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

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

p. 327Phila.

Lay foorth yet more plainely the ſtate of ignorant and hard hearted men; and ſhew how lamentable it is.

Theol.

If a man be outwardly blind, we do pity him, and ſay: There goeth a poore blinde man: but if he be both blind and deafe, doe wée not more pity him, and ſay? Oh, in how miſerable a caſe is that man! But if he bée both blinde, deafe and dumbe, doe we not moſt of all pity him, and ſay? Oh, that man is in a moſt wofull taking, and in a moſt pittifull plight!

How much more then are they to be pitied, which as concerning their ſoules, are both blinde, deafe, and dumbe? For the diſeaſes of the ſoule are far more dangerous, and more to be pittied, then thoſe of the body.

Would it not pitty a mans heart, to ſee a poore ſhéepe in a Lions mouth, whileſt he teareth him, renteth him, & pulleth out his guts? Euen ſuch is the caſe of ignorant men, in the clawes of the diuell. For the diuell hath them vnderunder him, rideth them at his pleaſure, and teareth their ſoules in péeces. p. 330the gronings of ſouldiers wounded, & the doleful ſighes and gronings of many Captaines and Coronels, giuing vp the ghoſt: were not this a moſt wofull ſpectacle? Euen ſo, when wée doe clearely ſée Sathan wound and murther thouſand, thouſands ſoules, is it not a farre more tragicall & lamentable ſight? and ought it not euen to kill our hearts, to behold it? But alas, men hauehave no eies, to ſée into theſe things. And yet certaine it is, that Sathan doth continually, and in moſt fearefull maner, maſſacre innumerable ſoules. Thus hauehave I ſhewed you, the wofull eſtate of prophane and ignorant men.

Phila.

If it be ſo, you that be Miniſters and Preachers of the Goſpell, & hauehave taken vponupon you the cure and charge of ſoules, hauehave need to looke about you, and to doe what in you lieth, to ſaue ſoules, & as good ſhepheards, in great pittie and compaſſion, to labour to pull them out of the pawes of this roaring Lion, which goeth about continually ſeeking whom hee may deuour.

Theol.

It ſtandeth vsus vponupon indéed, very ſeriouſly and carefully to looke to it, as wée will anſwer it at the dreadfull day of iudgement. For it is no ſmall matter that we hauehave taken in hand; which is, to care for the flocke, which Chriſt hath bought with his bloud. Would to God therefore that wée would leaue ſtriuing p. 331about other matters, and ſtriue together all about this; who can pull moſt out of the kingdome of Sathan, ſinne, and ignorance: who can winne moſt ſoules, and who can performe beſt ſeruice to the church. This were a good ſtrife indéede: and would to God that we might once at laſt with ioined forces goe about it, & with one heart and hand, ioine together to build vp Gods houſe. If through our owne follies the worke hath béen hindred, or any breach made, let vsus in wiſedome and louelove, labor to make it vp againe. If there hath béene any declining and coldneſſe, let vsus now at laſt reuiue: let vsus ſtirre vp our ſelues, that we may ſtirre vp others. Let vsus be zealous and feruent in ſpirit, that wée may through Gods grace put life into others, and rowſe vp this dead declining & cold age wherein we liue: So ſhall God be glorified, his church edified, his Saints comforted, his people ſaued, his throne erected, and the kingdome of the Diuell ouerthrowne.

Phila.

What thinke you were the beſt courſe to effect this which you ſpeake of?

Theol.

This is a thing that muſt bée excéedingly laboured in of vsus, which are the Miniſters, and Preachers of the Goſpell. And héere is required diligence and (as we ſay) double diligence: for the people are, eueryevery where, very ignorant. Some are ſtones, altogether vncapable p. 332of inſtruction: others are froward and wilfull. Some will receiue the doctrine: but not the practiſe: ſome againe are altogether ſet vponupon péeuiſhneſſe, and cauilling. So that a man were better take vponupon him the charge of kéeping Wolues and Beares, then the charge of ſouls. For it is the hardeſt thing in the world, to reforme mens diſorders, and to bring them into order, to pull mens ſoules out of the kingdome of Sathan, and to bring them to God. It is as we ſay, an endleſſe péece of worke, an infinite toyle, a labour of all labours: I quake to thinke of it. For, men are ſo obſtinate and irrefragable that they wil be brought into no order: they wil come vnderunder no yoake. They will not be ruled by God, nor bridled by his word. They wil follow their owne ſwinge. They will run after their owne luſts and pleaſures. They will kicke and ſpurne, if they be reprooued. They will rage and ſtorme if you goe about to curbe them, and reſtraine them of their wils, likings, and liberties. They wil hauehave their wils, and follow their old faſhions; ſay what you will, and doe what you can.

Is it not thinke you a buſie péece of worke, to ſmooth and ſquare ſuch Timber-logs, ſo full of knots and knobs? Is it not a tedious and irkeſome thing, to thinke vponupon? And would it not kill a mans heart to goe about it? For, how p. 333hard a thing is it, to bring ſuch into frame, as are ſo farre out of frame?

Phila.

Well ſir, you can but doe your endeuour, and commit the ſucceſſe to God. You can but plant and water: let God giuegive the encreaſe. You are Miniſters of the letter: but not of the ſpirit. You baptiſe with water: but not with the holy Ghoſt. If you therefore preach diligently, exhort, admoniſh, and reprooue, publikely, and priuately: ſtudying by all good example of life, and ſeeking with all good zeale, care, and conſcience, to do the vttermoſt that in you lieth, to reduce them from their euill waies; I take it, you are diſcharged, though they remaine ſtubborne and incorrigible. For you know, what the Lord ſaith by his Prophet: If you doe admoniſh them and giuegive them warning, then you ſhall bee diſcharged, andEze. 33. 9.Ezek 33:9 their blood ſhall bee required at their owne hands.

Theol.

You hauehave ſpoken the truth. And therfore, ſith ſome muſt needs take vponupon them this ſo great a charge, it will bée our beſt courſe, to labour much with them in Catechiſing, and priuate inſtructions: and that in moſt familiar and plaine manner. For much good hath béene done, and is done, this way. The ignorant ſort muſt be much labored vponupon this way: and ſo, no doubt, much good may be done. p. 334For, in all labour there is profit. Héerein, wePro. 14. 23.Prov 14:23 (that are the Miniſters of Chriſt) muſt be content to bée abaſed, and to teach the poore ignorant people in moſt plaine maner, aſking them many eaſie queſtions, & often queſtioning with them in moſt plaine and louing maner, till we hauehave brought them to ſome taſte and ſmacke of the principles of Chriſtian Religion. We muſt not be aſhamed to vſe repetitions, and tautologies, and to tell them one thing twenty times ouer, and ouer againe, héere a line, and there a line: héere a little, and there a little: preceptIſa. 28. 10.Isa 28:10 vponupon precept, as the Prophet ſpeaketh. I know riht well, nothing goeth more againſt the ſtomacke of a ſcholar, and him that is learned indéede, then to doe thus. It is as irkeſome and tedious, as to teach A. B. C. Some can, at no hand, endure it. But truely, truely I finde now, after long experience, that if we will doe any good to theſe ſimple and ignorant ſoules, we muſt enter into this courſe: and wée may not be aſhamed of it. For, it will be our crowne, and our glory, to winne ſoules, howſoeuer wée be abaſed. Let vsus therefore be well content to ſtoupe downe, that Chriſt may be exalted. Let vsus be abaſed, that God may be honoured. Let vsus doe all things in great louelove to Chriſt, who hath ſaid: If thou loueſt me, feede, feede, feedeIoh. 21. 15.John 21:15 my flocke. Let vsus therefore teſtifie our louelove to p. 335him, by féeding his flocke. Let vsus doe all things in great louelove and déepe compaſſion towards the poore ſoules, that goe aſtray. As it is ſaid, that our Lord Jeſus was mooued to pity, and his bowels did yearne, to ſée the people as ſhéepe without a ſhéepeheard. Let it likewiſe mooue vsus throughly, and make our hearts to bléede, to ſée ſo many poore ſhéepe of Chriſt wandring and ſtraying in the mountaines, and wilderneſſe of this world, caught in eueryevery bramble, and hanged in eueryevery buſh, ready to be deuoured of the Wolfe. Thus hauehave I ſhewed you, what courſe (in my iudgement) is beſt to be taken, for the deliuering of poore ignorant ſoules, out of the captiuity of Sathan and ſinne.

Phil.

Now, as you hauehave declared, what courſe is beſt to be followed of your part, which are the Miniſters and Preachers of the Goſpell; ſo I pray you ſhew, what is beſt to be done of vsus, which are the people of God.

Theol.

The beſt counſell that I can giuegive you if it were for my life, is, to be much exerciſed in the word of God, both in the hearing, reading, and meditation thereof: and alſo to purchaſe, vntounto your ſelfe the ſincere miniſtery of the Goſpell, and to make conſcience to liue vnderunder it, eſtéeming your ſelfe happy if you hauehave it, though you want other things: and vnhappie if you hauehave it not, though you hauehave all other p. 336things. For it is a péereleſſe pearle, an incomparable Jewell. For the purchaſing whereof, we are aduiſed by our Lord Jeſus, to ſel all that we hauehave, rather then to goe without it. Againe,Mat. 13. 44.Matt 13:44 our Sauiour Chriſt giueth the ſame counſell, to the Church of Laodicea, in theſe words: I counſellApo. 3. 18 thee, to buy of me gold tried by the fire, that thou maieſt be rich: and white raiment, that thou maiſt be cloathed, and that thy filthy nakedneſſe do not appeare: and annoint thine eies with eie-ſalue, that thou maiſt ſee. Where you ſée, the word of God is compared to moſt pretious gold, whereby we are made ſpiritually rich: and to glittering attire, wherewith our naked ſoules are cloathed: and to an eyeſalue, wherewith our ſpirituall blindneſſe is cured. We are aduertiſed alſo by Jeſus Chriſt whoſe counſell is euer the beſt, that wée ſhould buy theſe things, whatſoeuer they coſt vsus. The ſame counſel alſo giueth wiſe Salomon, ſaying, Buy the truth: but ſell it not. So then you ſée,Pro. 23. 23.Prov 23:23 the counſell which héerein I giuegive you, is not mine owne; but the counſell of Ieſus himſelfe, and Salomon the wiſe. And who can or who dare except againſt their counſell?

Aſune.

Is your meaning, that men muſt of neceſſitie frequent preaching of the word? will not bare reading ſerue the turne?

Theol.

