Not so new, as True.  
Being a very necessary Caveat for all Christians to consider of.  
Wherein is truly described the iniquity of this present time, by occasion of our confused living: And justly approved the world to be never worse, by reason of our contagious lewdness.  
By Charles Gibbon.  
The weaker the world is by reason of age, the more shall the evils be increased upon them that dwell therein.  2. Esdr. 14.16. 
Imprinted at London by Thomas Orwin, dwelling in Paternoster row over against the sign of the chequer. 1590.   

To the Right Worshipful, the Mayor of the Burrow of Kings Linne, to his Associates or Brethren, the Aldermen of the same Town: And to my very loving friends the Burgesses, commonly called the Eighteen of the same Assembly.  
CHARLES GIBBON wisheth prosperous health, and perpetual happiness.  
Apollos' being both eloquent and mighty in the Scriptures, disdained not to be further instructed in the way of the Lord by a poor Craftsman 
a Act. 1●. 24. . Which example (Right Worshipful and my very loving friends) as it commendeth Apollos for his piety, so it encourageth me to proceed in hope of the like lenity, albeit it condemneth many in these days for their curiosity: who commonly measure men of learning by their living: valuing the singleness of their gifts, by the simpleness of their estate: which is as much as if they should reject the fine gold, because it lieth in the filthy ground: or the pure wine, for that it cometh from the homely press: or the precious stone Draconites, because it is drawn from the head of the Dragon. Nay more than that, for by how much spiritual gifts are to be preferred before temporal, so much the more are the comparisons intolerable, and the sin more execrable: and which indeed is a greater argument of insolency, than humility: of pravity, than piety: and undoubtedly is much repugnant to that same conformable course which S. Paul prescribeth, who willeth, That in meekness of mind every man esteem other better than himself 
b Phillip 2.3. . The same Apostle (I speak it without presumption) was well accepted of the Nobles at Berea 
c Act. 17.11. , yet who more oppressed any way than he? they did not balance the bareness of his ability, with the excellency of his doctrine: but we, or most of us in these days are so far puffed up with our knowledge, that we pretermit those things which tend to our profit, by following our own humours which turn to our hurt. And herein many of us which term ourselves Protestant's, are justly to be condemned with those we 〈…〉  
In all the kingdoms of Syria, Palestina, Arabia, Persia, in all Armenia, and the Empire of Cappadocia, through the whole compass of Asia, with Egypt, and with Africa also (unless amongst the far Aethiopians some old steps of Christianity peradventure do yet remain), 
If the word of God decrease, sin must needs increase.  the Church of God hath not one foot of free land, but is all turned either to infidelity, or to captivity whatsoever pertaineth to him: and if Asia and Africa were only decayed, the decay were great, but yet the defection were not so universal.  
Now of Europa a great part also is shrunk from the Church: all Thracia, with the Empire of Constantinople, all Grecia, Epirus, Illiricum, & now of late almost all the kingdom of Hungaria, with much of Austria, with lamentable slaughter of Christian blood is wasted and all become Turks, only a little angle in the West parts yet remaining in some profession of his name. Then seeing it is so, let us not think ourselves only happy by having the word, but more blessed if we obey it, and worse than Infidels if we abuse it: let us not increase, but cease from sin, lest the Lord do punish us as he did those places: seeing we have partly experience of our apparent adversary already the Pope of Rome, who stirreth up his Bishops to burn us, his confederates to conspire our destruction, setting Kings to deal cruelly against their subjects, and subjects to rebel disloyally against their Princes. These practices may premonish us to esteem better of the word of God, if we have any spark of grace: and our impendent destruction may enforce us to repent, if we have any fear of his wrath, which God grant, Amen.  
Yours in the Lord, Charles Gibbon.   

In this Book is contained a few effectual notes  
Concerning the latter day, and how far our earthly experience may extend in that secret.  
Of the danger of the good and bad together, and for what cause the wicked are to be cut off.  
Touching the true use of hospitality, and why it ought not to be rejected.  
For such as have satiety of riches, and how they ought to esteem and use them.  
Against such as abridge the liberties of the poor, and what punishment is pronounced against them.  
Against rend raisers, and the plagues that impend over their heads.  
Against Usurers, and the hurt that cometh of their hard dealing.  
Whereby is approved the world to be never worse, by many probable arguments.  
Wherein is inserted many necessary instructions amongst the rest, for all sorts to consider of.   

〈…〉 earth and behold it was corrupt: for all flesh had corrupt his way upon earth 
a Gen. 6.12. . You shall find how Sodom and Gomorrha in the pride of their filthiness were consumed with fire: for it is written, the cry of Sodom and Gomorrha was great, and their sin exceeding grievous 
b Gen. 18.20. . Now, as this doth manifest the end to be impendant, where the people be impenitent: so, concerning amendment (if a particular example may argue a general presumption) you shall read, how the Ninivites in their abundance of abomination, did repent and amend by the preaching of jonah 
c jonah 3.10. . Such is the divine providence of the almighty, that where he seethe any care of reformation, he prolongeth the days; where there is no hope of conversion, he proceedeth to destruction.  Nican. 
