicity, no plaine dealing, amongſt men in theſe moſt corrupt times. Faith and truth are parted cleane away. And as the kingly prophet ſaith: The faithfull are failed, from among the childrenPſal. 12.Ps 12 of men. They ſpeake deceitfully eueryevery one with his neighbour; flattering with their lippes, and ſpeake with a double heart. Men now adayes ſtudie the Arte of lying, flattering, p. 152fawning, gloſing and diſſembling: they hauehave a heart and a heart. They hauehave hony in their mouth; and gall in their heart. Their tongues are as ſoft as butter and oile: but their hearts are full of bitterneſſe, poiſon and wormwood. They are full of outward courteſie and ciuility, full of court holy water, when there is no truth nor plaineneſſe in their inward affection. They will ſpeake you faire, when they would cut your throats. They will ſhew you a good countenance; when they would eate your heart with garlicke. In outward ſhew, they will carry themſelues plauſibly, when their hearts are full of venome & malice. This viperous brood do but watch their times & opportunities, till they can get a man vponupon the hip: and then they will ſting him, & worke their malice vponupon him. Theſe fauning curs will not barke till they bite. They will lurke, and lie cloſe, til they ſpie their vantage, and then they wil ſhew themſelues in their kinde: then they will hoiſt a man, and turne him ouer the perke, if they can. Theſe men are like the waters, which are moſt déepe, where they are moſt calme: like a dangerous rocke, hid vnderunder a calme ſea; or, as the Heathen ſay, like the Syrens ſong, which is the Sailers wrecke; like the Fowlers whiſtle, which is the birds death; like the hid bait, which is the fiſhes bane; like the Harpyes, p. 153which hauehave virgins faces, and Uultures tallons; or like Hyena, which ſpeaketh like a friend, and deuoureth like a foe; or, as the Scripture ſaith; like Ioab, the captaine of the2. Sam. 20. 10.2 Sam 20:10 hoaſt, which ſpake kindly to Amaſa an other Captain, & kiſſed him, when preſently hée ſtabd him; or like vntounto the Herodians, and Phariſies ſeruants, which came to our Lord Jeſus with many fawning inſinuations, calling him good maſter, & telling him that he was the plaine truth, that he taught the way of God truely, he regarded no mans perſon, and many good morrows, and all this géere, when as, in very déed, their purpoſe was to intangle him in his words, and to entrap him, that they might catch aduantage againſt him, & ſo cut his throt, & giuegive him pap with a hatchet. This it is whichPro. 2. 9. 5Prov 2:9Prov 2:5 the wiſe man ſaith: A man that flattereth hisPro. 26. 23. Pro. 26. 24.Prov 26:23Prov 26:24 neighbour, ſpreadeth a net for his feet. And againe; As ſiluer droſſe, ouerlaid vponupon an earthen pot: ſo are fawning lips, and an euill heart. And in another place hée ſaith: Hee that beareth hatred, will counterfait with his lips: but hee laieth vp deceit in his heart. When hee ſhall ſhew his voice fauourably, truſt him not. For their are ſeuen abhominations in his heart. Hee will couer hatred by deceit: but his malice ſhall be diſcouered in the congregation. In another place he pronounceth a curſe vponupon p. 154all theſe hollow hearted hypocrites, and meale-mouthed flatterers. For ſaith he; VntoUnto him that bleſſeth his friend, with a loud voice, betimes in the morning riſing vp earely, a curſePro. 17 14.Prov 17:14 ſhall be imputed.

Phila.

You hauehave very well deſcribed the conditions of the men of this age, which hauehave faces, countenances, and tongues, but no harts; which profeſſe lying and diſſembling; which ſay, hee cannot liue, that cannot diſſemble, which hauehave faire faces, and falſe hearts, which hauehave forgotten, that plaine honeſty is deepe policy.

Theol.

The holy Ghoſt, often in the Prouerbs of Salomon calleth all vnregenerate men fooles: or as it is in the Hebrew, men without hearts. Becauſe they hauehave no heart to God, no heart to his word, no heart to his children, no heart to godlineſſe, no heart to any thing that good is. They are without an honeſt heart, an vpright heart, a plaine heart. They are all in words, nothing in déeds. They promiſe mountaines, and performe mol-hils. They will ſpeake well of religion, and practiſe nothing. They wil giuegive faire words to their friends, and doe iuſt nothing for them.

Phila.

The world is ful of theſe masked counterfaits: and lying and diſſembling did neuer more abound.

Theol.

It is too true, that lying and diſſembling p. 155are moſt rife, and ouer common vices amongſt all ſorts of men: but eſpecially it doth ouerflow and ſuper abound in ſhop keepers, and ſeruants. For both theſe make a trade and occupation of it, they can do no other but lie. It cleaueth vntounto them, as the naile to the doore.

Phila.

I doe certainly know ſome ſhop keepers, which (to vtter their bad wares, & to blind the eyes of the ſimple) doe trade in lying, all the day long, from Sun to Sun; from the opening of the ſhop & windows, to the ſhutting of the ſame. And what is their life (if cuſtomers come in apace) but ſwearing, lying, diſſembling, & deceiuing? they will lie as faſt as a dog will trot, as wee ſay. It is a wonder, that their ſhops and all their wares do not fire ouer their heads, for their ſo common, ſo lewd, & ſo abhominable lying; & that againſt their owne knowledge, againſt their conſcience, againſt God, againſt their neighbour, againſt heauen and earth, men & angels.

Theol.

True it is, we may maruell at the long ſuffering of God in this behalfe. But this is to be noted, that God doth not immediatly puniſh all notorious ſinners in this life: but reſerueth thouſands to the iudgment of the great day. In this life he onelyonly culleth out ſome few, whom hée ſmiteth for the example of others, that they might feare and tremble, and learne by other mens harmes to beware.

p. 156Therefore, euen in this life, we ſée before our eies, ſome liers, ſome drunkards, ſome whoremongers, ſome ſwearers, ſome miſers of the world, ſome ruffians, and cut-throats, ſtriken downe, by the reuenging hand of God. But whereas God ſmiteth one of theſe, in this life, he letteth an hundred eſcape. For if he ſhould puniſh all offenders in this life, to what purpoſe ſhould the iudgement to come ſerue? If he ſhould puniſh none, then we would think there were no God, or that he were ſhut vp idle in heauen, and would doe neither good, nor euill, nor once meddle in the matters of the earth: as ſome Epicures hauehave dreamed. Therefore, to auoid both theſe extremities, God in his heauenly wiſedome hath thought good to méet with ſome, euen in this world.

Phila.

I am of this minde, that the goods which men get by ſwearing, lying, and deceit, will neuer proſper long.

Theol.

