The Sin and Danger of Ignorance
THE SIN AND DANGER OF IGNORANCE
WITH THE VAST IMPORTANCE OF THE GOSPEL
MINISTRY AS A REMEDY.
Phil. Well, since there be so many bars out of heaven and so many gates into hell, it is a very hard matter to break through all these bars, and so to enter into life; and as hard a matter to miss all these gates and escape hell.
He quits him well that can do it.
Theol.
True indeed; and as hard a thing as this is, so hard a thing is it for flesh and blood to enter into the kingdom of heaven; and yet most men make light of it, and think it is the easiest matter of an hundred.
Asun. 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 1 do as I would be done to, and say nobody no harm, nor do nobody no harm,
God will have mercy on my soul.
And I doubt not but my good deeds shall weigh against my evU deeds, and that I shall make even with God at my latter end ; for, I thank God for it, I have alwaj'^s lived in his fear, and served him with a true intent; therefore I know that so long as I keep his commandments, and live as my neighdours do, and as a Christian man ought to do, he will not damn my soul.
Theol.
Can you then keep God's commandments ?
Asun. As near as God will give me grace.
Theol. Nay, but I ask you whether you keep them or no?
IGSOBA-XCE or THB LAW.
Asun.
I do say, to keep them as near as I can, I do my true intent.
Though I keep them not all, yet I am sure I keep some of them.
Theol.
Because you say you keep some of them, I pray you let me be so bold with you as to examine you in the particulars.
You know the first commandment is this, " Thou shalt have none other gods in my sight."
How say you, do vou keep this ?
Asun.
I am out of all fear of it; for I never worshipped any God but one.
I am fully persuaded there is but one God.
Theol. What say you to the second commandment? "Thou shadt make to thyself no graven image," &c.
Asun.
I never worshipped any images in my life:
I defy them.
I know they cannot help me, for they be but stocks and stones.
Theol. What say you to the third commandment ? which is this, " Thou shalt not take the name of the Lord thy God in vain," &c.
Asun. Nay certainly, I was never counted a swearer in my life, but I have feared God always of a child, and have had a good faith in him ever since I could remember.
I would be sorry else.
Theol. What say you then to the fourth commandment ? " Remember that thou keep holy the Sabbath-day," &c.
Asun. Nay, for that matter, I keep my church as well as any man in the parish where I dwell, and mind my prayers as well when I am there.
I thank God for it, though I say it myself, I have been always well given, and have loved Gt)d's word with all my heart; and it doth me good to hear the epistles and gospels read every Sunday by our vicar.
2i8 IGNORANCE or THE LiW.
Theol.
Tell me, what say you to the fifth commandment? which is, "Honour thy father and thy mother," &c. do you keep this?
Asun.
I have always loved and oheyed my father and mother from my heart; I hope there is nobody can accuse me for that, and I am sure if I keep any commandment it is this; for when I was a boy every body said that I was well given, and a toward child; therefore, if I should not keep this commandment, it would be a great grief to me, and go as near my heart as any thing that came to me this seven years.
Theol. What say you to the sixth commandment? "Thou shalt not kill."
Asun.
It were strange if I should not keep that.
Theol. What say you to the seventh? "Thou shalt not commit adultery."
Asun.
I thank God for it, I was never given to women; Grod hath always kept me from that, and I hope will so still.
Theol. What say you to the eighth? "Thou shalt not steal."
Asun.
I am neither whorem aster nor thief.
Theol. What say you to the ninth? "Thou shalt not bear false witness," &c.
Asv/n.
1 defy all false witness-bearing from my heart.
Theol. What say you to the last? "Thou shalt not covet," &c.
Asun.
I thank Grod for it, I never coveted any man's goods but mine own.
Theol. Now, I perceive you are a wonderful man; you can keep all the commandments.
You are like that blind ruler which said unto Christ, Matt. xix. 20, "All these things have I kept from
IGNOKA.IICE OF THE LAW.
my youth."
I perceive now, indeed, that it is no marvel though you make so light of preaching, for you have no need of it : you are whole, you need not the physician; you feel no misery, and therefore you care not for mercy; for where misery is not felt, there mercy is not regarded; but I see you need no Saviour.
Asun. You say not well in that:
I need a Saviour, and it is my Lord Jesus that must save me, for he made me.
Theol. What! need you a Saviour since you are no sinner?
Asun. Yes, believe me, I am a sinner; we are all sinners; there is no man but he sinneth.
Theol. How can you be a sinner since you keep all the commandments?
Asun.
Yes, I am a sinner for all that.
Theol. Can you both be a sinner and be without sin too? for he that keepeth the commandments is without sin! which thing you say you do. But I see how the case standeth, that a great number of such ignorant and sottish men as you are will in general say you are sinners, because your conscience telleth you so; but when it cometh to particulars, you know not how you sin, nor wherein.
I pray you, therefore, let me lead you through the commandments again, and deal with you in particulars, that I may bring you to the sight of your sin.
How say you, therefore, do you upon your knees, every morning and evening, give God thanks for his particular mercies, and manifold favours towards you?
And do you call much upon him privately, and much also with yoiufamily?
Answer me, plainly and simply.
Asun. I cannot say so.
Theol. Then you have broken the first com-
THE
SPIEITTJALTTT
mandment, which ehargeth us to give God his due worship, whereof prayer and thanksgiving are a part; so then, here, at the very entrance, you are found guilty.