You say well; but I am persuaded it will sooner end than amend, and so much the rather, because in conferring all ages together, by computation of years, this time approacheth to the end; by revelation of prophecies, all things are apparent; by course of Scripture, all things are accomplished. Have we not seen marvelous wonders in the heavens 
d Matth. 24. Luk 21. Mark. 13. ? strange mutations on the earth: Hath not rumours run of wars, and Realm risen against Realm? Have we not tasted of famine, been touched with plagues, and terrified with Earthquakes? Is there not at this day common murmuring amongst the people, continual wresting of the word, derision of God's Ministers, division between father and son? Hath not the Gospel been preached to the world 
e Coloss 1 6. ? Is not that prophecy of Daniel long since expired 
f Dan. 12.12. ? Doth not Antichrist play rex? Is there not a defect & Apostasy from the faith 
g 2. Thess. 2. ●. ? yea what signs precede the end that have not come to pass? or what may procure that heavy day of wrath that is wanting? The world is now wounded with all corruption, as the Apostle john saith: It lieth in wickedness 
h 1. joh. ●. 1●. . The same cup of wine which the prophets speak on, is drunk to the very dregs of God's indignation 
i Psal. 75.8. Isay. 51.17. jere. 25.15. : the people are now nuzzled in all iniquity: and no doubt if the Lord should look down from heaven, as he did in the days of David, he should see, they are all gone out of the way and altogether become abominable, there is none that doth good, no not one 
k Psal. 14 2● . Yea they are grown so sottish, they slay their own souls; so sinful, they forget GOD; so secure, they fear no destruction; O carnal vanity, O earthly villainy, O mortal misery: Insomuch as the contemplation of this confused wretchedness, would enforce our Saviour Christ himself to shed tears, as he did for Iherusalem 
l Luk. 19.41. , and should make that terrible noise of the last Trump to be daily sounding in our ears, to awaken us from our wickedness. And therefore, 
The pravity of our lives is a presumption of the end.  seeing it is with us, as it was in the days of Noah and Lot, exceeding evil, what should we expect but a sudden end? As for amendment, it is doubtful (unless God's mercy surmounteth): for the devil being come down amongst us, he hath great wrath: because he knoweth his time is very short 
m Apoc. 12.12 . Besides, it is rare to see a rotten root revive, or withered grass to wax green, or (as we commonly say) sower drink 〈…〉  
If the wisdom of it be mere folly before God 
b 1. Cor. 1.20. ? who would apply his wits altogether to wordliness; seeing Paul judged all things here no better worth than dung 
c Phil. 3.8. , to win Christ.  
As concerning the latter day.  
If the Apostles said above fifteen hundred years past, the day draweth near 
d Heb. 10.25. , and is at hand 
e Rom. 12.12. 1. Pet. 4.7. ; how nigh may we now think it is? If the Lord hath deferred his coming, let us not imagine (with those mockers Saint Peter speaketh of) he hath forgot his promise; but let us rather suppose his long suffering 
f 2. Pet. 3.15.  is salvation; who useth patience only to draw us to repentance: and therefore let us not despise the riches of his bountifulness towards us, but call for grace in time, lest at his coming we procure 
g Rom 2.4.  our greater condemnation.  
As concerning the certainty of the time.  
If Christ cometh unawares as a thief in the night, and in the hour we think not 
h Matth. 24.44 , how carefully ought we to watch and pray continually lest he cometh suddenly and find us sleeping? It behoveth us to take heed to ourselves that our hearts be not oppressed with surfeiting, drunkenness, and such like 
i Luk. 21.34. , but that we may have always an earnest meditation of our end: for then (as Syrack saith) we should not do amiss 
k Eccle 7.36. . Oh that they were wise, 
l Deut. 32.29.  (saith Moses) than they would understand this: they would consider their latter end. So that it rather stands us upon to be in preparation for the end, being sudden, than in disputation of a matter, 
We should ever live as we would daily die.  being doubtful: and as every day doth threaten our destruction; so let every one have a feeling of his infirmities: and seeing the reward of sin is death 
m Rom. 6.23. , the day of death uncertain, and every man's death is his own doom 
n Eccle. 11.3. , we should daily think our end to be imminent, and so by the fear of God's punishment, have a care of repentance; least dispensing leaudlie with the time, we presume vainly of ourselves, the devil playeth subtly with our souls, and God plague us suddenly for our sins.  Nican. 
You mistake my meaning altogether: for albeit I believe Christ will come to judgement, and that shortly; 
It is a great sin to enter into God's secrets. 2. Esdr. 4.2.  yet I do not presume of the very time of his coming certainly; that were abominable before GOD, and not tolerable among men: but, as many writers have made much discourse of this matter; so amongst them, such are most to be preferred that rather persuade us by apparent proves of an imediat end, than those which by palpable means, would prolong the time by prolixious arguments: the one doth put us in mind to be in a daily preparation, with the five wise Virgins to meet the Bridegroom 
o Matth. 25.4. : the other doth feed us with a vain delusion, as an occasion to make us follow that confused course of the leaned servant our Saviour Christ describeth 
p Matth. 24 49 : that doth dehort us from impiety, and draw us to amendment; this doth flatter us in security, and move us to all mischief. To what end did the Apostles in their days persuade the people so often, the day of 〈…〉  Alpheus'. 
Indeed the superstition in times past should so pity us to remember, that it should provoke us to amendment, for it was so far from good conformity that I pray God utterly to confound it; notwithstanding, when Idolatry was most rifest, a faithful congregation was resident, even as there hath always been from the beginning; for GOD hath aswell his elected as ejected in all places: they are but few in number, and therefore termed very fitly, a little flock 
t Luk. 12.32. : alluding to that saying of our Saviour Christ, the way is narrow that leadeth unto life, and few there be that find it 
u Matth. 7.14. . God had reserved some righteous amongst the reprobate, although Elias thought there was none left but himself alone 
x Rom. 11.4. . We have had experience of late days, of godly Martyrs among the wicked malefactors, who like the Glazeworme glisteren most brightly in the night, or like the Lamp gave most light in the dark, whose faith was tried as gold in the furnace; 
The godly will rather die than deny Christ.  who did rather choose to suffer many troubles in a good cause, than abide the terror of an ill conscience; yea rather to endure the torments of fire, than submit themselves to the extremity of their factions. 