You are not therein deceiued. For God wil blow vponupon all ſuch kind of euil gotten goods, and they ſhall put it in a bottomleſſe purſe, as the Prophet ſaith, Hag. 1. 6. The holy Ghoſt, in the booke of the Prouerbs, hath many excellent ſayings to this effect: as chapter 13. The riches of vanity ſhall bee diminiſhed, butPro. 13.Prov 13 hee which laboureth with the hand, ſhall increaſe them. Againe: Hee that dealeth with a p. 157Pro. 10.Prov 10deceitfull hand ſhall become poore: but the hand of the diligent maketh rich. In another place he ſaith: The deceitfull man roſteth notPro. 18. 27.Prov 18:27 that which he hath caught in hunting. That is, he ſhal not long inioy or taſte the pray, which he hath gotten by fraud. For either one trouble or other will come vponupon him, that he ſhall not be able to poſſeſſe, or take delight in the ſpoile. Therefore it is ſaid: The bread of deceit isPro. 10. 17.Prov 10:17 ſweet to a man: but afterward his mouth ſhall be filled with grauell. That is, in the end the crafty perſon ſhall méet with many troubles. For either his conſcience will vpbraid him and checke him, or vengeance will plague him, for his deceit. The feares, cares and ſorrowes, which he ſhall hauehave, ſhall be as it were ſo many ſharpe ſtones, to ſet his téeth on edge, and to vex him. Wherefore, in ſtead of meat, he ſhall féed on grauell: and in ſtéed of wheat, on pebble ſtones. Small pleaſure is taken in the end in goods ill gotten, or liuings vnlawfully come by. For the holy Ghoſt hath paſſed ſentence vponupon them, that they ſhall neuer proſper.

Phila.

It ſometimes falleth out, that they proſper for a time: but as wee ſay, the third heire ſhall neuer enioy them. For God will curſe them in our poſteritie: and our childrens children ſhall feele the ſmart of our ſins. Therfore the holy man, Iob ſaith: the of-ſpring of p. 158the wicked ſhall not be ſatisfied with bread. ForIob. 27. 14.Job 27:14 out of doubt, God will bleſſe that onelyonly, which is got with a good conſcience in the workes of our calling; and it ſhall remaine bleſſed to vsus, and our poſterity. Therefore the Spirit ſaith,Pro. 20. 7.Prov 20:7 The iuſt man that walketh in his vprightneſſe is bleſſed, and bleſſed ſhall his children be after him. But God will not bleſſe, but curſe that, which is got with an euill conſcience; as ſwearing, lying, diſſembling, deceiuing, &c.

Theol.

Some ancient writers hauehave ſpoken very prudently to this point. For one ſaith: Iniuſta lucra breues habent voluptates: longos autem dolores. That is, vniuſt gaine hath long ſorow,Ierom. and ſhort ioy. Another ſaith: Eligas damnum, potiùs quàm turpe lucrum illud: enim ſemel tantùm te dolere afficiet; hoc verò ſemper. That is, chooſeAuguſt. loſſe, rather then filthy lucre. For the one will grieue thée but once; the other, for euer. A third ſaith; Meliùs eſt honeſtè pauperem eſſe, quàm turpiter diuitem. Hoc enim commiſerationem, illud verò reprehenſionem adfert. It is betterBernard. to be honeſtly poore, then wickedly rich. For the one moueth pitie, the other reproofe. One ofEuripid. Pheniſs. the wiſe Heathen alſo ſaith: We may not wax rich vniuſtly; but liue of iuſt thinges; which he calleth holy things.

Phila.

HaueHave we not examples in the Scriptures of ſuch as hauehave beene puniſhed for lying?

p. 159Theol.

Yes. For we read how the Gibeonits, Ioſ. 9. 23.Josh 9:23for their lying and diſſembling, were made drudges and ſlaues to the Iſraelites. Gehezi alſo2. King. 52 Kgs 5 the ſeruant of Eliſha the prophet, for his lying and couetouſneſſe together, was ſmitten with a moſt grieuous leproſie. Ananias and Sapphira Act. 5. 5.Acts 5:5his wife, for their lying and diſſembling, were ſtriken downe ſtarke dead, by the immediat hand of God, at the rebuke of Peter.

Zophar one of Iobs friends, ſpeaking of theſe kind of men, ſaith: They ſhall ſucke the gall ofIob. 20. 16. 24.Job 20:16Job 20:24 Aſpes, and the Vipers tongue ſhall ſlay them. They ſhall flee from the iron weapons, and a bowe of ſteele ſhall ſtrike them thorow.

Now then by all theſe examples wée may plainely ſee, how greatly God abhorreth lying and diſſembling.

Phila.

Oh therefore that wee could followCol. 3. 9.Col 3:9 the counſell of the Apoſtle, who ſaith: Lie not one to another: ſith yee hauehave put off the old man, with his workes. And againe: CaſtEph. 4. 5.Eph 4:5 away lying, and ſpeake eueryevery one the truth to his neighbour. The maner of ſpeech which the Apoſtle vſeth is very forcible, implying this much; that we ſhould in a kinde of diſdaine or deteſtation, caſt it away, and throw it from vsus, as a filthy, ſtinking and beraied clout, hanging about a mans necke: which hee doth ſuddenly ſnatch away, and hurleth into the p. 160fire; as being aſhamed, that euer it ſhould be ſeen or knowen. Would to God therefore that we were come to ſuch a deteſtation and loathing of lying, that we would euen ſpattle at it, & crie fie vponupon it, and all that vſe it! Oh that we could hate it as the diuel, which is the father ofHomer. Iliad. 3. it; & as hel fire, which is the reward of it! Oh that we were come but ſo far as the heathē man, who ſaith; I hate him as the gates of hell, who hath one thing in his tongue & another in his heart!

Antil.

Yet for all this we find in the ſcriptures, that euen ſome of the godly hauehave beene taken tardie in lying, and yet hauehave not ſinned in ſo doing; as Abraham, Iacob, Rahab, the Midwiues of Egypt; And therefore why may not we doe ſo to.

Theol.

I told you before, that you may not make the infirmities of Gods people, rules for you to liue by. And further I anſwer, that all theſe did offend in their liuing. Some of them indéed, I grant, are commended for their louelove to the church & charitable affections to Gods people, but none of them ſimply for lying: which is a thing condemned euē of the heathen. For ſaithEurip. Pheniſſ. one of them: Lying doth corrupt the life of mā: and eueryevery wiſe and godly man doth hate lying.

Antile.

But may we not lie, now and then, for a vantage?

Theol.

No verily: neither is there any good p. 161vantage to be got that way. For when you hauehave made vp your accounts, all charges deducted, & all expences defraied, your cleare gaines will be very ſmall. For by your wilfull and cuſtomary lying you gain inward griefe, and loſe true ioy; you gaine ſhort pleaſure, and loſe perpetuall glory; you gaine hell, and loſe heauen; you make the diuell your friend, and God your enemy. Now then reckon your gaine.

Phila.

I pray you let vsus grow towards a concluſion of this point: and ſhew vsus briefly the chiefe cauſes of lying.

Theol.

The chiefe cauſes of lying are theſe:

Cuſtome.

Feare.

Couetouſneſſe.

The diuell.

Phila.

What be the remedies?

Theol.

The remedies be theſe:

Diſuſe.

Godly boldneſſe.

Contentation.

Earneſt praier.

Phila.

You hauehave ſpoken enough of this vice to cauſe all ſuch to abhorre it and forſake it, as hauehave any droppe of grace, or ſparke of Gods feare in them: but as for them that are filthy, let them be more filthy. Now I pray you ſpeake your iudgement of the ſeauenth p. 162ſigne of condemnation: which is drunkennes.

Theol.