Further, I demand of you whether you never had any by-thoughts in your prayers, and your heart hath not been upon other matters, even then while you were in prayer.
Asun.
I cannot deny that: for it is a very hard matter to pray without by-thoughts.
Theol. Then, by your own confession, you have broken the second commandment, which doth command the right manner of Grod's worship; that is, that as we must worship God, so we must do it in faith, love, zeal, and pure aifections.
So that here you are guilty also, because when you pray your mind is of other matters, and you do it not in sincerity and truth.
Further, I demand of you whether you did never swear by your faith, or truth, or by our lady, St. Mary, and such other oaths ?
Asun. Yes, by St. Mary have I—I must needs confess it.
Theol. We need no further witness.
Your very answer proveth it, for your answer is an oath ; therefore, here also you are guilty, because you swear by idols.
Further, I demand of you whether you did never travel to fairs on the Sabbath-day, or make bargains on that day, or take journeys, or talk of worldly matters, neglecting holy duties?
Asun.
Yes, God forgive me, I have.
Theol. Then you are guilty of the breach of the fourth commandment, which ehargeth us, on pain of death, to spend the Sabbath-day in holy and religious duties, both publicly and privately.
or THE COMMA-ITDMEKTS.
Further, I demand whether you instract your wife, children, and servants in the true knowledge of God, and pray with them or no?
Asun.
I am sure you would have me speak the truth ; I must needs confess I do not, neither am I able to do it.
. Theol. Then you are guilty of the breach of the fifth commandment, which commandeth all duties of superiors to inferiors, and of inferiors towards their superiors, whereof prayer and instructions are apart.
Moreover, I demandwhether you were never angry or no?
Asun. Yes, an hundred times in my days.
And I think there is nobody but will be angry at one time or other, especially when they have cause.
Theol. Then you have broken the sixth commandment, which chargeth us to avoid wrath, anger, mahce, desire of revenge, and all such like forerunners unto murder.
Further, I ask you whether you did never look upon a woman with a lust in your heart?
Asnn. Yes, for I think there is no man free from thoughts that way.
I had thought thoughts had been free.
Theol. No, thoughts are not free before Crod; for God knoweth our thoughts, and will punish us, arraign us, and condemn us for thoughts.
Men know not thoughts, and therefore can make no laws against thoughts; but because God is privy to all our most secret thoughts, therefore he hath made laws against them, and will condemn them.
Therefore, I conclude that if you have nourished adulterous thoughts in your heart you are guilty of the breach of the seventh commandment, which forbiddeth all secret thoughts
SIN
-VKD BATTGEU
and provocations whatsoever to adultery.
But further, I demand whether you did never pilfer, purloin, and steal some small things from your neighbour: as pasture, poultry, conies, apples, and such like?
Asuii. I cannot clear myself in these things, for I had thought they had been no sin.
TJieol. Then have you broken the eighth commandment, and stand guilty of eternal death; for God in his commandment chargeth us to liave as great care of our neighbour's goods as of our own ; and not to injure him in any manner of way, in thought, word, or deed; therefore, all deceit, pilfering, oppressing, and all unjust dealing with our neighbour's goods, is here condemned.
Moreover, let me ask you whether you did never lie, or dissemble?
Asun.
Yes, assuredly.
Theol. Then you have broken the ninth commandment, wherein Grod chargeth us, both in witness-bearing and all other matters, to speak the plain truth from our heart, without lying or dissembling.
Last of all, I demand whether you did never in your heart desire something that was not your own: as your neighbour's house, or ground, kine, or sheep, &e. therein bewraying the discontentment of yom* heart?
Asun.
1 am as guilty in this as in any thing, for, God forgive me, I have often desired and lusted after this and that, which was none of mine own, and so have bewrayed my discontentment.
Theol. Then I perceive, by your own confession, that you are guilty of the breach of all the commandments.
Asun. I must needs confess it; for I see now more into that matter than ever I did.
I never
OF IGjrORASCE.
heard so much before in my life, nor was ever asked any such questions as you ask me.
I had thought many of those things which you asked me had been no sins at all.
Theol.
I could have convicted you in a thousand other particulars, wherein you do daily and hourly break the law of God.
But my purpose was only to give you a taste of some particular transgressions, and therewithal some little hght by the way into the meaning of the law, that thereby you might be brought to some better sight of yourself, and might a Httle perceive in what case you stand before God ; and by that httle conceive a great deal more.
Asun. Well, now I do plainly see that I have been deceived, and am not in so good estate before God as I thought I had been.
Moreover, I see that thousands are out of the way which think they are in a good case before God; whereas, indeed, they are in blindness and in their sins.
But, Lord have mercy upon us, I do now plainly see that I am far from keeping the commandments; and I think no man doth keep them.
Theol. You may take your oath of that, I warrant you; for neither Saint Paul, David, or the Virgin Mary, could ever keep any one of the commandments.
I am glad you begin to see into the law of God, and to have some taste that way ; for, as a man's knowledge and insight is into the law, so is the knowledge and insight into himself.
He that hath a deep insight into the law of God, hath also a deep insight into himself. He that hath no sight into the law, can have no insight into himself; for the law is that glass wherein we do behold the face of our souls before God.
SIN AND DANGEE
The apostle saith, Rom. iii.