I tolde you before, that reading is p. 337good, profitable, and neceſſary: but yet it is not ſufficient. We muſt not content our ſelues with that onelyonly: but wée muſt goe further, and get vntounto our ſelues the ſound preaching of the Goſpell, as the chiefeſt and moſt princiyall meanes, which God hath ordained and ſanctified, for the ſauing of men. As it is plainely ſet downe, 1. Cor. 1. 21. When as the world (by wiſedome) knew not God, in the wiſedome of God, it pleaſed God, by the fooliſhneſſe of preaching, to ſaue them that beleeue. The meaning of it is, that when as men, neither by naturall wiſedome, nor the contemplation of the creatures, could ſufficiently attaine to the true knowledge of God; the Lord, according to his heauenly and infinite wiſedome thought of an other courſe: which is, to ſaue men by preaching; which the world counteth fooliſhneſſe. And by the way note, that the preaching of the word is not a thing of humane inuention: but it is Gods owne deuice, and came firſt out of his braine, as the next and néereſt way to ſaue mens ſoules.

Wiſe Salomon alſo in the Booke of the Prouerbes telleth vsus, that the preaching of Gods word (which hée calleth Uiſion, vſing the word of the Prophets, which called their Sermons Uiſions) is not a thing that may be ſpared, or that wée may be at choiſe whether p. 338we hauehave it or no: but he maketh it to be of abſolute neceſſity vntounto eternall life. For he ſaith, Where viſion faileth, the people are left naked. Pro. 29. 18.Prov 29:18So indéede, it is in the Originall. But the old tranſlation giueth vsus the ſenſe, thus: Where the word of God is not preached, there the people periſh. Then you ſée that Salomon ſtriketh it dead, in telling vsus, that all they which are without preaching of the word, are in excéeding danger of loſing their ſoules. Oh that men could be perſwaded of this! Saint Paul alſo ſaith, that faith commeth by hearing the word preached. For hée ſaith: How can theyRom. 10. 14.Rom 10:14 heare, without a Preacher? If faith come by hearing the word preached, then I reaſon thus▪ No preaching, no faith: no faith, no Chriſt: no Chriſt, no eternall life. For eternall life is only in him. Let vsus then put them together, thus: Take away the word, take away faith: take away faith, take away Chriſt: take away Chriſt, and take away eternall life. So then it followeth; Take away the word, and take away eternall life.

Or, wée may reade them backeward thus: If we will hauehave heauen, we muſt hauehave Chriſt: If we will hauehave Chriſt, we muſt hauehave faith. If we will hauehave faith, we muſt hauehave the word preached. Then it followeth thus. If we will hauehave heauen, we muſt hauehave the word preached. p. 339Then I conclude, that preaching generally, and for the moſt part, is of abſolute neceſſitie vntounto eternall life; as meate is of abſolute neceſſity, for the preſeruation of our bodies; as graſſe and fodder are of abſolute neceſſity, for the vpholding of the life of beaſts; and water of abſolute neceſſity, for the life of fiſhes. Then, this being ſo, men are with great care and conſcience to heare the Goſpell preached, to frequent Sermons, to reſort much to Gods houſe and habitation, where his honour dwelleth: with Dauid to ſay; One thing hauehave I deſiredPſal. 27. 4.Ps 27:4 of the Lord, that I will require: euen that I may dwell in the houſe of the Lord, all the daies of my life; to behold the beautie of the Lord, and to viſit his holy Temple. With godlyLuke. 14. 42. Ioh. 5. 7.Luke 14:42John 5:7 Mary to ſay; One thing is neceſſary; and ſo chooſe the better part. With the poore Cripple at Betheſda, to wait for the moouing of the waters by the Angell, that his impotency may be cured: I meane, that wée ſhould tie our ſelues to the firſt moouing of the ſpirituall waters of life, by the Preachers of the Goſpell; that our ſpiritual impotency may be holpen and relieued. For the miniſtery of the Goſpell is that golden pipe, whereby and where-through all the goodneſſe of GOD, all the ſwéeteneſſe of Chriſt, and all heauenly graces whatſoeuer are deriued vntounto vsus. Which thing was ſhadowed, p. 340in the law by the Pomegranates in the ſkirts of Arons garments, and the golden Belles betwéene them round about: that is, a golden Bell, and a Pomegranate; a golden Bell, and a Pomegranate. The golden Bellesxod. 28. 33. did ſignifie the preaching of the Goſpel, and the Pomegranates the ſwéet ſauour of Chriſtes death. Noting thereby that the ſwéet ſauour of Chriſts death, and all the benefits of his paſſion, ſhould be ſpread abroad by the preaching of the Goſpell. Thus you ſée, that if euer men purpoſe to be ſaued, they muſt make more account of the preaching of the Goſpel, then they hauehave done, & not thinke, (as moſt men do) that they may be without it, & yet doe well enough. And ſome had as léeue be without it, as hauehave it. For it doth but diſquiet them, and trouble their conſciences: but woe be vntounto ſuch.

Phila.

Yet we ſee, where the word is ſoundly preached, there be many bad people: and the reaſons thereof, in mine opinion, are two. The one, that God taketh his holy ſpirit from many in hearing the word: ſo that their hearing is made vnfruitfull. The other, that the diuell hath an hundred deuices, to hinder the effectuall working of the word: ſo as it ſhall doe no good at all, nor take any effect in multitudes of men. But you, Maſter Theologus, can better laie open this matter, p. 341then I. I pray you therefore ſpeake ſomething of it.

Theol.

The ſleights of Sathan, in this behalfe, are moe and more ſlie, then I, or any man elſe can poſſibly diſcouer. For who is able to deſcrie, or in ſufficient manner, to lay open the déepe ſubtilties, and moſt ſecret and ſinfull ſuggeſtions of the Diuell in the hearts of men: Hée is ſo cunning a crafts maſter this way, that none can perfectly trace him. His workings, in the hearts, of men, are with ſuch cloſe and hid deceits, and moſt methodicall and craftie conueyances, that none can ſufficiently finde them out. But yet notwithſtanding, I will béewray ſo much as I know, or can conceiue of his dealings with men that heare the word, that he may ſteale it out of their hearts, and make it fruitleſſe and vnprofitable. Firſt of all, hée beſtirreth him and laboureth hard, to kéepe men faſt aſléepe in their ſinnes, that they may hauehave no care at all of their ſaluation: and therefore diſſwadeth them from hearing, or reading the word at all; leſt they ſhould bée awaked. If this will not preuaile, but that they muſt néeds heare, then his craft is, to make their hearing vnprofitable, by ſléepineſſe, dulneſſe by-thoughts, conceitedneſſe, and a thouſand ſuch like. If this will not ſerue p. 342the turne, but that the word doth get within them, and worke vponupon them (ſo as thereby they grow to ſome knowledge and vnderſtanding of the truth) then he practiſeth another way, which is, to make them reſt themſelues vponupon their bare knowledge, and ſo become altogether conſcienceleſſe. If this will not ſuffice, but that men fall to doing, and leaue ſome ſinnes, eſpecially the groſſe ſinnes of the world, and doe ſome good, then he perſwadeth them to truſt to thoſe doings without Chriſt, and to thinke themſelues well inough, becauſe they doe ſome good, and leaue ſome euill. If this bée not enough, but that men attaine vntounto the true iuſtifying faith which apprehendeth Chriſt, and reſteth vpen his merits, then he deuiſeth how to blemiſh the beauty of their faith, and weaken their comfort, through many frailties and wants, yea groſſe downefalles, and ranke euils: ſo as they ſhall bée but ſpotted and leaprous Chriſtians. If this weapon will not worke, but that Chriſtians doe ioyne all good vertues with their faith, and abundantly ſhine foorth in all fruits of righteouſneſſe, then he caſteth about another way: which is, to daunt and dampe them with diſcouragements: as pouertie, neceſſity, ſickneſſe, reproches, contempts, perſecutions &c. If none of all theſe will doe the déeds, but that men conſtantly p. 343beléeue in Chriſt, and patiently, and ioyfully endure all afflictions, then his laſt refuge is, to blow them vp with gun-powder: that is, to puffe them vp with a pride of their gifts, graces and ſtrength, and ſo to giuegive them an vtter ouerthrow whileſt they doe not walke humbly and giuegive God the praiſe of his gifts.

Thus hauehave you a little taſte of Sathans cunning, in making the word vnfruitfull amongſt vsus.

Aſune.

I pray you good ſir (ſeeing I am ignorant and vnlearned) giuegive me ſome particular directions out of the word of Gnd, for the good guiding and ordering of my particular actions, in ſuch ſort, as that I may glorifie God in the earth, and after this life be glorified of him for euer.

Theol.

It were an infinite thing, to enter into all particulars: but briefely doe this: Firſt, ſéeke God earneſtly in his word: pray much: in all things giuegive thanks. Eſchew euil, and doe good: Feare God and kéepe his Commandements: reforme your ſelfe, and your houſhold: louelove vertue, and vertuous men; kéepe company with the godly, and auoid the ſociety of the wicked. Liue ſoberly, iuſtly, and holily, in the preſent euil world. Speake alwais graciouſly, … beware of filthy communication. Recompenſe to no man euill for euill; but recompenſe euill p. 344with good. Be curteous, and pitifull towards all men. Take héed of ſwearing, curſing, and banning. Beware of anger, wrath, and bitterneſſe. Praiſe your friend openly: reprooue him ſecretly. Speake no euill of them that are abſent, nor of the dead. Speake euill of no man: ſpeake alwaies the beſt, or at leaſt, not the worſt. Reuerence Gods name, and kéepe his Sabbaths. Auoid all the ſignes of condemnation, and labour after all the ſignes of ſaluation. Aboue all things, take héed of ſin: for that is the very cutthroat of the ſoule, and bane of all goodneſſe. Tremble therefore, and ſinne not. For if you ſinne, marke what followeth.

Sixe great dangers in ſinne:

God ſeeth.

His Angels beare witneſſe.

The conſcience pricketh.

Death threatneth.

The Diuell accuſeth.

Hell deuoureth.

You ſée then, that ſinne is no ſcarcrow, or ieſting matter. EueryEvery ſin▪ that a man commiteth, is as a thorne thruſt déepe into the ſoule, which will not be got out againe, but with many a ſigh, and many a ſorrowfull oh, oh. EueryEvery ſinneIer. 17. 1.Jer 17:1 is written with a pen of iron: and the point of a diamond vponupon the conſcience, and ſhall in the p. 345laſt day (when the bookes ſhall be opened) accuſeNote this. vsus, and giuegive in euidence, againſt vsus. If a man commit ſinne with pleaſure, the pleaſure paſſeth away, but the conſcience and ſting of the ſinne abideth, and tormenteth deadly: but if a man doe well, though with labour and painfulneſſe, the paine paſſeth away, yet the conſcience of well dooing remaineth, with much comfort. But, the beſt end of ſinne is alwaies repentance: if not in this life, then with woe, and alas, when it is too late. Therefore take héed in time; take héed I ſay of ſinne.