It is ſo brutiſh and beaſtly a ſinne, that a man would thinke, it ſhould not néed to be ſpoken againſt: but that all reaſonable men ſhould euen abhorre it, & quake to thinke of it. For it is a moſt ſwiniſh thing: it maketh of a man, a beaſt: it taketh away the heart of a man from all goodneſſe, as witneſſeth the Prophet Hoſea, ſaying: Whoredome, wine, and newHoſ. 4 11.Hos 4:11 wine, take away their heart. For, what heart, what ſtomacke, what appetite can whoremongers and drunkards hauehave to any thing that is good? either to heare or read the word of God, or to pray or to meditate in the ſame? Alas, they are farre from it, farre from God, and far from all grace and goodneſſe. Therefore the Prophet Ioel ſaith: Awake yee drunkards: weepe andIoel. 1. 5.Joel 1:5 howle yee drinkers of wine. Yea, the mighty God of heauen doth pronounce a woe againſt them, ſaying: Woe vntounto them that riſe vp earlyEſa. 5. 11.Isa 5:11 to follow drunkenneſſe: and to them that continue vntill night, till the wine doe enflame them. Our Lord Jeſus himſelfe giueth vsus a caueat, to take héed of it: Take heed, ſaith he, thatLuke. 22. 24.Luke 22:24 your hearts be not ouercome with ſurfetting and drunkenneſſe, and the cares of this life: and ſo that day come vponupon you vnawares. Thus you heare, how both Chriſt himſelfe, and ſundry of the Prophets, do thunder downe from heauen p. 163againſt this groſſe beaſtlineſſe, which now aboundeth & raigneth amongſt the ſons of men.

Phila.

True indeed. But yet almoſt nothing wil make men leaue it: for it is a moſt rife and ouer common vice. We ſee many, that think thēſelues ſome bodies (and as we ſay, no ſmall fools) which yet will be ouertaken with it: and thereby loſe all their credit and reputation with all wiſe men: yea, do proue themſelues to bee but ſwine, and bruit beaſts, as the holy Ghoſt auoucheth, ſaying:Pro. 21. 1.Prov 21:1 Wine is a mocker & ſtrong drink is raging: Whoſoeuer is deceiued therein, is not wiſe.

Theol.

The wiſe king in the ſame book, doth moſt notably and fully deſcribe vntounto vsus the inconueniences and miſchiefes, which do accompany drunkenneſſe, and follow drunkards atPro. 23. 29.Prov 23:29 the héeles. To whom (ſaith he) is wo? to whom is alas? to whom is ſtrife? to whom is babling? to whom are wounds without cauſe? to whom is the redneſſe of the eies? Euen to them, that tary long at the wine: to them, that go and ſeek out mixt wine. In the ſame chapter he ſaith: BePro. 23. 19.Prov 23:19 not of the number of them, which are bibbers of wine, or of them which glut themſelues with fleſh: for the drinker & the feaſter ſhall become poore: and the ſleeper ſhall bee cloathed with rags. Moreouer he ſaith: Their eies ſhall beholdPro. 23.Prov 23 ſtrange women: and that they ſhalbe like him that lieth in the middeſt of the Sea, and p. 164ſleepeth in the top of the Maſt. In all theſe ſpéeches, the holy Ghoſt doth, in moſt liuely maner, deſcribe vntounto vsus the properties of drunkards: euen their ſtaggering, their réeling, their ſnorting, their ſenſeleſſe ſenſuality. Behold then what be the curſed fruits and euents of drunkenneſſe. Euen theſe which follow: wo, alas, griefe, miſerie, beggerie, pouerty, ſhame, luſts, ſtrife, babling, brauling, fighting, quarelling, ſurfetting, ſickneſſe, diſeaſes, ſwiniſh ſléeping, ſecuritie, and ſenſualitie. So then I conclude, that drunkenneſſe is a vice more beſéeming an hogge, then any reaſonable man. And as one ſaith: It is the Metropolitane Citie of all the Prouince of vices.

Well therefore ſaith the Heathen writer:Demoſt. Olinth. When the wine is in, a man is as a running coach without a Coach-man.

Phila.

Let vsus heare what executions hauehave beene done vponupon drunkards in former ages, that now men may learne to take heed by their examples.

Theol.

Ammon, one of Dauids vngratious2. Sam. 12. 28. 2. King. 20. 16.2 Sam 12:282 Kgs 20:16 children, being drunke, was ſlaine by his brother Abſalon. Benhadad, King of Syria, being drunke, was diſcomfited by Ahab, King of Iſrael. Elah King of Iſrael, being drunke, was ſlaine by Zimri his ſeruant, and captaine of his1. King. 16. 9.1 Kgs 16:9 Chariots: who alſo ſuccéeded him in the kingdome. p. 165Lot, being drunke, commited inceſt withGen. 19. 37.Gen 19:37 his owne daughters: and therefore was puniſhed in his poſteritie. Thus we ſee, what executions hauehave béene done, euen vponupon Kings, for this kind of ſinne. Therefore let men learne, once at laſt, to ſhun vice, and embrace vertue: and as the Apoſtle ſaith, to make an end of their ſaluation in feare and trembling. For all our ſhifts and ſtarting holes will ſerue vsus to no purpoſe in the end: but when wee hauehave fiſked hither and thither, neuer ſo much, yet at the laſt we muſt be faine to be ſhut vp in Gods wrath.

Antile.

What I pray you, do you make it ſo great a matter if a man be a little ouertakē with drinke, now and then? There is no man but he hath his faults: and the beſt of vsus all may be amended. If neighbours meete together now and then, at the Ale houſe, and play a game at Maw, for a pot of Ale, meaning no hurt: I take it to be good fellowſhip, and a good meanes to increaſe louelove amongſt neighbours: and not ſo hainous a thing as you make it.

Theol.

I ſée you would fain make faire weather of it; and ſmooth ouer the matter with ſwéete words: as though there were no ſuch great euill in it. But howſoeuer you mince it, and blaunch it ouer, yet the Apoſtle ſaith flatly: That drunkards ſhall not inherite the kingdome1. Cor. 5.1 Cor 5 of God. I thinke, this one ſentence is enough p. 166to amaze and ſtrike thorow the hearts of all drunkards in the world: For it is as much in effect, as if the Apoſtle had ſaid: All drunkards are notorious Reprobates, and hell-hounds, branded of Sathan, and deuoted to perpetuall deſtruction and damnation.

But you ſay, you meane no hurt. I anſwer, whatſoeuer you meane, your actions are naught, and your fellowſhip as bad. For what good meaning can you hauehave? or what good fellowſhip call you it, for poore labouring men, artificers, and ſuch like, to ſit idlely all the day long in Tauernes and Ale-houſes, miſpending their time, and their money in gaming, rioting, ſwearing, ſtaring, ſwilling, bezzeling, bibbing, brauling, and brabling? There is no true fellowſhip in it: it is méere impiety: if we may call it impiety, for poore mèn to liue idlely, diſſolutely, neglecting their callings, while their poore wiues and children ſit crying at home for bread, being ready to ſtarue, to beg or to ſteale. I pray you ſpeake your conſcience, what good fellowſhip is there in this?

Antile.

Yet for all that, there be ſome which abſtaine from Ale-houſes, and yet are as bad as any other. For they will backe-bite and ſlaunder their neighbours: they will doe them a ſhrewd turne, as ſoone as any other: they are enuious, they cenſure vsus, and diſdaine our p. 167company. Yet we thinke our ſelues as good as they: for all their ſhewes of holineſſe.

Theol.

You ſpeake more then you know, or can iuſtifie, againſt ſome better then your ſelfe. But if it were ſo, you ſhould but iuſtifie one ſin by another, a leſſer by a greater: which is to no purpoſe.

Antile.

Will you then condemne all good fellowſhip?

Theol.

