The Plain Mans Pathway to Heaven, Text (5 of 6)

The Plain Mans Pathway to Heaven · Text (5 of 6)

p. 260Aſune.

Now, according to your promiſe, ſhew this thing alſo, by examples.

Theol.

In the firſt age of the world, all fleſh had ſo corrupted their waies, that God could no longer beare them; but euen vowed their deſtruction, by the ouerflowing of waters. When the floud came, how few were found faithfull? Eight perſons onelyonly were ſaued by the Arke. How few righteous were found in Sodome, and the Cities adioyning; but one poore Lot, and his family? How few beleeuers were found in Iericho; but one Rahab? How few of the old Iſraelites entred into the Land of Promiſe; but two, Caleb and Ioſuah? TheHeb. 3. 19.Heb 3:19 reſt could not enter in, becauſe of vnbeliefe. The true and inuiſible Church was ſmall, during the gouernment of the Judges: as appeareth plentifully in that booke. In Elias time, the church was ſo ſmall, that it did not appeare. In the raigne of the Kings of Iſrael and Iudah, 1. Kin. 17.1 Kgs 17the ſincere worſhippers were very few: as appeareth by all the Prophets. During the captiuity, the Church was as the Moone voder a p. 261cloud, ſhée was driuen into the Wilderneſſe, where ſhée hid her ſelfe. During the perſecutions of the Greeke Empire, by Gog, Magog, and Egypt, they were feweſt of all. In Chriſts time, what a ſilly company did hée beginne withall! How were all things corrupted by the Prieſts, Scribes, and Phariſies! In the beginning of the Apoſtles preaching, there were few beléeuers. After the firſt ſix hundreth yeares, what an eclipſe was in the Church, during the height of Antichriſts raigne! How few true worſhippers of God were in the world, for the ſpace of▪ almoſt ſeuen hundred yéeres! Since the Goſpell was broached and ſpread abroade, how few doe beléeue! And as the Prophet ſaith;Eſay. 53. 1.Isa 53:1 Lord who hath beleeued our report? Thus thē you ſée, it is apparant (both by Scripture, reaſon, and examples of all ages) that the number of the Elect is very ſmall: and when all comes to all, few ſhalbe ſaued.

Phil.

I pray you tell vsus, how few, and to what ſcantling they may be reduced: whether one of an hundred, or one of a thouſand, ſhalbe ſaued?

Theol.

No man knoweth that: neither can I giuegive you any direct and certaine anſwer vntounto it. But I ſay, that, in compariſon of the Reprobate, there ſhall bée but a few ſaued. For, all that profeſſe the Goſpell are not the true Church, before God. There bée many in p. 262the Church, which are not of the Church.

Phila.

How doe you proue that?

Theo.

Out of the ninth to the Romans: where the Apoſtle ſaith: All are not Iſrael, that are ofRom. 9. 6.Rom 9:6 Iſrael. And againe, Eſaias crieth, concerning Iſrael: Though the number of the children ofRom. 9. 27Rom 9:27 Iſrael were as the ſand of the ſea, yet but a remnant ſhall be ſaued.

Phila.

How doe you ballance it in the viſible Church: or in what compariſon do you take it? Let vsus heare ſome eſtimate of it. Some thinke, one of a hundred; ſome but one of a thouſand ſhall be ſaued.

Theol.

Indéed I hauehave heard ſome learned and godly Diuines giuegive ſuch coniectures: but for that matter, I can ſay nothing to it. ButRom. 9. 27.Rom 9:27 onelyonly let vsus obſerue the compariſon of the holy Ghoſt betwixt a remnant, and the ſand of the ſea, and it will giuegive ſome light into the matter.

Phila.

Doth not the knowledge of this doctrine diſcourage men from ſeeking after God?

Theol.

Nothing leſſe. But rather it ought to awake vsus, and ſtirre vp in vsus a greater care of our ſaluation, that we may be of the number of Chriſts little flocke, which make an end ofPhil. 2. 12.Phil 2:12 their ſaluation in feare and trembling.

Phila.

Some make light of all theſe matters. Others ſay; As for the life to come, that is the p. 263leaſt matter of an hundred to be cared for. As for that matter, they will leaue vntounto God, euen as pleaſeth him, they will not meddle with it. For they ſay, God that made them, muſt ſaue them. They hope they ſhal do as well as others, and make as good ſhift as their neighbours.

Theol.

It is lamentable, that men ſhould be ſo careleſſe, and make ſo light of that, which (of all other things) is moſt waighty and important. For, it ſhall not profit a man to win theMath. 16. 2.Matt 16:2 whole world, and loſe his owne ſoule, as the authour of all wiſedome teſtifieth.

Aſune.

I pray you Sir vnderunder correction, giuegive me leaue to ſpeake my minde, in this point. I am an ignorant man: pardon me, if I ſpeake amiſſe. For a fooles bolt is ſoone ſhot.

Theol.

Say on.

Aſune.

I doe verily thinke, that God is ſtronger then the diuell. Therefore I cannot beleeue that he will ſuffer the Diuell to hauehave moe then himſelfe. He will not take it at his hands. Hee loueth mankind better then ſo.

Theol.

You doe carnally imagine, that God will wreſtle and ſtriue with the diuel about the matter. As for Gods power, it doth neuer croſſe his will. For God can doe nothing againſt his will and decrée, becauſe he will not.

Aſune.

Yea but the Scripture ſaith, God will hauehave all men ſaued.

p. 264Theol.

That is not meant of eueryevery particular man, but of all ſorts ſome. Some Iewes, ſome Gentiles, ſome rich, ſome poore, ſome high, ſome lowe, &c.

Aſune.

Chriſt died for all: therefore all ſhall be ſaued.

Theol.

Chriſt died for all, in the ſufficiency of his death: but not in efficacy, vntounto life. For onelyonly the Elect ſhall bée ſaued by his death. As it is written; This is my bloud in the new Teſtament,Luke 22. 20.Luke 22:20 which is giuen for you: meaning his Diſciples, and choſen Children. And againe, Chriſt béeing conſecrated, is made the author ofHeb. 5. 9.Heb 5:9 ſaluation, to all that obey him.

Aſune.

God is mercifull, and therfore I hope he will ſaue the greateſt part, for his mercy ſake.

Theol.

The greateſt part ſhall periſh: but all that ſhalbe ſaued, ſhalbe ſaued by his mercy. AsRom 9.Rom 9 it is written; He will hauehave mercy on whom he will hauehave mercy: And whom he will he hardneth. And againe: It is not in him that willeth,Rom. 9.Rom 9 or in him that runneth: but in God, that ſheweth mercy. Therefore, though God be infinite in mercy, and Chriſt infinite in merit, yet none ſhall hauehave mercy, but onelyonly the veſſels of mercy.

Antile.

Can you tell who ſhall be ſaued, and who ſhall be damned? Do you know Gods ſecrets? When were you in Heauen? When p. 265ſpake you with God? I am of the mind that all men ſhall be ſaued. For Gods mercy is aboue all his works. Say you what you will, and what you can, God did not make vsus, to condemne vsus.

Theol.

You are very peremptory indéed: you are more bold then wiſe: for Chriſt ſaith, few ſhall be ſaued: you ſay, all ſhall be ſaued. Whether then ſhall we beléeue Chriſt or you?

Antil.

If there ſhould come two ſoules, one from heauen, and another from hell, and bring vsus certaine newes how the caſe ſtood, then I would beleeue it indeed.

Theol.

Put caſe, two ſoules of the dead ſhould come, the one from heauen, the other from hell: I can tell you afore-hand certainly what they would ſay, and what newes they would bring.

Antil.

What I pray you?

Theol.

They would ſay, there be few in heauen, and many in hell: heauen is empty, and hell is full.

Antil.

How know you that? How know you, they would ſay ſo?

Theol.

I am ſure, if they ſpeake the truth, they muſt néeds ſay ſo.

Antil.

Muſt they needs? Why, I pray you, muſt they needs?

Theol.

Becauſe the word of God ſaith ſo. Becauſe Moyſes and the Prophets ſay ſo. If p. 266you wil not beléeue Moyſes, and the Prophets, neither will you beléeue, though one, though two, though an hundred ſhould riſe from the dead.

Antile.

Yes, but I would.

Theol.

I pray you let me aſke you a queſtion. Whether doe you thinke, that God and his word, or the ſoules of dead men are more to be credited?

Antile.

If I were ſure that God ſaid ſo, then I would beleeue it.

Theo.

If his word ſay ſo, doth not he ſay ſo? Is not he and his word all one?

Antile.

Yet for all that, if I might heare God himſelfe ſpeake it, it would moue me much.

Theol.

You ſhew your ſelfe to be a notable Infidell. You wil not beleeue Gods word, without ſignes and miracles, and wonders from the dead.

Antile.

You ſpeake, as though you knew certainely, that hell is full. You doe but ſpeake at randome: you cannot tell: you were neuer there to ſee. But for mine owne part, I beleeue there is no hell at all, but onelyonly the hell of a mans conſcience.

Theol.

Now you ſhew your ſelfe in kinde what you are. You ſay, you beléeue no hell at all. And I think, if you were wel examined, you beléeue no heauen at all neither God nor diuell.

p. 267Antile.

Yes: I beleeue there is an Heauen, becauſe I ſee it with mine eies.

Theol.

You will beléeue no more belike then you ſée: but bleſſed is he that beléeueth, and ſéethIoh. 20. 29.John 20:29 not. You are one of the rankeſt Atheiſts that euer I talked withall.

Antile.

You ought not to iudge: you know not mens hearts.

Theol.

Out of the abundance of the heart the mouth ſpeaketh. You hauehave ſufficiently bewraied your heart by your words. For the tongue is the key of the minde. As for iudging, I iudge you onelyonly by your fruits: which is lawfull. For wée may iuſtly ſay, It is a bad trée which bringeth foorth bad fruit; and he that doth wickedly, is a wicked man. But it is you, and ſuch as you are, that wil take vponupon you to iudge mens hearts. For, though a mans outward actions be religious and honeſt, yet you will condemne him. And, if a man giuegive himſelfe to the word and praier, reformeth his family, and abſtaineth from the groſſe ſinnes of the world, you will by and by ſay, he is an hypocrite. And thus you take vponupon you to iudge mens hearts, as though you knew with what affection theſe things are done.

Antile.

I confeſſe, I am a ſinner: and ſo are all other for ought I know. There is no man, but he may be amended. I pray God ſend vsus p. 268all of his grace, that we may pleaſe him, and get to heauen at laſt.

Theol.