20, "By the law Cometh the knowledge of sin;" therefore, those which are altogether ignorant of the law, and never behold themselves in this glass, do commit an hundred sins a day, which they know not of; and therefore are not grieved for them; for how can a man be grieved for that which he knoweth not ? but now further, I pray you, give me leave to ask you some more questions of the principles of religion, to the end that you, knowing and feeling yomignorance, may be humbled therewith, bewail it in time, and seek after the true knowledge of God.
But yet, by the way, I will ask Antilegon a question or two; because I desire to understand what knowledge he hath in the grounds of religion.
Tell me, therefore, Antilegon, what was the reason why Christ was conceived by the Holy Grhost?
Antil.
I could answer you, but I will not; what authority have you to examine me? shew your commission; when I see your warrant 1 will answer you; in the meantime you have nothing to do to examine me; meddle with that you have to do withal.
Theol.
I perceive you are not only ignorant, but wilful and obstinate, and refuse all instructions ; therefore I will leave you to God, and to your galled conscience ; but, I pray you, Asunetus, answer that question: what think you, what is the reason that Christ was conceived by the'
Holy Ghost?
Asun. Believe me, sir, that is an hard question ; you may ask a wise man that question, for I cannot ansv/er it.
Theol. What say you then to this, who was Christ's mother?
OF IGNOBAJfCE.
Asun. Mary, sir ; that was our blessed ladv.
Theol. What was Pontius Pilate?
Asun.
I am somewhat ignorant, I am not book-learned; but if you will have my simple opinion, I think it was the devil; for none but the devil would put our sweet Saviour to death.
Theol. What is the holy catholic church, which you say j'ou do believe ?
Asun. The communion of saints, the forgiveness of sins.
Theol. What do you pray for when you say "thy kingdom come?"
Asun.
I do pray that God would send us all of his grace, that we may serve him, and do as we ought to do, and keep us in a good mind to Grodward, and to have him much in our mind; for some, Grod bless us, have nothing but the devil in their mind: they do nothing in God's name.
Theol. What is a Sacrament?
Asun. The Lord's Supper.
Theol. How many sacraments be there?
Asun. Two.
Theol. Which be they?
Asun. Bread and wine, Theol. What is the principle end of your coming to receive the sacrament ?
Asun. To receive my Maker.
Theol. What is the principal use of a sacrament?
Asun. The body and blood of Christ.
Theol. What profit and comfort have you by a sacrament ?
Asun. In token that Christ died for us, Theol.
I can but pity you for your ignorance; for it is exceeding gross and palpable.
Your answers are to no purpose, and bewray a wonder-
SIN AKD DAJfGEK
ful blindness and senselessness in matters of religion.
I am sorry that now I have not time and leisure to let you see your folly and extreme ignorance, as also to lay open unto you the sense and meaning of the articles of the faith, the Lord's prayer, and the sacraments, and all the other grounds of Christian religion.
Asun. What course would you wish me to take, that I may come out of ignorance, and attain unto the true knowledge of God?
Theol.
Surely I would wish you to be diligent in hearing of sermons, and reading the scriptures, with prayer and humility.
Also, that you would peruse catechisms, and other good books; and especially Virel's Grounds of E-eligion, and works of the two worthy servants of God, Master Gyffard and Master Perkins, and other men's that have done great service to the church, and for whom thousands are bound to give God thanks.
If you take this course, you shall by God's grace, within a short time, grow to some good measure of knowledge, in all the main grounds of Christian religion.
Phil.
I had not thought any man had been so ignorant as I now perceive this man is.
Theol.
Yes, verily ; there be thousands in his case; and I do know by experience that many ^^'ill use the very same answers, or at least very little differing.
Phil.
I warrant you if you had questioned with him of kine, or sheep, purchasing of lands, taking of leases, or any other matter under the sun, you should have found him very ripe and ready in his answers.
• Theol.
I am so persuaded too ; for let a man taEi with worldly men of worldly matters, and their answer is never to seek.
They will talk
OP IGKOBAirCE.
very fireshly with you of such matters, if it be all the day long; for they have a deep insight into earthly things, and do wholly delight to talk of them, being never weary; for it is their joy their, meat, and their drink.
But come once to talk with them of Grod's matters, as of faith, repentance, regeneration, &c., you shall find them the veriest dullards and dunces in the world; for, when speech is had of these things, they are so befogged* that they cannot tell where they sue, nor what they say.
PhU. In my judgment, such men's case is very pitiful and dangerous.
And so is this man's case also, if Grod do not very speedily pull him out of it.
Theol.
Questionless; for (xod saith, Hosea iv. 6, " My people perish for want of knowledge."
Our Lord Jesus saith that ignorance is the cause of all errors:
" Ye do err, saith he, not knowing the scripture, nor the power of God," Matt. xxii.
29.
The apostle saith that ignorance doth alienate us from the life of God; for, saith he, "The Gentiles were darkened in the cogitation, being strangers from the life of God, through the ignorance that is in them," Eph. iv. 18.
So then, it is clear that ignorance is not the mother of devotion, as the papists do avouch; but it is the mother of error, death, and destruction, as the scriptures afBrmeth.
Our Lord, forseeing the great danger of ignorance, how thereby thousands are carried headlong into hell, doth admonish all men to search the scriptures, John v. 39, which do testify of him; that so they might get out of the most dangerous gulf of ignorance, wherein multitudes are implunged.
"flierefore, the noble men * Lost,set&st. s
SIN AND DANGEE
of Berea are commended by the Holy Ghost, Acts xvii. 11, because they received the word with all readiness; and searched the scriptures daily, whether those things were so.