No no: I doe greatly allow godly and Chriſtian fellowſhip: and acknowledge it to be one of the chiefeſt comforts we hauehave in the world. I know we are commanded to louelove brotherly fellowſhip. But as for your potcompanionſhip,1. Pet. 2. 1.1 Pet 2:1 I hate it, and abhorre it. For it is written: He that followeth theHeb. 13.Heb 13 idle, ſhall be filled with pouertie. And againe: He that keepeth company with banquetters,Pro. 28. 1.Prov 28:1 ſhameth his Father. And in an other place: He that loueth paſtime, ſhall be a poore man:Pro. 28. 7.Prov 28:7 and hee that loueth Wine and Oyle, ſhall not be rich.

Phila.

Good M. Theologus, talke no morePro. 21. 27.Prov 21:27 with him: but let vsus draw neere vntounto the windevp of this matter: and tell vsus in a word, which be the chiefe cauſes of Drunkenneſſe.

Theol.

The cauſes are theſe:Cauſes of drunkenneſſe.

Ill company.

Ale-houſes.

p. 168Idleneſſe.

A wicked humor.

Phila.

Which be the true remedies?

Theol.

The remedies are theſe:

Auoiding of ill company.Remedies for drunkenneſſe.

Shunning of Ale-houſes.

Labour in our callings.

A good courſe of life.

Phil.

Well Sir you hauehave waded farre enough in this point: let vsus now come to the eighth ſigne of condemnation: which is idleneſſe.

Theol.

Concerning idleneſſe, this I ſay briefely: that it is the mother of all vice, and the ſtepdame of all vertue: yea, it is the very veldame of all enormities: It is the mother of whoredome, the mother of pride, the mother of theft, the mother of drunkenneſſe, the mother of ignorance, the mother of error, the mother of pouerty, the mother of ſlandering and back-biting, pratling, and goſſipping, brawling, ſcolding, quarelling: and what not? Idleneſſe was one of the principall ſinnes of Sodome, as the Prophet Ezechiel teſtifieth, ſaying: pride, fulneſſeEzech. 16. 29.Ezek 16:29 of bread, and abundance of idleneſſe was in her, and in her daughters. Salomon is very plentifull in this matter: For, ſaith he, the ſluggardPro. 13. 4.Prov 13:4 luſteth and hath nought. And againe: The ſluggard is wiſer in his owne conceit, thenPro. 16. 16.Prov 16:16 ſeuen men that can giuegive a ſenſible reaſon. That p. 169is; he taketh himſelfe the wiſeſt of many; becauſe hée ſpareth his body, when others takePro. 24. 33.Prov 24:33 paines: he ſaith; Yet a little ſleepe, yet a little ſlumber, yet a little folding of the hands: and his pouerty commeth like a traueller; that is vnawares: and his neceſſity like an armed man: that is ſtrongly. Then he foldeth hisEccl. 4. 5. Pro 26. 15.Eccl 4:5Prov 26:15 hands together, and eateth his owne fleſh. For, he hideth his hand in his boſome: and it wearieth him to put it to his mouth againe.

In an other place the holy Ghoſt ſaith: The ſlothful man will not plough, becauſe of winter: Therefore he ſhall begge in ſommer, and hauehave nothing.

Againe: the ſlothfull man is brother to himPro. 16. 8.Prov 16:8 that is a great waſter.

Moreouer it is ſaid, that the ſluggard turnethPro. 26. 14.Prov 26:14 himſelfe vponupon his bed, as the doore doth vponupon the hinges:

That is, he kéepeth his bed, as if he were faſtened to it.

And, becauſe the Spirit will abound in this point: it is further written of the ſlethfull man that he ſaith; An huge Lyon is in the way: IPro. 26. 11.Prov 26:11 ſhall be ſlaine in the ſtreets. That is, when any good matter is in hand (as preaching, praying, reading, giuing to the poore, &c.) then hée draweth backe, he ſhrinketh into the ſhell, hée findeth one let or other, one excuſe or other. p. 170Then profit, and pleaſure, buſineſſe, and idleneſſe, matters at home, and matters abroad, company, and a thouſand occaſions will lye in his way, as ſo many Lions, to let and hinder him. So then we ſée, how liuely and plentifully the holy Scriptures doe paint out the lazy lubbers of this world, and ſons of idleneſſe: which are as hardly drawen to any good thing, as a Beare to the ſtake. As for the duties of Religion, they goe as liuely and as cheareful about them, as a théefe goeth vp the ladder, to be executed for his theft.

Phila.

I doe plainely ſee, that this ſinne of Idleneſſe is a very groſſe euill, and the root of many vices: yet for al that, there be a great number which thinke they were borne to liue idlely; as many yong Gentlemen, and ſuch like: which imagine, they came into the world for no other purpoſe, but to hunt and hawke, card, and dice, riot and reuell, and to ſpend their daies in pleaſure and vanity. Againe, there be many lazy lozels, and luskiſh youths, both in Townes and Villages, which doe nothing all the day long, but walke in the ſtreetes, ſit vponupon the ſtaules, and frequent Tauernes and Alehouſes. Many rich Citizens, eſpecially women, doe ordinarily lie in bed till nine of the clocke, and then forſooth riſe and make themſelues ready to goe to dinner. And after they p. 171hauehave well dined they ſpend the reſt of the day, and a good part of the night alſo, in playing, pratling, babbling, cackling, prating and goſſipping. Fie of this idle life. Many prophane ſeruing men alſo doe falſly ſuppoſe, that they were borne onelyonly to game, riot, ſweare, whore, ruffle it, and roiſt it out, and to ſpend their time in meere idleneſſe. But, of all theſe well ſaid theAriſtotle▪ Heathen Philoſopher: Illi pariter indignantur & dij & homines, quiſquis otioſus. Both God and man doe hate the idle perſon.

Theol.

It is a lamentable thing to ſée ſo many men and women liue ſo idlely, and ſo vnprofitably as they doe. For alas, there be too many, which fellow no honeſt calling, liue to no vſe, no body is the better for them. They do no good, neither to the Church or Commonwealth. They are like drone bées: they are vnprofitable burthens of the earth. God hath no vſe of them, the Church no good, the Common wealth no benefit, their neighbours no profite, the poore no reliefe. They imagine, they came into the world, to doe nothing but eate, and drinke, and ſléepe and riſe vp to play. They thinke they ſhould ſpend their time in dicing and dauncing, in whoredome and brauery, in gluttony and belly-chéere: in maſting themſelues, like hogs of Epicurus heard: in pampering their paunches, and p. 172cramming their bellies: in fatting themſelues like Boares in a Franke, till they bée well brawned: and (as Iob ſath) till their bones runne full of marrow, their faces ſtrout withIob. 15. Iob. 21. 21.Job 15Job 21:21 fatneſſe, and they hauehave collops in their flanke. Oh, what a beaſtly life is this! Fie vponupon it, fie vponupon it. It is more méete for Epicures, then Chriſtians: for ſwine, then for men: for Sardanapalus, and Heliogabalus, and ſuch like belligods, then for the profeſſors of the Goſpel. But, of all ſuch, Iob ſaith enough; They ſpend theirIob. 21.Job 21 daies in pleaſure: and ſuddenly goe downe to hell.

Phil.

But may it not bee allowed vntounto Lords and Ladies, Gentlemen and gentlewomen, and other great ones, to liue idlely, ſith they hauehave wherewithall to maintaine it?

Theol.

