of your coming to receive the Sacrament Asun To receive my Maker Theol. What is the principall use of a Sacrament Asun The body and bloud of Christ Theol. What profit and comfort have you by a Sacrament Asun In token that Christ died for us Theol. I can but pitty you for your ignorance for it is exceeding grosse and palpable Your answers are to no purpose and bewray a wonderfull blindenesse and senselesnesse 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 Lords prayer and the Sacraments and all other the grounds of Christian Religion Asun What course would you wish me to take that I may come out of ignorance and attaine 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 Catechismes and other good bookes and especially Virels grounds of Religion and the workes of the two worthy servants of God Master Giffard and Master Perkins and other mens that have done great service to the Church and for whom thousands are bound to give God thankes If you take this course you shall by Gods 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 beene so ignorant as I now perceive this man is Theol. Yes verily there be thousands in his case And I doe know by experience that many will use the very same answers or at least very little differing Phil. I warrant you if you had questioned with him of kine or sheepe purchasing of land taking of leases or any other matters under the Sun you should have found him very ripe and ready in his answers Theol. I am so perswaded too For let a man talke with worldly men of worldly matters and their answer is never to seeke They will talke very freshly with you of such matters if it be all the day long For they have a deep in-sight into earthly things doe 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 Gods 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 bâ—fogged that they cannot tell where they are nor what they say Phil. In my judgement such mens case is very pitifull and dangerous and so is this mans case also if God doe not very speedily pull him out of it Theol. Questionlesse For God saith 〈…〉 My people perish for want of knowledge Our Lord Iesus saith that ignorance is the cause of all errours Mat. â—2 15. Ye erre saith he not knowing the Scriptures The Apostle saith that ignorance doth alienate us from the life of God Epâ—â—â— 4 â—8 For saith he the Gentiles were darkened in their cogitation being strangers from the life of God through the ignorance that is in them So then it is cleere that ignorance is not the Mother of devotion as the Papists doe avouch but it is the Mother of errour death and destruction as the Scripture affirmeth Our Lord foreseeing the great danger of ignorance how thereby thousands are carried headlong into hell doth admonish all men to search the Scriptures which doe testifie of him that so they might get out of the most dangerous gulfe of ignorance wherein multitudes are implunged Therefore the Noble men of Berea are commended by the holy Ghost 〈◊〉 17.11 because they received the Word with all readinesse and searched the Scriptures daily whether those things were so Oh therefore that men would earnestly seeke after the knowledge of God in time and as the Prophet saith seeke the Lord whilest he may be found call upon him whilest hee is neere Esay 55.6 Phil. I doe see that all ignorance in matters of faith is dangerous but I thinke wilfull ignorance is of all other most dangerous Theol. Wilfull ignorance no doubt is a plaine prognostication and demonstrative argument of eternall death for it is a most horrible and fearfull thing for men to refuse instruction despise counsell harden their hearts stop their eares and close up their eyes against God This is the very upshot of our decay Phil. I pray you what call you hardnesse of heart Theol. An hard heart is that which is neither moved with Gods mercies nor scared with his judgements neither feareth the Law nor regardeth the Gospel neither is holpen by threatnings nor softened by chastenings whis is unthankfull for Gods benefits and disobedient to his counsels made cruell by his rods and dissolute by his favours unshamefac't to filthinesse and fearlesse to perils uncourteous to men and wretchlesse to God forgetfull of things past negligent in things present and improvident in things to come Phil. Lay forth yet more plainely the state of ignorant and hard-hearted men and shew how lamentable it is Theol. If a man bee outwardly blind wee do pitty him and say There goes a poore blind man but if hee be both blind and deafe doe we not more pity him and say Oh in how miserable a case is that man but if hee be both blind deaf and dumb do we not most of all pity him and say Oh that man is in a most wofull taking and in a most pitifull plight How much more then are they to be pitied which as concerning their souls are both blind deafe and dumb For the diseases of the soule are farre more dangerous and more to be pitied then those of the body Would it not pity a mans heart to see a poore sheepe in a Lions mouth whilest hee teareth him rendeth him and puls out his guts Even such is the case of ignorant men in the clawes of the Divell For the Divell hath them under him rideth them at his pleasure and teareth their soules in pieces Oh that wee had eyes to see these things hearts to feele them and affections to be throughly moved with them even unto mourning and teares Phil. Few doe thinke that ignorant men are in so wofull a case as you speake of for they thinke 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 Masters will and do it not they should be beaten with many stripes but now being ignorant they thinke all is safe Theol. God willed his people to offer sacrifice for their sinnes of ignorance therefore ignorance is a sin and excuseth no man And as for the state of their soules before God it is most miserable if wee could see into their soules as w e see their bodies For assuredly there be multitudes which ruffle it