Six moſt hurtfull effects of ſinne.

Sinne hardneth the heart.Heb. 3. 13. 1. Sa. 25. 31. 1. Pet. 2. 11. Iam. 1. 15. Rom. 6. 21. Deut. 28.Heb 3:131 Sam 25:311 Pet 2:11Jas 1:15Rom 6:21Deut 28

Sinne gnaweth the conſcience.

Sinne fighteth againſt the ſoule.

Sinne bringeth foorth death.

Sinne maketh aſhamed.

Sinne procureth all plagues of bodie and ſoule.

Behold, therefore the euil effects of ſin. For this cauſe, Zophar, the Naamathite, ſpeakethIob. 11. 15.Job 11:15 very wiſely to Iob, ſaying; When thou ſhalt lift thy face, out of thy ſinne, thou ſhalt be ſtrong, and ſhalt not feare; thou ſhalt forget all ſorrow; thou ſhalt temember it, as the waters that are paſt. Where, Zophar plainly ſheweth, that the auoiding of ſinne is our ſtrength, and the committing of it, our weakening. p. 346According to that of Salomon; The way of thePro. 10. 29.Prov 10:29 Lord is the ſtrength of the vpright man. Therefore walke in the way of God, and take héed of the waies of ſinne. For God puniſheth eueryevery ſinne, his way; ſome one way, and ſome another; and no ſinne can eſcape vnpuniſhed. For becauſe God is iuſt, therfore he muſt néeds puniſh ſinne in all men, though in diuers manners; as the wicked, in their owne perſons; the godly, in Chriſt. Beware of it therefore, and flatter not your ſelfe in your ſinnes. Remember how eueryevery diſobedience, and eueryevery tranſgreſſion, hath had a iuſt recompence of reward. God hath in all ages matched the cauſes withNote how God in all ages hath puniſhed the breakes of his lavv. Exo. 32. 10. Leuit. 10. 2. Num. 15. Num. 15 52.Exod 32:10Lev 10:2Num 15Num 15:52 the effect; that is, ſinne with the puniſhment of ſinne. The Iſralites, for breaking the firſt commandement in making other Gods were often ſmitten by the hand of God. Nadab and Abihu, the ſons of Aaron, for the breach of the ſecond commandement, in offering ſtrange fire vponupon Gods Altar, were conſumed with fire. He that blaſphemed and tranſgreſſed the third commandement, was ſtoned to death. He that brake the fourth commandement, in gathering ſticks vponupon the Sabbath, was likewiſe ſtoned. Abſolon tranſgreſſing the fift Commandement, was hanged in his owne haire.2 Sam. 18.2 Sam 18 Cain, tranſgreſſing the ſixt, in flaying his brother Abel, was branded with the markeGen. 4. 15.Gen 4:15 p. 347of Gods wrath. Sichem the ſonne of Hamor, Gen. 34. 26.Gen 34:26tranſgreſſing the ſeuenth, in defiling Dina the daughter of Iacob, was ſlaine by Simeon and Leui, the ſons of Iacob. Achan, ſinning againſtIoſua 7. 25.Josh 7:25 the eight Commandement, in ſtealing the wedge of Gold, and the Babyloniſh garment,Act. 5. 6.Acts 5:6 was ſtoned to death. Ananias & Sapphira, ſinning againſt the ninth commandement, in liing and diſſembling, were ſuddenly ſmitten1. Re. 21. 24. with death. Ahab, tranſgreſſing the tenth commandement, in ceueting and diſcententment, was deuoured of dogges. Or if you will hauehave originall ſinne therein onelyonly forbidden, then infantsRom. 5. 14.Rom 5:14 are therefore puniſhed with death.

Thus we ſée there is no dallying with God; but if we ſin, we are as ſure to beierkt for it, as the coat is on our backe. Therfore let vsus not deceiue our ſelues, nor make light of ſin. For ſin is no ſcar-bugge; and we ſhall one day finde it ſo. And howſoeuer we make light of ſome ſins, yet in very déed all ſinne is odious in the ſight of God, yea all ſin is hainous and capital, in this reſpect, that it is againſt a perſon of infinite being; it is againſt God himſelfe; it is againſt the higheſt Maieſty. For the greatneſſe of the perſon offended, doth enhaunce and increaſe the greatneſſe of the ſinne.

As for example: If a man raile at a Juſtice of peace, hée ſhall be ſtocked; if hée raile p. 350page missing being the ſonnes of idleneſſe, will ſtep ſhort (in the end) of that they looked for. For the ſpirit ſaith: The ſluggard luſteth, but his ſoule hathPro. 13. 4.Prov 13:4 nought. We muſt therefore leaue bare words, and come to déeds. For our Lord Ieſus ſaith: Not eueryevery one that ſaith Lord, Lord, ſhall enterMat. 7. 21.Matt 7:21 into the kingdome of heauen, but he that doth the will of my father which is in heauen. Where wée ſée, Chriſt (in plaine tearmes) doth exclude out of his kingdome, all thoſe whoſe Religion conſiſteth onelyonly in good words and ſmooth ſpéeches: but make no conſcience to practiſe the Commandements of God.

Dauid, hauing made ſome good preparation for the building of the Temple, and perceiuing his ſonne Salomon to hauehave ſtuffe and prouiſion enough to perfectt and finiſh it, doth moſt wiſely incourage him to the worke, in theſe words: Vp, and be doing, and the Lord ſhall be with1. Chro. 12. 16.1 Chr 12:16 thee. Oh, that men would follow this counſell of Dauid: That they would vp, and bée dooing; And not ſit ſtill, and doe nothing: that they would leaue words and countenances; and ſet vponupon the practiſe of Gods Law: and ſtudy with all care and conſcience, to bée obedient to his will. Then aſſuredly God would be with them, and bleſſe them: and much good would come of it. For the Scripture ſaith: In all labourProu. 14. 23.Prov 14:23 there is profit, or increaſe: but the talke p. 351of the lips onelyonly bringeth want.

Phila.

Moſt mens minds are ſo wholly drowned in the louelove of this world, that they hauehave no heart to obey God, nor any delight in his commandements.

Theo.

The greateſt part of men are like vntounto the Gadarens, which eſtéemed their Swine more then Chriſt. As wée ſée in theſe our daies, how many make more account of their kine and ſhéepe, then of the moſt glorious Goſpell of Chriſt. They highly eſtéeme dung, and contemne Pearle. They are carefull for trifles, and regard not the things of greateſt moment. And therefore may very fitly be compared to a man, who hauing his wife and children very ſicke, doth vtterly neglect them, and is altogether carefull for the curing of his hogs eares.

Phila.

We are ſomewhat digreſſed from the matter we had in hand: I pray you therefore, if you hauehave any more matter of good counſell to giuegive vntounto Aſunetus, that you would preſently deliuer it.

Theol.

I hauehave little more to ſay: ſaue onelyonly I would aduiſe him often to remember, and much to muſe of theſe nine things.

p. 352The euill he hath committed.

The good he hath omitted.

The time he hath miſpent.

The ſhortneſſe of this life.

The vanity of this world.

The excellency of the world to come.

Death, then the which, nothing is more terrible.9 Things much to be thought of.

The day of iudgement, then the which nothing is more fearefull.

Hell fire, then the which, nothing is more intolerable.

Phila.

This is ſhort and ſweet indeed. You hauehave touched ſome of theſe points before, in this our conference. But I am very deſirous to heare ſomewhat more of the two laſt, which yet hauehave not beene touched.

Theol.

Sith you are deſirous, I will briefely deliuer vntounto you, that which I hauehave receiued from the Lord. Firſt concerning the day of iudgement, I find in the volume of Gods booke, that it ſhalbe very terrible and dreadfull. For,Math. 24. 30.Matt 24:30 The ſonne of man ſhall come in the clouds of heauen, with power and great glory.

S. Peter ſaith; The day of the Lord ſhal come as a thiefe in the night. In the which, the heauens1. Pet. 3. 10.1 Pet 3:10 ſhall paſſe away with a noiſe, the elements ſhall melt with heat; & the earth, with the works p. 353that are therein ſhall be burnt vp. The Apoſtle telleth vsus, that at the comming of Chriſt, all the whole world ſhall bée of a light fire: and that all caſtels, towers, goodly buildings, gold, ſiluer, veluets, ſilkes, and all the glittering hue, glory, and beauty of this world, ſhall be conſumed to powder and aſhes. For he ſaith plainly; The heauens and the earth, which are now, are2. Pet. 3. 7.2 Pet 3:7 reſerued vntounto fire, againſt the day of iudgemēt, and of the deſtruction of vngodly men. Moreouer, he doth ſtrongly prooue, that as the world was once deſtroied by water; ſo the ſecond time, in the end thereof, it ſhall be deſtroied by fire. The Apoſtle Paul doth witneſſe the ſame2. Theſ. 1. 7. 1. Theſ. 4. 16.2 Thess 1:71 Thess 4:16 thing: For he ſaith; Chriſt ſhal come from heauen, with all his mighty Angels in flaming fire. And in another place, he noteth the terrour of his comming to iudgement, ſaying; He ſhall come with a ſhout, with the voice of the Archangel, & the trumpet of God. We ſée by experience, that the comming of mortall Princes to any place, is with great pompe & glory. They hauehave great traines and troupes behind them and before them. They are accompanied with many Nobles, goodly Lords; and gallant Ladies doe attend vponupon them. The Sword-bearer, Trumpetters, and harbengers go before; many flaunting and ſtately perſonages follow after. Now then, if the comming of mortall p. 354Princes be ſo pompous, and glorious: how much more glorious ſhall the comming of the ſonne of man be, in whoſe ſight, all mortal princes are but duſt? The Scriptures doe affirme, that his ſecond comming vntounto iudgement, ſhall be with ſuch reſplendent and vnſpeakeable glory, that euen the moſt excellent creatures ſhall bluſh at it. For the Sunne ſhall be darkened: theMath. 24. 29.Matt 24:29 Moone ſhall not giuegive her light: and the ſtarres ſhall fall from heauen. Meaning thereby, that the moſt glorious and bright-ſhining creatures ſhall be clouded and obſcured, by the vnconceiuable brightneſſe of Chriſts comming.

Moreouer, is noted vntounto vsus the terrour of Chriſts comming, in this; that immediatly before it, the very ſea ſhall quake and tremble, and in his kind crie out. For it is ſaid, that theLuk. 21. 25. 1.Luke 21:25Luke 21:1 ſea ſhall roare (and make a noiſe in moſt doleful and lugubrious manner) and mens hearts ſhall faile them for feare, and for looking after thoſe things, which ſhall come on the world: for the powers of heauen ſhall be ſhaken. Oh, what ſhal become of ſwearers, drunkards, whore-mongers, & ſuch like, in that day! They ſhall ſéeke to créepe into an auger hole, to hide their heads. They ſhall then cry wo and alas, that euer they were borne. They ſhal wiſh that they had neuer béen borne, or that their mother had born them toads. And, as it is ſaid in the Apocalyps, p. 355They ſhall ſay to the mountains and rocks, FallApoc. 6. 16.Rev 6:16 on vsus, and hide vsus from the preſence of him that ſitteth on the throne, and from the wrath of the Lambe. For the great day of his wrath is come, and who can ſtand?