God doth allow none to liue idlely: but all, great and ſmall, are to be imploied one way or other: either for the benefit of the Church, or common wealth: or for the good gouernement of their owne houſholds, or for the good of townes and pariſhes, and thoſe amongſt whom they doe conuerſe: or for the ſuccour and reliefe of the poore: or for the furtherance of the Goſpell, and the maintaining of the Miniſtery: or for one good vſe or other. To theſe ends, our wits, our learning, our reading, our ſkill, our policy, our wealth, our health, our wiſedome, p. 173and authoritie, are to be referred: knowing this; that one day, we ſhall come to giuegive an account of our Bally-wicke, and to be reckoned withall, for the employment of our Talents. For this cauſe Iob ſaith: that, man is borne toIob. 5. 5. 7.Job 5:5Job 5:7 trauell: as the ſparkes flie vpward. And God hath laid this vponupon Adam, and al his poſterity:Gen. 3.Gen 3 In the ſweat of thy browes, thou ſhalt eat thy bread. Some doe ſet downe foure cauſes, why eueryevery man ſhould labour diligently in his calling:

Firſt, to beare the yoake laid vponupon all mankinde, by the Lord.

Secondly, to get the neceſſaries of this life.

Thirdly, to liue vntounto the profit of humane ſocietie.

Laſtly, to auoid euill thoughts and actions.

Saint Paul findeth great fault with ſome in the Church of Theſſalonia, becauſe they walked2 Theſ. 3.2 Thess 3 inordinately, that is idlely, and out of a lawfull calling: and therefore concluded, that ſuch as would not labour, ſhould not eat. So then we do plainly ſée, that God alloweth idleneſſe in none. For when we are idle (as hath béen ſhewed before) we lie open to the diuell & his temptations: and he getteth within vsus and preuaileth againſt vsus. While Dauid taried idly p. 174at home in the beginning of the yeare, when kings vſed to goe forth to the battell, he was ſoone ouertaken with thoſe two foule ſinnes of adultery, and man-ſlaughter. So long as Sampſon warred with the Philiſtims, he could neuer be taken or ouercome: but after he gaue himſelfe to idleneſſe and pleaſure, he not only committed fornication with the ſtrumpet Dalilah, but alſo was taken of his enemies, and his eies miſerably pulled out. Theſe examples doe ſhew, what a dangerous ſinne idleneſſe is. Therefore the holy Ghoſt ſends vsus to ſchoole, to the little creature, the Ant, to learne of her both to auoid idleneſſe, and alſo to vſe wiſedome and prouidence in our actions. Go to the Piſmire, O ſluggard, behold her wayes, and be wiſe: For ſhee,Pro. 6. 6.Prov 6:6 hauing no guide, task-maiſter, nor ruler, prepareth her meat in the ſummer, and gathereth her food in harueſt. And in goodſooth it is wonderfull to obſerue, what indeſinent paines, and vnwearied labour, this ſilly creature taketh in ſummer, that ſhée may be well prouided for againſt winter. Let vsus therefore learne wiſedome from her example: and let vsus ſet before our eyes the looking glaſſe of all creatures. Let vsus conſider how the birdes flie, the fiſhes ſwim, the wormes créepe, the heauens turne, the elements mooue, the ſea ebbeth and floweth vnceſſantly: yea the earth it ſelfe, which is the p. 175moſt heauy and vnweldy creature of all other, yet neuer ceaſeth his working, bringing foorth his burden in ſummer, and labouring inwardly all the winter, in concocting and digeſting his nouriſhment for the next ſpring. Thus we ſée, how all creatures are diligently and painfully exerciſed in their kindes. And therefore it is a great ſhame for vsus to liue idlely, careleſly, and diſſolutely. Let vsus therefore learne (once at laſt) to flie ſlath, and eueryevery one to liue faithfully, diligently, and induſtriouſly in our ſeuerall callings. So ſhall wée both kéepe Sathan at the ſtaues end, and alſo much ſinne out of our ſoules; which otherwiſe idleneſſe wil force in vponupon vsus.

Phila.

I muſt needs confeſſe, that idleneſſe is a groſſe vice in whomſoeuer it is found. But ſpecially, in my iudgement, it is moſt odious in Magiſtrates and Miniſters.

Theol.

That is ſo in truth. For they ought to be the guides, gouernours, ſhepheards, and watchmen ouer the people of God. And therefore for them to neglect their duties and charges, is a moſt horrible thing, ſith it concernethHomer. Iliad. 2. the hurt of many. Therefore well ſaid the Heathen Poet: A magiſtrate, or a Miniſter, may not be lazie and ſlothfull, to whom the nurſing of the people is giuen in charge, and of whom many things are to be cared for.

p. 176What a lamentable thing therefore is it, when Magiſtrates are prophane, irreligious, popiſh, vicious, and negligent in the duties of their calling? And how much more lamentable is it, when Miniſters neglect their ſtudies, ſlack preaching, and prayer, and giuegive vp themſelues, ſome to couetouſneſſe, ſome to pride, ſome to husbandrie, ſome to other worldly affaires, and ſome to ſpend their time idlely in Lauerns, Ale-houſes, gaming, rioting, and lewd company? Would to God therefore that both theſe kind of publike perſons would caſt off idleneſſe and ſlouth; and with diligence, faithfulneſſe, care and conſcience, performe the duties of their places. For it is an excellent thing for any to be a good man in his place: As a good Magiſtrate, that ruleth well, that gouerneth wiſely, which fauoureth good men and good cauſes, and defendeth them: which alſo ſetteth himſelfe againſt bad men and bad cauſes, and puniſheth them ſharpely and ſeuerely: which moreouer maintaineth vertue, euen of a very louelove he beareth vntounto it in his heart: and puniſheth vice of a very zeale and hatred againſt it: and not for his credit only or to pleaſe ſome, or becauſe he muſt needs doe it, and can doe no leſſe, or for any ſuch ſiniſter reſpect: but euen of a louelove to God, a care of his glory, a conſcience of dutie, and a feruent zeale againſt p. 177ſinne. So likewiſe, it is a notable thing for a Miniſter to be a good man in his place; to bée ſtudious in the law of God, diligent and painfull in preaching; and that of a louelove to God▪ a zeale of his glorie, déepe pity and compaſſion toward the ſoules of the people, ſéeking by all meanes poſſible to winne them vntounto God▪ carrying himſelfe in all his actions amongſt them, wiſely, religiouſly, vnblameably, and in offenſiuely.

So againe, it is a worthy thing to be a good rich man which doth much good with this riches, which kéepeth a good houſe, relieueth the poore, miniſtreth to the neceſſity of the Saints, and giueth chéerefully, and with diſcretion, where néed is.

So alſo, it is a commendable thing to be a good neighbour, or a good Towneſ▪ man▪ by whom a man may liue quietly, peaceably, ioyfully, and comfortably.

And laſtly, to be a good poore man: that is, humble, lowly, duetifull, painefull, ready to helpe, and ready to pleaſe. Oh, I ſay, this is a moſt excellent and glorions thing, when eueryevery man kéepeth his ſtanding, his range, and his ranke: when all men, with care and conſcience performe the duties of their places: when the huſband doth the duty of an huſband, and the wife of a wife: when the father doth the duety p. 178of a Father, and the child of a child: when the Maſter doth the duty of a Maſter, and the ſeruantof a ſeruant: when eueryevery man ſetteth God before his eies, in doing thoſe things, which eſpecially belong vntounto him. For héerein conſiſteth the honor of God, the glory of the Prince, the crowne of the Church, the fortreſſe of the Common-wealth, the ſafety of Cities, the ſtrength of kingdomes, and the very preſeruation of all things.

Antil.

You hauehave ſaid well in ſome things. But yet I doe not ſee, but that rich men and women may liue idlely; ſith they hauehave enough, where withall to maintaine it. For may not a man doe with his owne what he liſt?