Now you would ſhuffle vp all together, as though you were as good as the beſt, and as though there were no difference of ſinners: but you muſt learne to know, that there is great difference of ſinners. For there is the penitent, and the vnpenitent ſinner; the carefull, and the careleſſe ſinner; the ſinner whoſe ſinnes are not imputed, and the ſinner whoſe ſinnes are imputed; the ſinner that ſhall bée ſaued, and the ſinner that ſhall bée damned. For it is one thing to ſinne of frailty, another thing to liue in it, dwell in it, and trade in it, and (as the holy Ghoſt ſpeaketh) to ſucke it in, as theEſay. 5. 18.Isa 5:18 fiſh ſucketh water, and to draw it vntounto vsus with cart-ropes and cords of vanity.

To conclude therefore, there is as great difference betwixt a ſinner, and a ſinner, as betwixt light and darkeneſſe. For, though Gods children be ſinners, in reſpect of the remnants of ſin within them, yet the Scriptures call them iuſt and righteous: becauſe they are iuſtified by Chriſt, and ſanctified by his grace and holy ſpirit. And, for this cauſe, it is, that S. Iohn ſaith,1. Ioh. 3. 6.1 John 3:6 He that is borne of God ſinneth not.

Antile.

What, I pray you, did you neuer ſin?

Theo.

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

p. 269Antile.

You Preachers cannot agree amongſt your ſelues. One ſaith one thing, and another ſaith another thing: ſo that you bring the ignorant people into a mammering: and they know not on which hand to take.

Theol.

The Preachers, God bée thanked, agrée very well together, in all the maine grounds of religion, and principall points of ſaluation. But, if they diſſent in ſome other matters, you are to trie the ſpirits, whether they be of God or no. You muſt try all things, and kéepe that which is good.

Antile.

How can plaine and ſimple men trie the ſpirits and doctrines of the Preachers?

Theol.

Yes. For the Apoſtle ſaith: The ſpirituall1. Cor. 2. 15. 1. Ioh. 2. 26.1 Cor 2:151 John 2:26 man diſcerneth all things. And S. Iohn ſaith to the holy Chriſtians: You hauehave receiued an ointment from that holy one, and know all things; that is, all things neceſſary to ſaluation. Thoſe therefore which hauehave the ſpirit of God, can iudge and diſcerne of doctrines, whether they be of God or no.

Antile.

I am not booke-learned: and therefore I cannot iudge of ſuch matters. As for hearing of Sermons, I hauehave no leaſure to goe to them: I hauehave ſomewhat elſe to doe. Let them that are bookiſh, and heare ſo many Sermons, iudge of ſuch matters. For I will not meddle with them, they belong not vntounto me.

p. 270Theol.

Yet for all that, you ought to reade the Scriptures, and heare the word of God preached, that you may bée able to diſcerne betwixt truth and falſhood in matters of religion.

Antile.

Belike you thinke none can be ſaued without Preaching; and that all men ſtand bound to frequent Sermons; but I am not of your mind in that.

Theol.

Our Lord Jeſus ſaith; My ſheepeIoh. 10. 27. Ioh. 8. 47.John 10:27John 8:47 heare my voice. And againe he ſaith; He that is of God, heareth Gods word. Yee therefore heare it not; becauſe you are not of God. You ſee therefore how Chriſt Jeſus maketh it a ſpeciall note of Gods child, to heare his word preached.

Antile.

But I thinke, we may ſerue God well enough without a Preacher. For, Preachers are but men; and what can they doe? A Preacher is a good man, ſo long as he is in the Pulpit; but if he be out of the Pulpit, he is but as another man.

Theol.

You ſpeake contemptuouſly of Gods meſſengers, and of Gods ſacred ordinance. But the Apoſtle doth fully anſwer your obiection, ſaying: Faith commeth by hearing, and hearingRom. 10.Rom 10 by the word of God; and how can they heare without a Preacher? In which words, the Apoſtle telleth you flatly, that you can neither hauehave faith, nor ſerue God aright, without preaching.

p. 271Antile.

When you hauehave Preached all that you can, you can make the word of God no better then it is: and ſome put in and put out what they liſt. The Scriptures are but mens inuentions: and they made the Scriptures.

Theol.

We preach not to make the Word better, but to make you better. As for putting in and putting out, it is a méere vntruth. And whereas you ſay, the ſcriptures were made by men, it is blaſphemy once to thinke it: and you are worthy to receiue your anſwer at Tiburne.

Antile.

Now I ſee you are hot. I perceiue, for all your godlineſſe, you will be angry.

Theol.

I take it to be no ſinne to be angry againſt ſinne. For your ſinne is very great: and who can beare it?

Antile.

All this while you ſpeake much for Preaching: but you ſay nothing for Praier. I thinke there is as much neede of Praier, as Preaching. For, I finde in the Scriptures, Pray continually; but I finde not, Preach continually.

Theol.

No man denieth, but that praier is moſt néedfull, alwaies to be ioyned vntounto preaching & al other holy exerciſes: for it is the handmaid to all. But yet we prefer preaching aboue it, becauſe preaching is both the directour and whetſtone of praier: yea, it ſtirreth vsus aright in p. 272all ſpirituall actions and ſeruices whatſoeuer: without the which wée can kéepe no certaine courſe, but are euer ready to erre on this hand, or that. Now, whereas you ſay, you find Pray continually, but not Preach continually: you might (if you were not wilfully blinde) finde alſo, Preach continually. For the Apoſtle ſaith to Timothy, Be inſtant: Preach the word in ſeaſon,2. Tim. 3. 2.2 Tim 3:2 and out of ſeaſon: that is, alwaies; as time and occaſion ſhall ſerue.

Antile.

You extoll preaching: but you ſay nothing for reading. I beleeue, you condemne reading.

Theol.

Doth hée that highly commendeth gold, condemne ſiluer? I do ingenuouſly confeſſe, that both publike and priuate reading of the ſcriptures, are very neceſſary and profitable, and would to God, it were more vſed, then it is. For, it is of ſingular vſe, both to increaſe knowledge and iudgement, and alſo to make vsus more fit to heare the word preached. For, ſuch men, as are altogether ignorant of the Hiſtory of the bible, can heare the word with ſmall profit or comfort.

Phila.

It ſeemeth, that this man neither regardeth the one nor the other: becauſe, for ought that I can ſee, hee careth not greatly if the Scriptures were burnt.

Theol.

Oh ſirrah, you ſpeake very malapartly: p. 273you may ſpeake when you are bidden.Antile. Who made you a Iudge? You are oue of his Diſciples, and that makes you to ſpeake on his ſide.

Phila.

No ſir. I hope, I am Chriſts Diſciple, and no mans. But aſſuredly, I cannot hold my peace at your vile cauilling, and moſt blaſphemous ſpeeches.

Antile.

I crie you merciemercy ſir. You ſeeme to be one of theſe Scripture-men: you are all of the ſpirit: you are ſo full of it, that it runneth out at your noſtrils.

Phila.

You doe plainely ſhew your ſelfe to be aſcoffing Iſmaelite.

Antil.

And you doe plainly ſhew your ſelfe to be one of theſe folke of God, whieh know their ſeats in heauen.

Phila.

I pray God be mercifull vntounto you, and giuegive you a better heart. For I ſee you are in the gall of bitterneſſe, and in the bond of iniquitie.

Antil.

You thinke there is none good, but ſuch as your ſelfe, and ſuch as can pleaſe your humour. You will, forſooth, be all pure. But by God, there be a company of pure knaues of you.

Theo.

Nay, now you doe manifeſtly ſhew of of what ſpirit you are. For, you both ſweare and raile with one breath.

Antile.

God forgiue me. Why did he anger me then? There be a company of ſuch controllers p. 274as he in the world, that no body can be quiet for them.

Theol.

I perceiue a little thing will anger you, ſith you will be angry with him for ſpeaking the truth.

Antil.

What hath he to doe with me? He is more buſie then needs. Why doth he ſay, I am in a bad caſe? I will not come to him to learne my duty. If I hauehave faults, he ſhall not anſwer for them. I ſhall anſwer for mine owne faults, and eueryevery fat ſhall ſtand on his owne bottome. Let him meddle with that he hath to doe withall.

Theo.

You are too impatient: you take matters at the worſt. We ought friendly, and in louelove to admoniſh one another: for we muſt hauehave a care one of anothers ſaluation, I dare ſay for him, that he ſpeaketh both of louelove and compaſſion towards you.

Antil.

I care not for ſuch louelove. Let him keepe it to himſelfe. What doth hee thinke of mee? Doth he ſuppoſe that I hauehave not a ſoule to ſaue as well as hee; or that I hauehave no care of my ſaluation? I would he ſhould know, that I hauehave as great care for my ſaluation as he, though I make no ſuch outward ſhewes. For, all is not gold that gliſtereth. I hauehave as good a meaning as he, though I cannot vtter it.

Theol.

Theſe words might well bée ſpared, I hope you will bée pacified, and amend p. 275your life, and draw néerer to God héere after.

Antile.

Truly, Sir, you may thinke of me what you pleaſe. But I aſſure you, I hauehave more care that way, then all the world wonders at: I thanke God for it. I ſay my praiers eueryevery night when I am in my bed. And if good praiers will do vsus no good, God helpe vsus. I hauehave alwaies ſerued God duely and truely, and had him in my minde. I do as I would be done to. I keepe my Church, and tend my praiers while I am there. And, I hope, I am not ſo bad as this fellow would make me. I am ſure, if I be bad, I am not the worſt in the world: there be as bad as I. If I goe to hell, I ſhall hauehave fellowes, and make as good ſhift as others.

Theol.

You thinke, you hauehave ſpoken wiſely: but I like not your anſwer. For your words ſmell ſtrongly, both of ignorance, pride, and vnbeliefe. For firſt you iuſtifie your ſelfe in your faithles and ignorant worſhiping of God. And ſecondly, you iuſtifie your ſelfe by compariſon with others; becauſe others are as bad as you, and you are not the worſt in the world.

Antile.

Now I know, you ſpeake of ill will. For, you neuer had any good opinion of me.

Theol.

I would I could hauehave as good an opinion of you, as I deſire; and that I might ſée that wrought in you, which might p. 276draw my louelove and liking towards you. And as for ill wil, the Lord knoweth I beare you none. I deſire your conuerſion, and ſaluation, with my whole heart. And I would thinke my ſelfe happie, if I might ſaue your ſoule with the loſſe of my right arme.

Antile.

I hope I may repent. For the ſcripture ſaith: At what time ſoeuer a ſinner doth repent, God will hauehave mercy on him. Therefore if I may hauehave ſpace and grace, and time to repent before death, and to aske God forgiueneſſe, and ſay my praiers, and cry God merciemercy, I hope I ſhall doe well enough.

