Phila. I pray you M. Theologus, leaue off this
talking of kine, and worldly matters, and let
vs enter into some speech of matters of religion,
whereby we may do good, and take good
one of an other.

Theol. You say well, but it may be these
mens businesse requireth haste, so as they ca~not
stay.

Asune. No sir, we are in no great haste, wee
can stay two or three houres, for the dayes are
long: if we dispatch our businesse by night, it
will serue our turne well enough.

Theol. Then if it will please you
to walke
to yonder Oake Tree, there is a goodly
Arbour,
and handsome seates, where we may

B2

all sit in the shadowe, and conferre of heauenly
matters.

Asune. With a good will Sir.

Phila. Come then, let vs goe.

Asune. This is a goodly Arbour indeed, and
here be handsome seates.

Theol. Sit you all downe I pray you: Now
friend Philagathus, if you haue any questions
to moue of matters of Religion, we are all
ready to heare you.

Phila. It may be these men are somewhat
ignorant of the very principles of Religion, and
therefore I thinke it not amisse to begin there,
and so to make way for further matters.

Theol. I pray you do so then.

Phila. First then I demaund of you in what
state all men are borne by nature?

Theol. In the state of condemnation, as
appeareth, Eph 2.3 we are by nature the
children of wrath as well as others. And againe
it is written, Behold I was borne in iniquitie,
& in sin hath my mother co~ceaued me.

Phila. Is it euery mans case? are not Dukes
and Nobles, Lords and Ladies, and the great
Potentates of the earth exempted from it?

Theol. No surely. It is the common case
of all both high and lowe, rich and poore, as
it is written: What is man that he should bee

2

cleane, and he that is borne of a woman, that he
should be iust?

Philaga. From whence commeth it, that all
men are borne in so wofull a case.

Theol. From the fall of Adam: who thereby
hath not onely wrapt himselfe, but all his
posteritie, in extreame and vnspeakable miserie:
as the Apostle saith, By one mans disobedience,
many were made sinners: and by the
offence of one, the fault came on al men to co~demnation.

Phila. What reason is there that we al shuld
thus be punished for an other mans offence?

Theol. Because we were then all in him,
and are now all of him: that is, we are so discended
out of his loynes, that of him we haue
not onely receiued our naturall & corrupt bodies,
but also by propagation haue inherited
his foule corruptions, as it were by hereditary right.

Phila. But for as much as some haue dreamed,
that Adam by his fall hurt himselfe onely, and
not his posteritie, and that wee haue his corruption
deriued vnto vs by imitation, and not by
propagation. Therefore I pray you shew this
more plainly.

Theol. Euen as great personages by
committing of treason, do not only hurt themselues,

B3

but also staine their bloud & disgrace
their posteritie: for the children of such Nobles
are disinherited, whose bloud is attainted,
til they bee restored againe by act of Parliament.
Euen so our bloud being attainted
by Adams transgression, we can inherit nothing
of right till we be restored by Christ.

Phila. Doth this hereditary infection and
contagion, ouerspread our whole nature?

Theol. Yes truly, it is vniuersall, extending
it self throughout the whole man both
soule & body, both reason, vnderstanding, wil
& affections: for the scriptures auouch, yt we
are dead in sins & trespasses.

Phila. How vnderstand you that?

Theol. Not of the deadnesse of the body, or
the naturall faculties of the soule, but of the
spirituall faculties.

Phila. Did Adam then loose his nature, and
destroy it by his fall? or is our nature taken away
by his fall?

Theol. Not so. Our nature was corrupted
thereby, but not destroyed: for still their
remaineth in our nature, reason, vnderstanding,
will, and affections, and we are not
as a blocke, or a stocke: but by Adams disobedience
we are blemished, maimed, & spoiled
of all abilitie, to vnderstand aright, or to
will and do aright. As it is written: We are
not sufficient of our selues, to thinke any thing
as of our selues: but our suficiencie is of God.
And againe, It is God which worketh in you
both the will and the deed, euen of his good
pleasure. And as concerning the other poynt
S. Iames saith. That all men are made after
the similitude of God, meaning thereby, that
there remaine some reliques & parts of Gods
Image, eue~ in the most wicked men: as reason,
vndersta~ding, &c. so that our nature was
not wholely destroyed.