We ſée therfore, that the comming of Chriſt ſhall not be baſe and contemptible, as in his firſt viſitation: but it ſhall bée moſt terrible, princely, and glorious. And as the Scriptures doe affirme, that his comming ſhall bee with great terror and dread: ſo alſo they doe ſhew, that it ſhall bée very ſudden and vnlooked for. For the day of the Lord ſhall come as a theefe2. Pet. 3. 10. 1. Theſ. 5. 2. Luk. 21. 35.2 Pet 3:101 Thess 5:2Luke 21:35 in the night: as the trauell that commeth vponupon a woman. As a ſnare ſhall it come on all them that dwell on the face of the earth. That is, it ſhall ſuddenly catch and intangle all men, whereſoeuer they bée in the world: As the Earthquake, which was ſome twentie yéeres agoe, did ſuddenly take the world tardy, they not thinking of any ſuch matter: So ſhall the comming of the ſonne of man to iudgement, take the world tardy and vnprepared. For few there be that thinke of any ſuch matter. Sith therefore the ſecond appearing of Chriſt ſhall bée with ſuch ſuddenneſſe, let vsus feare and tremble: for all ſudden things are to be feared.

Phila.

Well ſir, as you hauehave ſhewed vsus the terror, and ſuddenneſſe of Chriſts comming, ſo p. 356ſhew vsus the purpoſe and end of his comming.

Theol.

The principall end of his comming, ſhall be to kéepe a generall audit, to call all men to an account, to hauehave a reckening of eueryevery mans particular actions, & to reward them according to their déeds; as it is written: The SonMath. 16. 27.Matt 16:27 of man ſhall come in the glory of his Father, with his Angels: and then ſhall he giuegive to eueryevery man, according to his deeds. Againe, the Apoſtle ſaith to the Corinthians: We muſt all appeare 2. Cor. 5. 10.2 Cor 5:10before the iudgement ſeat of Chriſt, that eueryevery man may receiue the things which are done in his body, according to that which he hath done, whether it be good or euill.

Héere wée doe plainely ſée, that the end of Chriſts comming ſhall be, to iudge eueryevery man according to his works, that is, as his works ſhall declare him, and teſtifie of him and of his faith. In another place the Apoſtle ſaith; That2. Theſ. 1. 9.2 Thess 1:9 the end of his comming ſhall be to render vengeance vntounto them which know not God, and which obey not the Goſpell of our Lord Ieſus Chriſt, which ſhall be puniſhed with euerlaſting perdition, from the preſence of the Lord, and from the glory of his power. Woe then vntounto two ſorts of men, the ignorant & the diſobedient. For, the Apoſtle ſaith flatly, they both ſhall be damned. Me thinketh, both the ignorant & diſobedient, & all other prophane men, ſhold tremble p. 357to thinke of this, that Chriſt ſhall come to render vengeance vntounto them. If we did certainely know, that the Spaniard ſhould inuade our Nation, ouerrunne it, and make a conqueſt ofNote this. it, that he ſhould ſhead our blood, deſtroy vsus, and make a maſſacre amongeſt vsus: yea, that wée ſhould ſée our wiues, our children, our kindred and deare friends ſlaine before our faces, ſo as their blood ſhould ſtreame in the ſtréets: what a wonderfull feare and terrour would it ſtrike into vsus? we would quake to thinke of it. Shall we not then be much more afraide of the damnation of our ſoules? Shall we not quake, to think, that Chriſt ſhall com to take vengeance? If the Lion roare, all the beaſt of the field tremble, and ſhall not we be afraid of the roaring of the Lion of the Tribe of Iudah? But alas, we are ſo hard hearted, and ſo rockt aſlepe in the cradle of ſecurity, that nothing can mooue vsus, nothing can awake vsus.

Phila.

Now as you hauehave ſhewed vsus the terror, and end of Chriſts comming: ſo alſo declare the manner of it.

Theol.

The manner of it is this; that the whole world ſhal be cited to appeare perſonally at the generall Aſſiſes, before the great Iudge. No man ſhal be admitted to appeare by his atturney: but all muſt appeare perſonally. None ſhall be ſuffered to put in ſureties: but all muſt p. 358come in their owne perſons, without baile or maine prize; as it is written: We muſt all appeare, 2. Cor. 5. 10.2 Cor 5:10high and lowe, rich and poore, king and begger, one and other; as it is plainly ſet down in the 20. Chapter of the Reuelation: where the ſpirit ſaith, I ſawche dead both great and ſmall ſtand before God: and the ſea gaue vp the dead which were in her, and death and hell deliuered vp the dead which were in them. So then it is cléere, that all, without exception, ſhall make their appearance at the great and dreadfull Aſſiſes. Oh what a great day will that be, when as the whole world ſhall appeare together at once! If a king marry his ſonne and dif other Kings, Emperours, Dukes, & Nobles to the marriage, with all their pompe & traine, we vſe to ſay: Oh what a mariage, what a méeting, what a doe, what a great day will there be! but when the vniuerſal world ſhal be aſſembled together (not only al Monarks, Kings, and Princes, but all other, that euer hauehave béen from the beginning of the world, al that are, and ſhal be) what a day will that be! No maruel therefore, though the Scriptures call it the day of God and the great day of the Lord. Now then when all fleſh is come together, to make their perſonall appearance, then ſhall the ſon of God aſeend vntounto his tribunall ſeat, with great Maieſtie and glory. For a fiery ſtreame ſhall iſſue p. 359and come foorth before him: thouſand thouſandDan. 7. 10.Dan 7:10 Angels ſhall accompany him, and miniſter vntounto him: and ten thouſand thouſand ſhall ſtand before him: the iudgement ſhall be ſet and the books opened. All the Saints alſo, and true worſhippers of God, ſhall attend him, and accompany him vntounto his iudgement ſeat. And not onelyonly ſo, but they ſhall ſit vponupon the Bench and Throne, with him; as it is written: The1. Cor. 6. 2.1 Cor 6:2 Saints ſhall iudge the world: they ſhall iudge the Angels; that is, the diuels, the Angels of darkneſſe. Our Lord Jeſus himſelfe doth auouch the ſame thing, when he ſaid to his Diſciples, andMat. 19. 28.Matt 19:28 in them to all true Chriſtians: Verily I ſay vntounto you, that when the ſonne of man ſhall ſit in the throne of his Maieſty, yee which followed me in the regeneration, ſhall ſit vponupon twelue thrones, and iudge the twelue Tribes of Iſrael. That is, the Saints of God ſhall beare witneſſe that the iudgement of Chriſt, and ſentence of condemnatien which he paſſeth againſt all vnbeléeuers, is according to iuſtice and equity. Thus then we ſée, how Chriſt ſhall be accompanied to his throne; and with what glorie and Maieſtie hée ſhall aſcend vntounto it. Experience teacheth, that when mortall Iudges hold their Seſſions and generall Aſſiſes, they are brought vntounto the Bench & iudgement ſeat, with pompe and terrour. For the p. 360Shiriffe of the Shire, and Holbard-men, with many Juſtices of peace, and traines of others, doe accompany them vntounto the Bench. Then with how much more glory and maieſty ſhall the Sonne of God be brought vntounto his royall Throne! Thus then Chriſt being ſet vponupon his iudgement ſeat, all the vngodly ſhall bée conuented before him, and he ſhall ſtand ouer them with a naked ſword in his hand. The diuell ſhall ſtand by them on the one ſide, to accuſe them, and their owne conſcience, on the other ſide: and the gaping gulfe of hell, vnderneath them, ready to deucure them. Then ſhall the bookes be opened; not any bookes of paper and parchment, but the books of mens conſciences. For eueryevery mans ſinnes are written and recorded in his conſcience, as it were in a Regiſter booke. Then will God bring eueryevery worke to iudgement, with eueryevery ſecret thought, and ſet them in order before all the Reprobates. Then will God lighten the things that are hid in darkneſſe;1. Cor. 4. 51 Cor 4:5 and make the counſels of the heart manifeſt. Then ſhall all the vngodly bée arraigned, conuicted, and hold vp their hands at the barre of Chriſts tribunall leat, and ſhall cry guilty. Then ſhall that moſt dreadfull ſentence of death & condemnation be pronouncedMath. 25. 41.Matt 25:41 againſt them by the moſt righteous Judge, Go ye curſed into euerlaſting fire; which is prepared p. 361for the diuell and his Angels. Oh dole full ſentence! Oh heauy hearing! Whoſe heart doth not tremble at theſe things? whoſe haire doth not ſtand vponupon his head? For then ſhall thouſands, which in this world hauehave floriſhed as the cedars of Libanus, be caſt downe for euermore; and ſhall drinke (as a iuſt recompence for their iniquity) of the bitter Cup of Gods eternall wrath & indignation in the kingdome of darkeneſſe, and in the fearefull preſence of Sathan, and all the rurſed enemies of Gods grace.

Phil.

Well now as you hauehave declared vntounto vsus the terror, the ſuddennes, the end, & the manner of Chriſts comming to iudgement; ſo laſtly ſhew vntounto vsus, the right vſe of all theſe things.

Theol.