Oh therefore, that men would earnestly seek after the knowledge of G-od in time, and, as the prophet saith,
" Seek the Lord while he may be found; call upon him whilst he is near,"
Isa. Iv. 6.
Phil. I do see that all ignorance in matters of faith is dangerous; but I think wilful ignorance is of all others most dangerous.
TTieol. Wilful ignorance, no doubt, is a plain prognostication, and demonstrative argument of eternal death; for it is a most horrible and fearful thing for men to refuse instructions, despise counsels, harden their hearts, stop their ears, and close up their eyes against God.
This is the very upshot of our decay.
Phil.
I pray you, what call you hardness of heart?
Theol. An hard heart is that which is neither moved with God's mercies, nor scared with his judgments; neither feareth the law, nor regardeth the gospel; neither is holpen by threatenings, nor softened by chastenings; which is unthankful for God's benefits, and disobedient to his counsels; made cniel by his rods, and dissolute by his favours; unshameful to filthiness, and fearless to perils; uncourteous to men and retchless* to God; forgetful of things past, negligent in things present, and improvident in things to come.
Phil. Lay forth yet more plainly the state of ignorant and hard-hearted men; and shew how lamentable it is.
* Careless, hardened.
OF leKOBAKCE.
Theol. If a man be outwardly blind we do pitj him, and say, there goeth a poor blind man; but if he be both blind and deaf, do we not more pity him? and say, oh, in how miserable a case is that man! but if he be both blind, deaf, and dumb, do we not most of all pity him? and say, oh, that man is in a most woful taking, and in a most pitifiil plight!
How much more then are they to be pitied, which, as concerning their souls, are both blind, deaf, and dumb? for the diseases of the soul are far more dangerous, and more to be pitied than those of the body.
Would it not pity a man's heart to see a poor sheep in a lion's mouth, whilst he teareth him, renteth him, and puUeth him in pieces?
Even such is the case of ignorant men in the claws of the devil; for the devil hath them under him, rideth them at his pleasure, and teareth their souls in pieces!
Oh, that we had eyes to see these things, hearts to feel them, and affections to be thoroughly moved with them, even unto mourning and tears.
Phil. Few do think that ignorant men are in so woful case as you speak of; for they think that ignorance will excuse them ; and some will say they are glad they have so little knowledge; for if they should have much knowledge of their master's will, and do it not, they shall be beaten with many stripes; but now, being ignorant, they think all is safe.
Theol. God willed his people to offer sacrifice for their sins of ignorance, Levit. iv; therefore, ignorance is a sin, and excuseth no man: and as for the state of their souls before God, it is most miserable; if we could see into their souls as we see their bodies; for, assuredly, there be multitudes which ruffle it out in velvets and silks,
THE VAST IMPOETANCE OF THE
and most brave and glittering outsides, but inwardly are full of filthiness and sin; they bave fine and delicate bodies, but most ugly, black, and filthy souls.
If a man could see into their souls as he doth into their bodies, he would stop his nose at the stink of them ; for they smell rank of sin in the nostrils of God, his angels, and all good men.
Phil. Then I perceive by your speech that the case of all ignorant and profane men is fearful in the sight of God, and that all good men are to pity them, and pray for them.
Tlieol.
If two blind and deaf men should walk in a beaten path that leadeth to a great deep pond wherein they are like to be drowned, if they go forward, and two men afar off should whoop unto them, and will then not go forward least they be drowned; yet they jieither seeing any man, nor hearing any man, go forward and are drowned: were not this a lamentable spectacle to behold?
Even so it is with all the ignorant, blind, and deaf souls of the world: for they cast no perils, but walk on boldly to destruction; and though the preachers of the gospel whoop never so loud unto them, or give them never so many warnings and caveats to take heed; yet they, being inwardly blind, see nothing ; and spiritually deaf, hear nothing; and therefore go on forward in their sins and ignorance, till they suddenly fall into the pit of hell.
Put case also, two great armies should' pitch in a field, and fight a main battle upon a plain, and that some man should stand upon the top of a mountain hard by, and behold all, and should see with his own eyes how thousands and ten thousands went to wreck, and fell down on every side as thick as hail, the whole plain swim-
GOSPEL illNISTBT.
ming in blood; and should also hear the groanings of soldiers wounded, and the doleful sighs and groanings of many captains and colonels giving up the ghost ; were not this a most wofui spectacle?
Even so, when we do clearly see Satan wound and murder thousand thousands souls, is it not a far more tragical and lamentable sight ? and ought it not even to kill our hearts to behold it? but, alas! men have no eyes to see into these things; and yet certain it is, that Satan doth continually, and in most fearful manner, massacre innumerable souls.
Thus have I shewed you the woful estate of profane and ignorant men.
Phil. If it be so, you that be ministers and preachers of the gospel, and have taken upon you the cure and charge of souls, have need to look about you, and to do what in you heth to save souls ; and, as good shepherds, in great pity and compassion, to labour to pull them out of the paws of this roaring lion, which goeth about continually seeking whom he may devour.
Theol.
It standeth upon us, indeed, very seriously and carefully to look to it, as we will answer it at the dreadful day of judgment; for it is no small matter that we have taken in hand, which is, to care for the flock which Christ hath bought with his blood.