Acts and Monuments.  If you peruse the Acts and Monuments, you shall find how they yielded their bodies like faggots to the fire, rather than they would follow any sottish filthiness contrary to their sincere profession; 
To suffer for the name of God is his only gift. Philip. 1.29.  being encouraged by that saying of S. Paul: If we suffer with Christ, we shall also reign together with him: As contrariwise, if we deny him he will also deny us 
y 2. Tim. 2.12. . Remembering what our Saviour Christ saith: Blessed are they that suffer persecution for righteousness sake 
z Matth. 5.10. : knowing indeed, that he which endureth to the end shall be saved 
a Matt. 24.13.  and obtain a crown of life 
b Apoc. 2.10. . But to the matter, as for the free liberty of the glorious Gospel amongst us (God maintain it with her Majesty) for as she doth use all the means that may be to increase the light; so God knows how many there be (which upon a mischief) would extinguish it: and as it was in the time of Popery, 
If God be on our side, who can be against us saith Paul.  although superstition was generally established and allowed, and yet all did not affect or follow it, but some would rather suffer than do so: Even so it is in these religious days of ours, although God's word be amongst us publicly maintained; 
A privy Papist is worse than a professed, because he showeth himself to be but lukewarm.  yet no doubt there are many that privily mislike it, as there be some that openly oppose themselves against it. Have we not had amongst us such as term themselves the Family of Love, jesuits, Seminary Priests, and such like sottish sects? 
These think there is a day coming, which they account their jubilee.  Is there not among us at this day, opinative persons, Papists, and such like sorts? What should I say, I pray God it be not verified by the people of England, as it was by the children of Israel, Though their number were as the sand of the sea, yet shall but a remnant be saved 
e Rom. 9 27. Esay. 10.21. . I fear me, the most, if their faith should come to trial by fire, would keep their bodies from the brands, they would (as we commonly say) rather turn than burn. A true Christian is not known in peace, but in persecution: All that will live godly in Christ (saith 
d 2. Tim 3.12.  Paul) shall suffer persecution. Not when 〈…〉  Nican. 
These days I must needs confess be dangerous 
m 1. Tim. 4.1. , and it is come to pass as Christ himself prophesied, that after his departing, grievous wolves should enter into his flock 
n Luk 10.3. Act. 20.29. : no doubt there is now as hath been at all times, the good and bad together; as Paul saith, vessels of honour and dishonour 
o 2. Tim. 2.20. : and no marvel; for it is common to see the corn and cockle grow together on one ground; the flower and the weed in one garden; the blossom and the blast both on a tree. You shall read in the Scriptures, that wheat and tars shall grow both together until harvest, 
The wicked shall wander with the godly until the end of the world.  that the sheep and the goats shall go together until the last separation; and that the godly and the wicked shall walk together until the end of the world. When the servants would have gathered the tars from the wheat, our Saviour Christ would not suffer them, lest (saith he) while ye go about to gather the tars, ye pluck up also with them the wheat: but let both grow together till harvest 
p Matth. 13.29 . So that of necessity the wicked must remain, because it is impossible to root them out, or very dangerous to remove them. Your next discourse touching hypocritical dealing, as it is a supposition uncertain to man's censure; so being so tedious, I will say little to it; I detest such as double in Religion, but I cannot detect any to be an hypocrite; and although we ought to abstain from all appearance of evil 
q 1. Thes. ●. 22 , yet we must not judge always according 
r joh. 7.24.  to appearance, especially in this secret of the heart, 
Omne simile non est idem.  seeing it is only reserved to God; neither may I judge evil of my brethren, when I deem none worse than myself, considering God shall judge us all: but if there be any such as you set down; this is most certain, as every fat doth stand of his own bottom, so every sinner, shall bear his own burden 
s Galat 6.5. ; and as the tree lieth as it falleth, so shall he be judged as he dieth 
t Heb. 9 27. . Besides if the righteous scarcely be saved 
u 1. Pet. 4.18.  (as it is fearful to all sinners) so how horrible will it be for the hypocrite to appear, whose portion is to suffer the extremest pains of hell 
x job. 36.13. . As for your conclusion, concerning the sufferance of such as have liberty to do well, and will not: Truly such is the good pity of our Prince, that where heretofore some have burned such as were godly, for a good cause; she bears with such as be unreformed, for a further consideration: not tendering their case, to their confusion; 
A godly prince extendeth mercy in hope of amendment.  but intending a care of their conversion, staying oftentimes where she might strike, in hope of amendment; yet striking sometime where she must needs, for fear of a mischief (Oh Princely pattern of patience, oh worthy mirror of mercy): Remembering always to set good against evil, to bear with the weak, and to forbear the froward a while, as uncertain in what hour GOD may call such into his vineyard 
y Matth. 20.1. etc. , considering he is both miraculous and merciful in his calling, who although he leaveth the wicked to their own lusts a time, he eftsoon doth convert them to goodness by his grace, as he did the Gentiles, 
z Act 14 16.  that walked in their own ways; as he did the prodigal child, 
a Luk 15 11.  that lavished all he had 〈…〉 consequent (if they be not cut off) overcome.  Nican. 