S. Peter telleth and teacheth vsus the2. Pet. 3. 11.2 Pet 3:11 right vſe of all: for ſaith he; Seeing all theſe things muſt be diſſolued, what manner of perſons ought we to be, in all holy conuerſation & godlines? As if he ſhould ſay; Sith the heauens ſhall paſſe away with a noiſe, the Elements ſhal melt with heat, & the earth, with the works that are therein, ſhall be burnt vp: ſith alſo the cōming of Chriſt ſhall be with great terror, to a feareful end, & in fearefull maner; O how ought we to excell in goodnes! So then S. Peter telleth vsus, that the true vſe of all is this: that hereby we be brought néerer vntounto God, euen to be more obedient to his will, & to walk in all his commandements, p. 362making conſcience of all our waies, and ſtudying to pleaſe God in all things, and to be fruitfull in all good works, liuing ſoberly, iuſtly, & holily in this preſent euill world, and ſhewing foorth the vertues of him which hath called vsus out of darkeneſſe to this maruellous light; ſo that we may be prepared againſt the day of his appearing, that it may not take vsus tardy. For our life ought to be a continuall meditation of death. We ſhould alwaies liue as if wée ſhould die, or that our bed ſhould bée our graue: we muſt liue continually, as if Chriſt ſhould come to iudgement preſently. As it is reported of a godly man in the Primitue church; that whether he eat or dranke, or whatſoeuer he did, hée thought alwaies hée heard the trumpet of the Lord, with theſe words; Ariſe yee dead, and come vntounto iudgement. Put caſe it were certainly knowne, that Chriſt wold come to iudgement the next Midſommer-day; Oh what an alteration wold it make in the world, how would men change their minds & affections! who would care for this world! who would ſet his heart vntounto riches! Who would regard braue apparel! Who durſt deceiue or oppreſſe! who durſt be drunke! Who durſt ſweare, lie, and commit adultery! Nay, would not all men giuegive vp themſelues to the obedience of God? would not all ſerue him diligently? would p. 363not all men and women flocke to Sermons? would they not giuegive themſelues to praier and reading? would they not repent them of their ſinnes? would they not cry for mercy and forgiueneſſe? Sée then, what the knowledge of a certaine day approaching would effect. And ought we not to doe all theſe things with as great care & zeale, ſéeing the day is vncertaine? For, who knoweth whether Chriſt will come this monethmonth, or the next; this yeere, or next? HeMat. 24. 44.Matt 24:44 himſelfe ſaith; Be ready, watch: for, in the houre that ye thinke not of, will the ſon of man come. We thinke he wil not come this yéere, nor next yeere, nor this hundred yéere. It may be therefore, that he will come ſuddenly vponupon vsus: we know not how ſoone. For in an houre that we little thinke of, will he come. Therfore our Sauiour ſaith in the 13. Chapter of Mark. Take Mark. 13. 33.Mark 13:33heed, watch and pray: for, you know not when the time is. And in the Goſpell of S. Luke, heLuke 21. 34.Luke 21:34 ſaith; Take heed that your hearts be not ouercome with ſurfetting and drunkenneſſe, and the cares of this life; and ſo that day come vponupon you vnawares. For, as a ſnare ſhall it come vponupon all them that dwell vponupon the face of the earth. We heare therefore how many watch words and caueats our Sauiour giueth vsus, when he ſaith: Be in readineſſe, awake, take héed, watch and pray, and looke about you, leſt that day come p. 364ſuddenly vponupon you, and take you napping. It ſtandeth vsus all therfore vponupon, to be at an houres warning, vponupon paine of death, and as we will anſwer it at our vttermoſt perill.

Phil.

Proceed to ſpeak of the torments of hel.

Theol.

Concerning the torments of hell, (I do note thrée things which I will briefly ſpeake of) and they be theſe: The extremity, perpetuity, and remedileſneſſe thereof. Firſt, touching the extremity thereof, it ſtandeth ſpecially in theſe thrée things. Firſt, that it is a ſeparation from all ioy and comfort of the preſence of God. Secondly, that it is an eternall fellowſhip with the diuell and his angels. Thirdly, it is a féeling of the horrible wrath of God; which ſhall ſeize vponupon body and ſoule & ſhall feed on them (as fire deth vponupon pitch and brimſtone) for euer. TheApo. 21. 8. Luke. 13. 28. Mat. 9. 44.Luke 13:28Matt 9:44 ſcriptures do note the extremity of it, in calling it a lake, that burneth with fire & brimſtone, for euer: in ſaying, there ſhal be weeping & gnaſhing of teeth: in affirming, that their worme dieth not, (meaning the worme that gnaweth their cōſcience, or their torment of conſcience) & the fire neuer goeth out: in tearming it Tophet, which is deepe and large: & the burning thereof is fire and much wood: and that the breath of the Lord, as a riuer of brimſtone, doth kindle it All theſe things hée terrible to our ſenſes: and yet can they not fully expreſſe the thing, as it p. 365is indéed. For, no heart can conceiue, or tongue expreſſe the greatneſſe and extreamity of the torments of hell. As the ioyes of heauen neuer entred into the heart of man: no more did the torments of hell. All the torments and troubles that fall vponupon men in this life, are but as ſparkles of the fornace of Gods totall wrath. All fires are but as it were pictures of fire, in compariſon of hell fire. For as one writeth: Hell fire is ſo extreamely hot, that it wil burne vp a man ſeuen mile, before he come at if. Yet the reprobates, being alwaies in it, ſhall neuer be conſumed of it. As the Salamander is alwaies in the fire, and neuer conſumeth ſo the wicked ſhall be alwaies in the fire of hell, & neuer conſume. For hell is a death alwaies liuing, & an end alwaies beginning. It is a grieuous thing to a man that is very ſick, to lie vponupon a featherbed: how much more vponupon a hot gridiron! but how moſt of all to burne alwaies in hell fire, & neuer be conſumed! An other extreamity of it conſiſſeth in this, that the torments of hell are vniuerſall: that is, in eueryevery memberat once: head, eies, tongue, téeth, throat, ſtomacke, backe, belly heart, ſides, &c. All puniſhments of this life are particular. For ſome are pained in their head, ſome in their backe, ſome in their ſtomacke, &c. Yet ſome particular paines are ſuch, as a man would not ſuffer, to gaine all the world. But, for a man to be tormented p. 366in all parts at once, what ſight more lamentable! who could but take pity of a dog in the ſtréet, in that caſe! Thus then wée ſée, that the extremity of Hell torments is greater, then can be conceiued or vttered. For, who can vtter that, which is incomprehenſible? We can go no further in comprehending that which is incomprehenſible, then to know it to be incomprehenſible.

Phila.

As you hauehave ſhewed vsus the extremitie of Hell torments: ſo now proceed to the perpetuity.

Theol.

The Scriptures do ſet forth the perpetuity of hell torments, in ſaying: they are for euer. The wicked ſhall be caſt into the lake, that burneth with fire and brimſtone for euer. The fire neuer goeth out. When as many hundred thouſand yéeres are expired, as there be ſtones by the Sea ſide: yet ſtill there be ſo many more to come. For that which hath no end, can neuer come to an end. If all the Arithmeticians in the world were ſet a worke to do nothing but number all the daies of their life, euen the greateſt numbers that they could poſſibly ſet down, and ſhould in the end adde all their numbers together; yet could they neuer come any thing néere to that length of time, wherein the wicked ſhalbe tormented. If the whole circumference of the heauens were writtē about with figures p. 367of Arithmeticke, from the Eaſt to the Weſt, and from the Weſt to the Eaſt againe; yet could it not containe that infinite time, and innumerable yéeres, wherein all vnbeléeuers ſhal ſuffer eternall torture. For, in things infinite, time hath no place. For time is the meaſure of thoſe things which are ſubiect to meaſure. Therefore, becauſe Hell torments are infinite, they cannot be meaſured by any time: neither can that which is infinite, be diminiſhed. For if you ſubtract from that which is infinite, ten thouſand thouſand millions of milions, yet it is thereby nothing diminiſhed or made leſſe. Put caſe a man ſhould once in an hundred thouſand yéeres, take a ſpooneful of water, out of the great Ocean Sea, how long would it be, ere hée had ſo emptied it! Yet ſhall a man ſooner empty the Sea, by taking out a ſpoonfull once in a hundred thouſand yéeres, then the damned ſoule ſhall hauehave any eaſe. Therfore a certain writer ſaith, If a damned ſoule might be tormented in Hell but a thouſand yeeres, and then hauehave eaſe, there were ſome comfort in it: (ſor then there would be hope it would come to an end,) but, ſaith he, this word euer killeth the hart. Oh conſider this yée that forget God! O yée carnall worldlings, thinke on this in time! For, if you will not now be moued in hearing, you ſhal be thē cruſhed in péeces in feeling. What auaileth it, to liue in all p. 368poſſible pleaſures, and carnall delights héere, for ſome 60. yéeres, and then to ſuffer this eternall torment? What ſhal it profit a man, to win the whole world & loſe his ſoule? they be more then mad, which will hazard their ſoules, for a little profit, and a few ſtinking pleaſures. But this is the nature of men; they will hauehave the preſent ſwéet (come of it what wil) though they pay neuer ſo deare for it: though they goe to the higheſt price: though hey loſe their ſoules for it. Oh the vnſpeakeable blindnes & madnes of the men of this world! The diuell hath put out their eies: & therfore leadeth them whither he liſt. For who cannot lead a blind man whither he liſt? Nahaſh1. Sam. 11. 2.1 Sam 11:2 the Ammonite would make no couenant with the Iſraelites, but vponupon condition that he might put out all their right eies. So the diuel doth couenāt with al the wicked, to put out both their eies; that he may lead them directly into Hell.

Phila.

Now ſir, a word or two more of the remedileſneſſe of hell fire.

Theol.

The ſcriptures do affirme, that as the torments of hel are extreme, ſo they are without all hope of remedy; as it is written: A man canPſal. 49. 8.Ps 49:8 by no meanes redeeme his brother; he can not giuegive his ranſome vntounto God: ſo precious is the redemption of the ſoule, and the continuance for euer. To this purpoſe Abraham ſaid to theLuke 16. 26.Luke 16:26 rich man, being in hell torments: Betwixt you p. 369and vsus, there is a great gulfe ſet; ſo that they which would goe from hence to you, cannot: neither can they come from thence, to vsus. Our Lord Jeſus alſo ſaith; What ſhall a man giuegiveMath. 16.Matt 16 for the recompence of his ſoule? Where our Sauiour doth plainely affirme, that there is no ranſome or recompence, though neuer ſo great, to be giuen for a damned ſoule. For the ſoule being in Hell, can neuer be releaſed, it is paſt remedy. No meanes whatſoeuer can doe any good. No gold, no ſiluer, no friends, no riches, no power, no policy, no flattery, no bribery, no reach, no fetch or deuice whatſoeuer can preuaile one iot. For a man being once in Hell, hath no remedy. He is in cloſe priſon, he is ſhut vp vnderunder the hatches for euer: there is no getting out againe. He muſt ſuffer perpetuall impriſonment. He cannot bring a writ of falſe impriſonment: (becauſe hée is laid in by the moſt righteous and iuſt Judge, who cannot poſſibly doe any wrong,) but he muſt lie by it. For béeing there once, he is there for euer. If all the Angels of Heauen ſhould entreat for a damned ſoule: If Abraham, Iſaac, and Iacob, ſhould make great ſute: If all the Prophets, Apoſtles & Martyrs, ſhold be continuall ſolicitors of Chriſt for releaſe: if the father ſhould make requeſt for his ſon, or the mother for her daughter: yet can none of theſe be heard: they muſt all hauehave the p. 370repulſe. For, the ſentence of Chriſt cannot be reuerſed; his decrée is vnrepealeable. The due conſideration of theſe things, may make all hearts to quake, and all knées to tremble. In the troubles and afflictions of this life, though a man come in neuer ſo great dangers, yet he may winde out againe, by one meanes or another, by mony, or friendſhip, or rewards, or ſuch like meanes: but in Hell fire this is it that gripes, & maketh the heart deſpaire, that there is no remedy at all to be vſed. If we ſhould aſke of a damned ſoule, or an afflicted conſcience, what they would giuegive for the eaſe and redemption of their ſoules: they would anſwere, the whole world; howſoeuer ſecure worldlings, and wicked Atheiſts (which ſee nothing, nor feele nothing) make nothing of it.