Theol.

No verily. For you may not take your owne knife, and cut your owne throat with it: neither may you take your owne are, and kill your owne childe with it. Therefore that reaſon is naught. Albeit therefore wealthy men & women hauehave great plenty of all things, ſo as they néed not to labour; yet let them bée profitably emploied, ſome other way. Let them exerciſe themſelues in one good thing or other. If they can finde nothing to doe, let them giuegive themſelues much to priuate praiers, and reading of the ſcriptures, that they may be able to inſtruct and exhort others. Or elſe let Ladies and Gentlewomen doe, as that good woman p. 179Dorcas did: that is, buy cloth, cut it out, work it, ſewe it, make ſhirtes, ſmockes, coates, and garments, and giuegive them to the poore, whenActs 9. 36. 39.Acts 9:36Acts 9:39 they hauehave ſo done. For it is ſaid of Dorcas, that ſhee was a woman full of good workes and almes-deeds, which ſhee did. She was a mercifull and tender hearted woman, ſhe was the poore mans friend, ſhe clothed the poore and naked, ſhée knew it was a ſacrifice acceptable to God. Oh, that the wealthy women of our land would follow the example of Dorcas. But alas, theſe daies bring foorth few Dorcaſſes:

Phila.

As you hauehave ſhewed vsus the cauſes of the former euils: ſo now, I pray you, ſhew the cauſes of this alſo.

Theol.

The cauſes of Idleneſſe are:Cauſes of idleneſſe.

Euill examples.

Bad education.

Liuing out of calling.

Phila.

Shew vsus alſo the remedies.

Theol.

The remedies are:Remedies againſt Idleneſſe.

Good education.

Labour in youth.

Good examples.

Diligence in a lawfull calling.

Phila.

Now then let vsus come to the laſt ſigne p. 180of condemnation; which is oppreſſion. And I beſeech you, good ſir, ſpeake your minde of it, our of the Scriptures.

Theol.

It is ſo infinite a matter, that I know not where to begin, or where to make an end of it. It is a bottomleſſe ſinke of moſt grieuous enormities. I ſhall enter into a Labyrinth, where I ſhall not know now to get out againe. But ſith you are deſirous to heare ſomething of it, this I ſay, that it is a moſt cruell monſter, a bloody vice, a moſt vgly and hidious fiend of hell. The Scriptures in very many places, do cry out vponupon it, arraigning it, adiudging it, and condemning it downe to hell. They doe alſo thunder and lighten vponupon all thoſe, which are ſtained and corrupted with this vice; calling them by ſuch names and giuing them ſuch titles, as are taken from the effects of this ſinne, and moſt fit for oppreſſours: as namely, that they grinde the faces of the poore; that theyEſa. 3. 15. Amos. 8. 6 Mic. 3. 2. Pſal. 14. 4.Isa 3:15Amos 8:6Mic 3:2Ps 14:4 plucke off their ſkinnes from them, and their fleſh from their bones; that they eate them vp, as they eate bread. Theſe are they; which ſtriue to deuoure all (like ſauage beaſts) & to get the whole earth into their hands, either by hooke or by crooke, by right or by wrong, by oppreſſion, fraud, and violence. Theſe Caterpillers, and Cormorants of the earth, are like vntounto the Whale-fiſh, which ſwalloweth vp p. 181quick other little fiſhes. They are like the Lion, that deuoureth other beaſts. They are like the Falcon, which ſeizeth, plumeth, and prayeth vponupon other fowles. Theſe gréedy Wolues deuoure all, and ſwallow vp the poore of the Land. Therfore the Prophets of God do thunder out many great woes againſt them.

Firſt, the Prophet Eſay ſaith; Wo vntounto themEſay 5. 8.Isa 5:8 that ioine houſe to houſe, and field to field; till there be no place for the poore to dwell in; that they may be placed by themſelues, in the middeſt of the earth.

Secondly, the Prophet Ieremy ſaith; WoeIere. 22. 13.Jer 22:13 vntounto him that buildeth his houſe by vnrighteouſneſſe, and his chambers without equity.

Thirdly, the Prophet Micah ſaith: Wo vntountoMic. 2. 2.Mic 2:2 them that couet fields, and take them by violence; and ſo oppreſſe a man and his houſe, euen a man and his heritage.

Fourthly, the Prophet Abacuc crieth outAbac. 2. 12.Hab 2:12 ſaying; Woe vntounto him that buildeth a Towne with bloud, and erecteth a City by iniquity. S. Iames alſo moſt terribly threatneth theſe kindIam. 5. 1. 2.Jas 5:1Jas 5:2 of men, ſaying: Goe to now you rich men, weepe and howle for your miſeries that ſhall come vponupon you. Your gold and ſiluer is cankered: and the ruſt of them ſhall bee a witneſſe againſt you; and ſhall eat your fleſh, as it were fire.

p. 182Laſtly, S. Paul ſaith flatly, that extortioners1. Cor. 6. 10.1 Cor 6:10 ſhall not inherit the kingdome of God. Thus we ſée, how many fearefull woes and threats are denounced from heauen againſt theſe peſtilent cut-throats of the earth.

Phila.

And all little enough. For they are ſteeped in their ſinne, and the ſtaine of it is ſo ſoked into them, as it will hardly euer be waſhed out. True it is, that you ſaid, that theſe cruell oppreſſing bloud-ſuckers are the moſt pernicious and peſtilent vermine, that creepeth vponupon the face of the earth; and yet I thinke there were neuer moe of them, then in theſe daies. For now the wicked world is full of ſuch, as doe ſundry waies bite, pinch, and nip the poore, as we ſee by eueryevery daies lamentable experience; but you can ſpeake more of it then I. Therefore, I pray you, lay open the ſundry kinds of oppreſſion, vſed in theſe daies.

Theol.

There is oppreſſion, by vſury.

Oppreſſion, by bribery.The ſundrie kinds of oppreſſions.

Oppreſſion, by racking of rents.

Oppreſſion, by taking exceſſiue fines.

Oppreſſion, in bargaining.

Oppreſſion, in letting of leaſes.

Oppreſſion, in letting of houſes.

Oppreſſion, in letting of grounds.

Oppreſſion, in binding poore men to vnreaſonable couenants.

p. 183Oppreſſion, in thruſting poore men out of their houſes.

Oppreſſion, in hiring poore mens houſes ouer their heads.

Oppreſſion, in taking of fées.

Oppreſſion, by Lawyers.

Oppreſſion, by Church Officers.

Oppreſſion, by engroſſers.

Oppreſſion, by foreſtallers.

Oppreſſion of the Church.

Oppreſſion of the Miniſtery.

Oppreſſion of the poore.

Oppreſſion of widowes.

Oppreſſion of Orphanes.

And thus we ſee, how all ſwarmes with

Oppreſſions: and nothing but Oppreſſions, Oppreſſions.

Phila.

In truth, this is a moſt cruell and oppreſſing age, wherein we liue; yea, a very iron age. It ſeemeth, that the great ones minde nothing elſe, they are altogether ſet vponupon oppreſſion, they dote and dreame of it, they finde ſweet in it, and therefore they are mad of it. AsEccl. 7. 5.Eccl 7:5 Salomon ſaith; Oppreſſion maketh a wiſeman mad. It ſeemeth therefore, that this vice is of ſuch maruellous force, that it can bereaue men of their wits, and make men ſtarke mad of getting goods by hooke or by crooke, they care not how, nor from whom; ſo they hauehave it. Yet, p. 184no doubt, the moſt wiſe God hath enacted many good lawes for the ſuppreſſing of this euill: and doth threaten the execution of them in his owne perſon: and eſpecially his Law doth prouide for the ſafetie of the poore, the fatherleſſe, the widow and the ſtranger. But you M. Theologus, can repeat the ſtatutes better then I; becauſe you are a profeſſed Diuine. Therefore, I pray you, let vsus heare them from you.