Would to God therefore that we would leave striving about other matters, and strive together all about this—who can pull most out of the kingdom of Satan, sin, and ignorance— who can win most souls—and who can perform best service to the church.
This were a good strife indeed,—and would to Grod that we might once at last with joined forces go about it, and with one heart and hand, join together to build up Grod's house.
If through our own follies the
THE VAST IMPOETANCE OF THE
work hath been hindered, or any breach made, let us in wisdom and love labour to make it up again.
If there hath been any declining and coldness, let us now at last revive: let us stir up ourselves, that we may stir up others.
Let us be zealous and fervent in spirit, that we may through God's grace put life into others, and rouse up this dead, declining, and cold age wherein we live: so shall God be glorified, his church edified, his saints comforted, his people saved, his throne erected, and the kingdom of the devil overthrown.
Phil. What think you w^ere the best course to effect this which you speak of?
Theol. This is a thing that must be exceedingly laboured in of us which are the ministers and preachers of the gospel.
And here is required diligence and, as we say, double dihgence; for the people are every where ignorant.
Some are stones, altogether incapable of instruction: others are froward and wilful.
Some will receive the doctrine, but not the practice: some again are altogether set upon peevishness and cavilling.
So that a man were better take upon him the charge of keeping wolves and bears than the charge of souls ; for it is the hardest thing in the world, to reform men's disorders, and to bring them into order; to pull men's souls out of the kingdom of Satan, and to bring them to God.
It is as we say, an endless piece of work, an infinite toil, a labour of all labours:
I quake to think of it.
Tor, men are so obstinate and irrefragable that they will be brought into no order : they will come under no yoke.
They will not ruled by God, nor bridled by his word.
They will follow their own swing.
They will run after their own lusts and pleasures.
They will kick and spurn if they be reproved.
GOSPEL MINTSTET.
They will rage and storm if you go about to curb them, and restrain them of their wills, likings, and liberties.
They will have their wills, and follow their old fasluons, say what you will, and do what you can.
Is it not, think you, a busy piece of work, to smooth and square such timber logs, so full of knots and knobs?
Is it not a tedious and irksome thing to think upon? and would it not kill a man's heart to go about it? for, how hard a thing is it to bring such into frame as are so far out of frame !
Phil. Well sir, you can but do your endeavour, and commit the success to Grod.
You can but plant and water: let God give the increase.
You are ministers of the letter, but not of the Spirit.
You baptize with water, but not with the Holy Ghost.
If you therefore preach diligently, exhort, admonish, and reprove, publicly and privately: studying by all good example of life, and seeking with all good zeal, care, and conscience, to do the uttermost that in you lieth, to reduce them from their evil ways; I take it, you are dischai^ed, though they remain stubborn and incorrigible; for you know, what the Lord saith by his prophet,
"K you do admonish them and give them warning, then you shall be discharged, and their blood shall be required at their own hands,"
Ezek. xxxiii.
Tlieol. You have spoken the truth ; and, therefore, since some must needs take upon them this so great a charge, it will be our best course to labour much with them in catechising and private instructions, and that in most familiar and plain manner, for much good hath been done, and is done this way.
The ignorant sort must be much laboured upon this way: and so, no doubt, much
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good may be done; "For, in all labour there is profit," Prov. xiv. 23.
Herein, we that are the ministers of Christ must be content to be abased, and to teach the poor ignorant people in most plain manner, asking them many easy questions, and often questioning with them in most plain and loving manner, till we have brought them to some taste and smack of the principles of the Christian religion.
We must not be ashamed to use repetitions and tautologies, and tell them one thing twenty times over and over again ; here a line, and there a line; here a little, and there a little; precept upon precept, as the prophet speaketh, Isa. xxviii. 10.
I know right well nothing goeth more against the stomach of a scholar, and him that is learned indeed, than to do thus.
It is as irksome and tedious as to teach ABC: some can, at no hand, endure it.
But truly, truly, I find now, after long experience, that if we wUl do any good to these simple and ignorant souls, we must enter into this course, and we may not be ashamed of it; for, it wiU be our crown and our glory to win souls, howsoever we be abased.
Let us, therefore, be well content to stoop down, that Christ may be exalted.
Let us be abased, that God may be honoured.
Let us do all things in great love to Christ, who hath said, "If thou lovest me, feed, feed, feed my flock," John xxi.
15-17.
Let us, therefore, testify our love to him by feeding his flock.
Let us do all things in great love and deep compassion towards the poor souls that go astray.
As it is said that our Lord Jesus was moved to pity, and his bowels did yearn, to see the people as slxeep without a shepherd; let it likewise move us thoroughly, and make our hearts to bleed, to see so many poor sheep of
QOSFEI/ MIinSTBT.
Christ wandering and straying in the mountains, and wilderness of this world, caught in every bramble, and hanged in every bush, ready to be devoured of the wolf.
Thus have I shewed you, what course, in my judgment, is best to be taken, for the delivering of poor ignorant souls out of the captivity of Satan and sin.
FhU. Now, as you have declared what course is best to be followed of your part, which are the ministers and preachers of the gospel; so I pray you shew what is best to be done of us, which are the people of God.
Theol. The best counsel that I can give you, if it were for my hfe, is to be much exercised in the word of God, both in the hearing, reading, and meditation thereof; and also to purchase unto yourself the sincere ministry of the gospel, and to make conscience to live under it, esteeming yourself happy if you have it, though you want other things ; and unhappy if you have it not, though you have all other things.