Héere, by the way, let vsus conſider the greatneſſe of the loſſe of a mans ſoule; which we ſhall the better perceiue and ſée into, if we can aright value and priſe the ſoule. If therefore it be demaunded, what is the price of the ſoule, or what is it worth; our Lord Jeſus anſwereth; that it is more worth, then all the world. For ſaith he, What ſhall it profit a man, to win all theMath. 16.Matt 16 world, and loſe his ſoule? Therefore the ſoule of the pooreſt begger is more worth then all the world. Then I reaſon thus: if the ſoule bée more worth then all the world, then the loſſe of p. 371it is greater, then the loſſe of the whole world. For indéed it is a loſſe of all loſſes; an vnrecouerable loſſe. If a man ſhould hauehave his houſe burnt ouer his head, and all that he hath conſumed in one night, it were a great loſſe. If a Merchant venturer ſhould loſe twenty thouſand pound in one venture, in one ſhippe, or, as they ſay, in one bottome, it were a very great loſſe. If a king ſhould loſe his crowne and kingdome, it were an excéeding great loſſe. But the loſſe of the ſoule is a thouſand time more than all theſe: it is a matter of infinite importance. If a Tenant bée caſt out of the fauour of his Landlord, it is a matter of griefe. If a Noblemans Secretary be caſt out of fauour with his Lord, ſo that hée taketh a pritch againſt him, it is a matter of great ſorrow. If a Nobleman himſelfe be diſcountenanced, & caſt out of all fauour with his Prince, that was in great fauour, it is a corſey, a heart ſmart, and a matter of excéeding gréeuance. But, to be eternally ſeparated from God, to be ſhut out of his fauor, and to be caſt away from his preſence, and the preſence of his Angels, is a matter of infinit more dolour and torment. Marke then and behold, what a thing it is for a man to loſe his ſoule. Oh therefore that men would bée wiſe in Gods feare, that they would looke out in time, & make prouiſion for their ſoules. Now then, to cloſe vp p. 372this whole point, the ſumme of all that hath béene ſaid, is this: That the torments of Hell are endleſſe, eaſeleſſe, and remedileſſe.

Aſune.

The laying open of theſe doctrines of hell fire, and the iudgement to come, maketh me quake and tremble: I am thereby much perplexed, I feele great terror in my conſcience, I am afraid I ſhall be damned.

Antil.

Damned, man! What ſpeake you of damning? I am aſhamed to heare you ſay ſo. For it is well knowen that you are an honeſt man, a quiet liuer, a good neighbour, and as good a towns man, as any is in the pariſh where you dwell: and you hauehave alwaies beene ſo reputed and taken. If you ſhould be damned, I know not who ſhall be ſaued.

Aſune.

I regard not your flatteries, I beleeue God; I beleeue his word. I beleeue thoſe things which M. Theologus hath alleaged out of the holy ſcriptures, pointing me both to the chapter, and the verſe: and whether it bee more meet that I ſhould beleeue the Scriptures, or your ſoothings, iudge you. No, no: Now I doe clearely ſee by the glaſſe of Gods law, that my ſtate is wretched and miſerable. For I hauehave liued in ſinne and ignorance all the daies of my life, being vtterly void of all Religion, and true knowledge of God. I am not the man indeed that you and others take me for. For though p. 373outwardly I hauehave liued honeſtly to the worldward, yet inwardly I hauehave not liued religiouſly to Godward.

Antile.

Tuſh, tuſh, now I ſee you are in a melancholy humour. If you will goe home with me I can giuegive you a ſpeedie remedie: for I hauehave many pleaſant and merry bookes, which if you ſhould heare them read, would ſoone remedie you of this melancholy paſſion. I hauehave the Court of Venus, the Palace of pleaſure, Beuas of Southhampton, Ellen of Rummin; The merry Ieſt of the Frier and the Boy; The pleaſant ſtory of Clem of the Clough, Adam Bell, and William of Cloudeſley; The odde tale of William Richard, and Humfry; The pretie conceit of Iohn Splinters laſt Will and Teſtament; which all are excellent and ſingular bookes againſt heartqualmes; and to remooue ſuch dumpiſhneſſe, as I ſee you are now fallen into.

Aſune.

Your vaine & friuolous books of tales, ieſts, and lies, would more increaſe my griefe, & ſtrike the print of ſorrow deeper into my heart.

Antile.

Nay, if you be of that minde, I hauehave done with you.

Phila.

I pray you if a man may be ſo bolde with you: How came you by all theſe good bookes? I ſhould hauehave ſaid, ſo much traſh and rubbiſh.

Antile.

What mattereth it to you? What hauehave p. 374you to doe to enquire? But I pray you Sir, what meane you to call them traſh and rubbiſh.

Phila.

Becauſe they be no better. They be goodly geere, trimme ſtuffe. They are good to kindle a fire, or to ſcoure a hot ouen withall. And ſhall I tell you my opinion of them? I doe thus thinke, that they were deuiſed by the diuell, ſeene and allowed by the Pope, printed in hell, bound vp by Hobgoblin; and firſt publiſhed and diſperſed in Rome, Italy, and Spaine: and all to this end, that thereby men might be kept from the reading of the Scriptures. For euen as a Lapwing with her buſie cry, draweth men away from her neſt: ſo the Popiſh generation, by theſe fabulous deuices, draw men from the Scriptures.

Antile.

Ah ſir; I ſee now, a fooles bolt is ſoone ſhot. You are more preciſe then wiſe. The Vicar of Saint fooles ſhall be your ghoſtly father. What tell you me of your opinion? I would you ſhould well know, I neither regard you, nor your opinion. There be wiſer men then you, which doe both reade, allow, and take pleaſure in theſe bookes.

Theol.

Let him alone, good Philagathus; for you ſée what he is. There is no end of his croſſing, and cauilling. But hée that is ignorant, let him be ignorant. And he that is filthie, let p. 375him bée more filthy. Let vsus now turne our ſpéech to Aſunetus, for I ſée he is heauie hearted, and troubled in his mind. How doe you Aſunetus? how doe you féele your ſelfe? mée thinketh you are very ſadde.

Aſune.

I am the better for you Sir, I thanke God. I neuer knew what ſinne meant till this day. It hath pleaſed God now to giuegive mee ſome ſight and feeling thereof. I am greatly diſtreſſed in my conſcience to thinke what I hauehave beene. The remembrance of my former ſinnes doth ſtrike an horror into me, when I conſider how ignorantly and prophanely, and how farre off from God, I hauehave liued all my life: it ſtinges and gripes me to the heart. I doe now ſee that which I neuer ſaw; and feele that which I neuer felt. I doe plainly ſee that if I had died in that ſtate wherein I hauehave liued all my life, I ſhould certainely hauehave beene condemned, and ſhould hauehave periſhed for euer in my ſinne and ignorance.

Theol.

I am very glad that God hath opened your eies, and giuen you the ſight and féeling of your miſerie, which indéed is the very firſt ſtep to eternal life. It is a great fauour and ſpecial mercy of God towards you, that he hath ſo touched your heart: you can neuer be thankfull enough for it. It is more then if you had a million of gold giuen you. It is the onelyonly rare p. 376priuiledge of Gods elect, to hauehave the eies of their ſoules opened, that they may ſée into heauenly and ſpirituall things. As for the world, it is iuſt with God, to leaue them in their blindneſſe.

Aſune.

I do feele the burden of my ſins, I am greatly grieued for them, I am weary of them, I am ſory that euer I ſinned againſt God, or that I ſhould be ſuch a wretch as to incur his diſpleaſure, and prouoke his Maieſtie againſt me. But I pray you good M. Theologiu, ſith you are a ſpirituall Phyſician, and I am ſicke of ſinne, that you would miniſter vntounto mee, out of Gods word, ſome ſpirituall Phyſicke, and comfort.

Theol.

Truely, I muſt néeds thinke that the promiſes of mercy and forgiueneſſe of ſinne, made in the Goſpell, doe belong vntounto you, and that Jeſus Chriſt is yours: you are truely intereſted in him, and hauehave a proper right vntounto him. For hée came not to call the righteous, but ſinners to repentance. You doe now féele your ſelfe to be a finner, you are grieued for your ſins, you are wearie of them: therefore Jeſus Chriſt is for you: all the benefits of his paſſion belong to you. Againe he ſaith, The whole need not theMatt. 9. 12.Matt 9:12 Phyſician, but they that are ſicke. But you doe acknowledge your ſelfe to be ſicke of ſin: therefore Chriſt Jeſus wil be your Phyſician; he wil ſwaddle you, and lappe you; hee will binde vp all your ſores; he wil heale al your wounds; he p. 377will annoint them with the oyle of his mercy; he will ſmile vponupon you, and ſhew you a ioyfull countenance; he will ſay vntounto you, your ſins are forgiuen.