Phila. Then you think there be some sparks
and remnants left in vs still of that excellent Image
of God, which was in our first creation?

Theol. I thinke so indeed: & it may plainly
appeare vnto vs in the wise speeches and
writings of Heathen Poets & Philosophers:
in al which we may, as by certain ruins perceiue
what was the excellent frame and building
of mans first creation.

Phila. Can a man please God in anytheing
which he doth, so long as he continueth in the
state of nature?

Theol. No not in any thing, for til we bee
in the state of grace, eue~ our best actions are
sinfull as preaching praier, almesdeeds, &c.
As it is written: Who can bring a clean thing

B4

5

out of that which is vncleane The Apostle
also saith, They which are in the flesh
cannot please God, that is, such as are stil in
their naturall corruption. And our Lord Iesus
himselfe saith: doo men gather Grapes
of Thornes, or Figges of thistles? Meaning therby,
that meere naturall men can bring forth
no fruites acceptable to God.

Phila This is a very harsh and hard saying,
I pray you for my further instruction, make it
more plaine.

Theol. Men in the state of nature may doo
those things which of themselues are good,
but they do vtterly faile in the maner of doing
them: they do them not as they should
be done: that is, in faith, loue, zeale, co~science
of obedience, &c. neither yet with any cheerefulnes,
delight or feeling, but eue~ as it were,
forcing the~selues to do the outward actions.
Thus did Cain sacrifice, the Pharisies pray,
Ananias & Sapphyra giue almes, & the Iewes
offer vp their oblations and burnt offerings.

Phila. Haue men any true sight, or liuely
& sound feeling of this their miserie & wofull
estate, so long as they be meerely naturall?

Theol. No surely, but are altogether blinded
and hardened in it, being nothing desirous
to come out of it, but do greatly please
themselues in it, and can hardly be perswaded
that they are in any such wofull case: as
appeareth plainely in the example of that
Ruler, who being demaunded or rather required
of our Sauiour Christ to keepe the
Comandements, answered: All these haue I
kept from my youth. And againe, although
the Church of Laodicea was wretched, miserable,
poore, blind and naked: yet shee
thought her selfe rich, encreased with goods,
and wanting nothing. It followeth the~, that
so long as men are in the state of nature, they
haue no true sight and feeling of their misery.

Phila. Do you not think that all men being
meerely natural, are vnder the curse of the law?

Theol. Yes certainly: and not only so, but
also vnder the very tyranny and dominion
of Sathan, though they know it not, see it
not, feele it not, or perceiue it not: for all that
are not in Christ, are vnder the curse of the
Law, and the power of darknes and the Diuell,
as appeareth Eph 2.2 where the diuell
is called the Prince that ruleth in the aire,
euen the spirit that now worketh in the children
of disobedience. In another place, he is
called the God of this world, who blindeth
the eyes of all vnbeleeuers. And againe it is
said, that all men naturally are in his snare,
being taken captiue of him at his will.

Phila. Few will be perswaded of that: they
will say, they defie the Diuell, and thank God
they were neuer troubled with him.

Theol. Their hot words do nothing ame~d
the matter: for the Diuell is no more driuen
away with words the~ with holy water: but
hee sitteth in the tongues and mouthes: nay
possesseth the verie hearts & intrals of thousands
which say they defie him, and are not
troubled with him, as appeareth manifestly
by their particular actions, and the whole
course of their life.

Phila. Me thinketh, if the diuel do so inwardly
possesse the hearts and consciences of men,
they should haue some sight and feeling of it.

Theol. The working of the diuell in mens
soules, being an inuisible spirit is with such
vnconceiuable sleight and craftie co~ueiance,
that men in the state of nature cannot possibly
feele it, or perceiue it: for how can a blind
man see, or a dead man feele?

Phila. Shew this more plainely.