The company of the good and bad together, as it is common, so I must needs confess it is dangerous: and as superstitious errors, heresies, and such like, are utterly to be condemned; so in some sort they are to be admitted, as may appear by that saying of S. Paul to the Corinthians: There must be heresies (saith he) amongst you, that they which are approved among you might be known 
p 1. Cor. 11.19 . Not that heresies and errors are to be allowed or followed; but that by them the infallible truth may the better be discerned, 
Though error be admitted, it is not to be imitated.  and more esteemed of the elect; for this is certain, when contraries are opposite, the good hath his better appearance, even as black appeareth best being drawn of a white border; so virtue is then most visible when it is environed with vice; and what may more move us to regard the excellency of the word of God, 
The inconvenience of error is an instigation to goodness in the godly.  than to set before us the enormity that may ensue of error. God sometimes to prove his children will place them amongst the wicked, to see whether they will follow their ways, as he did by the Israelites 
q judg. 2.22. ; yet he doth it not to that end we should incline to evil, or that he himself is ignorant of the issue; but that he would have it appear to us, he hath appointed them as his instruments for the trial of our faith 
r Deut. 13.3. , and that by constant perseverance we shall obtain a crown of life 
s Apoc 2.10. All those means that have been offered to reclaim us, shall come against us to condemn us. . But to the purpose, as for the wicked, if neither the preaching of the word will reclaim them, the prick of their own conscience stir them, the persuasion of the godly move them, nor the patience of a good Magistrate amend them; no doubt, all these means will be a witness of their own misery 
t Deut. 18.19. , and every hour will threaten their mishap: for it is written, There shall be no end of plagues to the evil man, and his destruction shall rise suddenly 
u Prou 24.20.22. . And therefore (as it is recorded in the Revelation of john) Let him that is unjust, be unjust still; that is filthy, be filthy still; that is righteous, be righteous still; that is holy, be holy still: and behold, saith Christ, I come shortly, and my reward is with me to give to every man according as his work shall be 
x Apoc. 22.11. Every one shall bear his own burden. . Then they shall find that the same soul that sinneth shall die; that every one shall give account of himself, and that the reward of wickedness is hell fire. So, let us neither envy them 
y Pro. 24.19. , but use all the ways that may be to win them; neither let us imitate them, but let every one of us say with good joshua, I and my household will serve the Lord 
z Iosh 24.15. It is wisdom to fear, but not to follow the worst. . As for cutting them off for fear of corruption, is to forbear a good deed for fear of a displeasure; and he that feareth all inconveniences shall never do his duty: according to that saying of Solomon, He that observeth the wind, shall not sow, and he that regardeth the clouds, shall not reap 
a Eccle. 11.4. . You produce many reasons for this matter, which indeed are more prolixious to make argument, than probable to confirm the truth, or appliable to your opinion: 
None may plead against God's providence  for there is no carnal reason currant with God, neither must you plead earthly experience against his eternal providence: For albeit to our sensual judgement there seemeth no hope or means of 〈…〉 have the foxes, yea the little foxes taken away 
h Can. 2.15. ; noting indeed, that although the oldest did most mischief, yet the youngest did some hurt, and were not to be suffered, lest they disturb, or (by continuance) destroy the vine: 
The declaiming of justice increaseth evil. Eccle. 8.11.  whereby we may learn to remove the means of mischief, and to cut off the causes of corruption in the beginning, especially in these perilous days, considering the ready inclination of many to evil 
i 1. Tim. 4.1. : for such is the inconvenience of error and such like, that it will spread like the vine, if it be not cut off; scatter like the strawberry, 
Beware of the leaven of the pharisees. Mark. 8.15.  if it be not stayed; and mount like the palm, if it be permitted: and therefore in time it is to be prevented. As for that same place of S. Paul you produce touching the admission of heresies amongst the Corinthians 
k 1. Cor. 21.19 ; truly it is to no purpose to prove the opinion you hold: for the same Apostle (foreseeing the great prejudice might come by such infectious members) willed Titus to reject him that is an heretic, after once or twice admonition: knowing that he that is such, is perverted, and sinneth being damned of his own self 
l Tit. 3.10.11. . And what should move any to maintain or meddle with such, seeing their properties (described by an ancient father) are so pestiferous; they are subtle like foxes, biting like dogs, proud like Lions 
m Barnard. ? And as for the rest of your matter, seeing it is nothing material to the purpose, I will (for brevity sake) omit to answer it: So that all things being seriously considered (according to my former assertion) I can see no cause why such (as we have argued of) should be continued.  Nican. 
If you be ignorant of that you should know, you must not be obstinate where you may learn; you harp all upon one string, which although it please yourself, it yields no perfect sound: what should we so singularly account of ourselves, seeing (as the Apostle saith) in many things we sin all 
n jam. 3.2. ? Or what should we so strictly deal with others that cannot do well, considering when we have all done what we can, yet the best is but an unprofitable servant 
o Luk 17.14. ? And surely if we did descend narrowly into ourselves, it would appear we are so blind, we cannot see the beams in our own eyes, though we be so busy to meddle with motes in others: 
The looseness of our lives make the adversaries more obstinate.  for undoubtedly there is nothing that giveth greater liberty of offence to those which we term Papists, and such like, than the looseness of our lives, which profess ourselves to be Protestants: If our conversation were conformable to our profession, it could not but draw them to a more desire of amendment. It was this that provoked Peter to persuade the wives to sobriety and subjection, that others may be won by their conversation which obey not the word 
p 1. Pet. 3. 1●. ; and for this cause there is required in us a more integrity, that we may give no evil occasion any way to the adversary 
q 1 Pet. 2 12. . What profiteth protestation of great learning, where there followeth no forwardness in our living. 
It is proper to many to profess well, but given to few to follow it  It is expedient for a good Christian, not only to be an open professor of the word of God, but also to be a godly pattern by his life and deeds. Hereof saith our Saviour Christ, 〈…〉 Letter tolerate him that trips in the true knowledge of God, than him that utterly denies his Godhead 
* 
If any man love not the Lord jesus Christ let him be had in execration. Maranatha. 1. Cor. 16 22.  