Theol.

You ſpeake as though repentance were in your power, and at your commandement, and that you can put it into your owne heart when you liſt; and that makes you, and many others preſume of it, thrée houres before death. But you muſt know that repentance is the rare gift of God: and it is giuen but to a few. For God will know him well that hée beſtoweth repentance vponupon, ſith it is proper onelyonly to the Elect. It is no word matter. It is not attained without many & feruent praiers, & much hearing, reading, and meditating in the word of God. It is not ſo eaſie a matter to come by, as the world iudgeth. It is not found but of them that ſeeke it diligently, and begge it earneſtly. It is no ordinarie thrée p. 277houres matter. Crie God merciemercy a little for faſhion will not doe it. Courſarie ſaying of a few prayers a little before death auaileth not. For, though true repentance be neuer too late, yet late repentance is ſeldome true. Héerein delayes are dangerous; for the longer we deferre it, the woorſe is our caſe. The further a naile is driuen in with an hammer, the harder it is to get out againe. The longer a diſeaſe is let runne, the harder it is to cure. The déeper a trée is rooted, the harder it is to plucke vp againe. The longer we deferre the time of our repentance, the harder it will be to repent; and therefore it is dangerous driuing it off to the laſt caſt. For an ancient Father ſayth:Auguſtine. We reade but of one that repented at the laſt, that no man ſhould preſume: and yet of one, that none might deſpaire.

Well then, to conclude this point, I would hauehave you to know, that the preſent time is alwayes the time of repentance. For, time paſt can not be recouered, and time to come is vncerteine.

Antile.

Sir, in mine opinion, you hauehave vttered ſome very dangerous things, and ſuch as were enough to driue a man to deſpaire.

Theol.

What be they, I pray you?

Antile.

There be diuers things. But one thing doth moſt of all ſticke in my ſtomacke, p. 278and that is, the ſmall number that ſhall be ſa ued, as you ſay. But I can hardly be perſwaded that God made ſo many thouſands to caſt them away when he hath done. Do you thinke that God hath made vsus, to condemne vsus? Will you make him to be the authour of condemnation?

Theol.

Nothing leſſe. For God is not the cauſe of mens condemnation, but themſelues. For eueryevery mans deſtruction commeth of himſelfe: as it is written: O Iſrael, thy deſtruction is of thy ſelfe. As for God, he doth (in greatHoſ. 13.Hos 13 merciemercy) vſe all poſſible meanes to ſaue ſoules; as hée ſayth by the Prophet: What could IEſa. 5. 4.Isa 5:4 hauehave done more to my vineyard, that I hauehave not done vntounto it? But to come néerer to your queſtion. I denie, that God hath created the moſt part of men onelyonly and ſolely vntounto perdition, as the proper end which he did aime at in creating them: but hée hath created all things for the praiſe of his glorie; as it is written: Hee hath created all things for himſelfe;Pro. 16. 4.Prov 16:4 and the wicked alſo for the euill day. Then it followeth, that the cauſe and end why the wicked were created, neither was, nor is the onelyonly deſtruction of his creature, but his owne praiſe and glorie; that that onelyonly might appeare and ſhine foorth in all his works. Yet certeins it is, that God, for iuſt cauſes (albeit p. 279vnknowen and hidde to vsus) hath reiected a great part of men. The cauſes, I ſay, of reprobation are hid in the eternall counſell of God, and knowen to his godly wiſdome only. They are ſecret and hid from vsus; reſerued in his eternall wiſdome to be reuealed at the glorious appearing of our Lord Jeſus. His iudgements Pſal. 36. Rom. 11.Ps 36Rom 11(ſaith the Scripture) are as a great deepe, and his wayes paſt finding out. It is as poſſible for vsus to comprehend the Ocean ſea in a little diſh, as to comprehend the reaſon of Gods counſell in this behalfe.

Antile.

What reaſon, iuſtice, or equitie is there, that ſentence of death ſhould be paſſed vponupon men before they be borne, and before they hauehave done good or euill?

Theol.

I tolde you before, that we can neuer comprehend the reaſon of Gods procéeding in this behalfe: yet we muſt know that his will is the rule of righteouſneſſe, and muſt be vntounto vsus in ſtead of a thouſand reaſons. For whatſoeuer God willeth, in as much as hée willeth it, is to be holden iuſt. We cannot conceiue the reaſon of many naturall things, and things ſubiect to ſenſe; as, the motion of the celeſtiall bodies, their vnconceiueable ſwiftneſſe, their matter and ſubſtance, their magnitude, altitude, and latitude. We can not thorowly finde out the cauſes of the thunder, p. 280lightning, windes, earth-quakes, ebbing and flowing of the ſea, and many other things vnderunder the Sunne: how then can we poſſibly aſcend vp into the priuy chamber and counſellhouſe of God, to ſift and ſearch out the bottome of Gods ſecrets; which no wit or reach of man can any way attaine vntounto! Let vsus therefore learne in Gods feare to reuerence that which we can not in this life comprehend.

This one thing I muſt ſay vntounto you, that whatſoeuer God decréeth, yet doth he execute no man, till he hauehave ten thouſand times deſerued it. For, betwixt the decrée and the execution thereof, commeth ſinne in vsus, and moſt iuſt cauſes of condemnation.

Antil.

If God hauehave decreed mens deſtruction, what can they do withall? who can reſiſt his will? why then is he angrie with vsus? For all things muſt needs come to paſſe according to his decree and determination.

Theol.

Firſt, I anſwer you with the Apoſtle: O man, who art thou which pleadeſt againſtRom. 9. 20Rom 9:20 God! Shall the thing formed ſay to him that formed it, Why haſt thou made mee thus? Hath not the Potter power of the clay, to make of the ſame lumpe one veſſell to honour, and another to diſhonour? Moreouer, I anſwer, That Gods decrée doth not enforce the will of man: but it worketh, and mooueth of it ſelfe. p. 281It hath in it ſelfe the beginning of euill motion, and ſinneth willingly. Therefore, though the decrée of God impoſeth a neceſſitie vponupon all ſecondarie cauſes (ſo as they muſt néeds be framed and diſpoſed according to the ſame) yet no coaction or conſtraint: for they are all carried with their voluntarie motion. Euen as we ſée the plumbe of a clocke, being the firſt moouer, doth cauſe all the other whéeles to mooue, but not to mooue this way or that way: for, in that they mooue ſome one way, and ſome another, it is of themſelues; I meane of their owne frame. So Gods decrée doth mooue all ſecondarie cauſes, but not take away their owne proper motion. For God is the authour of euerie action, but not of any euill in any action. As the ſoule of man is the originall cauſe of all motion in man, as the Philoſophers diſpute, but yet not of lame and impotent motion; for that is from another cauſe; to wit, ſome defect in the bodie. So, I ſay, Gods decrée is the root and firſt cauſe of motion, but not of defectiue motion: That is from our ſelues. Likewiſe, that a bell ſoundeth, the cauſe is in him that ringeth it: but that it iarreth, the cauſe is in it ſelfe. Againe, that an inſtrument ſoundeth, is in him that plaieth vponupon it: but that it iarreth, is in it ſelfe; that is, in it owne want of tuning. So then, to ſhut vp this point, all inſtruments p. 282and middle cauſes are ſo mooued of God, being the firſt moouer, that he alwayes doth well, holily, and iuſtly in his moouing. But the inſtruments mooued, are caried in contrary motions, according to their owne nature and frame. If they be good, they are caried vntounto that which is good: but if they be euill, they are caried vntounto euill. So that according to the double beginning of motion and will, there is a double and diuers worke and effect.

Antile.

But from whence commeth it, that man of himſelfe, that is, of his owne free motion, doth will that which is euill?

Theol.

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

Antile.

What was the cauſe of Adams fall?

Theol.

The Diuell, and the deprauation of his owne will.

Antil.

How could his will encline vntounto euill, it being made good, and he being made good?

Theol.

He and his will were made good, yet mutably good. For to be immutably good, is proper only to God. And Adam did ſo ſtand, that he might fall, as the euent declared.

Antile.

Was not the decree of God the cauſe of Adams fall?

Theol.

No: but the voluntarie inclination of his will vntounto euill. For Adams will was neither forced, nor by any violence of Gods p. 283purpoſe, compelled to conſent: but he, of frée will and ready minde, left God, and ioined with the Diuell.

Thus then I do determine, that Adam ſinned neceſſarily, if you reſpect the decree or euent: but if you reſpect the firſt moouer and inherent cauſe, which was his owne will, then he ſinned voluntarily and contingently. For the decree of God did not take away his will, or the contingencie thereof; but only order and diſpoſe it. Therefore (as a learned writer ſayth) Volens Beza.peccauit, & motu. He ſinned willingly, and of his owne motion. And therefore no euill is to be attributed vntounto God or his decree.

Antile.

How then do you conceiue and conſider of the purpoſe of God in all theſe things?

Theol.

Thus:

That God decreed with himſelfe, vno actu, at once;

That there ſhould be a world,

That Adam ſhould be created perfect,

That he ſhould fall of himſelfe,

That all ſhould fall with him,

That he would ſaue ſome of the loſt race,

That he would do it of mercy through his ſon,

That he would condemne others for ſinne.

Antile.

But how doe you prooue the decree of reprobation? to wit, That God hath determined the deſtruction of thouſands before the world was.

p. 284Theol.

The Scripture calleth the reprobates The veſſels of wrath, prepared to deſtruction. Ro. 9. 22.Rom 9:22The Scripture ſayth: God hath not appointed1. Theſ. 5.1 Thess 5 vsus vntounto wrath. Therefore it followeth, that ſome are appointed vntounto wrath. The Scripture ſayth of the reprobates, That they were1. Pet. 2. 8.1 Pet 2:8 euen ordeined to ſtumble at the Word. The Scripture ſayth, They were of olde ordeined to this condemnation.Iud. ver. 4

Antile.

But how anſwer you this? God willeth not the death of a ſinner. Therefore heeEzec. 18.Ezek 18 hath predeſtinate none to deſtruction.

Theol.

God willeth not the death of a ſinner ſimply, and abſolutely, as it is the deſtruction of his creature; but as it is a meane to declare his iuſtice, and to ſet forth his glory.

Antile.

God did foreſee, and foreknow, that the wicked would periſh through their owne ſinne: but yet he did not predeſtinate them vntounto it.

Theol.

Gods preſcience and foreknowledge cannot be ſeparated from his decrée. For whatſoeuer God hath foreſéene & foreknowen in his eternall counſell, he hath determined the ſame ſhall come to paſſe. For as it apperteineth to his wiſdom to foreknow and foreſée all things, ſo doth it apperteine to his power to moderate and rule all things according to his will.