Theol. Euen as a craftie Iugler doth so
prestigiate and blind mens outward sences
by the delusions of Sathan, that they thinke
they see that which they see not, and feele that
which they feele not: Euen so the diuell doth
so delude & bewitch our inward senses, and
the naturall faculties of our soules, that wee
hauing a mist cast before our eyes, think wee
are that wich we are not, see that which wee
see nott, and feele that which we feele not. For
the deep cunning of Sathan lieth in this that
he can giue vs our deathes wound, and we
shall neuer know who hurt vs.

Phila. Few will beleeue this to be true.

Theol. True indeed: for few will beleeue
the Scriptures: few wil beleeue this, because
few feele it: where it is not felt, it can hardly
be beleeued: only the Elect do feele it, & therefore
onely the elect do beleeue it. As for all others,
they are the verie prentises and bondslaues
of ye diuell, which is a thousand times
worse then to be a Gally slaue-

Phila. How long do men continue in this
wofull state of nature, being vnder the curse of
the law, and the verie slauerie of Sathan & sin.

Theol. Till they be regenerate and borne
again, & so brought into the state of grace, as
our Lord Iesus saith, Except a man be borne
againe, he cannot see the kingdome of God.

Phila. Doe not many die and depart this
life, before they be borne againe, and so bee
brought into the state of grace?

Theol. Yes no doubt thousands: for many
liue fortie or threescore yeeres in this world,
and in the end die, and go out of this life, before
they know wherefore they came into
it: as it is written, My people perish for want

9

of knowledge.

Phila. What may we thinke of such.

Theol. I quake to speak what I think: for
surely I do not see how such can be saued. I
speak not now of infants & children, wherof
some no doubt are saued by vertue of ye promise
& couenant, through ye election of grace

Phila. It seemeth the~ that you think none can
be saued, but those only which are born again

Theol. I thinke so indeed.

Phila. I pray you tell me what that same regeneration
& new birth is, wherof you speak?

Theol. It is a renewing and repairing of
the corrupted & decayed estate of our soules.
As it is written, Be ye cha~ged by the renewing
of your mind. And againe, Be renewed
in the spirit of your mind.

Phila. Explane this more fully.

Theol. Euen as the wild Oliue retaineth
his old nature, till it be grafted into the sweet
Oliue, but afterward is partaker of a newe
nature: so we, till we be grafted into Christ,
retaine our olde nature, but afterward are
turned into a new nature, as it is written:
If any man be in Christ, he is a new creature.

Phila. I vnderstand not what you say.

Theol. You must know this, that as there
is a naturall birth of the whole man: so there
is also a spirituall birth of the whole man.

Phila. How is that?

Theol. When as the naturall faculties of
the soule as reason, vndersta~ding, will, & affections,
& the me~bers of the body also, are so
sanctified, purged & rectified by grace, that we
vnderstand, will, & desire that which is good.

Phila. Cannot a man will and desire that
which is good, before he be borne againe?

Theol. No more then a dead man can desire
the good things of this life. For mans wil
is not free to consent vnto good, til it be inlarged
by grace: & an vnregenerat man doth sin
necessarily, though not by constraint. For
mans will is free from constraint for it sinneth
of it self, but not fro~ thraldome vnto sin.

Phila. You speake, as if a man could do no
other but sinne, till the new worke be wrought
in him.

Theol. That is mine opinion indeed: for
a man, & his flesh are all one, till he be regenerate:
they agree together like man & wife,
they ioyne together in all euill, they liue and
die together: for when the flesh perisheth,
the man perisheth.

Phila. Is not this Regeneration a changing
or rather destroying of humane nature?

Theol. Nothing lesse. It is neither an abolishing,
nor changing of the substance of
body or soule, or any of the faculties thereof,
but only a rectifying and repairing of them
by remouing the corruption.

Phila. Is then our natural corruption, so purged
and quite remoued by the power of grace,
as that it remaineth not all in vs, but that we
are wholly freed of it?

Theol. Not so. For the reliques and remnants
of our old nature, which the scripture
calleth the old man, do hang about vs, and
dwel in vs, euen vntill our dying day: as it
is plainely proued in the ten last verses of
the seuenth to the Romans.