Those that serve from the word of God cannot abide to be admonished. Prou. 15.10 etc.  : if we hang such as imbeasell our goods, shall we harbour such as impair his glory? shall we prefer temporal commodity, more than his eternal Majesty? No no, all liberty is too little where there is hope of recovetie; any, is too much where the case is incurable. Therefore to conclude, as those which are tractable to be taught, & conformable to good orders, are to be continued, so such as set abroach gross importable errors, and obstinately persever, are to be cut off, lest others by their example be animated to evil: for better it were to decide one member, than endanger the whole body. And this is tolerable by the warrant of God's word, as may appear by these directions 
* The Minister of God beareth not the sword for nought: but to take vengeance on him that doth evil. Rom. 13.4. . That man that will do presumptuously not hearkening unto the Priest that standeth before the Lord thy God to minister there, or unto the judge, that man shall die and thou shalt take away evil from Israel; so all the people shall hear and fear and do no more 
c Deut 17.12.13. . And hereto agreeth that godly act which is recorded by Ezra. Whosoever will not do the Law of God, and the King's Law, let him have judgement without delay whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment 
d Ezra. 7.26. . I could dilate the confirmation hereof by many other approbations to the like effect, but seeing it is already sufficien the proved: it were not so superfluous for me to insert, as it will be frivolous for you to reply; and so I leave it to your consideration.  Nican. 
Albeit I was somewhat willing to defend the weak, I was never so forward to justify the wicked, or so foolish, to stand in my own conceit: for as the word of God is the perfect touch of all truth, 
men's reasons are but tickle, but the written truth can never overturn.  so I even refer my reasons to that rule, & at this time submit myself to your sayings; not for want of matter to make further objection, but because it is altogether impertinent to prove your first opinion, & therefore I pray show me what moves you to say the world was never worse, being already partly approved to the contrary.  Alph. 
Then I pray tell me, what are become of these ancient Monuments, stately Monasteries, and huge buildings that were wont to be, where the poor might have continual access for relief, and the stranger free resort for succour? are these not defaced? but their free stones have beautified most of our fair buildings 
* The high places were not taken away out of Israel, yet the heart of Asa was perfect all his days. 2. Chro. 14.17. We feed the poor with fair shows in steed of food. . Where are become all the revenues and lands that belonged to them, which (by report) were large? are not the better sort enriched with their livings? Yea no doubt (superstition set apart) this season were incomparable to it. We have now sumptuous houses, but slender hospitality: for all the smoke comes out of one chimney; great substance, but small charity, for every one is for himself; now hospitality is turned to prodigality, all bounty to bravery: then was good faith amongst all folks; 
The time hath been, when more words were used than writings, and yet better dealing than at these days.  truth went by tallies, their dealing was so simple, now nothing will serve, men are so subtle: then was good neighbourhood without niceness, now given over for griplenes; or little used without curiousness: all things then 〈…〉 gather thy grapes clean after thee, but they shall be for the stranger, fatherless and widow, that the Lord thy God may bless thee in all the works of thy hand 
q Deut. 24.19.20.21. . Such was the good providence of God, that somewhat should be left by the way of relief to the distressed: but in these days we are grown so hard, that we neither leave sheaves, rakings, nay hardly glean for the poor to gather: and as for fruit, many keep them till they rot, and give them to hogs, rather when they are good, impart them to the poor. If hospitality were not necessary, why did the Apostle put the Romans' in mind to give themselves to it 
r Rom. 12.13. ? Or admonish the Hebrews not to be forgetful of it 
s Hebr. 13.2. ? Or exhort us to be harborous one to another without grudging 
t 1. Pet. 4.9. ? If hospitality be hurtful, why have those prospered that have performed it, as Abraham & Lot, who in shape of men received Angels into their houses 
u Gen. 18.2.3. ? As the Shunammite, who by entertaining Elisha, according to her desire had a son 
x 2. King. 4.14 ? If hospitality were not good, why are those plagued that pretermit it, as Nabal, who for the hardness of his heart to David in his distress, and for the unthankfulness of his delivery being in great danger, the Lord abridged his days 
y 1. Sam. 25.38 ? As the rich man, who not tendering Lazarus extremity, was tormented with intolerable pains in hell 
z Luk. 16.22. ?  
What moved our Saviour Christ to say, I was an hungered, and ye gave me no meat: I was astranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not, etc. verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me: depart from me ye cursed into everlasling fire 
a Math 25.41. etc. . Surely not that we should presume our salvation depends upon works or merits; but that we should learn to live within the compass of charity, and not so lightly to account of hospitality. It was this that made job in his innocency to burst forth and say; If I have restrained the poor of their desire, 
The true use of hospitality, is to make provesion for the poor.  or have caused the eyes of the widow to fail, or have eaten my morsels alone, and the fatherless have not eat thereof: If I have seen any perish for want of clothing, or any poor without covering; If his loins have not blessed me because he was warmed with the fleece of my sheep; If I have lift up my hand against the fatherless, when I saw I might help him in the gate, let my arm fall from my shoulder and be broken from the bone 
b job. 31.16. etc. . We have such indeed amongst us, that will make bounteous fare for their betters; sumptuous feasts for their friends; costly cheer for their kindred, and yet will scarce afford a little bread or broth to the poor; 
Hospitality consists not in superfluity, or in preparation of great delicates for our own diots.  is not this (as we term it) basting the fat hog, where they may be acquitted with like cost and courtesy. Call you this hospitality; than Dives did well, for he fared deliciously; but if we take his course, we shall never come in heaven. Our Saviour Christ showeth us the true use of hospitality: When thou makest a feast (saith he) call the poor, the maimed, the lame, and the blind, and thou shalt be blessed because they cannot recompense thee 
c Luke. 14.13. . Hereto agreeth that same notable saying of the Prophet Esaias, 〈…〉 he dealt by job, who having abundance of wealth, they were suddenly taken away 
q job. 1.12. . What folly to be a drudge for them? Why? Solomon willeth us to travail not much to be rich 
r Pro. 23.4. , but to cease from our wisdom: for indeed as we come naked out of our mother's womb, so we shall return: and (as David saith) carry nothing away when we die 
s Psal. 49.17. . What felicity to gather them? Why? they can neither prolong our life in this world 
t Luke 12 15. , or avail us in the day of wrath 
u Prou. 11.4. . What fearfulness to possess them? Why? It is easier for a Camel to go through a needle's eye, than for the rich man to enter into the kingdom of heaven 
x Matt. 19 24. . Go to now ye rich men (saith james) weep and howl for the miseries shall come upon you 
y jam. 5.1. . Thus if men had as much grace as they have goods, or were as mindful of their salvation, as their substance, they would neither be so gripple in gathering, so hard in withholding, or so loath in leaving this worldly wealth; but so account of them, to possess them as the gift of God; to dispose them as his stewards, 
Christian's should thus account of their riches.  and to impart them as Christians: So by this means the poor should be more respected, the Common wealth more increased, & this time not so justly condemned. 