For it is a peerless pearl, an incomparable jewel; for the purchasing whereof, we are advised by our Lord Jesus to sell aU that we have, rather than to go without it, Mat. xiii. 44.
Again, our Saviour Christ giveth the same counsel to the church of Laodicea, in these words, " I counsel thee, to buy of me gold tried by the fire, that thou mayest be rich: and white raiment, that thou mayest be clothed, and that thy filthy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see,"
Rev. iii. 18; where you see the word of God is compared to most precious gold, whereby we are made spiritually rich; and to glittering attire, wherewithal our naked souls are clothed; and to an eye-salve, wherewith our spiritual blindness is
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cured.
We are advertised also by Jesus Christ, whose counsel is ever the best, that we should buy these things, whatsoever they cost us.
The same counsel also giveth wise Solomon, saying, " Buy the truth, but sell it not," Prov. xxiii. 23.
So then you see, the counsel wliich herein I give you is not mine own, but the counsel of Jesus himself, and Solomon the wise; and who can, or who dare, except against their counsel?
Asun.
Is your meaning that men must of necessity frequent preaching of the word? will not bare reading serve the turn ?
Theol.
I told you before that reading is good, profitable, andnecessary, but yet it is not sufficient.
We must not content ourselves with that only; but we must go further, and get unto ourselves the sound preaching of the gospel, as the chiefest and most principal means which God hath ordained and sanctified for the saving of men; as it is plainly set down, 1 Cor. i.
21, " When as the world, by wisdom, knew not God, in the wisdom of God, it pleased God, by the foolishness of preaching, to save them that believe."
The meaning of it is that—when as men, neither by natural wisdom, nor the contemplation of the creatures, could sufficiently attain to the true knowledge of God—the Lord, according to his heavenly and infinite wisdom, thought of another course; which is to save men by preaching, which the world counteth foolishness. And by the way, note that' the preaching of the word is not a thing of human invention; but it is God's own device, and came first out of his wisdom as the best and nearest way to save men's souls.
Wise Solomon, also, in the book of the Proverbs, xxix. 18, telleth us that the preaching of God's word, which is called vision,
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using the word of the prophets, which called their sermons visions, is not a thing that may be spared, or that we may be at choice whether we have it or no; but he maketh it to be of absolute necessity unto eternal life; for he saith, "Where vision faileth, the people are left naked."
So indeed, it is in the original; but the old translation giveth us the sense, thus, "Where the word of God is not preached there the people perish."
Then you see that Solomon striketh it dead, in telling us that all they which are without preaching of the word are in exceeding danger of losing their souls.
Oh that men could be persuaded of this!
Saint Paul also saith that faith cometh by hearing the word preached; for he saith, Rom. x. 14, "How can they hear, 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 eternal life, for eternal hfe is only iu him.
Let us then put them together, thus: take away the word, take away faith; take away faith, take away Christ; take away Christ, and take away eternal life.
So then it followeth, take away the word and take away eternal life.
Or we may read them backward, thus : if we will have heaven, we must have Christ ; if we wUl have Christ, we must have faith; if we will have faith, we must have the word preached.
Then it followeth thus : if we will have heaven, we must have theword preached.
Then I conclude, that preaching generally, and for the most part, is of absolute necessity unto eternal life; as meat is of absolute necessity for the preservation of our bodies; as grass and fodder are of absolute necessity for the upholding of the life of beasts; and water of absolute necessity for the life of fishes.
Then, this being so, men are
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with great care and conscience to hear the gospel preached, to frequent sermons, to resort much to Grod's house and habitation, where his honour dwelleth; with David to say, Psalm xxvii.
4, "One thing have I desired of the Lord, that 1 will require: even that I may dwell in the house of the Lord, all the days of my life; to behold the beauty of the Lord, and to visit his holy temple."
"With godly Mary to say, Luke x. 42, "One thing is necessary; and so choose the better part."
With the poor cripple of Bethesda, John v. 7, to wait for the moving of the waters by the angel, that his impotency may be cured:
1 mean that we should tie ourselves to the first moving of the spiritual waters of life, by the preachers of the gospel, that our spiritual impotency may be holpen and relieved.
For the ministry of the gospel is that golden pipe whereby and where, through the goodness of God, all the sweetness of Christ, and all heavenly graces whatsoever are derived unto us.
Which thing was shadowed in the law by the pomegranates in the skirts of Aaron's garments, and the golden bells between them round about: that is "a golden bell and a pomegranate; a golden bell and a pomegranate," Exod. xxviii.
34.
The golden bells did signify the preaching of the gospel, and the pomegranates the sweet savour of Christ's death
; noting thereby, that the sweet savour of Christ's death, and all the benefits of his passion, should be spread abroad by the preaching of the gospel.
Thus you see, that if ever men purpose to be saved, they must make more account of the preaching of the gospel than they have done; and not think, as most men do, that they may be without it, and yet do well enough.
And some had as leave
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be without it as have it; for it doth but disqtiiet them, and trouble their consciences ; but woe be unto such.
Phil. Tet we see, where tfie 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 unfruitful; the other, that the devil hath an hundred devices to hinder the effectual working of the word, so as it shall do no good at all, nor take any effect in multitudes of men.
But you, master Theologus, can better lay open this matter than I.
I pray you therefore speak something of it.
Theol. The sleights of Satan, in this behalf, are more and more sly than I. or any man else, can possibly discover.