Antil.

What do you call preſcience in God?

p. 285Theol.

Preſence in God, is that whereby all things abide preſent before his eies: ſo that to his eternall knowledge, nothing is paſt, nothing to come; but all things are alwaies preſent. And ſo are they preſent, that they are not as conceiued imaginations, formes, and motions: but all things are alwaies ſo preſent, before God, that he doth behold them in their verity and perfection.

Antil.

How can God iuſtly determine of mens deſtruction, before they hauehave ſinned?

Theol.

This obiection hath béene anſwered in part before. For, I told you, that God condemneth none but for ſinne, either originall only, or elſe both original and actual. For howſoeuer hée doth in himſelfe, before all time, determine the reprobation of many, yet he procéedeth to no execution, till there be found in vsus both iuſt deſerts, and apparant cauſe. Therefore they deale vnſoundly and fooliſhly, which confound the decrée of reprobation, with damnation it ſelfe: ſith ſinne is the cauſe of the one, and onelyonly the will of God of the other.

Phila.

Well Sir, ſith we are ſo farre proceeded in this queſtion, by the occaſion of this mans obiections and cauils, I pray you now, as you hauehave ſpoken much of reprobation, and the cauſes thereof, ſo let vsus heare ſomewhat of election, and the cauſes thereof: and ſhew p. 286vsus out of the Scriptures, that God hath before all worlds choſen ſome to eternall life.

Theol.

Touching the decrée of Election, there are almoſt none that make any doubt thereof: therefore ſmall proofe ſhall ſerue for this point. OnelyOnly I will confirme it by one or two teſtimonies out of the holy Scriptures. Firſt the Apoſtle ſaith; Bleſſed be God, euen the FatherEpheſ. 2. 3Eph 2:3 of our Lord Ieſus Chriſt, who hath bleſſed vsus with all ſpirituall bleſſings in Heauenly things in Chriſt, as hee hath choſen vsus in him, before the foundation of the world, that we ſhould be holy, and without blame before him, in louelove. You ſée, the words are very plaine and pregnant for this purpoſe. An other confirmation is taken out of the 8. Chap. to the Romanes, in theſe words: Thoſe whom he knew before, didRom 8.Rom 8 he alſo predeſtinate to be like to the image of his own Sonne; that he might be the firſt borne of many brethren.

Phila.

Which be the cauſes of Election?

Theol.

The cauſes of Election are to be found onelyonly in God himſelfe. For his eternall election dependeth neither vponupon man, neither yet vponupon any thing that is in man, but is purpoſed in himſelfe, and eſtabliſhed in Chriſt in whom we are Elected. This is fully prooued in theſe words: Who hath predeſtinated vsus to bee adoptedEph. 1. 5. 6Eph 1:5Eph 1:6 through Ieſus Chriſt in himſelfe, according p. 287to the good pleaſure of his will, to the praiſe of his glory, wherewith he hath made vsus freely accepted in his beloued. Where wée ſee, the apoſtle telleth vsus, that his frée grace, and the good pleaſure of his will, are the firſt motiues or moouing cauſes of our Election.

Phila.

But the Papiſts fetch the firſt motiue of election out of mans merits, and fore-ſeene works. For, ſay they, God did fore-ſee who would repent, beleeue, and doe well: and therefore he made choiſe of them.

Theol.

But they are greatly deceiued. For I ſay againe, and againe, that there was nothing in vsus which did euer mooue God to ſet his louelove vponupon vsus, and to chooſe vsus vntounto life: but he euer found the originall cauſe in himſelfe. As it isRom. 9.Rom 9 written; Hee will hauehave mercy vponupon whom he will hauehave mercy: and whom hee will, hee hardneth. Rom. 9.Rom 9And againe: It is neither in him that willeth, nor in him that runneth; but in God that ſheweth merciemercy. The Lord himſelfeDeut. 7. 7.Deut 7:7 alſo teſtifieth, that hée did chooſe his people, not for any reſpect in them; but onelyonly becauſe hée loued them, and bare a ſpeciall fauour vntounto them. So then it is a certaine truth that Gods eternall predeſtination excludeth all merits of man, and all power of his will, thereby to attaine vntounto eternall life: and that his frée mercy, and vndeſerued fauour, is both the beginning, p. 288the middeſt, and the end of our ſaluation. That is to ſay, all is of him, and nothing of our ſelues.

Phila.

Whether then doth faith depend vponupon election, or election vponupon faith? That is, whether did God chooſe vsus becauſe we doe beleeue? or whether doe we beleeue, becauſe we are choſen?

Theol.

Out of all doubt, both faith, and all fruits of faith, doe depend vponupon election. For, therefore we beléeue, becauſe we are elected: and not therfore elected, becauſe we beléeue. As it is written: So many as were ordained to euerlaſtingAct. 13. 48.Acts 13:48 life, beleeued.

Antil.

If men be predeſtinate before they be borne, to what purpoſe ſerue all precepts, admonitions, lawes, &c? It forceth not how we liue. For neither our godly, or vngodly life can alter the purpoſe of God.

Theo.

This is a very wicked and carnall obiection, and ſheweth a vile and diſſolute minde in them that vſe it. But I would wiſh ſuch men to conſider the end of our election: which is that we ſhould lead a godly life. As it is plainely ſet downe in the firſt to the Epheſians, where the Apoſtle ſaith: God hath choſen vsus beforeEphe. 1. 3.Eph 1:3 the foundation of the world. But to what end? that we ſhould line as we lift? No, no, ſaith he: But that we ſhould be holy, and vnblameable before him. Againe he ſaith: We are perdeſtinate p. 297Rom. 8.Rom 8to bee made like the image of his Sonne; that is, to be holy and righteous. For moſt certaine it is, that we can iudge nothing of predeſtination, but by the conſequents: that is, by our calling, iuſtification, and ſanctification. For when once we féele the worke of grace within vsus, (that is, that we are waſhed by the new birth, and renewed by the holy Ghoſt, finding in our ſelues an vnfained hatred of ſin, and louelove of righteouſneſſe) then are we ſure, and out of all doubt, that we are predeſtinated to life. And it is euen as much, as if God had perſonally appeared vntounto vsus, and whiſpered vsus in the eare, and told vsus that our names are taken, & written in the booke of life. For, whom he hath predeſtinate,Rom. 8.Rom 8 them he hath called; and whom he hath called, them he hath iuſtified; & whom he hath iuſtified, them he hath glorified. Now therefore, till we féele theſe marks of election wrought in vsus, we can be at no certainty in this point; neither are we to take any notice of it, or meddle in it: but we muſt ſtriue, according to that power and faculty we hauehave, to liue honeſtly, and ciuilly, waiting when God will hauehave mercy on vsus, and giuegive vsus the true touch. As for them that are careleſſe and diſſolute, ſetting all at ſix and ſeuen, there is ſmal hope that they are elected, or euer ſhall be called.

Antil.

I thinke the preaching and publiſhing p. 298of this doctrine of predeſtination hath done much hurt: and it had beene good it had neuer beene knowen to the people, but vtterly concealed. For, ſome it driueth to deſpaire, and others it maketh more ſecure and careleſſe.

Theol.

You are in a great errour. For this Doctrine is a part of Gods reuealed Truth, which hée would hauehave knowen to his people. And, in good ſooth, it is of very great and comfortable vſe to the children of God, againſt all the aſſaults of the Diuell, and temptations of deſperation whatſoeuer. For, when a man hath once in truth felt, by the effects, that God hath choſen him to life: then though the Diuell lie ſore at him, and the conſcience of ſinne and his own frailties moſt vehemently aſſault him; yet he knoweth certainely, that the eternall purpoſe and counſell of God is immutable; and that becauſe his ſaluation is not grounded vponupon himſelfe, or his owne ſtrength, but vponupon the vnchangeable decrée of God, which is a foundation vnmoueable, and alwaies ſtanding ſure and firme; therefore, doe the diuell and ſinne what they can, yet he ſhal be vpheld in righteouſneſſe & truth, & euen (as it were) borne vp in the arms of God, euen to the end. For whom God loueth, to the end he loueth them. Moreouer, when once the Lords people perceiue (by their ſanctification, and new birth) both that the Lord hath reiected p. 299and reprobated ſo many thouſand thouſands, and made choiſe of them to be heirs of his moſt glorious kingdome, being in themſelues of the ſame mould and making that others are; and that be hath done all this of his frée grace, and vndeſerued mercy towards them: oh, how doth it rauiſh their hearts with the louelove of him! Againe, how frankely and chearefully doe they ſerue him! How willingly and faithfully doe they obey him! Yea, how are they wholy rapt, and infiamed with the deſire of him! For it is the perſwaſion and féeling of Gods louelove towards vsus, that draweth vp our louelove to him againe; as S. Iohn ſaith: We louelove him, becauſe he hath1. Ioh. 4.1 John 4 loued vsus firſt.

Moreouer, it is ſaide of Mary Magdalen, Luke. 7.Luke 7that ſhée loued much, becauſe much was forgiuen. For, after ſhe felt her many and great ſins fréely pardoned, her affections were kindled with the louelove and obedience of Chriſt. So likewiſe the Church in the Canticles, after ſhe had béene in the banqueting houſe of all ſpirituallCant. 2. 5Song 2:5 grace, and felt the banner of Chriſts louelove diſplaied vponupon her, forthwith ſhée was rapt therewith, and cried out (as it were in a ſwoune) that ſhée was ſicke of louelove. So againe, when Chriſt putCant. 5. 4.Song 5:4 in his hand by the hole of the doore (that is, touched the very inward parts of her heart, by his ſpirit) then her heart yearned, and her bowels p. 300were affectioned towards him. This is it which Saint Paul praieth for vponupon his knees, that it may be granted to the Epheſians, thatEpheſ. 5.Eph 5 they may be able to comprehend with all the Saints, what is the breadth and length, height and depth of Gods louelove towards vsus, and to know the louelove of Chriſt (which paſſeth knowledge) and to be filled with all fulneſſe of God. Thus then you ſée the great and comfortable vſe of this doctrine of election, both in that it miniſtreth ſtrength & comfort againſt all temptations, as alſo becauſe it conſtraineth vsus to louelove God & of very louelove to feare him, and obey him.

Phila.

Well Sir, I thinke now you hauehave ſpent time enough in anſwering the obiections and cauils of Antilegon. In all which, I doe obſerue one thing; that there is no end of cauilling, and obiecting againſt the truth; and that a man may obiect more in an houre, then a learned man can well anſwer in a day.

Theol.