In him you ſhall hauehave reſt and peace to your ſoule: Through him, you ſhall hauehave eaſe and comfort. For he taketh pity of all ſuch as mourne for their ſinnes, as you doe. Hée diddeth you, and all that are in your caſe, to come vntounto him, and he will helpe you. Come vntounto me Math. 11. 28.Matt 11:28(ſaith he,) all yee that are weary and heauy loaden, and I will eaſe you. You are one of them that are bid to come: for you are weary of your ſinnes, you féele the burden of them. Chriſt is altogether for ſuch as you are. He regardeth not the world, that is, the prophane and vnregenerate men. He bids not them come, he praieth not for them. I pray not for the world, ſaith hée.Ioh. 17. 9.John 17:9 They hauehave no part nor intereſt in him. They hauehave nothing to do with him, nor with his merits & righteouſneſſe. He is onelyonly for the penitent ſinner, & ſuch as mourne for their ſins. He is a pillow of downe to all aking heads, & aking conſciences. Be of good comfort therefore, feare nothing: for aſſuredly Chriſt and all his righteouſneſſe is yours. He will cloath you with it. He will neuer impute your ſins … you or lay any of thē to your charge, though they be neuer ſo many ſo or ſo … p. 380happy are you that hauehave ſuch a Mediator and high Prieſt. Reſt therefore wholly vponupon him, and vponupon that perfect, eternal, and propitiatory ſacrifice which hée hath once offered. Apply Chriſt, apply his merits, apply the promiſes to your ſelfe, and to your owne conſcience: ſo ſhall they doe you good & bring great comfort to your ſoule. For put caſe you had a moſt excellent and ſoueraigne ſalue, which would cure any wound it were laide vntounto; yet if you ſhould locke it vp in your cheſt, & neuer apply it to your wound, what good could it doe you? Euen ſo the righteouſnes & merits of Chriſt are a ſpirituall ſalue, which will cure any wound of the ſoule: but if we doe not apply them to our ſelues by faith, they can doe vsus no good. You muſt therefore apply Chriſt, & all the premiſes of the Goſpel, to your ſelfe by faith, & ſtand fully perſwaded, that whatſoeuer he hath done vponupon the Croſſe, he hath done for you particularly. For what is the iuſtifying faith, but a full perſwaſion of Gods particular louelove to vsus in Chriſt? The generall & confuſed knowledge of Chriſt & of his Goſpell, auaileth not to eternal life. Labour therefore to hauehave the true vſe of all theſe great and precious promiſes: ſticke faſt to Chriſt, for through him only we hauehave remiſſion of ſins, and eternall life. To him all the Prophets giuegive witneſſe (ſaith S.Act. 10. 45.Acts 10:45 Peter) that through his name, al that beleue ſhal p. 381receiue remiſſion of their ſins. Where the Apoſtle telleth vsus, that if a graund Jury of prophets were panelled to teſtifie of the way & meanes to eternal life, they would al with one cōſent bring in a verdit, that remiſſiō of ſins & eternal life are only in Chriſt. Let vsus heare the fore-man ſpeak, & one or two of the reſt, for in the mouth of two or thrée witneſſes ſhall eueryevery word ſtand. The Prophet Eſay ſaith: He was wounded for ourEſa. 53. 5Isa 53:5 tranſgreſſions; he was broken for our iniquities; the chaſtiſement of our peace was vponupon him, & with his ſtripes we are healed. This great Prophet we ſée doth plainly affirme, that Chriſt ſuffered for our ſins & by his ſuffering we are ſaued. The Prophet Ieremy teſtifieth the ſame thing, ſaying; Behold the daies come (ſaith the Lord)Ier. 23. 5Jer 23:5 that I wil raiſe vntounto Dauid a righteous branch & a king ſhall raigne and proſper, & ſhall execute iudgment & iuſtice in the earth. In his daies, Iudah ſhall be ſaued, & Iſrael ſhal dwell ſafely; and this is the name wherby they ſhall call him; the Lord our righteouſnes. This Prophet tumpeth with the other. For he ſaith, that Chriſt is the righteous branch, & that he is our righteouſnes, which is al one as if he had ſaid, our ſins are pardoned only through him, & through him we are made righteous. Moreouer he affirmeth, that Iudah & Iſrael, that is, the Church, ſhall be ſaued by him. The Prophet Zachary, that I may ſpeake p. 382it with reuerence, telleth the ſame tale word for word. Hée auoucheth the ſame thing with the other two Prophets. For he ſaith: In that day a Fountaine ſhall be opened to the houſe of Zach. 13. 1.Zech 13:1Dauid, and to the inhabitants of Ieruſalem for ſinne, and for vncleanneſſe. The meaning of the prophet is, that in the daies of Chriſts kingdome, the fountaine of Gods mercy in Chriſt, ſhould be opened, and let out, to waſh away the ſinnes and vncleanneſſe of the Church. So then we ſée, that theſe thrée great witneſſes doe all agrée in this, that through Chriſt onelyonly, wée are waſhed from our ſins, and through him onelyonly wée are made righteous. Séeing then that eternall life is onelyonly in the ſonne, therefore he that hath the ſon hath life. Be of good courage therefore, O Aſunetus, for no doubt you hauehave the ſon, & therfore eternal life. Feare not your ſins, for they cannot hurt you. For as all the righteouſnes of Abraham, Iſaac, and Iacob, and all the moſt righteous men that euer liued vponupon the face of the earth, if it were yours, could doe you no good, without Chriſt; ſo all the ſinnes in the world can do you no hurt, being in Chriſt. For there is no condemnation to them which are inRom. 8. 1.Rom 8:1 Chriſt Ieſus. Plucke vp a good heart therfore, be no more heauy and ſadde; for if you be found in Chriſt, clothed with his perfect righteouſneſſe, being made yours through faith, what can the p. 383diuel ſay to you? what can the Law doe? They may wel hiſſe at you, but they cannot ſting you: they may grin at you, but they cannot hurt you. For who ſhall lay any thing to the charge ofRom. 8. 33.Rom 8:33 Gods elect? It is God that iuſtifieth; who ſhall condemne? It is Chriſt which is dead, or rather which is riſen againe, who is alſo at the right hand of God, & maketh requeſt for vsus. ReioicePhil. 4. 4.Phil 4:4 in the Lord therfore: & againe I ſay reioice. For greater is he that is in you, then he that is in the world: our Lord Jeſus is ſtronger then all. None can plucke you out of his hands: he is a ſtrong Mediator; he hath conquered all our ſpiritual enemies; he hath ouer come hell, death, & damnation; he hath led captiuitie captiue; he hath ſpoiled principalities & powers; and hathCol. 2. 15.Col 2:15 made an open ſhew of them, & triumphed ouer them in his croſſe. He hath moſt triumphantly ſaid, O death, I will be thy death; O graue, I wilHoſ. 13. 14. 1. Cor. 15. 55.Hos 13:141 Cor 15:55 be thy deſtruction: O death where is thy ſting? O hell where is thy victorie? Séeing then you hauehave ſuch a Mediator and high Prieſt, as hath conquered the helliſh armie, and ſubdued all infernall power, what néed you to doubt, what néed you to feare any more? Moreouer you are to vnderſtand, and to be perſwaded, that Gods mercy is excéeding great towards penitent ſinners, & all ſuch as mourne for their tranſgreſſions;Ezech. 18.Ezek 18 according as he ſaith: At what time ſoeuer p. 384a ſinner doth repent him of his ſinnes from the bottome of his heart, he will put them all out of his remembrance. The Prophet Dauid doth moſt liuely & fully deſcribe vntounto vsus, the mercifull nature of God, in the 103. Pſalme; where he ſaith: The Lord is full of compaſſion andPſal. 103.Ps 103 mercy, ſlow to anger, & of great kindnes: he wil not alwaies chide, neither keepe his anger for euer; he hath not dealt with vsus after our ſins, nor rewarded vsus according to our iniquities. For as high as the heauen is aboue the earth, ſo great is his mercy towards thoſe that feare him. As far as the Eaſt is from the Weſt, ſo far hath he remoued our ſins from vsus. As a father hath compaſſion on his children; ſo hath the Lord compaſſion on them that feare him. For he knoweth whereof we be made; he remembreth that we are but duſt. The Hiſtorie of the loſt ſonne doth moſt notably ſet foorth the wonderfull merciemercy of God towards penitent ſinners. There is ſhewed, how the Lord doth embrace, tender & make much of ſuch poore ſinners, as hauehave broken and contrite hearts for their ſinnes: for it is ſaide; that when the father ſaw his repenting ſonne aLuk. 15.Luke 15 great way off, he had compaſſion on him, and ran and fell on his necke, and kiſſed him, and cloathed him with the beſt robe, put it on him, put a ring on his hand, & ſhooes on his féet, and cauſed the fat calfe to be killed for him. Euen ſo p. 385the euer laſting father doth reioyce at the conuerſion of any of his loſt ſons. Yea, there is ioy in the preſence of the angels of God, for one ſinner that conuerteth. Moreouer the Lord doth moſt liuely expreſſe his merciful nature and diſpoſition, in this, that he is very loath we ſhould periſh & willingly caſt away our ſelues. Therfore often in the holy ſcriptures he doth mourne for vsus, bewaile our wretchednes, and taketh vp many pitifull complaints and lamentations forPſal 81. 13.Ps 81:13 vsus, ſaying: Oh that my people had hearkned vntounto me, and Iſrael had walked in my waies. And againe: Oh that thou hadſt hearkened vntounto my commandements; then had thy proſperity beenEſay 48. 18.Isa 48:18 as the floud, and thy righteouſneſſe as the waues of the Sea. Againe he mourningly complainethHoſ. 6. 4.Hos 6:4 by his Prophet Hoſea, ſaying: Oh Ephraim, what ſhall I do vntounto thee? Oh Iudah, how ſhall I entreat thee? And in another place: What could I doe more vntounto my vineyard that I hauehave not done? Mark here how compaſſionately the Almighty God doth yearn ouer vsus, and euen as it were blée… vponupon our wounds. The Apoſtle alſo doth note the rich mercy, & maruellous louelove of God to mākind, in this, that he doth beſéech vsus, & pray vsus by the miniſters of the goſpel, that we would be reconciled vntounto him. The words are theſe: Now then are we embaſſadors for Chriſt,2. Cor. 5.2 Cor 5 as though God did beſeech you through vsus, we p. 386pray you in Chriſts ſted, that you be reconciled vntounto God. Is it not a ſtrange thing that the omni potent God, ſhould fall to intreating of vsus poore wretches? It is all one, as if a King ſhould intreat a begger, whom he may will and commaund: But the abundant mercy of God towards mankind, doth moſt of all conſiſt in this, that he hath giuen his onelyonly ſonne for vsus, when we were his enemies. As it is written: GodIohn 3.John 3 ſo loued the world, that he hath giuen his onelyonly begotten ſonne; that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life. Againe: God ſetteth out his louelove towards vsus,Rom. 5. 8.Rom 5:8 ſeeing that while we were yet ſinners, Chriſt died for vsus: much more then being now iuſtified by his bloud, we ſhalbe ſaued frō wrath through him. For if when we were enemies we were reconciled to God by the death of his ſon, much more being reconciled, we ſhall be ſaued by his life. In all this then wée may cléerely behold the infinite mercy of God towards vsus poore ſinners. For is it not a great matter that the ſonne of God ſhould take our nature vponupon him, ſhould be ſo abaſed as he was, & ſhould humble himſelfPhil. 2. 8.Phil 2:8 to death, euen to the death of the Croſſe? For as the ſhadow of the Diall went backe ten degrées that Ezechias might receiue length of daies, & much happineſſe: ſo Chriſt, the ſonne of righteouſneſſe, hath gone backe many degrées, that we p. 387might hauehave eternall life. His humiliation therefore, is our exaltation: his ſufferings our ioy: his death, our life. For we hauehave no other remedy or refuge but onelyonly his merits & righteouſnes. He is our city of refuge, whither we muſt fly & where we muſt take ſanctuary. He is theIer. 8. Iohn 5. 2.Jer 8John 5:2 Balme of Gilead, whereby our ſoules are cured. He is that poole of Betheſda, where eueryevery man may bée cured of what diſeaſe ſo euer hée2. King. 52 Kgs 5 hath. He is the riuer of Iordan, where Naaman may waſh away all his Leproſie. He is that Pellican, who by pecking a hole in his owne breſt, doth reſtore his yong to life againe by his blood. Yet one thing we muſt note by the way, which hath béene partly touched before: that al the mercy of God, and merits of Chriſt, are to be reſtrained onelyonly to the elect: only to the true members of the Church. As plainely appeareth in the 103. Pſalm. Where the mercies of God, which there are largely deſcribed, are reſtrained onelyonly to them that feare him, kéepe his couenant, & thinke vponupon his Commandements to do them. And touching Chriſt, it is ſaid, thatPſal. 130. Heb. 5. 6.Ps 130Heb 5:6 he is a prince, & a Sauiour vntounto Iſrael: & that he ſhall redéeme Iſrael from all his iniquities. Againe it is written: That Chriſt being conſecrate, was made the author of eternall ſaluation, to them that obey him. None do or can obey him, but onelyonly the Elect: therefore he is the authour p. 388of ſaluation onelyonly to the Elect. And conſequently, the prophane world, whatſoeuer they ſay, whatſoeuer they brag & boaſt, hauehave no true title or intereſt in him. This thing was figured in the law, in this, that the mercy ſeate, which was a type of Gods mercy in Chriſt, & the Arke which was a figure of the Church, were by the expreſſe commandement of God, fitted each to other, both in length and breadth. For as the Arke was two cubits and a halfeExod. 25. 10.Exod 25:10 long, & a cubit and a halfe broad: iuſt ſo was the mercy ſeate. Noting thereby, that the mercy of God in Chriſt, ſhould onelyonly bée fitted to his church, & belong only to the Church: ſo as not one without the Church ſhould be ſaued. For he that hath not the church for his mother, cannot hauehave God for his father. Laſtly we are to obſerue, that as God is infinit in mercy, & of great compaſſion towards penitent ſinners: ſo alſo is he moſt conſtant in the courſe of his mercies towards his children. And therefore one of the Pſalmes carrieth this foote: His mercy endurethPſal. 138.Ps 138 for euer; his mercy endureth for euer; his mercy endureth for euer. Noting thereby both the conſtancy and eternity of Gods mercy. To the ſame purpoſe it is thus written: It is the Lords mercies that we are not conſumed; it is becauſeLament. 3. 22.Lam 3:22 his compaſſions faile not. Let vsus know therefore, that God, as touching his mercy to his p. 389children, is of a moſt conſtant and vnchangable nature. As he ſaith: I am the Lord I change not. For if God were of a changeable nature, as we are, and ſubiect to paſſions, then were we in a moſt miſerable caſe. Then muſt he néeds ſmite vsus downe, and take vengeance of vsus eueryevery day and eueryevery houre in the day: becauſe we prouoke him eueryevery day, & eueryevery houre in the day. But the God of heauen is not as a man, that he ſhould be ſubiect to paſſions and affections: he is of a moſt conſtant and immutable nature. For though wée prouoke him eueryevery day with new ſinnes, yet is he ſo farre off from taking reuenge, that the next day he rewardeth vsus with new mercies, and breaketh through all our vnkindeneſſe, to ſhew kindneſſe vntounto vsus: and through all our naughtineſſe to doe vsus good. All our infirmities cannot make him breake off with vsus, or ceaſe to louelove vsus. He is content to take vsus with all faults: and to louelove vsus dearely, though we hauehave great faults. He regardeth not our infirmities, though we be oftentimes waiward and eluiſh, yet for all that, he loueth vsus neuertheleſſe. Euen as a louing mother, though her young ſuckling crie all night, and be excéeding treafe and weiward, ſo as ſhe cannot reſt an houre in the night: yea, though ſhe endure much loathſomneſſe & trouble with it, yet in the morning, when ſhe ariſeth, ſhe loueth p. 390it neuertheleſſe, but dandles it, plaieth with it, ſmileth and laugheth vponupon it: ſo the God of all mercies, whoſe louelove towards vsus far paſſeth the louelove of mothers, though we gréeue him with our infirmities continually, yet loueth vsus neuertheleſſe, and is content to put vp all, to forget and forgiue all: for he is a moſt conſtant louer. Where he once ſets and ſettles his louelove, he loueth moſt conſtantly, nothing can alter him, nothing can remoue him, Euen as a Father, when his little childe catcheth a fall, breaketh his ſhinnes, and hurteth his face, is ſo far from being offended or diſpleaſed with him therefore, that he doth pity him, and bemone him, ſéeking remedies for his hurt: ſo our mercifull Father, is ſo farre off from being angry & diſpleaſed with vsus for ſome ſlips and falles, that he doth the more pity vsus, and lament our caſe. Euen as a louing and wiſe husband, though his wife hauehave many infirmities, yet knowing that ſhe loueth him dearely, and that her heart is with him, he is well content to winke at all her faults, to hide them, to beare with them, yea and to make nothing of them, louing her neuertheleſſe for them. So our deare huſband and Spouſe Jeſus Chriſt, becauſe he knoweth we louelove him, and that he hath our hearts, is content to beare with all our infirmities, and to make light of them. For this cauſe it is that he ſaith to p. 391his Spouſe in the Canticles: Though ſhe wasCan. 4. 1. blacke and full of infirmities, behold thou art faire my louelove, behold thou art faire, thou art all faire my louelove, there is no ſpot in thee. Marke that he calleth his Church faire, all faire, and without ſpot, not becauſe ſhe was ſo in herſelf, but becauſe ſhe was made ſo in him. And aſſuredly the eternall God beholding her in his ſon doth ſo eſtéeme and account of her. For as hée that beholdeth any thing thorough a red glaſſe doth take it to be red, as is the colour of the glaſſe; ſo God the Father, beholding vsus in his ſon, doth take vsus to bée of the ſame nature and quality that he is: that is, perfectly righteous. For this cauſe it is that he loueth vsus, & ſetteth his heart vponupon vsus, and will not be remooued from vsus. For his louelove to his children, is alwaies one and the ſame: although we hauehave not alwaies the like ſight and féeling of it. As the Moone is alwaies the ſame in ſubſtance and quantity, though ſometime it ſéemeth vntounto vsus to be waſted into a very ſmall ſcantling. Let vsus know then to our great comfort, that the louelove of God towards vsus in his deare ſonne, is conſtant and alwaies alike, and that he wil not diſcountenance vsus or ſhake vsus off for ſome infirmities, no nor yet for many infirmities: for the merciful God doth accept of his children, becauſe their generall care is good, and the vniuerſall Tenor p. 392of their life tendeth vntounto righteouſueſſe, howſoeuer they may greatly faile in many particular actions. Two or thrée fits of an Ague, do not prooue a diſeaſed body: nor two or thrée good daies a ſound body: euen ſo ſome few infirmities doe not argue a wicked man; nor two or thrée good actions, a good man: but we muſt hauehave an eye to the certaine and ſettled courſe of a mans life. Euen as men are truely ſaid to walke in a way, when they goe in it, although ſometimes they trip and ſtumble: ſo Gods children doe walke in the way of righteouſnes, although ſometimes they ſtumble, and ſtep out of it; or ſometimes be violently haled out of it by theeues. For Sathan and the violence of our luſts, doe often hale vsus out of the way, but we muſt get into it againe as ſoone as we are eſcaped. Now then to conclude & draw to an end, ſith God is ſo infinitely mercifull, and conſtant in his mercy: ſith ſuch great and precious promiſes are made to vsus in Chriſt: ſith the Lord doth not regard our infirmities when our harts are with him: Therefore O Aſunetus, be of good chéere, let nothing trouble you, feare not the aſſaults of the Diuell, regard not his temptations: for aſſuredly your ſinnes are forgiuen. Chriſt is yours, heauen is yours, and all the promiſes of life and ſaluation belong vntounto you: ſo as you néed not to doubt, you cannot p. 393miſcarry, your name is written in the booke of life.