For wJio is able to descry, or in sufficient manner, to lay open the deep subtUties, and most secret and sinful suggestions of the devil in the hearts of men: he is so cunning a craftmaster this way that none can perfectly trace him.
His workings, in the hearts of men, are with such close and hid deceits, and most methodical and crafty conveyances, that none can sufficiently find them out; but yet, notwithstanding, I will bewray so much as I know, or can conceive of his dealings with men that hear the word, that he may steal it out of their hearts, and make it fruitless and unprofitable.
First of aU, he bestirreth him and laboureth hard to keep men fest asleep in their sins, that they may have no care at all of their salvation; and therefore dissuadeth them from hearing, or reading the word at all, lest they should be awaked.
If this will not prevail, but that they must needs hear, then his craft is to make their hearing unprofitable,
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by sleepiness, dulness, by thoughts, conceitedness, and a thousand such like.
If this will not serve the turn, but that the word doth get within them, and work upon them, so as thereby they grow to some knowledge and understanding of the truth, then he practiseth another way, which is, to make them rest themselves upon their bare knowledge, and so become altogether conscienceless.
If this will not suffice, but that men faU to doing, and leave some sins, especially the gross sins of the world, and do some good, then he persuadeth them to trust to those doings without Christ, and to think themselves well enough, because they do some good, and leave some evil.
If this be not enough, but that men attain unto the true justifj'ing faith which apprehendeth Christ, and resteth upon his merits, then he deviseth how to blemish the beauty of their faith, and weaken their comfort, through many frailties and wants, yea, gross downfalls, and rank evils: so as they shall be but spotted and leprous Christians.
If this weapon will not work, but that Christians do join all good virtues with their faith, and abundantly shine forth in all fruits of righteousness,then he casteth about another way: which is, to daunt and damp them with discouragements: as poverty, necessity, sickness, reproaches, contempts, persecutions, &c.
If none of all these will do the deed, but that men constantly believe in Christ, and patiently and joyfully endure all afflic-' tions, then his last refuge is to blow them up with gunpowder: that is to puff them up with a pride of their gifts, graces, and strength, and so to give them an utter overthrow whilst they do not walk humbly, and give God the praise of his gifts.
Thus have you a little taste of Satan's
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cunning, in making the word iinfruitfol amongst us.
Asun. I pray you, good sir, seeing I am ignorant and unlearned, give me some particular directions out of the word of God, for the good guiding and ordering of my particular actions, in such sorts as that I may glorify Grod in the earth, and after this life be glonfied of him for ever.
Theol.
It were an infinite thing to enter into all particulars; but briefly do this: first, seek Grod earnestly in his word; pray much; in all things give thanks; eschew evU, and do good; fear Grod, and keep his commandments; reform yoinself, and your household; love virtue, and virtuous men; keep company with the godly, and avoid the society of the wicked.
Live soberly, justly, and holUy, in the present evil world.
Speak always graciously, and beware of filthy communications.
Recompense to no man evil for evil; but recompense evil with good.
Be courteous and pitiful towards all men.
Take heed of swearing, cursing, and banning.* Beware of anger, wrath, and bitterness.
Praise your friend openly; reprove him secretly.
Speak no evil of them that are absent, nor of the dead.
Speak evil of no man; speak always the best, or at least, not the worst.
B^verence God's name, and keep his Sabbaths.
Avoid all the signs of condemnation, and labour after all the signs of salvation.
Above all things, take heed of sin, for that is the very cutthroat of the soul, and bane of all goodness.
Tremble therefore, and sin not.
For if you sin, mark what followeth—God seeth—his angels bear witness—the conscience pricketh—death * CnrsiBg, biaating.
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threateneth—the devil accuseth—hell devoureth.
You see then that sin is no scarecrow, or jesting matter.
Every sin that a man committeth is as a thorn thrust deep into the soul, which will not be got out again but with many a sigh, and many a sorrowful—oh, oh!
" Every sin is written with a pen of iron: and the point of a diamond upon the conscience," Jer. xvii. 1; and shall in the last day, when the books shall be opened, accuse us, and give in evidence against us.
If a man commit sin with pleasure, the pleasure passeth away, but the conscience and sting of the sin abideth, and tormenteth deadly ; but if a man do well, though with labour and painfulness, the pain passeth away, yet the conscience of weU-doing remaineth with much comfort; but the best end of sin is always repentance, if not in this life, then with woe, and alas! when it is too late: therefore take heed in time; take heed, I say, of sin.
Sin hardeneth the heart, Heb. iii. 13; sin gnaweth the conscience,
Sam. xxv.
31; sin fighteth against the soul, 1 Peter ii.
11; sin bringeth forth death, James i.
15; sin maketh ashamed, Eom. vi. 21; sin procureth all plagues of body and soul, Deut. xxviii.
Behold, therefore, the evil effects of sin: for this cause, Zophar, the Naamathite, speaketh very wisely to Job, saying, xi. 15, " When thou shalt lift thy face out of thy sin, thou shalt be strong, and shall not fear; thou shalt forget all sorrow; thou shalt remember it as the waters that are past;" where Zophar plainly sheweth that the avoiding of sin is our strength, and the committing of it our weakening; according to that of Solomon, Prov. x. 29, "The way of the Lord is the strength of the upright man."
Therefore, walk in the way of God, and
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take heed of the ways of sin; for God punisheth every sin his way; some one way, and some another; and no sin can escape unpmiished; for because God is just, therefore he must needs punish sin in all men, though in divers manners: as the wicked, in their own persons ; the godly, in Christ.