You ſay truth. And the reaſon hereof is, becauſe men hauehave ſin in them out of meaſure, and the ſpirit of God but in meaſure. Therefore they can by the one, obiect and conceiue more againſt the truth, then by the other they ſhall be able to anſwer, and ſay for it.

Phila.

It appeareth indeed, that errors be infinite, & obiections innumerable, & that there is no end of mens cauilling againſt Gods ſacred p. 301truth. It is good for vsus therefore to bee throughly ſetled in the truth, that wee be not entangled or ſnarled with any cauils, or ſophiſtications whatſoeuer. But I doe verily thinke (notwithſtanding all his obiections, and exceptions) that he doth in his conſcience deſire, with Balaam, to die the death of the righteous, and to be as one of them, whom he ſeemeth to deſpiſe.

Theol.

I am ſo perſwaded too. For this is the triumph that vertue hath ouer vice, that, where ſhe is moſt hated, there ſhe is often deſired and wiſhed for. And this is the great puniſhment, that God bringeth vponupon the wicked; Virtutem vt videant, intabeſcantque relictâ, as ſaith the Poet; That they ſhall ſee vertue and pine away hauing no power to follow it.

Phila.

But now let vsus returne to the point we were in hand with, before wee fell into theſe obiection and cauils: which was concerning the ſmall number of them which ſhall be ſaued. And as you hauehave ſhewed vsus many reaſons thereof, ſo proceed to ſpeake yet more vntounto that point.

Theol.

As I hauehave ſhewed you of ſundry lets, both within vsus, and without vsus, which doe kéepe vsus backe from God, and hold vsus faſt in our ſinnes: So now, vntounto all that hath béene ſaid before, I will adde nine great hinderances vntounto eternall life: which may not vnfitly bée p. 300duplicate page p. 301duplicate page p. 302tearmed nine barres out of heauen, and nine gates into hell.

Phila.

Which be they?Nine gates into hell.

Theol.

They be theſe;

Infidelity.

Preſumption of Gods mercy.

Example of the multitude.

Long cuſtome of ſinne.

Long eſcaping of puniſhment.

Hope of long life.

Conceitedneſſe.

Ill company.

Euill example of Miniſters.

Phila.

Theſe indeed be ſtrong barres out of heauen; and wide gates into hell. I pray you therefore proue them out of the Scriptures, and lay them forth ſomewhat more largely.

Theol.

The firſt, which is Infidelity, is proued out of the fourth chapter to the Hebrewes, where it is written; VntoUnto vsus was the Goſpell preached, as vntounto them: but the word, whichHeb. 4. 2.Heb 4:2 they heard, profited them not, becauſe it was not mixed with faith in thoſe that heard it. And againe: They could not enter in, becauſe of vnbeliefe. Héere we ſée that vnbeliefe did barre out the old people, from entring into the land of promiſe, which was a figure of Gods eternall kingdome. And ſure it is, that the ſame vnbeliefe doth barre out thouſands of vsus. p. 303For many will beléeue nothing, but their owne fanſies. They will not beléeue the word of God: eſpecially, when it is contrary to their luſtes and likings, profits & pleaſures. Though things be manifeſtly prooued to their faces, and both the Chapter and the Uerſe ſhewed them, yet will they not beléeue: or though they ſay they beléeue, yet will they neuer goe about the practiſe of any thing, but reply againſt God in all their actions. And, for the moſt part, when God ſaith one thing, they will ſay another. When God ſaith yea, they will ſay no: and ſo giuegive God the lie. Some againe will ſay, if all bée true that the Preachers ſay, then God helpe vsus. Thus you ſée, how Infidelity doth barre men out of Heauen, and caſt them into hell.

Phila.

Let vsus heare of the ſecond gate, which is Preſumption of Gods mercy.

Theol.

This is ſet downe in the 29. of Deuteronomy; where the Lord ſaith thus. When a man heareth the words of this curſe, and yet flattereth himſelfe in his heart, ſaying, I ſhall hauehave peace, although I walke according to the ſtubbornneſſe of mine owne heart (thus adding drunkenneſſe to thirſt, that is, one ſinne to another) the Lord will not be mercifull vntounto him, but the wrath of the Lord and his iealouſie ſhall ſmoake againſt that man; and eueryevery curſe p. 304that is written in this booke, ſhall light vponupon him, and the Lord ſhall put out his name, from vnderunder heauen.

Héere we ſée, how the mightie God doth thunder downe vponupon ſuch as goe on in their ſins, preſuming of his mercy, and ſaying in their hearts, If I may hauehave but a Lord hauehave mercy vponupon me, thrée houres before death, I care not. But it is iuſt with God, when thoſe thrée hours come, to ſhut them vp in blindneſſe, and hardneſſe of heart, as a iuſt plague for their preſumption. Therefore the Prophet Dauid, ſeeing thePſal. 19.Ps 19 grieuouſneſſe of this ſin praieth to be deliuered from it. Keepe me, ô Lord (ſaith he) from preſumptuous ſins: let them not raigne ouer me. Let all men therfore take héed of preſumptuous ſins: For, though God be full of mercy: yet will he ſhew no mercy to them that preſume of his mercy. But they ſhall once know, to their coſt, that iuſtice goeth from him, as well as mercy.

Phila.

Let vsus come to the third gate, which is the Example of the multitude.

Theol.

This is prooued in the 23. of Exod. where the Lord ſaith flatly, Thou ſhalt notExo. 23. 2.Exod 23:2 follow a multitude to doe euill. In anotherLeuit. 18. 3.Lev 18:3 place the Lord ſaith▪ After the doings of the land of Egypt wherein yee dwelt, ſhall yee not doe: and after the manner of the land of Canaan, whither I will bring you, ſhall yee not doe, p. 305neither walke in their ordinances.

Againſt this Law did the Children of Iſrael offend, when they ſaid in the ſtubbornneſſe of their heart, to the Prophet Ieremy; The wordIere. 44. 16.Jer 44:16 that thou haſt ſpoken vntounto vsus, in the name of the Lord, wee will not heare. But we will doe whatſoeuer goeth out of our owne mouth: and we will doe as we hauehave done, both we and our Fathers, our Kings, and our Princes, in the cities of Iudah and in the ſtreets of Ieruſalem.

Note héere, how they doe altogether refuſe the word of the Lord, and how to follow the example of the multitude. Wée ſée, in theſe our daies, by lamentable experience, how thouſands are violently carried down this ſtreame: and for defence of it, ſome will ſay: Doe as the moſt men doe, and the feweſt wil ſpeake of you: Which is a very wicked ſpeach. For, if wée will follow the courſe of the moſt, we ſhall hauehave the reward of the moſt: which is eternall perdition.

Let vsus therefore take héed of bending with the ſway. For, the ſway of the world doth waigh downe all things that can bée ſpoken out of the word of God, and openeth a very wide paſſage into Hell▪

Phila.

Proceed to the fourth gate into Hell, which is the Long cuſtome of ſinne.

Theol.

This is noted by the Prophet Ieremy, p. 306to be a very dangerous thing. For he ſaith, CanIer. 13. 23.Jer 13:23 the blacke More change his skinne, or the Leopard his ſpots? then may yee alſo doe good, which are accuſtomed to doe euill. Noting thereby, that it is as hard a matter to leaue an old cuſtome of ſinne, as to waſh a black-more white, or to change the ſpots of a Leopard: which becauſe they are naturall, are moſt impoſſible. So, when men through cuſtom, hauehave made ſwearing, lying, adultery, and drunkenneſſe (as it were) naturall vntounto them, oh how hard it is to leaue them! For cuſtome maketh another nature, and taketh away all ſenſe and féeling of ſinne.

Phila.

Let vsus heare of the fift gate; which is the Long eſcaping of puniſhment.

Theol.

This is auouched by the wiſe man, in theſe words; Becauſe ſentence againſt an euillEccl. 8. 11.Eccl 8:11 worke is not executed ſpeedily, therefore the hearts of the children of men are ſet in them to doe euill. Where he ſheweth, that one cauſe why men are ſo hardned in their ſinnes, is, becauſe God winketh at them, and letteth them alone, not puniſhing them immediately after they hauehave ſinned. For if God ſhould forthwith ſtrike downe one, and raine fire and brimſtone vponupon another, and cauſe the earth to ſwallow vp the third, then men would feare indéed. But it hath béene ſhewed before, that God p. 307taketh not that courſe: but though he méet with ſome in this life, yet he lets thouſands eſcape: and that makes them more bold, thinking they ſhall neuer come to their anſwer. Euen as an olde théefe, which hath a long time eſcaped both priſon and gallowes, thinkes he ſhall alwaies ſo eſcape, and therefore goeth boldly on in his thefts. But let men take héed. For as the prouerbe ſaith, Though the pitcher goeth long to the well, yet at laſt it commeth broken home: So, though men eſcape long, yet they ſhall not eſcape alwaies. For there will come a day of reckoning, a day that will pay it home for all. Thus you ſée, how impunity leadeth numbers to deſtruction. That is, when men are let alone, and neither ſmitten by the hand of God, nor puniſhed by the law of the Magiſtrate.

Phila.

Let vsus come to the ſixt gate: which is the Hope of long life.

Theol.

This is affirmed by our Lord Ieſus concerning that rich worldling, who, when he felt the world come in vponupon him with full ſtreame, ſaid he would pull downe his barnes and build greater, and ſay to his ſoule; Soule,Luke 12. 19.Luke 12:19 thou haſt much goods laid vp for many years: Liue at eaſe, eate, drinke, and take thy paſtime. But our Sauiour calleth him foole, for flattering himſelfe in ſecurity, and promiſing vntounto himſelfe long life. Moreouer hée plainely tolde p. 308him, that the ſame night, hée ſhould make a helliſh and miſerable end. Note, I pray you, how Jeſus Chriſt, the fountaine of all Wiſedome, calleth this man a foole; and yéeldeth a reaſon thereof: to wit, becauſe hée gathered riches to himſelfe, and was not rich in God; hee had great care of this life, and none at all for that which is to come. So then it followeth, that all ſuch are right fools indéed, and may be Chronicled for fooles, (how wiſe ſoeuer they be taken and reputed in the world) which hauehave much care for their bodies, and none for their ſoules: great care for this life, and little for that which is to come. Well, let all ſuch prophane worldlings, as dreame and doat of long life, (and therfore deferre the day of their repentance and conuerſion vntounto God) take héed by this mans example, that they reckon not without their Hoſt, and be ſuddenly ſnatched away in the midſt of all their pleaſures, and iollities; as Iob Iob. 21. 23.Job 21:23ſaith: Some die in their full ſtrength, being in all eaſe and proſperity. Their breaſts runne full of milke: and their bones run full of marrow. Wée ſée therefore, how dangerous a thing it is for men to flatter and ſooth vp themſelues with hope of long life.