Against such as use incrochment upon the poor.  Is there not such amongst us, as do enlarge their own livings, by encroaching upon the poor, by eating up their lands, in buying houses over their heads, by abridging their liberties, and taking away their Commons? I fear me, if the complaints of the poor were favourably pitied, their estate would appear lamentable; and if the extremity of the rich were exactly searched, their dealings would prove intolerable. What a thing is this, 
The stone shall cry out of the wall, and the beam out of the Timber shall answer it. Hab. 2.11.  that those which have the whole world at will to walk in, should so hardly allow their poor brethren the bare air to breath in. These are they whom Solomon speaketh on, There is a generation (saith he) whose teeth are as swords, and their chaws as knives to eat up the afflicted out of the earth, and the poor from among men 
z Prou. 30.14. . I marvel what should move men to be so miserable in their dealings, seeing it is so reprovable by the word of God? Are the Scriptures written only for our learning 
a Rom. 15.4. , and shall we contemn it in our living? Is it sufficient for us to talk, and not to walk well; to profess much, and follow nothing? Doth the Prophet Esay say in vain, Woe unto them that join house to house, and lay field to field, that there be no place, that ye may be placed by yourselves in the mids of the earth 
b Esay. 5.8. . Doth the Prophet jeremiah speak to no purpose, Woe unto him that buildeth his house by unrighteousness, and his chambers without equity 
c jere. 22.13. . Is it written to no end, Cursed is he that removeth his neighbour's mark, and all the people shall say, Amen 
d Deut. 27.19.  Is it foretold in Hosea to no effect, The Princes of judah were like them that remove the bound: therefore will I power out my wrath upon them like water 
e Hosea 5.10. God's threatenings are a terror to a troubled conscience. . Oh horrible exclamations for a hard conscience? Oh fearful judgement for wicked creatures? What conquest is it to overcome the poor, seeing it will be the cause of your own confusion: For (as Solomon saith) the Lord will defend their cause, and spoil the soul of those that spoil them 
f Prou. 22.23. . What say, He that showeth no mercy, shall have merciless condemnation 
n jacob. 2.13. . Doth not our Saviour Christ say, Such measure as you meet shall be met to you again 
o Marc. 18.28. etc. . Have you not example of the Servant, who being pitied of the King his master, because he showed no favour to his fellow that was in his danger, he was cast into prison, 
Rehoboam oppressed his people grievously, but the Lord did punish him by the loss of the tenth part of his Realm. 1. King. 12. 2. Chro. 12.  there to remain until he had paid the uttermost penny to his master? But if you had as forward wills to practise that is good, as you have flattering reasons to persuade you to your hurt, you would neither provoke God of malice, when you see what is written, or oppress the poor by might, when you know you do wrong, or hate him that reproves you, when you hear he doth well.  
Is there not amongst us one neighbour that envieth another, 
For such as be contentious & take delight in lawing.  that will wrangle for a word, that will go to law (as we commonly say) for a straw? Truly there was never more impiety amongst Pagans, then there is now contention amongst Christians, 
Many spend their money upon malice, without regard of the goodness of the matter.  who often times wilfully will spend their money wastefully, lavishing more upon fury in a matter of no importance, than they gathered together before with great pains, giving that lightly to the Lawyer, that they have gotten hardly by their labour: 
Goods are the gift of God, but sedition is the seed of the devil.  Be these Christians? Then they are more of spite, than the spirit. Are they neighbours? then they are more near than necessary: Be they men? then they are more wilful than wise: these are they that grudge to give a penny to a poor Lazar, but they will not stick to bestow a pound upon the Lawyer: but when the sting of their stomachs begin to be stayed, 
The law is made, not to cause, but to keep men from contention and discord.  and the swelling of their purses do somewhat assuage, than they leave the law against their wills, and lament their oversight to their shame, sustaining afterward great loss to their grief, which before made the Lawyers to laugh with their gains, 
Lawyers are necessary to plead for preferment of truth, but needless, if they procure suits for their own profits.  and then commonly they fall from all reason to rage, exclaiming against the law without cause, when they should condemn their own lewdness, which was the cause: they do not consider at the first what counsel S. Paul gave to the Corinthians when they were contentious: Is it so (saith he) there is not a wise man amongst you? no not one that can judge between his brethren? Now therefore there is altogether infirmity in you, in that ye go to law one with another: why rather suffer ye not wrong? why rather sustain ye not harm 
p 1. Cor. 6.5, 7. etc. ? but at the last (yea too late) when all or much is wasted, than the Apostle can persuade them to compromit matters, 
No wisdom will persuade the wilful in time.  and bring them to abide the arbitrement of their brethren. Oh foolish fury of man, that cannot bridle the lust of his mind, without loss of his money, and permit some injury with patience, without commencing suit to his greater sorrow. 