Phila. Then you affirme that this new man
or new worke of grace & regeneration, is vnperfect
in this life?

Theol. Yea. For the new creature, or new
worke of grace, can neuer be fully fashioned
in this life: but is alwaies in fashioning. And
as our faith & knowledge in this life are vnperfect:
so is our regeneratio~ & sanctification.

Phila. You said before that the regeneration
or new birth is of the whole man, which
speech seemeth to imply, that the new worke
of grace is entire and perfect.

Theol. You mistake the matter. For although
the new birth is vniuersall, & of the
whole ma~: yet it is not entire, perfect, pure, &
without mixture of corruptio~. For it is written,
the flesh lusteth against the spirit, and the

12

spirit against the flesh. The Apostle also prayeth,
that the Thessalonians may be sanctified
throughout, in spirit, soule and body.

Phila. This seemeth verie obscure: I pray
you make it more plaine,

Theol. You must note this, that the new
worke and the old, flesh and spirit, grace and
corruption, are so intermingledly ioyned together
in all the faculties of the soule & body,
as that yee one doth euer fight against ye other.

Phila. But tell me I pray you, how you vnderstand
this intermingling of grace and corruption
in the soule? Do you meane that grace
is placed in one part of the soule, & corruption
in another, so as they be sundred in place?

Theol. No, that is not my meaning: but
this, that they are ioyned and mingled together
as I said in & throughout the whole
man. For the mind or vnderstanding part,
is not one part flesh, and another part spirit:
but the whole mind is flesh, and the whole
mind is spirit, partly one, & partly another.
The same is to be said of the wil & affections.

Phila. I pray you expresse it yet more plainly.

Theol. Euen as the aire in the dawning
of ye day is not wholly light, or wholly darke,
as at midnight, or at noone day, neither is it
in one part light, in another part darke: but
the whole aire is partly light, & partly darke
throughout: & as in a vessell of luke-warm
water, the water it selfe is not onely hote
nor only cold, but heat & cold are mixed together
in euery part of the water: so is the flesh
and the Spirit mingled together in the soule
of man. And this is the cause why these two
contrary qualities fight together.

Phila. Out of doubt this doctrine of regeneration
is a very great mysterie.

The. Yes certainly: it is a secret of secrets
which ye wise of this world ca~not co~prehend

Phila. Some thinke, that curtesie, kindness,
good nurture, good nature, & good education
are regeneratio~, and that courteous and good
natured men must needes be saued.

Theo. They are greatly deceiued: for these
things do not necessarily acco~pany saluatio~
but are to be found in such as are altogether
prophane, & irreligious: yet we are to loue
such good outward qualities, & ye men in who~
we find the~.

Phila. What say you then to learning,
wit & policie? are not these things of the
essence of religion, and proue a regeneration?

Theol. No, no: for they be external gifts,
which may be in the most wicked men, as
in Papists, Heathen Poets, and Philosophers:
yet we are greatly to reuerence learned
& wise men, although the new and inward
worke be not as yet wrought, for that
is onely of God, that is from aboue.

Phila. The common people doe attribute
much to learning and policie: for they wil say,
such a man is learned and wise, and knoweth
the Scriptures as well as any of them all, & yet
he doth not thus and thus.

Theol. It is one thing to know the Historie
and letter of the Scriptures, and another
thing to beleeue and feele the power thereof
in the heart, which is only from the sanctifying
Spirit, which none of the wise of this
world can haue.

Phila. It is a common opinion, that if a man
that holdeth the truth in iudgement, be no Papist,
or heretike, but leadeth an honest ciuill
life, then he must of necessitie be saued.

Theol. That followeth not: for many
come so farre, which yet notwithstanding
haue not the inward touch.

Phila. That seemeth straunge: For manie
will say, as long as they be neither whore
nor theefe, nor spotted with such like grosse
sinnes, they trust in God they shall bee saued.

Theolog. They erre, not knowing the
Scriptures. For many thousands are in great
danger of loosing their soules for euer, which
are free from such notorious and horrible vices:

C

nay many which in the world are counted
good honest men, good true dealers, good
neighbours, and good Townesmen.