Phila.

Proceed to the ſeuenth gate; which is Conceitedneſſe.

Theol.

This is indéed a very broad gate, into p. 309hell. For the Scripture ſaith: Seeſt thou aPro. 26. 12. Pro. 26. 16.Prov 26:12Prov 26:16 man wiſe in his owne conceit? there is more hope of a foole then of ſuch a one. And againe, The foole is wiſer in his owne eies, then ſeuen men that can giuegive a ſenſible reaſon. The holy ghoſt, we ſée, affirmeth, that ſuch as are puft vp with an ouer-wéening of their owne gifts, are fartheſt of all other from the kingdome of Heauen. For they deſpiſe the wiſedome of God, to their owne deſtruction. They hold ſcorne to bée taught. They will ſay, they know as much as all the Preachers can tell them. For, what can all the Preachers ſay more then this; We are all ſinners, we muſt be ſaued by Chriſt; Wée muſt doe as we would be done to? There is no more, but doe well, and hauehave well, &c. Alas poore ſoules, they looke aloft: they are deſperatly hauen vp with conceiptedneſſe; not knowing that they are poore, naked, blinde, & miſerable.Reu. 3. 17.Rev 3:17

Theſe men truſt altogether to their owne wit, learning, policy, riches, and great reputation in the world. And becauſe all men crouch to them, and clap their hands at them, therefore they ſwell like Turky Cocks, ſet vp their feathers, & draw their wings vponupon the ground with a kinde of ſnuffe and diſdaine of all men: as if they were the onelyonly wights of the world. Moreouer, when men doe praiſe them for their gifts, ſoothe them, and applaud vntounto them, p. 310then is it a wonder to ſée how they ſtreake themſelues; as though they would forthwith take their flight, and mount into the cloudes. But let all inſolent and conceited men hearken vntounto the woe that is pronounced againſt them, by the eternall King of glory, ſaying, Woe vntountoEſa. 5. 21.Isa 5:21 them that are wiſe in their owne eyes, and prudent in their own ſight. Againe, let them hearken to the counſel of God, which ſaith, Truſt vntountoProu. 3. 5.Prov 3:5 the Lord, with all thy heart, but leane not vntounto thine owne wiſedome. Bee not wiſe in thine owne eies: but feare God, and depart from euill. Theſe ſilly conceited fooles thinke, that becauſe they hauehave the caſt of this life, and can cunningly compaſſe the things of this world and goe through-ſtich with them, therefore they can compaſſe heauen alſo by their fine wits, and déepe deuices. But, alas, poore wretches, they are greatly and groſſely deceiued. For the wiſdome of the world is fooliſhneſſe with God: and1. Cor. 3. 19.1 Cor 3:19 he catcheth the wiſe in their owne craftineſſe. And againe the Lord ſaith, I wil deſtroy the wiſdome of the wiſe, and will caſt away the vnderſtanding1. Cor. 1. 19.1 Cor 1:19 of the prudent. Let not theſe men therefore ſtand too much in their owne light: let them not truſt to their owne policies. For, they are all but as an ice of one nights fréezing, which will deceiue them that truſt vntounto it. Let them therefore become fooles in themſelues, p. 311that God may make them wiſe. Let them deny themſelues, that God may acknowledge them. Let them be humbled in themſelues, that God may exalt them. For aſſuredly, there is no vſe after this life, of the moſt exquiſtte wiſedome of fleſh: it all endeth when we end. For how dieth the wiſe man? Euen as dieth the foole, ſaith theEccl. 2. 16.Eccl 2:16 holy Ghoſt. And where all worldly wiſedome endeth, there all heauenly wiſedome beginneth. Thus therefore we ſée, what a wide gate into hell, conceitedneſſe is, and how many enter in thereat.

Phila.

Now let vsus vnderſtand of the eight gate into hell: which is ill company.

Theol.

The ſpirit of God foreſéeing the great danger of this, and knowing how ready we are to be carried away with ill company, doth giuegive vsus moſt earneſt warning to take héed of it, as a moſt dangerous thing. Enter not (ſaithPro. 4. 14Prov 4:14 he) in the way of the wicked: and walke not in the way of euill men. Auoid it, goe not by it, turne from it, and paſſe by. The reaſon héereof is yéelded in another place: where it is ſaid. A companion of fooles ſhall be madePro. 13. 20.Prov 13:20 worſe. Let men therefore take héede of ill company. For, many thereby hauehave béene brought to the gallowes, and hauehave confeſſed vponupon the ladder, that ill company hath brought them vntounto it: and therefore hauehave admoniſhed p. 312all by their example, to take héed, and beware of lewd company. Moreouer, the Scripture ſaith: He that followeth vaine companions, ſhall be filled with pouerty. And againe in thePro. 28. 19.Prov 28:19 ſame Chapter, He that keepeth company with banquetters, ſhameth his Father. Let vsus therefore with Dauid ſay, I am a companion of allPſ. 119. 63.Ps 119:63 them that feare God, and keepe his commandements. And, on the contrary, let vsus ſay with him, I hauehave not haunted with vaine perſons,Pſ. 26. 4Ps 26:4 neither kept company with the diſſemblers. I hate the aſſembly of the euill, and hauehave not companied with the wicked. Let vsus therefore, by Dauids example, ſhun the company of the wicked: For, as a man is, ſo is his company. It is the ſureſt note to diſcern a man by. For, as al vnlike things are vnſociable, ſo all like things are ſociable. Herein let vsus beware, we deceiue not our ſelues with vaine words, and an opinion of our owne ſtrength: as if we were as ſtrong as Chriſt, & could not be drawne away with any company. No, no: we are more apt to be drawne, then to draw: to be drawne to euill by others, then to draw others to good. Therefore God ſaith by his prophet: Let them returne vntounto thee, but returne not thou vntounto them. UndoubtedlyIere. 15. 19.Jer 15:19 he is an odde man, that is not made worſe with ill companie. For can a man touch pitch, and not be defiled therewith? Can a man p. 313carry coales in his boſome, and not bée burnt? Daily & lamentable experience ſheweth, that many of them, which thinke thēſelues ſtrong, are this way moſt gréeuouſly ſmutted. Let a man thinke therefore, hée neuer abandoneth euill, till hée abandon ill company. For no good is concluded in this Parliament. For ill company is the ſuburbes of hell. Furthermore, it is to be obſerued, that ſome vponupon admonitions, and ſome inward compunctions of their owne conſcience, doe leaue their ſinnes, vntill they hauehave new prouocations, and vntill they come amongſt their old copeſmates and ſinne-companions: and then are they carried backe againe to their old bias, and returne to their folly, as aPro. 26. 11.Prov 26:11 dog returneth to his vomit. For wee ſée ſome, which otherwiſe are of good natures and diſpoſitions, moſt pittifully, and violently carried away with ill company. For euen as gréene wood of it ſelfe is vnapt to burne, yet being laid on the fire, with a great deale of ſeare wood, it burneth as faſt as the reſt: So, many toward youthes, which of themſelues are not ſo prone vntounto euill, as others: yet with this violent ſtreame and bluſtering tempeſt of ill company, are carried cleane away.

Phila.

Let vsus come to the laſt gate: which is the Euill example of Miniſters.

Theol.

It gréeueth me, and I am almoſt aſhamed, p. 314to ſpeake of this point. For, is it not a wofull and lamentable thing, that any ſuch ſhould be found amongſt the ſons of Leui? Is it not a corſey, that the Miniſters of Chriſt ſhuld be of a ſcandalous conuerſation? For if the eie be darke, how great is the darkneſſe? If they bée examples of all euill to the flocke, which ſhould be patterns, lights, and examples of all goodneſſe, muſt it not néeds ſtrengthen the hands of the wicked, ſo as they cannot returne from their wickedneſſe? But this is an old diſeaſe & euill ſickneſſe, which hath alwaies béene in the church. The Prophet Ieremy doth moſt gréeuouſly complaine of it in his time, & ſaith; That from the Prophets of Ieruſalem, is wickedneſſe Ier. 23. 14.Jer 23:14gone foorth into all the land. For, both the Prophet and the Prieſt doe wickedly. I hauehave ſeene, ſaith he, in the Prophets of Ieruſalem, filthines. They commit adulterie, & walke in lies: they ſtrengthen alſo the hands of the wicked, that none can returne from his wickedneſſe; they are all vntounto me as Sodom: and the Inhabitants thereof, as Gomorah. And in the ninth verſe of the ſame Chap. he ſheweth, that it was no pleaſure or toy vntounto him, ſo publikely to reprooue them: but, that he did it with excéeding griefe, as being forced thereunto, both in regard of Gods glory, & the good of his Church. His words are theſe, Mine hart breaketh within p. 315me, becauſe of the prophets, and al my bones ſhake. Moreouer, in the ſame Chapter is ſet downe, how the Lord would féed them with wormewood, and make them drinke the water of gall, and ſundry other waies plague them, for their flatteries, ſeducements, corrupt doctrine, and euill example of life.

Phila.

Moſt certaine it is, that the euill example of Miniſters, and eſpecially of Preachers, is very dangerous, & offenſiue: for thereby thouſands are hardned in their ſins. For men will ſay, Such a Miniſter, and ſuch a Preacher, doth thus, and thus, and therefore why may not we doe ſo too? They are learned, and know the word of God: therfore, if it were euil, I hope they would not doe it. For they ſhould be lights to vsus, and giuegive vsus good examples. Therefore, ſith they do ſuch things, we cannot tell what to thinke, or what to ſay to the matter: they bring ſuch ſimple folke as we are, into a mammering.

Theol.