As farre as is the East from the West so farre hath hee removed our sinnes from us As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knowes whereof wee be made he remembreth that wee are but dust The History of the lost sonne doth most notably set forth the wonderfull mercy of God towards penitent sinners There is shewed how the Lord doth embrace tender Luke 1â— 20 and made much of such poore sinners as have broken and contrite hearts for their sinnes for it is said that when the Father saw his repenting Sonne a great way off hee had compassion on him and ranne and fell on his neck and kissed him and cloathed him with the best robe put it on him put a ring on his hand and shooes on his feet and caused the fat calfe to be killed for him Even so the everlasting Father doth rejoyce at the conversion of any of his lost sonnes Yea there is joy in the presence of the Angels of God for one sinner that converteth Moreover the Lord most lively expresseth his mercifull nature and disposition in this That he is very loth we should perish and willingly cast away our selves Therefore often in the holy Scriptures he mournes for us bewailes our wretchednesse and takes up many pitifull complaints and lamentations for us Psal â—1 13 saying O that my people had hearkened unto mee and Israel had walked in my waies Psa 48.18 And againe O that thou hadst hearkened unto my commandements then had thy prosperity been as the floud and thy righteousnesse as the waters of the sea Againe hee mourningly complaines by his Prophet Hosea saying O Ephraim what shall I doe to thee O Judah how shall I intreat thee And in another place Isa 5. What could I doe more to my Vineyard that I have not done Marke here how compassionately the Almighty God doth yerne over us and even as it were blood upon our wounds The Apostle also notes the rich mercy and marvellous love of GOD to mankind in this that hee doth beseech us and pray us by the Ministers of the Gospel that wee would be reconciled unto him The words are these Now then are wee Embassadours for Christ as though God did beseech you through us wee pray you in Christs stead that you be reconciled unto God Is it not a strange thing that the omnipotent God should fall to entreating of us poore wretches It is all one as if a King should intreat a begger whom hee may will and command But the abundant mercy of God towards mankind doth most of all consist in this That hee hath given his onely Sonne for us when wee were his enemies as it is written God so loved the world that hee hath given his onely begotten Sonne John â— that whosoever beleeves in him should not perish but have everlasting life Againe Gods sets out his love towards us seeing that while we were yet sinners Christ died for us much more then being now justified by his bloud wee shall be saved from wrath through him Rom. 5.1 For if when wee were enemies wee were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life In all this then wee may cleerely behold the infinite mercy of God towards us poore sinners For is it not a great matter that the Son of God should take our nature upon him should be so abased as he was and should humble himselfe to death Phil. 2. â— even to the death of the crosse For as the shadow of the Diall went backe ten degrees that Ezechias might receive length of dayes and much happinesse so Christ the Sonne of righteousnesse hath gone backe many degrees that we might have eternall life His humiliation therefore is our exaltation his sufferings our joy his death our life For wee have no other remedy or refuge but only his merits and righteousnes He is our City of refuge whither we must flie and where wee must take sanctuary Jer. 9. He is the balme of Gilead whereby our soules are cured He is that poole of Bethesda John â— 2 where every man may be cured of what disease soever he hath 2 Kin. 5. He is the river of Jordan where Naaman may wash away all his leprosie He is that Pelican who by pecking a hole in his owne breast doth restore his young to life againe by his bloud Yet one thing wee must note by the way which hath been partly touched before That all the mercies of God and merits of Christ are to be restrained only to the Elect only to the true members of the Church as plainly appeareth in Psal 103. where the mercies of God which are there largely described are restrained onely to them that feare him keep his Covenant and thinke upon his Commandements to doe them And touching Christ it is said that hee is a Prince and a Saviour unto Israel and that he shall redeem Israel from all his iniquities Againe it is written Psal 130. that Christ being consecrate was made the Authour of eternall salvation to them that obey him Heb. 5.6 None doe or can obey him but only the Elect therefore hee is the Authour of salvation onely to the Elect. And consequently the profane world whatsoever they say whatsoever they brag and boast have no true title or interest in him This thing was figured in the Law in this that the Mercy-seat which was a type of Gods mercy in Christ and the Arke which was a figure of the Church were