Beware of it, therefore, and flatter not yourself in your sins.
Remember how every disobedience and every transgression hath had a just recompence of reward.
God hath, in all ages, matched the causes with the effect; that is, sin with the punishment of sin.
The Israelites, for breaking the first commandment, 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 commandment, in offering strange fire upon God's altar, were consumed with fire.
He that blasphemed and transgressed the third commandment, was stoned to death.
He that brake the fourth commandment, in gathering sticks upon the Sabbath, was likewise stoned.
Absalom, transgressing the fifth commandment, was hanged in his own hair.
Cain, transgressing the sixth, in slaying his brother Abel, was branded with the mark of God's wrath.
Shechem, the son of Hamor, transgressing the seventh, in defiling Dinah the daughter of Jacob, was slain by Simeon and Levi, the sons of Jacob.
Achan, sinning against the eighth commandment, in stealing the wedge of gold, and the Babylonish garment, was stoned to death.
Ananias and Sapphira, sinning against the ninth commandment, in lying and dissembling, were suddenly smitten with death.
Ahab, transgressing the tenth commandment, in coveting and discontentment, was devoured of dogs.
Or if you will have original sin T
27-i
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therein only forbidden, then infants are therefore punished with death, Rom. v. 14.
Thus we see there is no dallying with Grod ; but if we sin, we are as sure to be jerked* for it, as the coat is on our back.
Therefore Itt us not deceive ourselves nor make light of sin ; for sin is no scarecrow, and we shall one day find it so.
And howsoever we make light of some sins, yet, in every deed, all sin is odious in the sight of Grod, yea all sin is heinous and capital, in this respect, that it is against a person of infinite being; it is against God himself; it is against the highest majesty.
For the greatness of the person offended doth enhance and increase the greatness of the sin: as for example, if a man rail at a justice of peace, he shall be stocked; if he rail at one of his majesty's privy council, he shall be imprisoned; but if he rail at his own majesty, he shall be hanged.
So then, you see how a sin is increased by the dignity of the person offended.
Now then, since all mortal princes are but dust in the sight of Grod, and he is a person of infinite and incomparable majesty, how heinous and how flagitious a thing is it, in any wise, or after any sort to sin against his most roj'al and sacred person!
Well then, to grow to some conclusion, this I do advise you; as to shun all vice, so to embrace all virtue; as to put of the old man, so to put on the new man.
Remember, often and always, what shall become of you after this life, and where you shall be forty years hence—in hell or in heaven.
Look well to that in time; and therefore so live that you may live always.
Consider often in your secret cogitations what you have been; what you * Lashed, or sharply cliccked.
+ Set in the stocks.
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are; what you shall be; what God hath done for you; what he doth; what he will do; Gx)d's judgments past; God's judgments present;
Grod's judgments to come.
Awake at last; and take care for your salvation.
Sleep no longer in sin, lest ye perish eternally ; for, verily, there is a reward for the righteous; doubtless, there is a God that judgeth the earth.
And this is the best counsel that I can give you.
Asun.
Your counsel is very good.
I pray God give me grace to follow it; and so to live that I may please God, and go to heaven in the end.
Theol. You must take heed you speak not these words of course, and for fashion's sake, having no settled purpose in your heart to follow these directions.
For there be numbers that can skill to give good words, but they wiU do nothing.
They think they highly please God with their good words, and that Grod will take them for payment; as though God regarded words.
They would fain go to heaven, but they wiU take no pains, they will leave no sins, they will not for^o their lusts and pleasures: they would have the reward of God's children, but they will not do the works of God's children; they would have the sweet, but none of the sour; they would have the crown, but they will fight never a stroke; they would fain come to Canaan, but they are loth to travel that long and dangerous way, which leadeth unto it.
Therefore, these men, being the sons of idleness, will stop short in the end, of that they looked for; for the Spirit saith, Prov. xiii.
4, " The sluggard lusteth, but his soul hath nought."
We must therefore leave bare words, and come to deeds; for our Lord Jesus saith, Matt. vii. 21,
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"Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven;" where we see Christ, in plain terms, doth exclude out of his kingdom all those whose religion consisteth only in good words and smooth speeches, but make no conscience to practise the commandments of God.
David, having made some good preparation for tlie building of the temple, and perceiving liis son Solomon to have stuff and provision enough to perfect and finish it, doth most wisely encourage him to the work, in these words: "Up, and be doing, and the Lord shall be with thee," 1 Chron. xxii. 16.
Oh that men would follow this counsel of David! that they would up, and be doing
; and not sit still, and do nothing: that they would leave words and countenances, and set upon the practice of God's law; and study, with all care and conscience, to be obedient to his will.
Then, assuredly, God would be with them, and bless them ; and much good would come of it; for the scriptures saith, Prov. xiv. 23, "In all labour there is profit, or increase, but the talk of the lips only bringeth want."
Phil. Most men's minds are so wholly drowned in the love of this world, that they have no heart to obey God, nor any delight in his commandments.
Theol. The greatest part of men are like unto the Gadarenes, which esteemed their swine more than Christ.
As we see in these our days, how many make more account of their kine and sheep than of the most glorious gospel of Christ
! They highly esteem dung, and contemn pearls.
They are careful for trifles, and regard not the things of greatest moment ; and, therefore, may very