Oh that I could, with the Prophet Ieremy, quake and ſhake to thinke of theſe matters! Oh that I could mourne as a Doue, in penning of it! Oh that I had in the wilderneſſe a cotage, and could with Iob be a brother to the Dragons, and a companion to the Oſtriches, whileſt I hauehave any thoughts of thoſe things▪ Oh that I could wéepe & mourne without ſin, before I yéeld you an anſwer ï For wéepe indéed p. 316I may: but anſwer, I cannot. Alas (with much griefe I ſpeake it) all is too true, that you ſay. And héerein the people hauehave a vantage againſt vsus: if I may call it vantage. But let this be mine anſwer: If the blinde leade the blind, both ſhal fall into the ditch. Blind guidesMath 15. 14.Matt 15:14 and blinde people, ſhall periſh together. If becauſe we are wicked, they will be more wicked, then both they and we ſhall burne in hell fire together. Then let them recken their gaines, and ſée what they hauehave got. They hauehave ſmall cauſe ſo to triumph ouer vsus. For, thereby their market is neuer a whit amended: let them take this for anſwer. And let vsus that are the Miniſters of Chriſt, and Preachers of the Goſpell, looke narrowly to our ſelues, and make ſtraight ſteps to our féet. For if we tread neuer ſo little awry, we may ſée how many eies are vponupon vsus. Let vsus therfore with Dauid pray continually, Order my goings, O Lord, that my footſteps ſlip not. For when my foot ſlipped, they reioyced againſt me. And as for the people, let them follow the examples of thoſe, which walke vnblameably (as God be thanked, ſome ſuch there be) and let them flie the examples of ſuch as are offenſiue. So ſhall God hauehave more glory, & they more peace in their owne hearts. Thus hauehave we heard, what a wide gate is opened into hell, by the euill example of Miniſters, p. 317and eſpecially of Preachers.

Phila.

Well, ſith there be ſo many bars out of heauen, and ſo many gates into hell, it is a very hard matter to breake thorow all theſe barres, and ſo to enter into life: and as hard a matter, to miſſe all theſe gates, and to eſcape hell. He quits him well, that can doe it.

Theol.

True indéed. And as hard a thing as this is, ſo hard a thing is it for fleſh and blood to enter into the kingdom of heauen. And yet moſt men make light of it, and thinke it is the eaſieſt matter of an hundred.

Aſune.

As hard as it is, yet I hope by the grace of God, I ſhall be one of them, that ſhall enter in. For, ſo long as I doe as I would be done to; and ſay no body no harme, nor do no body no harme, God will hauehave mercy on my ſoule. And I doubt not, but my good deeds ſhall weigh againſt my euill deeds, and that I ſhal make euen with God, at my latter end. For I thanke God for it, I hauehave alwaies liued in his feare, & ſerued him with a true intent. Therefore I know, that ſo long as I keepe his commandements, and liue as my neighbours doe, and as a Chriſtian man ought to doe, he will not damne my ſoule.

Theol.

Can you then kéepe Gods commandements?

Aſune.

As neere as GOD will giuegive mee grace.

p. 318Theol.

Nay, but I aſke you whether you kéepe them or no?

Aſune.

I doe ſay to keepe them, as neere as I can; I do my true intent. Though I keepe them not all, yet I am ſure I keepe ſome of them.

Theol.

Becauſe you ſay you kéepe ſome of them, I pray you let me be ſo bold with you, as to examine you in the particulars. You know, the firſt commandement is this; Thou ſhalt hauehave none other gods in my ſight. How ſaie you, doe you kéepe this?

Aſune.

I am out of all feare of it. For I neuer worſhipped any God, but one. I am fully perſwaded, there is but one God.

Theol.

What ſaie you to the ſecond commandement; Thou ſhalt make to thy ſelfe no grauen image? &c.

Aſune.

I neuer worſhipped any Images in my life; I defie them. I know they cannot helpe me; for they be but ſtocks and ſtones.

Theol.

What ſay you to the third commandement; which is this; Thou ſhalt not take the name of the Lord thy GOD in vaine? &c.

Aſune.

Nay certainly, I was neuer counted a ſwearer in my life; but I hauehave feared God alwaies of a childe, and hauehave had a good faith in him, euer ſince I could remember. I would be ſorie elſe.

p. 319Theol.

What ſay you then to the fourth commandement; Remember that thou keepe holy the Sabbath day? &c.

Aſune.

Nay, for that matter, I keepe my church as well as any man in the pariſh where I dwell, and mind my praiers as well, when I am there. I thanke God for it (though I ſay it my ſelfe) I hauehave beene alwaies well giuen, and hauehave loued Gods word with all my heart; and it doth me good to heare the Epiſtles and Goſpels read eueryevery Sunday, by our Vicar.

Theo.

Tell me, what ſay you to the fift commandement, which is; Honour thy Father and thy Mother, &c. Doe you kéepe this?

Aſune.

I hauehave alwaies loued and obeyed my Father and Mother from my heart. I hope there is no bodie can accuſe me for that, and I am ſure, if I keepe anie commandement, it is this. For, when I was a boie, eueryevery bodie ſaid that I was well giuen, and a toward childe. Therefore, if I ſhould not keepe this commandement, it would bee a great griefe to mee; and goe as neere my heart, as anie thing that came to mee this ſeuen yeare.

Theol.

What ſay you to the ſixt commandement; Thou ſhalt not kill?

Aſune.

It were ſtrange, if I ſhould not keepe that.

p. 320Theol.

What ſay you to the ſeuenth: Thou ſhalt not commit adultery?

Aſune.

I thanke God for it, I was neuer giuen to women. God hath alwaies kept me from that, and I hope, will ſo ſtill.

Theo.

What ſay you to the eight: Thou ſhalt not ſteale?

Aſunetus.

I am neither whore-maſter, nor theefe.

Theol.

What ſay you to the ninth: Thou ſhalt not beare falſe witneſſe? &c.

Aſune.

I defie all falſe witneſſe-bearing from my heart.

Theol.

What ſay you to the laſt: Thou ſhalt not couet? &c.

Aſune.

I thanke God for it, I neuer coueted any mans goods but mine owne.

Theol.

Now I perceiue, you are a wonderfull man: you can kéepe all the Commandements. You are like that blind Ruler, which ſaid vntounto Chriſt; All theſe things hauehave I keptMath. 19. 20.Matt 19:20 from my youth. I perceiue now indéed, that it is no maruell though you make ſo light of preaching: for you hauehave no néed ofit. You are whole, you néed not the Phyſitian: you féele no miſery, and therefore you care not for merciemercy. For where miſery is not felt, there mercy is not regarded: but I ſée, you néed no Sauiour.

p. 321Aſune.

You ſay not well in that. I need a Sauiour: and it is my Lord Ieſus that muſt ſaue me: for he made me.

Theol.

What néed you a Sauiour, ſith you are no ſinner?

Aſune.

Yes beleeue me, I am a ſinner. We are all ſinners: there is no man but he ſinneth.

Theo.

How can you bée a ſinner, ſith you kéepe all the Commandements?

Aſune.

Yes: I am a ſinner, for all that.

Theo.

Can you both be a ſinner, and be without ſinne too? for hée that kéepeth the commandements, is without ſinne. Which thing you ſay you doe. But I ſée how the caſe ſtandeth; that a great number of ſuch ignorant & ſottiſh men as you are, will in generall ſay you are ſinners, becauſe your conſcience telleth you ſo: but when it cōmeth to particulars, you know not how you ſinne, nor wherein. I pray you therefore, let me leade you thorow the Commandements againe, and deale with you in particulars: that I may bring you to the ſight of your ſins. How ſay you therefore, do you vponupon your knées, eueryevery morning and euening, giuegive God thanks for his particular mercies, & manifold fauours towards you: And do you call much vponupon him priuately, and much alſo with your family? anſwer me plainely and ſimply.

Aſune.

I cannot ſay ſo.

p. 322Theol.

Then you hauehave broken the firſt commandement; which chargeth vsus to giuegive God his due worſhip; whereof, praier and thankeſgiuing are a part. So then héere, at the very entrance, you are found guiltie. Further, I demaund of you, whether you neuer had any by-thoughts in your prayers, and your heart hath not béene vponupon other matters, euen then while you were in prayer?

Aſune.

I cannot denie that. For it is a very hard matter to pray, without by-thoughts.

Theol.

Then (by your owne confeſſion) you hauehave broken the ſecond cōmandement, which doth command the right manner of Gods worſhip; that is, that as we muſt worſhip God, ſo wée muſt doe it in ſaith, louelove, zeale, and pure affections. So that héere you are guiltie alſo; becauſe when you pray, your minde is of other matters, and you doe it not in ſinceritie and truth. Further, I demand of you, whether you did neuer ſweare by your faith, or troth, or ty our Lady, S. Mary, and ſuch other oathes?

Aſune.

Yes by S. Mary hauehave I: I muſt needs confeſſe it.

Theol.

We néed no further witneſſe. Your verie anſwer prooueth it; for your anſwer is an oath. Therefore here alſo you are guilty; becauſe you ſweare by idols. Further, I demand of you, whether you did neuer trauel to Faires p. 323on the Sabbath day, or make bargains on that day, or take iourneies, or talke of worldly matters, neglecting holy duties?

Aſune.

Yes, God for giuegive me, I hauehave.

Theol.

Then are you guiltie of the breach of the fourth commandement: which chargeth vsus, on paine of death, to ſpend the Sabbath day in holy & religious duties, both publikely, and priuately. Further I demand, whether you inſtruct your wife, children, and ſeruants, in the true knowledge of God, and pray with them, or no?

Aſun.

I am ſure, you would hauehave me ſpeake the truth, I muſt needs confeſſe, I doe not, neither am I able to doe it.

Theol.

Then you are guiltie of the breach of the fift commandement; which commandeth all duties of ſuperiours, towards their inferiours; and of inferiours, towards their ſuperiours, whereof prayer and inſtructions are a part. Moreouer, I demand, whether you were neuer angry or no?

Aſune.

Yes, an hundred times, in my daies. And I thinke, there is no body, but will be angry at one time or other; eſpecially when they hauehave cauſe.

Theol.

Then you hauehave broken the ſixt commandemēt: which chargeth vsus to auoid wrath, anger, malice, deſire of reuenge: and all ſuch p. 324like fore-runners vntounto murther. Further, I aſke you: whether you did neuer looke vponupon a woman with a luſt in your heart?

Aſune.

Yes. For I thinke there is no man free from thoughts that way. I had thought, thoughts had beene freee.

Theol.

No: thoughts are not frée before God. For, God knoweth our thoughts: & wil puniſh vsus, arraigne vsus, & condemne vsus for thoughts. Men know not thoughts: and therefore can make no Lawes againſt thoughts: but becauſe God is priuy to all our moſt ſecret thoughts, therefore hée hath made Lawes againſt them, and will condemne them. Therfore I conclude, that if you hauehave nouriſhed adulterous thoughts in your heart, you are guilty of the breach of the ſeuenth commandement: which forbiddeth all ſecret thoughts and prouocations whatſoeuer to adultery. But further, I demaund, whether you did neuer pilfer, purloine, and ſteale ſome ſmall things from your neighbour: as paſture, poultry, conies, apples, and ſuch like?

Aſun.

I cannot cleare my ſelfe in theſe things. For I had thought, they had bin no ſinne.

Theol.