Asune. I pray you Sir, giue me leaue a little:
I haue heard all your speech hitherto, and
I like reasonably well of it, but now I can forbeare
no longer, my conscience vrgeth me
to speake: for me thinks you go too farre, you
goe beyond your learning in this, that you
condemne good neighbors, and good Townsmen:
you say many such men are in danger of
loosing their soules but I will neuer beleeue it
while I liue: for if such men be not saued, I can
not tell who shall.

Theol. But you must learne to know out
of the Scriptures, that all outward honesty
and righteousnesse, without the true knowledge
and inward feeling of God, auayleth
not to eternall life. As our Sauiour Christ
saith: Except your righteousnesse exceede the
righteousnes of the Scribes and Pharisies
ye cannot enter into the kingdom of heaue~.
It is also written that when Paul preached
at Berea, many honest men and honest women
did beleeue: that is, such as were outwardly
honest, or honest to the world-ward
onely: for they could not be truly and inwardly
honest, before they did beleeue.
Therefore you see that this outward honestie
and ciuilitie without the inward regeneration
of the Spirit, auaileth not to eternall
life: and then consequently, all your
worldly honest men are in great danger of
loosing their soules for euer.

Asune: What sounde reason can you
yeelde why such honest men should be condemned?

Theol. Because manie such are vtterly
voyd of all true knowledge of God, and of
his word. Nay, which is more: many of the~
despise the word of God, and hate all the
zealous professors of it. They esteeme Preachers
but as Pratlers, and Sermons, as
good Tales: they regard the Scriptures no
more then their old shooes. What hope
is there then I pray you, that such men
should be saued? Doth not the holy Ghost
say: How shall wee escape, if we neglect so
great saluation?

Asune. You goe too farre, you iudge too
hardly of them.

Theol. Not a whit. For all experience
sheweth, that they mind, dreame, and dote
of nothing els day & night, but this world,
this world, lands and leafes, grounds and
liuings, kine and sheepe, and how to waxe

C2

rich. All their thoughts, words, and workes,
are of these and such like things. All their
actions do most manifestly declare, that they
are of the earth, and speake of the earth: and
that there is nothing in the~, but earth, earth.
As for Sermons, they care not how few they
heare. As for the Scriptures, they regard
them not, they reade them not, they esteeme
them not worth the while: there is nothing
more irkesome vnto them: they had rather
pill strawes, or doe any thing, then heare,
reade, or confer of the scriptures. And as the
Prophet saith: The word of the Lord is as a
reproch vnto them, they haue no delight in it.

Phila. I maruel much that such men should
liue so honestly to the worldward.

Theol. No maruell at all: for many bad
men whose hearts are worm-eaten within
yet for some outward and carnal respects, do
abstaine from the grosse act of sinne: as some
for credite some for shame, some for feare of
law, some for feare of punishment: but none
for loue of God, for zeale, or conscience of obedience.
For it is a sure thing, that the wicked
may haue that spirit which doth represse
but not that which doth renew.

Phila. It seemeth then by your speeches
that some which are not regenerat, do in some
things excell the children of God.

Theol. Most certaine it is, that some of
the~ in outward gifts, & the outward cariage
of themselues, do go beyond some of the elect.

Phila. Shew me I pray you in what gifts.

Theol. In learning, discretion, Iustice,
temperance, prudence, patience, liberalitie,
affabilitie, kindnesse, curtesie, good nature,
and such like.

Phila. Mee thinketh it should not be possible.

Theol. Yes truely. For some of Gods
deare children, in whom no doubt the inward
worke is truly and soundly wrought:
yet are so troubled and encombred, with a
crabbed and crooked nature, and so clogged
with some maister-sinne, as some with anger,
some with pride, some with couetousnesse,
some with lusts, some one way, and
some another: all which breaking out in
them, do so blemish them and their profession,
that they cannot so shine forth vnto men,
as otherwise no doubt they would: and this
is their wound, their griefe, and their heartsmart,
and that which costeth them manie a
teare, and manie a prayer: and yet can they
not get the full victorie ouer them, but still
they are left in them, as their pricke in the

C3

flesh to humble them.