by the expresse commandement of GOD fitted each to other Exod. 25.10 both in length and breadth For as the Arke was two cubits and a halfe long and a cubit and a halfe broad just so was the Mercy-seat Noting thereby that the mercy of God in Christ should onely be fitted to his Church and belong onely to the Church so as not one without the Church should be saved For hee that hath not the Church for his Mother cannot have God for his Father Lastly we are to observe that as God is infinite in mercy and of great compassion toward penitent sinners so also is hee most constant in the course of his mercies towards his children And therefore one of the Psalmes carries this foot Psal 156. His mercie endureth for ever his mercie endureth for ever his mercie endureth for ever Noting thereby both the constancie and eternitie of Gods mercy To the same purpose it is thus written Lam. 3 2â— It is the Lords mercie that wee are not consumed it is because his compassions faile not Let us know therefore that God as touching his mercy to his children is of a most constant and unchangeable nature As hee saith I am the Lord I change not For if GOD were of a changeable nature as we are and subject to passions then were wee in a most miserable case then must hee
My Father which gave them mee is greater then all and none is able to take them out of my Fathers hand We ought therefore to be as sure of our salvation as of any other thing which God hath promised or which we are bound to beleeve For to doubt thereof in respect of Gods truth is blasphemous against the immutability of his truth Phil. But are there not some doubts at some times even in the very elect and in those which are growne to the greatest perswasion Theol. Yes verily For he that never doubted never beleeved For whosoever beleeveth in truth feeleth sometimes doubtings and waverings Even as the sound body feeleth many grudgings of diseases which if hee had not health hee could not feele so the sound soule feeleth some doubtings which if it were not sound it could not so easily feele For we feele not corruption by corruption but we foole corruption by grace And the more grace we have the more quicke we are in the feeling of corruption Some men of tender skins and quick feeling will easily feele the lightest feather in softest maner laid upon the ball of their heads which others of more slow feeling and hard flesh cannot so easily discerne So then it is certaine that although the children of God feele some doubtings at some times yet the same doe no whit impeach the certainty of their salvation but rather argue a perfect soundnesse and health of their soules For when such little grudgings are felt in the soule the children of God oppose against them the certainty of Gods truth and promises and so do easily overcome them For the Lords people need no more to feare them then he that rides through the streets upon a lusty Gelding with his sword by his side needs to feare the barking and bawling of a few little curs and whappets Phil. Shew yet more plainly how or in what respect the child of God may both have doubtings and yet be fully assured Theol. Even as a man set on the top of the highest steeple in the world and so fast bound unto it that hee cannot fall though hee would yet when he looketh downward he feareth because mans nature is not acquainted nor accustomed to mount so high in the aire and to behold the earth so far beneath but when hee looketh upward and perceiveth himselfe fast bound and out of all danger then he casteth away all care Even so when we looke downward to our selves we have doubts and feares but when we look upward to Christ and the truth of his promises we feele our selves cock-sure and cease to doubt any more Phil. Declare unto us what is the originall of these doubts and feares and from whence they spring in the children of God Theol. They spring from the imperfection of our regeneration and from that strife which is in the very mind of the elect between faith and infidelity For these two doe mightily fight together in the most regenerate and strive to over-master and over-shadow one another By reason whereof sometimes it cometh to passe through the prevailing of unbeliefe that the most excellent servants of God may fall into fits and pangs of despaire as Job and David in their temptations did And even in these dayes also some of Gods children at some times are shrewdly hindled this way and brought very low even unto deaths doore but yet the Lord in great mercy doth recover them both from totall and finall despaire Onely they are humbled and tried by these sharp fits for a time and that for their great good For as we use to say that an ague in a young man is a signe of health so these burning fits of temptations in the elect for the most part are signes of Gods grace and favour For if they were not of God the Divell would never be so busie with them Phil. Is it not meere presumption and an over-much trusting to our selves to be perswaded of our salvation Theol. Nothing lesse For the ground of this perswasion is not laid in our selves or any thing within us or without us but onely in the righteousnesse of Christ and the mercifull promises of God For is it any presumption for us to beleeve that which God hath promised Christ hath purchased and the holy Ghost hath sealed No verily it is not any presumption but a thing which wee all stand bound unto as we will answer it at the dreadfull day of judgement As for our selves wee doe freely confesse that in Gods