We ought to overcome evil with good with out rendering evil for evil.  These are none of those (whom our Saviour Christ counseleth) that will part from the cloak with the coat, rather than they will sue; or turn the cheek to take another blow, rather than they will strive; or bliss where they curse, rather than they will suffer 
q Matth 5.39. etc. : they can hardly do as Abraham did, rather resign his right, than contend with Let 
r Gen. 13.8, 9 : but they prosper? No, for although you have no will to do well yourself, you shall leave them to such as shall better bestow them; according as Solomon saith, He that increaseth his riches by usury and interest, gathereth them for him that will be merciful to the poor 
c Prou 28.8. None may take lawfully by lending one penny of profit. . What warrant have you by the word of God to take any lucre by lending; but rather a commandment to the contrary, Thou shalt not give to usury to thy brother, as usury of money, usury of meat, usury of any thing that is put to usury 
d Deut. 23.19. levit. 25.37. . What saith the Prophet Ezekiel: He that hath given forth upon usury, or taken increase, he shall not live 
e Ezek. 18.13. . Hereof saith David on the contrary, He that giveth not his money unto usury, nor taketh reward against the innocent, shall never be moved 
f Psal. 15.5. . But these do not care for the sayings of the Scripture, 
Suavisest odor lucri: Sed extremus est dolor inferni.  which do but grieve them: they are so carried with the savour of gain, which is so sweet to them, who as they repose all their pleasure in this life, so they have no respect in their living, or any feeling of the felicity to come. As for the rest of the sins that reign amongst us, because they be many, I will omit: for it would require a large volume to express every vice; but let this suffice, there is no sin so heinous to repeat, so horrible to enterprise, or so abominable before God, but at this day is amongst us as rife, as if the devil bore the banner; as common, as though we had no souls to save; as careless, as though there were no God to revenge: So that I may lawfully affirm my first speech, the world was never worse than now.  Nican. 
Your long discourse discovereth many a sin, which although they be common amongst us, 
All people have their impersectiont.  yet it is no consequent occasion to condemn this time only; because the world hath always been bewitched with such wickedness, even from Adam our first predecessor, as permanent to all his posterity: there is none exempted from sin; Lot, David, Solomon, yea all our forefathers had their infirmities: there is no fire made of wood, but hath smoke; nor any man made of flesh, but hath his faults: as the wiseman writeth, There is no man just on the earth that doth good and sinneth not 
g Eccles. 7. ●●. : for if we were able to refrain that we ought, and willing to follow that we should, we might rather be canonised for Saints, than condemned for sinners: but there is such a continual combat between the flesh & the spirit 
h jacob. 4.1. , that when we have a motion to do good, it withdraweth us; and when we have a provocation to evil, it putteth us forward; according as our Saviour Christ saith, The spirit is willing, but the flesh is weak 
i Matth. 26.4. . It was this that made Paul complain and say, I allow not that which I do; for that I would, that do I not; but what I hate, that do I 
k Rom 7.19. . And therefore it is no marvel that we be so inclined to evil in these days, seeing the Apostles 
l Matt. 26.74. , nay the Prophets 
m 2. Sam. 11.2. etc. , yea the patriarchs themselves 
n Gen. 19.30.  have been surpressed with sin, and that most horribly.  Alph. 
I remember S. Barnard saith, 
Barnard.  That the dissembling of our weakness, the ignorance of our wretchedness, the excusing of our wickedness, and the persevering in freely? Is there not learned Divines to expound it effectually? zealous preachers to instruct the people continually? 
Where there is no will to do well, Gods benesites are abused.  Yea, if any people were ever certified by outward signs of God's goodness, it is we in England; who have had all the means that may be to reclaim us, being wicked; and to continue us, doing well; that although our untowardness would not suffer us, the time hath been sufficient to have taught us: but no doubt every one knows his duty, though he doth it not; knows evil from good, though he eschew it not: And therefore the very Turks, Infidels, and all the rest of the unbelievers shall rise against us at the latter day: for no doubt if they had tasted the sweet treasure of the word so long time as we have done, 
Heathen shall condemn Christians for the abuse of God's benefits.  they would ere this day have brought forth better fruits of their profession in their lives and conversation, to our utter shame and confusion. So that I may conclude, the whole course of the Scripture will condemn us.  Nican. 
I cannot yet hear any reason that should enforce you to continue your former speech, much less perceive any cause should confirm it to be true: for I am sure we all acknowledge one God.  Alph. 
And so do the devils, and they fear and 
u jacob. 2.19.  tremble: but it is not sufficient for us to say we know God, unless we keep his commandments 
x 1. joh. 2.4. : for such a one (the Apostle saith) is a liar.  Nican. 
There is not one can keep the Commandments perfectly in all points.  Alph. 
Yet we must not omit the means to come as nigh as we may: beside, 
Christ's righteousness is ours by imputation.  as Christ hath performed them for us, so he hath somewhat mitigated the hardness thereof: for (saith he) my yoke is easy 
y Matth. 11.30 1. joh. 5.3. , and my burden light.  Nican. 
We all like Christians serve GOD, and call upon his name.  Alph. 