Aſune.

I am greatly comforted and cheared vp with your words: your preaching of the Goſpell, and laying open of Gods abundant mercy in Chriſt, and of the promiſes, do exceedingly reuiue me, and euen as it were put new life into me: they are as Sacke and Sugar vntounto my ſoule, and more ſweete then the hony, and the hony combe: they are as Phyſicke to my ſicke ſoule, and as oyntment to my ſpirituall wounds. I doe now beginne to ſee what miſery is in man, and what mercy is in God. And I know by wofull experience, that where miſery is not felt, there mercy is not regarded: but now it hath pleaſed God to giuegive me ſome feeling of mine owne wretchedneſſe and miſery, and yet with good comfort in his mercy. For I thanke God for it, I begin now to grow to ſome perſwaſion, that the promiſes doe belong vntounto me, my ſins are forgiuen, and that I am one of them that ſhall be ſaued.

Theol.

I doe greatly reioyce, that God hath according to his rich mercy, wrought this good worke in you. I doe from the bottome of my heart giuegive him the praiſe and glory of it. Happy are you, that euer you were borne, in whom God hath wrought ſo gratious a work. It is of his high fauour and ſpeciall mercy towards p. 394you, for it is the only priuiledge and prerogatiue royall of Gods owne children, truely to repent and beléeue. I beſeech God therefore to increaſe your faith, and to fill you full of ioy and peace in beléeuing, that you may abound in hope, through the power of the holy Ghoſt.

Antile.

The Sunne draweth low Aſunetus, it is time for you and me to be going.

Phila.

Indeed the night will approach by and by: and therefore we muſt of neceſſity breake off.

Theol.

Sith it is ſo, wée will héere ſurceaſe and goe no further.

Aſune.

Sir, I will now take my leaue of you. I can neuer be thankefull enough for all the good inſtructions and comforts which I hauehave heard from you this day; I hope I ſhall remember ſome of them whileſt I liue: I doe therfore praiſe God for you, and for your counſell, and for this day, which I hope ſhall be the firſt day of my repentance, and true conuerſion vntounto God.

Theol.

The Lord for his infinite mercies ſake grant it. And I moſt humbly beſéech the Almighty God to eſtabliſh you with his frée ſpirit, that you may procéed and goe forward in a Chriſtian courſe vntounto the end.

Phila.

I pray you good M. Theologus pardon p. 395my boldneſſe: for you ſee I hauehave beene very bold to propound many queſtions vntounto you, wherein you hauehave fully ſatisfied me, to the great ioy and comfort of my ſoule. I doe therefore praiſe God for you, and I hope I ſhall neuer forget ſome things which you hauehave vttered. But I will now commend you to God, and to the word of his grace, which is able to build further.

Theol.

Farewell good Philagathus. The Lord bleſſe you, and kéepe you in all your waies: and the God of Heauen preſerue vsus all, and continue vsus in his feare vntounto the end.

All glory be giuen to God.

FINIS.