sight we are but lumps of sinne and masses of misery and cannot of our selves move hand or foot to the furtherance of our salvation But being justified by faith we are at peace with God and fully perswaded of his love and favour towards us in Christ Phil. Cannot the reprobates and ungodly be assured of their salvation Theol. No. For the Prophet saith There is no peace to the wicked Esay 57.22 Then I reason thus They which have not the inward peace cannot be assured But the wicked have not the inward peace Therefore they cannot be assured Stedfast faith in the promises doth assure But the wicked have not stedfast faith in the promises Therefore they cannot be assured The Spirit of adoption doth assure But the wicked have not the Spirit of adoption Therefore they cannot be assured To conclude When a man feeleth in himselfe an evill conscience blindnesse profanenesse and disobedience he shall in despight of his heart sing this dolefull song I know not whether I shall be saved or damned Phil. Is not the doctrine of the assurance of salvation a most comfortable doctrine Theol. Yes doubtlesse For except a man be perswaded of the favour of God and the forgivenesse of sins and consequently of his salvation what comfort can hee have in any thing Besides this the perswasion of Gods love towards us is the root of all our love and cheerfull obedience towards him For therefore wee love him and obey him because we know hee hath loved us first and written our names in the Booke of life But on the contrary that generall doctrine of the Papists which would have men alwayes doubt and feare in a servile sort is most hellish and uncomfortable For so long as a man hoâ—ds that what encouragement can he have to serve God what love to his Majesty what hope in the promises what comfort in trouble what patience in adversity Antil Touching this point I am flat of your mind For I thinke verily a man ought to be perswaded of his saluation and for mine owne part I make no question of it I hope to be saved as well as the best of them all I am out of feare for that For I have such a stedfast faith in God that if there should be but two in the world saved I hope I should be one of them Theol. You are very confident indeed You are perswaded before you know I would your ground were as good as your vaine confidence But who is
so bold as blind Bayard your hope is but fancy and as a sicke mens dreame You hope you cannot tell what You have no ground for what you say For what hope can you have to be saved when you walke in no path of salvation What hope can a man have to come to London speedily that travelleth nothing that way but quite contrary What hope can a man have to reap a good crop of corne that useth no meanes neither ploweth soweth nor harroweth What hope can a man have to be fat and well liking of his body that seldome or never eateth any meat What hope can a man have to escape drowning which leapeth into the Sea Even so what hope can you have to be saved when you walke nothing that way when you use no meanes when you doe all things that are contrary to the some For alas there is nothing in you of thou things which the Scriptures doe affirme must be in all those that shall be saved There be none of the forenamed signes and tokens in you You are ignorant profane and carelesse God is not worshipped under your roofe There is no true feare of God in your selfe nor in your houshold You seldome heare the Word preached You content your selfe with an ignorant Minister You have no prayers in your family no reading no singing of Psalmes no infirmitions exhortations admonitions or any other Christian exercises You make no conscience of the observation of the Sabbath You use not the name of God with any reverence You breake out sometimes into horrible oathes and cursings You make an ordinary matter of swearing by your faith and your troth Your wife is irreligious your children dissolute and ungratious your servants profane and carelesse You are an example in your owne house of all Atheisme and consciencelesse behaviour You are a great gamester a riotour a spend thrift a drinker a common ale-house-hunter a whore-hunter and to conclude given to all vice and naughtinesse Now then I pray you tell me or rather let your conscience tell me what hope can you have to be saved so long as you walk and continue in this course Doth not St. John say 1 John 2.6 If wee say we have fellowship with him and walke in darknesse we are liers 1 John 3.4 Doth not the same Apostle avouch that such as say they know God and keepe not his commandements are lyers Againe doth hee not say Hee that committeth sin is of the Divell And 1 John â— 18 Whosoever doth not righteousnesse is not of God Doth not our Lord Iesus flatly tell the Iewes which bragged that Abraham was their father that they were of their father the Divell because they did his workes Doth not the Apostle Paul say Rom. 6. â—â— His servants wee are to whom we obey whether it be of sinne unto death or of obedience unto righteousnesse Doth not the Scripture say John â— 7 Hee that doth righteousnesse is righteous Doth not our Lord Iesus affirmâ— that Not every one that saith Lord Lord shall enter into the Kingdome of Heaven Mat. 7.21 but hee that doth the will of my Father which is in Heaven Therefore I conclude that forasmuch as your whole course is carnall carelesse and dissolute you can have no warrantable hope to be saved Phil. I doe verily think that this mans case which now you have laid open is the case of thousands