Theol.

In the 22. Chapter of Exodus, God made this law following: You ſhall not trouble any widow or fatherleſſe childe; if thouExo. 22.Exod 22 vex or trouble ſuch, and ſo hee call and crie vntounto me, I will ſurely heare his crie. Then ſhall my wrath be kindled, and I will kill you with the ſword, and your wiues ſhall be widowes, and your children fatherleſſe. Againe, he ſaith: Thou ſhalt not oppreſſe an hired ſeruant, that isDeut. 22.Deut 22 needy and poore; but thou ſhalt giuegive him his hire for his day: neither ſhall the Sunne goe downe vponupon it (for he is poore, and therewith ſuſtaineth his life,) leſt hee crie againſt thee vntounto the Lord, and it be ſinne vntounto thee. Moreouer, the Lord ſaith: Thou ſhalt doe no iniuryExod. 22.Exod 22 to a ſtranger: for yee were ſtrangers in the land of Egypt. And God himſelfe threatneth thatMal. 3.Mal 3 he will be a ſwift witneſſe againſt thoſe which kéepe backe the hirelinges wages, and vex the widow, and the fatherleſſe. The p. 185Apoſtle ſaith: Let no man oppreſſe or defraud1. Theſ. 4. 6.1 Thess 4:6 his brother, in any matters. For the Lord is an auenger of all ſuch things. Salomon alſo ſaith: If in a country thou feeſt the oppreſſion of the poore, and the defrauding of iuſtice and iudgement, be not aſtonied at the matter: for hee that is higher then the higheſt regardeth: and there be higher then they. Eccleſ. 5. 7. All theſe holy ſtatutes and lawes, enacted and prouided againſt oppreſſors, doe plainely ſhew what care the Lord hath for his poore, diſtreſſed, and deſolate people.

Phila.

But theſe oppreſſing hel-hounds are ſuch as care for nothing. No Law of the Almighty can bridle them: nothing can feare them: nothing can reſtraine them. They hauehave made a couenant with Hell and death. They are frozen in the dregs; they are paſt feeling. And as Iob ſaith: Theſe are they, that abhorreIob. 14. 13.Job 14:13 the light, they know not the waies thereof, neither continue in the pathes thereof. Their hearts are as hard as the Adamant. Nothing can mooue them: nothing can worke vponupon them. There is great crying out eueryevery where of the ſtone in the reines, which indeed is a great torment to the bodie (but there is no complaining of the ſtone in the heart. I meane a ſtonie heart: which is the ſoreſt diſeaſe that poſſibly can fall into the ſoule of man) and yet p. 186in theſe times it groweth very rife. For mens hearts are as hard as braſſe, and as the neather Milſtone: as the Scripture ſpeaketh. For many, eſpecially of theſe vnmercifull and oppreſſingZeph. 1. 12. Amos 6. 3. 6.Zeph 1:12Amos 6:3Amos 6:6 tyrants, ſay in their hearts; God will do neither good nor euill. Therefore they put the euil day far from them, and approch vntounto the ſeat of iniquity. They are at eaſe in Zion; they lie vponupon beds of Iuory, and ſtretch themſelues vponupon their beds; and eat the lambes of the flocke, and the calues out of the ſtall. They ſing to the ſound of the viall; they inuent inſtruments of muſicke, like Dauid. They drink wine in bowles, and no man is ſory for the affliction of Ioſeph; that is, the troubles of Gods people. The Prophet Eſay alſoEſa. 5. 12. Pſal. 10. 14. 6.Isa 5:12Ps 10:14Ps 10:6 complaineth of theſe kind of men, ſaying; They regard not the work of the Lord, neither conſider the work of his hands. And another Prophet ſaith; they ſay in their harts God hath forgotten; he hideth away his face, and will neuer ſee. They are ſo proud, that they ſeeke not for God. They think alwaies, there is no God; his iudgements are far out of their ſight. Their waies alwaies proſper; and therefore they ſay in their hearts; Tuſh we ſhall neuer be moued, nor come in danger.

Theol.

You hauehave ſpoken very well, touching the ſtéelineſſe and hardnes of theſe mens harts, who are ſo vnmerciful to their poor neighbors, that almoſt none can liue by them. They do ſo p. 187diſturbe & diſquiet al things, that poore men can dwell in no reſt by them. Therefore truly ſaith the wiſe king: A mightie man moleſteth all, &Pro. 18. 2.Prov 18:2 both hireth the foole, & hireth thoſe that paſſe by. But the poore man ſpeaketh with prayers: that is, by the way of entreatie and ſupplications. For the poore are afraid of them. They quake when they ſée them: as the beaſts quake, at the roaring of the Lion. Many poore Farmers, poore Huſband men, poore Heards, poore Labourers, poore widowes, and hirelings, doe quake and tremble, when theſe gréedy wolues come abroad. And (as Iob ſpeaketh) the pooreIob. 24. 4.Job 24:4 of the earth hide themſelues together. For (alas) in their hearts, they cannot abide the ſight of them: they had as léeue méet the diuell as méet them, for feare of one diſpleaſure or another. For either they feare that they wil warne them out of their houſes, or parley about more rent and ſtraighter couenants, or beg away their beſt kine, or borow their horſes, or command their carts, or require a wéeks worke of them, & neuer pay them for it, or a twelue moneths paſture for a couple of Geldings, or that they wil make one quarel or another vntounto thē, or one miſchiefe or another. Se that theſe poore ſoules cannot tel what to do, nor which way to turn them, for feare of theſe cruel termagants. They are euen weary of their liues. For they p. 188hauehave no remedie for theſe things, but euen to beare it off with head and ſhoulders. Therefore they often with they were out of the world, and that they were buried quicke. They ſay, if any will knocke them on the head, they will forgiue him. O moſt pittious caſe! O lamentable hearing! Theſe poore ſilly creatures are faine to drudge and moile all the yere long, in winter & ſummer, in froſt & ſnow, in heat & cold, to prouide their rents, that they may be able to pay their cruell Land-lord at his day: For elſe, how ſhall they be able to looke him in the face? Yet their rent is ſo rackt, that all that they can do is little enough to pay it. And when that is paid, (alas) the poore man, & his wife, & children hauehave little left to take to, or to maintaine themſelues withal: they are faine to gnaw of a cruſt, to fare hardly, & go thinly clad. Sometimes they hauehave victuals, and ſometimes none. The poore children cry for bread. Poore widowes alſo, & poore fatherleſſe children, are found wéeping & mourning in their houſes, and in their ſtréets. So that now we may with Salomon, turne and conſiderEccle. 4. 1.Eccl 4:1 all the oppreſſions, that are wrought vnderunder the Sun. Wée may behold the téeres of the oppreſſed, and none comforteth them. For the mighty ones do wrong the weaker: euen as the ſtrongen beaſts do puſh and harme the féebler. Theſe griping oppreſſors do pinch the poore euen to the p. 189quicke. They plucke away from the fatherleſſe and widowes, that little which they hauehave. If there be but a cowe, or a few ſheepe left, they will hauehave them. If there be a little commodity of houſe or land, oh what deuiſes they hauehave to wind it in, & to wring it away! Theſe tyrants will go as nigh, as the bed they lie vponupon. They know well inough, the poore men are not able to wage law with them: and therfore they may do what wrong they will, & ſhew what cruelty they liſt. Hence commeth the téeres of the oppreſſed; hence commeth the wéeping & wailing of the poore. But alas (poore ſoules) they may wel wéep, to eaſe their hearts a little; but there is none to comfort them: remedy they can hauehave none. But yet aſſuredly the euerlaſting God doth looke vponupon them, & will be reuenged. For the cries of the poore, the fatherles, and the widowes, hauehave entred into the cares of the Lord of Hoſts, who is an auenger of all ſuch things; yea a ſtrong reuenger, as Salomon ſaith: EnterPro. 23. 14.Prov 23:14 not into the field of the fatherleſſe: for their reuenger is ſtrong. He himſelfe will plead their cauſe againſt thee. And againe he ſaith: RobPro. 22. 2.Prov 22:2 not the poore, becauſe hee is poore: neither tread downe the afflicted in the gate: for the Lord pleadeth their cauſe: and will ſpoile their ſoule that ſpoile them. We ſée then, that the moſt iuſt God wil be reuenged on theſe vnmercifull p. 190tyrants. He will not alwaies put vp theſe wrongs and iniuries, done to the poore.