Phila. Yet loue should couer a multitude of
such infirmities in Gods children.

Theol. It should do so indeede: but there
is great want of loue euen in the best: and
the worser sort espying these infirmities in
the godly run vpon them with open mouth,
and take vpon them to condemne them vtterly,
and to iudge their hearts, saying, they
be hypocrites, dissemblers, and there is none
worse then they.

Phila. But do you not thinke that there bee
some counterfeits euen amongst the greatest
professours?

Theol. Yes no doubt, there be, & alwaies
haue bin some very hypocrites in ye church:
but we must take heede of iudging and condemning
all for some: for it were verie much
to condemne Christ and his eleuen disciples,
because of one Iudas, or the whole Primitiue
Church, for Ananias and Sapphyra.

Phila. But I hope you are of this mind, that
some regenerate men, euen in outward giftes,
and their outward cariage, are comparable
with any others.

Theol. Questionlesse verie many: for they
being guided by Gods Spirit, and vpheld
by his grace, do walk very vprightly, and vnblameably
towards men.

Phila. Yet there resteth one scruple: for it
seemeth verie strange vnto me, that men of so
discreete cariage as you speake of, and of so
manie good parts, should not bee saued. It is
great pitie such should be damned.

Theol. It seemeth so vnto vs indeede. But
God is onely wise: and you must note, that
as there be some infirmities in Gods children
which he correcteth with temporal chastisements:
and yet rewardeth their faith,
loue, and inward seruice and obedie~ce, with
eternall life: so there be some good things in
the wicked, & them that are without Christ,
which God rewardeth with temporall blessings,
and yet punisheth them eternally for
their vnbeleefe and hardnesse of heart.

Phila. Now you haue reasonably well satisfied
me, touching the doctrine of regeneration,
and the manifolde errours and deceits that
are in it, and of it, I pray you let vs now proceed
and first of all tell me by what meanes the new
birth is wrought?

Phila. Well sir, you can but do your endeuour,
and commit the successe to God,
you can but plant and water, let God giue
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 al good zeale, care, & conscience,
to do the vttermost that in you lyeth, to reduce
them fro~ their euil 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 doo
admonish them, & giue them warning, then
you shalbe discharged, and their bloud shal
be required at their owne hands.

Theol. You haue spoken the truth. And
therefore sith some must needes take vppon
them this so great a charge, it will be our best
course to labour much with them in Catechising,
and priuate instructions, and that in
most familiar and plaine maner: for much
good hath beene done, and is done this way.
The ignorant sort must bee much laboured
vpon this way, and so no doubt, much good
may bee done: for in all labour there is profit.
Heerein, wee that are the Ministers of
Christ, must be content to be abased, and to

Aa

teach the poore ignorant people in most plaine
manner, asking them many easie questions,
and often questioning with them in most
plaine and louing maner, til we haue brought
them to some taste and smacke of the principles
of Christian Religion. We must not bee
ashamed to vse repetitions, and tautologies,
and to tell them one thing, twentie times ouer,
and ouer againe, heere a line, and there
a line: heere al litle, and there a litle, precept
vpon precept, as the Prophet speaketh. I
know right wel, nothing goeth more against
the stomacke of a scholler, and him that is
learned indeed, then to doo thus. It is as irksome
and tedious, as to teach, A.B.C.
Some can at no hand endure it. But truly,
truly, I finde now after long experience, that
if we wil doo any good to these simple, and
ignorant soules, wee must enter into this
course, and wee may not bee ashamed of it:
for it wil be our crown, and our glory, to win
soules, howsoeuer we be abased. Let vs therfore
bee well content to stoupe downe, that
Christ may be exalted: let vs be abased, that
God may bee honoured. Let vs do all things
in great loue to Christ, who hath saide: If
thou louest mee, feed, feed, feed my flocke.
Let vs therefore testifie our loue to him by
feeding his flock. Let vs do all things in great
loue and deepe compassion towards the poore
soules that goe astray. As it is said that our
Lord Iesus was mooued to pittie, & his bowels
did earne to see the people as sheepe without
a shepheard. Let it likewise mooue vs
thoroughly, and make our hearts to bleed, to
see so many poore sheepe of Christ, wandring
and straying in the mountaines & wildernesse
of this world, caught in euery bramble, and
hanged in euery bush, ready to be deuoured of
the Woolfe. Thus haue I shewed you, what
course in my iudgement is best to be taken
for the deliuering of poore ignorant soules out
of the captiuitie of Sathan and sinne.