And so do the devils likewise: for they serve god as his instruments, to do his good pleasure, 
z job. 1.12.  and can call upon him earnestly for a lewd practice 
a Mark. 5.10. ; but it is required of us, when we call upon his name; not to continue in evil, (as Paul saith) Let every one that call upon his name 
b 2. Tim. 2.19  departed from iniquity: but to do his will revealed in his word. Hereof saith our Saviour Christ, Not every one that saith Lord, Lord, shall enter into the kingdom of heaven 
c Matth. 7.21, , but he that doth the will of my father which is in heaven.  Nican. 
We frequent sermons continually.  Alph. 
But what doth that prevail, 
We ought so to hear the word as we may obey it, or else we do but abuse it. Eze. 33.31 etc.  unless we conform ourselves by them? The Apostle saith, The hearers of the law are not righteous before God, but the doers of the law shall be justified 
d Rom. 2.13. . And to this may fitly be annexed that same saying of S. james, He that heareth the word and doth it not, is like unto a man that beholdeth his natural face in a glass 
e jacob. 1.22. : for when he hath considered himself he goes his way, and forgetteth immediately what manner of one he was. Our Saviour Christ saith, that he is blessed 
f Luk. 11.23.  that heareth the word and keepeth it.  Nican. 
We have all great knowledge in the scriptures as may be, & so much; that every one thinks himself apt to teach than to learn.  Alph. 
our Saviour Christ himself describeth by the servant 
s Luk. 12.47.   Nican. 
Whatsoever I say, I perceive you construe it to the contrary; which seeing it is so, I had rather submit myself to your censure, so it be reasonable, than proceed still in argument, if it were superfluous: and therefore I pray in few words approve your first speech.  Alph. 
I could infer further matter to this effect; but that which is already said is sufficient to approve it to be true, if it be well considered, and may persuade you to believe it, if you be not obstinate; both for the free passage we have had of the word many years without restraint; the blessed peace we have enjoyed in this land long time without trouble; and the little profit we have reaped to ourselves, by reason of the benefit of both; where in times past, 
The more benefits God bestoweth upon ante people, the more doth their ingratitude and abuse deserve to be punished. Luk. 10.14. etc. Psal. 99 8. etc.  the word was disturbed with superstition, the land was encumbered with persecution, so that the people could not come to the knowledge of true religion, in respect of the iniquity of the time. And therefore, if they shall be beaten with few stripes, which were allowed no liberty to learn publicly; or at the least, wanted the ways to win them to it, as we have had continually, how many stripes are we worthy of, that are worse than they, and yet have had all the means that may be to amend us?  Nican. 
Although I cannot but sigh to see that which is evil, I must not let to say that which is true: for now I am fully resolved the world was never worse, especially with us, who have greatly abused the benefit of God's word, considering the innumerable sins that reign so rife in all sorts of people.  Alph. 
Then, seeing we are a people as wicked, as they of Sodom and Gomorrha, and it is a season as sinful, as it was in the time of Noah, we must not think (as the Apostle Peter saith) the Lord will spare us, more than those 
t 2. Pet. 2.6.  whom he hath made ensamples for us.  Nican. 
No doubt if we do not presently repent we shall so provoke the Lord, that in stead of peace he will procure us trouble, and cause him (according as it is written) to set his face against us 
u Levit. 26.17. , yea and suffer such as hate us to reign over us.  Alph. 
Nay, more than that, if we still abuse his blessed word, let us take heed lest that same prophesy against Israel, be verified in England; that the Lord send us not a famine of bread, nor a thirst for water; but a famine of hearing 
x Amos. 8 ●●.  his word, which God defend.  Nican. 
The Lord so do, and grant that his fervent spirit may so thaw our frozen hearts, that being brought to the sight of our sins, we may be sorry for the same, and so afterward lead our lives in holiness and righteousness before him.  Alph. 
Amen.  Nican. 
Seeing we have waded thus far, let us proceed a little further: for me thinks we cannot be better occupied, than to spend the time in godly talk, & to employ our pains to the profit of others.  Alph. 
〈…〉 ways on earth; for the fashion of it goeth away 
e 1. Cor. 7.31. . If God hath appointed that all must once die 
f Hebr. 9.27.  let us not refuse to suffer for the testimony of a good conscience; for as it is the only gift of God, so it is given but to a few 
g Philip. 1.29. ; but blessed are those that embrace it 
h Matth. 5.10. . Though the world be waucring, notwithstanding, 
It is required of us so to profit whilst we possess the word, as we may persist when it pleaseth God to prove us for the same.  though some be infected, yet all be not affected to superstition; but many are so far from following it they utterly defy it. If the world be so wayward as you say, let not our minds be as mutable; but in these halcyon days let us learn to lay a good foundation for our faith, that we may gather such godly consolation in time of peace, as may confirm our constancy against the days of persecution: for true it is the Apostle saith, All that live godly in 
i 2. Tim. 3.12.  Christ shall suffer persecution: and this is most certain, the world will increase in evil 
k 2. Esd. 14.16  as it doth in age.  Alph. 
We have not said any thing but that is tolerable by the word of GOD, and profitable to many, especially to the well disposed, who will allow it, though the froward mislike it. As we have touched the Papists in friendly manner, so we have not overslipped ourselves in flattering sort: for both, nay all of us are evil inclined, and therefore none of us but may be admonished, yea and the best of us amended. We have not busied ourselves (as some do of late setting forth) in presuming to meddle in many matters that are unmeet (who thinking to get credit by showing a great gloze by their curious art, do nothing else but reap reproach by their presumptuous attempts, whose grace is altogether in disgracing others); but we have conferred of such matter as concerns the necessity of the time, the beating down of sin, and the advancing of God's glory. And therefore lest we be counted to occupy ourselves (as they did) more busily than wisely, we will here abruptly end till our next meeting, and then as occasion shallbe ministered, we will use further conference. In the mean time I thank you for your company, and commit you to the Almighty.  
FINIS.