In the eight chapter of the Prophet Amos, hee ſweareth by the excellency of Iacob, that hee will neuer forget any of their workes. And againe, he ſaith by his Prophet Ieremie; Shall I not be auenged, on ſuch a Nation as this? Surely he will ſet his face againſt them to root them out of the earth. For indéed they are not worthy to crawle vponupon the face of the earth, or to draw breath amongſt the ſonnes of men. It is written in the booke of Pſalmes; that God will ſet their fellowes oppoſite againſt him, as a Butte to ſhoot at: that he will put them apart:Pſal. 21. 13.Ps 21:13 and the ſtrings of his bow ſhall he make ready againſt their faces. Be aſtoniſhed at this, O ye heauens; and tremble, O thou earth. Heare this, O ye cruell land-lords, vnmercifull oppreſſors, and blood-ſuckers of the earth. You may well be called blood-ſuckers: for you ſuck the bloud of many poore men, women & children: you eat it, you drinke it, you hauehave it ſerued in at your ſumptuous tables eueryevery day, you ſwallow it vp, and liue by it. And (as Iob ſaith) The wildernes giueth you and your children food. That is, youIob. 24. 5.Job 24:5 liue by robbing, and murthering. But wo, wo, vntounto you that euer you were born. For the blood of the oppreſſed, which you hauehave eaten & drunken, ſhall one day cry for ſpéedy vengeance, againſt p. 191you: as the blood of Abel cried againſt Cain. Their blood ſhall witneſſe againſt you, in the day of iudgment; and the téeres of many poore ſtarued children, orphans, & widowes ſhall cry out againſt you. Was the Lord reuenged of Achab, for his cruell and vninſt dealing1. Reg. 21.1 Kgs 21 with poore Naboth, and ſhall he not be reuenged of you? Did the dogs lap the blood of Achab, and ſhall you eſcape? No, no: you ſhall not eſcape. The Lord will be a ſwift witneſſe againſt you; as he ſaith in Malachie. Was theMal. 3.Mal 3 Lord angry with the rich of his people, for oppreſſing the poore (ſo as the cry of the people and of their wiues, againſt their oppreſſors, wasNeh. 5.Neh 5 heard of the Almighty) & do you think, you ſhal eſcape ſcot-frée? Doth not the like cauſe, bring foorth the like effect? the like ſinne, the like puniſhment? know therefore for a certainty, that the Lord hath coffers full of vengeance againſt you, and one day he will vnlocke them, and bring them forth, in the ſight of all men.

Know alſo, that the timber of your houſes, and the ſtones of your walles, which you hauehave built by oppreſſion and blood, ſhall crie againſt you in the day of the Lords wrath, as the Prophet Abacuck telleth you. The ſtone (ſaith he)Abac. 2. 11.Hab 2:11 ſhall crie out of the wall; and the beame out of the timber ſhall anſwere it. Where the Prophet telleth you, that the walles of your p. 190duplicate page p. 191duplicate page p. 192houſes, built in blood, ſhall cry out loud, and ſhall, and play the Quiriſters in that behalfe: ſo as they ſhall anſwer one another, on either ſide. The one ſide ſingeth, behold blood: the other, behold murder. The one ſide, behold deceit: the other, behold cruelty. The one, behold pilling & poling: the other, behold couetouſneſſe. The one, behold robbery: the other, behold penury. And thus you ſée how the ſtones and timber of your houſes ſhall deſcant vponupon you. And howſeeuer you put on your brazen brows, & harden your hearts againſt theſe threatnings of the moſt terrible God and Lord of hoſts: yet one day, you ſhall (ſpite of your hearts) will ye nill ye, be brought forth vntounto iudgement: you ſhall once come to your reckoning, you ſhall at laſt be apprehended, conuented, and arraigned at the bar of Gods tribunall ſeat before the great Judge of all the world. Then ſentence ſhall paſſe againſt you: euen that moſt dreadfullMat. 25.Matt 25 ſentence: Goe ye curſed into hell-fire, there to bee tormented with the Diuell and his Angels for euer. O then, woe, woe vntounto you. For,Mat. 16.Matt 16 what ſhall it profit a man to winne the whole world, and loſe his owne ſoule? ſaith our Lord Jeſus. Surely euen as much, as if one ſhould winne a farthing, and loſe an hundered thouſand pound. For, if hée ſhall be caſt into Hellfire,Mat. 25.Matt 25 which hath not giuen of his owne goods p. 193righteouſly gotten, as our Sauiour auoucheth; where then ſhall hée be caſt, that hath ſtollen other mens goods? And if he ſhal be damned that hath not clothed the naked, what ſhall become of him that hath made naked them that were clothed? Oh, therefore repent in time, O ye cruell oppreſſors; ſéeke the Lord whileſt he may be found; call vponupon him while he is néere; lay aſide your ſauage cruelty, viſit the fatherleſſe and widow, in their diſtreſſe; deale your bread to the hungry; helpe them to their right which ſuffer wrong; deale mercifully with your tenants; racke not your rents any more; pinch not the poore ſoules, for whom Chriſt died; pittie them, I ſay, but pinch them not; deale kindly & friendly with them; remember your great accounts; conſider the ſhortneſſe of your daies, and the vanitie of your life; rent your hearts, and not your clothes. Turne vntounto the Lord, with all your heart, with wéeping, faſting, and mourning; preuent Gods wrath with a ſacrifice of téeres; pacifie his anger with the calues of your lips, and with a contrite ſpirit; be gréeued for that which is paſt, and amend that which is to come; ſtand it out no more at the ſwords point againſt God. For it will not boot you to ſtriue; he is too ſtrong for you. Your only wiſdom is, to come in. Come in therfore, come in, ye rebellious generation; ſubmit your ſelues p. 194to the great King, humble your ſelues vnderunder his mighty hand: caſt downe your ſwords and targets: yéeld vntounto your God. So ſhall you eſcape the vengeance to come; ſo ſhall God accept you, hauehave mercy vponupon you, receiue you to fauor, grant you a generall pardon for all your rebellions, and admit you into the number of his faithfull and loyall ſubiects.