Phila. Now as you haue declared what
course is best to bee followed of your part,
which are the Ministers & Preachers of the
Gospell, so I pray you shewe what is best to
be done of vs, which are the people of God.

Theol. The best counsel that I can giue
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 vnto your selfe, the sincere ministery
of the Gospell, and to make conscience to
liue vnder it, esteeming your selfe happie if
you haue it, though you want other things:
and vnhappie if you haue it not, though you
haue all other things. For it is a peerelesse

Aa 2

pearle, an incomparable Iewell, for the purchasing
whereof, we are aduised by our Lord
Iesus, to sell all that we haue, rather then to
goe without it. Againe, our Sauiour Christ
giueth the same counsell to the Church of
Laodicea, in these words: I counsell thee
to buy of mee, Golde tryed by the fire,
that thou maiest bee rich: and white raiment,
that thou maiest bee cloathed, and
that thy filthy nakednesse doo not appeare:
and annoynt thine eyes with eyesalue,
that thou maiest see. Where you see
the word of God is compared to most pretious
Gold, whereby wee are made spiritually
rich: and to glittering attire, wherewith our
naked soules are cloathed: and to an eyesalue,
wherewith our spirituall blindnesse is
cured. Wee are aduertised also by Iesus
Christ, whose counsel is euer the best, that we
should buy these things whatsoeuer they cost
vs. The same counsell also giueth wise Salomon,
saying: Buy the truth, but sell it not.
So then you see, the counsell which heerein I
giue 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?

Theolo. I told you before, that reading
is good, profitable, and necessary: but yet it
is not sufficient. We must not content our
selues with that onely, but we must goe further,
and get vnto our selues the sound preaching
of the Gospell, as the chiefest, and most
principall meanes which God hath ordained
and sanctified for the sauing of men. As it is
plainly set downe, 1. Cor. 1.21. When as the
world by wisedome knewe not God in the
wisedome of God, it pleased God by the foolishnesse
of preaching, to saue them yt beleeue.
The meaning of it is, that when as men neither
by naturall wisdome, nor the contemplation
of the creatures, could sufficiently attain
to the true knowledge of God, the Lord according
to his heauenly and infinit wisdome,
thought of an other course, which is, to saue
men by preaching, which the world counteth
foolishnes. And by the way, note that the preaching
of the word, is not a thing of humane
inuention, but it is Gods owne deuise, and
came first out of his braine, as the next and
nearest way to saue mens soules.
Wise Salomon also in the booke of the
Prouerbes telleth vs, that the preaching of
Gods word, which he calleth Uision, vsing
the word of the Prophets, which called their

Aa 3

Sermons Uisions is not a thing that may
be spared, or that we may be at choise whether
we haue it or no, but he maketh it to be of
absolute necessitie vnto eternall life. For saith
he: Where Vision faileth, the people are left
naked. So indeed, it is in the originall. But
the old translation giueth vs the sense thus:
Where the word of God is not preached,
there the people perish. Then you see, that
Salomon striketh it dead, in telling vs, that al
they which are without the preaching of the
word, are in exceeding danger of loosing their
soules. Oh that men could be perswaded of
this! S. Paul also saith, that faith commeth by
hearing the word preached. For hee saith:
How can they 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 eternal life.
For eternal life is onely in him.
Let vs 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 wee may reade them backward thus.
If wee will haue Heauen, wee must haue
Christ. If we wil haue Christ, we must haue
faith. If we will haue faith, we must haue the
word preached. The~ it followeth thus. If we
will haue heauen, wee must haue the word
preached. Then I conclude, that preaching
generally, and for the most part, is of absolute
necessitie vnto eternal life: as meate is of absolute
necessitie for the preseruation of our
bodies: as grasse and fodder are of absolute
necessitie for the vpholding of the life of
beastes: and water of absolute necessitie for
the life of fishes. Then this beeing so, men
are with great care and conscience to heare
the Gospel preached, to frequent Sermons,
to resort much to Gods house and habitation
where his honour dwelleth. With Dauid to
say; One thing haue I desired of the Lord,
that I will require, euen that I may dwell in
the house of the Lord all the dayes of my
life, to behold the beautie of the Lord, and
to visit his holy Temple. With godly Mary
to say: One thing is necessary, & so choose
the better part. With the poore Creple of
Bethesday, to waite for the moouing of the
waters by the Angel, that his impotency may
be cured. I meane, that we should tye our
selues to the first moouing of the spiritual waters
of life, by the Preachers of the Gospel,
that our spirituall impotency may be holpen,
and relieued. For the ministery of the Gospel,