Then hauehave you broken the eight commandement, and ſtand guilty of eternall death. For God, in this commandement, chargeth vsus to hauehave as great care of our neighbours goods, as of our owne: and not to iniure him any maner p. 325of way, in thought, word, or déed. Therefore all deceit, pilfering, oppreſſing, and all vniuſt dealing with our neighbours goods, is héere condemned. Moreouer, let me aſke you, whether you did neuer lie, or diſſemble?

Aſune.

Yes aſſuredly.

Theo.

Then hauehave you broken the ninth commandement: wherein, God chargeth vsus, both in witneſſe-bearing, and all other matters, to ſpeake the plaine truth from our heart, without lying or diſſembling.

Laſt of all, I demand whether you did neuer in your hart deſire ſomthing that was not your owne: as your neighbours houſe, or ground, kine, or ſhéepe, &c. therein bewraying the diſcontentment of your heart?

Aſune.

I am as guilty in this, as in any thing. For (God forgiue me) I hauehave often deſired and luſted after this, and that, which was none of mine owne, and ſo hauehave bewraied my diſcontentment.

Theol.

Then I perceiue (by your owne confeſſion) that you are guilty of the breach of all the Commandements.

Aſune.

I muſt needs confeſſe it. For I ſee now more into that matter, then euer I did. I neuer heard ſo much before in my life, nor was euer asked any ſuch queſtions, as you aske me. I had thought many of thoſe things, which p. 326you asked me, had beene no ſinnes at all.

Theol.

I could hauehave conuicted you in a thouſand other particulars, wherein you doe daily and hourely breake the Law of God. But my purpoſe was onelyonly to giuegive you a taſte of ſome particular tranſgreſſions, and there withal ſome little light by the way into the meaning of the law: that thereby you might be brought to ſome better fight of your ſelfe, and might a little perceiue in what caſe you ſtand before God; and by that little, conceiue a great deale more.

Aſune.

Well: now I doe plainely ſee, that I hauehave beene deceiued; and am not in ſo good eſtate before God, as I thought I had beene. Moreouer I ſee, that thouſands are out of the way, which thinke they are in a good caſe before God: whereas indeed they are in blindneſſe, and in their ſins. But Lord hauehave mercy vponupon vsus. I doe now plainely ſee, that I am farre from keeping the commandements: and I thinke no man doth keepe them.

Theol.

You may ſwear it, I warrant you. For neither S. Paul, Dauid, or the virgin Mary, could euer kéepe any one of the Commandements. I am glad you begin to ſée into the law of God, and to hauehave ſome taſte that way. For, as a mans knowledge and inſight is into the law, ſo is the knowledge and inſight into himſelf. He that hath a déepe inſight into the law of p. 327God, hath alſo a déepe inſight into himſelfe. He that hath no ſight into the law, can hauehave no inſight into himſelfe. For the law is that glaſſe wherein we do behold the face of our ſoules, before God. The Apoſtle ſaith: By the law commethRom. 3. 20.Rom 3:20 the knowledge of ſinne. Therefore thoſe which are altogether ignorant of the law, and neuer behold themſelues in this glaſſe, do commit an hundred ſinnes a day, which they know not of; and therefore are not gréeued for them. For, how can a man be gréeued for that, which he knoweth not? But now further, I pray you giuegive me leaue to aſke you ſome moe queſtions of the principles of religion: to the end, that you knowing and féeling your ignorance, may bée humbled therwith, bewaile it in time, & ſéeke after the true knowledge of God. But yet, by the way, I will aſke Antilegon, a queſtion, or two; becauſe I deſire to vnderſtand what knowledge he hath in the grounds of religion. Tell me therefore Antilegon, what was the reaſon why Chriſt was conceiued by the holy Ghoſt?

Antil.

I could anſwer you: but I will not. What authority hauehave you to examine me? Shew your Commiſſion. When I ſee your warrant, I wil anſwer you. In the meane time, you hauehave nothing to doe, to examine me. Meddle with that you hauehave to doe withall.

Theol.

I perceiue you are not only ignorant, p. 328but wilfull, and obſtinate, and refuſe all inſtructions. Therefore I will leaue you to God, and to your galled conſcience. But I pray you Aſunetus, anſwer that queſtion. What thinke you, what is the reaſon that Chriſt was conceiued by the holy Ghoſt?

Aſune.

Beleeue me Sir, that is an hard queſtion. You may aske a wiſe man that queſtion: For I cannot anſwer it.

Theo.

What ſay you then to this: Who was Chriſts mother?

Aſune.

Mary Sir, that was our bleſſed Lady.

Theol.

What was Pontius Pilate?

Aſun.

I am ſomwhat ignorant, I am not booklearned: but if you will hauehave my ſimple opinion, I thinke it was the diuell. For none but the diuell, would put our ſweet Sauiour to death.

Theo.

What is the holy Catholicke Church, which you ſay you doe beléeue?

Aſune.

The Communion of Saints, the forgiueneſſe of ſinnes.

Theol.

What doe you pray for, when you ſay, Thy Kingdome come?

Aſune.

I do pray, that God would ſend vsus all of his grace, that we may ſerue him, & do as we ought to do, & keepe vsus in a good mind to God ward, and to hauehave him much in our mind: For ſom (God bleſſe vsus) hauehave nothing but the diuell in their minde: they do nothing a Gods name.

p. 323Theol.

What is a Sacrament?

Aſune.

The Lords Supper.

Theol.

How many Sacraments be there?

Aſune.

Two?

Theol.

Which be they?

Aſune.

Bread and Wine.

Theo.

What is the principall end of your comming to receiue the Sacrament?

Aſune.

To receiue my maker.

Theol.

What is the principall vſe of a Sacrament?

Aſune.

The body and bloud of Chriſt.

Theol.

What profit and comfort hauehave you by a Sacrament?

Aſune.

In token that Chriſt died for vsus.

Theol.

I can but pitie you, for your ignorance: for it is excéeding groſſe and palpable. Your anſwers are to no purpoſe, and bewray a wonderful blindneſſe and ſenſeleſneſſe in matters of Religion. I am ſory, that now I hauehave not time and leaſure to let you sée your folly, & extreame ignorance, as alſo to lay open vntounto you the ſenſe and meaning of the Articles of the faith, the Lords prayer, and the Sacraments, & al other the grounds of Chriſtian Religion.

Aſune.

What courſe would you wiſh me to take, that I may come out of ignorance, and attaine vntounto the true knowledge of God?

Theol.

Surely, I would wiſh you to be diligent p. 324in hearing of Sermons, and reading the Scriptures, with praier and humility. Alſo that you would peruſe Catechiſmes, and other good bookes: and eſpecially Vi…els grounds of Religion, and the workes of the two worthy ſeruants of God, Maſter Gyffard and Maſter Perkins, and other mens that hauehave done great ſeruice to the Church, and for whom thouſands are bound to giuegive God thanks. If you take this courſe, you ſhall by Gods grace, within a ſhort time, grow to ſome good meaſure of knowledge, in all the maine grounds of Chriſtian religion.

Phila.

I had not thought any man had beene ſo ignorant, as I now perceiue this man is.

Theo.

Yes verily: there be thouſands in his caſe. And I doe know by experience, that many will vſe the very ſame anſwers: or at leaſt, very little differing.

Phila.

I warrant you, if you had queſtioned with him of kine, or ſheepe, purchaſing of lands, taking of Leaſes, or any other matter vnderunder the ſunne, you ſhould hauehave found him very ripe and ready in his anſwers.

Theol.

I am ſo perſwaded too. For let a man talke with worldly men of worldly matters, and their anſwer is neuer to ſeeke. They will talke very freſhly with you of ſuch matters, if it be all the day long. For they hauehave a déepe inſight p. 325into earthly things: and doe wholly delight to talke of them, being neuer weary. For it is their ioy, their meate, and their drinke. But come once to talke with them of Gods matters (as of faith, repentance regeneration &c.) you ſhall finde them the verieſt dullards, & dunces in the world. For, when spéech is had of theſe things, they are ſo befogged, that they can not tell where they are, nor what they ſay.

Phil.

In my iudgement, ſuch mens caſe is very pitifull, and dangerous. And ſo is this mans caſe alſo, if God doe not very ſpeedily pull him out of it.

Theol.

Queſtionles. For God ſaith, My peopleHoſ. 4. 7.Hos 4:7 periſh for want of knowledge. Our Lord Jeſus ſaith, that ignorance is the cauſe of all errours. Yee erre, ſaith he, not knowing the ſcriptures. Math. 22.Matt 22The Apoſtle ſaith, that ignorance doth alienate vsus from the life of God. For ſaith he, The gentiles were darkened in their cogitation,Epheſ. 4. 18.Eph 4:18 being ſtrangers from the life of God, through the ignorance that is in them. So then it is cleare, that ignorance is not the mother of deuotion, as the Papiſts doe auouch: but it is the mother of errour, death and deſtruction, as the Scripture affirmeth. Our Lord foreſéeing the great danger of ignorance (how thereby thouſands are carried headlong into Hell) doth admoniſhIoh. 5. 39.John 5:39 al men to ſearch the Scriptures, which p. 326do teſtifie of him: that ſo they might get out of the moſt dangerous gulfe of ignorance, wherein multitudes are implunged. Therefore the Noble men of Berea are commended, by theAct. 17. 11.Acts 17:11 holy Ghoſt, becauſe they receiued the word, with all readineſſe; and ſearched the Scriptures daily, whether thoſe things were ſo. Oh therefore that men would earneſtly ſéeke after the knowledge of God in time: and (as the Prophet ſaith) Seeke the Lord, whileſt he mayEſay. 55. 6.Isa 55:6 be found: call vponupon him whileſt he is neere▪

Phila.

I do ſee, that all ignorance in matters of faith, is dangerous: but I thinke, wilfull ignorance is of all other moſt dangerous.

Theol.

Wilfull ignorance (no doubt) is a plaine prognoſtication, and demonſtratiue argument of eternal death: For it is a moſt horrible and feareful thing, for men to refuſe inſtructions, deſpiſe counſels, harden their hearts, ſtop their eares, and cloſe vp their eies againſt God. This is the very vp-ſhot of our decay.

Phila.

I pray you, what call you hardneſſe of heart?

Theol.

An heard heart is that, which is neither mooued with Gods mercies, nor ſcared with his iudgements: neither feareth the law, nor regardeth the Goſpel: neither is holpen by threatnings, nor ſoftned by chaſtenings: which is vnthankful for Gods benefits, and diſobedient p. 327to his counſels: made cruell by his roddes, and diſſolute by his fauours: vnſhamefaſt to filthineſſe, and feareleſſe to perils: vncurteous to men, and retchleſſe to God: forgetfull of things paſt, negligent in things preſent, and improuident in things to come.