Aa 4

is that golden pipe, whereby and where-thorough,
all the goodnesse of God, all the sweetnesse
of Christ, and all heauenly graces whatsoeuer,
are deriued vnto vs. Which thing
was shadowed in the lawe, by the Pomegranates
in the skirts of Aarons garments, and
the golden Belles betweene them round about:
that is, a golden Bell, and a Pomegranate:
a golden Bell, and a Pomegranat.
The golden Belles, did signifie the preaching
of the Gospell, & the Pomegranates the sweet
sauour of Christs death. Noting thereby, that
the sweet sauour of Christs death, & all the benefites
of his passion, should be spread abroad
by the preaching of the Gospel. Thus you see,
that if euer me~ purpose to be saued, they must
make more account of the preaching the
Gospell, then they haue done, and not thinke
as most men doo, that they may bee without
it, and yet doo well inough: and some had as
leeue be without it as haue it, for it dooth but
disquiet them, and trouble their consciences:
but woe be vnto such.

Phila. Yet wee 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 diuel hath an
hundred deuises to hinder the effectuall
working of the word, so as it shall doo no
good at all, nor take any effect in multitudes
of men. But you M. Theologus, can
better laie open this matter then 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 laie
open the deepe subtilties, and most secret and
sinfull suggestions of the diuel in the hearts of
men? He is so cunning a crafts-maister this
way, that none can perfectly trace him. His
workings in the hearts of men, are with such
close & hid deceits, and most methodicall and
craftie conueyances, that none can sufficiently
finde them out. But yet notwithstanding,
I wil bewray so much as I knowe, 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 & vnprofitable.
First of all, he bestirreth him and laboureth
hard, to keepe men fast a sleepe in their sinnes,
that they may haue no care at all of their saluation,
and therefore disswadeth them from
hearing, or reading the word at all, least they
should be awaked. If this wil not preuaile,
but that they must needs heare, then his craft
is, to make their hearing vnprofitable, by sleepinesse,
dulnesse, by thoughts, conceitednesse,
and a thousand such like. If this wil not serue
the turne, but that the word doth get within
them, and worke vpon them, so as thereby
they grow to some knowledge & vnderstanding
of the truth, then he practiseth an other
way: which is, to make them rest themselues
vpon their bare knowledge, and so become
altogether consciencelesse. If this wil not suffice,
but that men fal to doing, and leaue some
sins, especially the grosse sinnes of the world,
and doo some good, then he perswadeth them
to trust to those doings without Christ, and to
thinke themselues wel inough, because they
doo some good, and leaue some euil. If this be
not inough, but that men attain vnto the true
iustifying faith which apprehendeth Christ,
and resteth vpon his merits, then he deuiseth
how to blemish the beawtie of their faith, and
weaken their comfort, through many frailties,
and wants, yea grosse downfalles, and
rancke euils, so as they shal be but spotted
and leaprous Christians. If this weapon wil
not worke, but that Christians do ioyne
all good vertues with their faith, and abundantly
shine forth in al fruits of righteousnes,
then he casteth about an other way, which is
to daunt, and damp them with discouragements:
As pouertie, necessitie, sicknesse, reproaches,
co~tempts, persecutions, &c.