Theol. Yea doubtlesse of thousand thousands the more is the pitie Asun Soft and faire Sir you are very round indeed Soft fire maketh sweet malt I hope you know wee must be saved by mercy and not by merit If I could doe all my selfe wherefore serveth Christ I hope that which I cannot doe he will doe for mee And I hope to be saved by Jesus Christ as well as the best of you all Theol. Oh now I see which way the game goeth You would faine make Christ a cloak for your sinnes You will sin that grace may abound You will sin frankly and set all upon Christs score Truly there be many thousands of your mind which hearing of Gods aboundant mercy in Christ are thereby made more bold to sin But they shall know one day to their cost what it is to abuse the mercie of God Rom. 2.4 The Apostle saith The mercy and loving kindnesse of God should lead us to repentance But we see it leads many to further hardnesse of heart The Prophet saith Psal 13.4 With him is mercy that hee may be feared But many thereby are made more secure and carelesse But to come nearer to the marke You say you hope to be saved by Iesus Christ I answer If those things be found in you which the Scripture avoucheth to be in all that shall be saved by him then you may have good confidence and assured hope otherwise not Now the Scriptures do thus determine it and set it down that if a man be in Christ and look to be saved by him he must be endued with these qualities following First he must be a new creature 1 Cor. 5.27 Nine things required of all that shall be saved by Christ Secondly hee must live not after the lusts of men but after the will of God 1 Pet. 4.2 Thirdly hee must be zealous of good workes Tit. 2.14 Fourthly hee must die to sin and live to righteousnesse Rom. 6.14 Fifthly he must be holy and unblameable Col. 1.23 Sixthly hee must so walke as Christ hath walked 1 John 2.6 Seventhly he must crucifie the flesh with the affections lusts Gal. 5.24 Eighthly he must walk not after the flesh but after the spirit Rom. 8.1 Last of all he must serve God in righteousnesse and true holinesse all the dayes of his life Luk. 1.75 Loe then what things are required of all that shall be saved by Christ Now therefore if these things be in you in some measure of truth then your hope is currant sound and good otherwise it is nothing worth For in vaine doe men say they hope to be saved by Christ when as they walke dissolutely The reason hereof is because the members must be sutable to the head but Christ our head is holy therefore wee his members must be holy also as it is written 1 Pet. 2.15 Be ye holy for I am holy Otherwise if wee will joyne profane and ungodly members to our holy head Christ then we make Christ a monster As if a man should ioyne unto the head of a Lion the necke of a Beare the body of a Wolfe and the legs of a For were it not a monstrous thing would it not make a monstrous creature Even such a thing they goe about which would have swearers drunkards whoremongers and such like to be the members of Christ and to have life and salvation by him But sith you doe so much presume on Christ I pray you let me aske you a question Antil What is that Theol. How doe you know that Christ vsed for you
whereof prayers and instructions are a part Moreover I demand whether you were ever angry or no Asun Yes an hundred times in my dayes and I thinke there is no body but will be angry at one time or other especially when they have cause Theol. Then you have broken the sixth Commandement which chargeth us to avoid wrath anger malice desire of revenge and all such like forerunners unto murder Furthermore I aske you whether you did never look upon a woman with a lust in your heart Asun Yes for I thinke there is no man free from thoughts that way I had thought thoughts had beene free Theol. No thoughts are not free before God for God knoweth our thoughts and will punish us arraign us and condemne us for thoughts Men know not thoughts and therefore can make not Lawes against thoughts but because God is privie to all our most secret thoughts therefore hee hath made Lawes against them and will condemne them Therefore I conclude that if you have nourished adulterous thoughts in your heart you are guilty of the breach of the seventh commandement which forbiddeth all secret thoughts and provocations whatsoever to adultery But further I demand whether you did never pilfer purloine and steale some small things from your neighbour as pasture poultry conies apples and such like Asun I cannot cleere my selfe in these things for I had thought they had been no sinne Theol. Then have you broken the eight Commandement and stand guilty of eternall death For God in this Commandement chargeth us to have as great care of our neighbours goods as of our owne and not to injure him any manner of way 〈◊〉 thought word or deed Therefore all deceit pilfring oppressing and all unjust dealing with our neighbours goods is here condemned Moreover let me ask you whether you did never lie or dissemble Asun Yes assuredly Theol. Then have you broken the ninth Commandement wherein God chargeth us both in witnesse bearing and all other matters to speake the plaine truth from our heart without lying or dissembling Last of all I demand whether you did never in your heart desire something that was not your owne as your neighbours house or ground kine or sheepe c. therein bewraying the discontentment of your heart Asun I 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 owne and so have bewrayed my discontentment Theol. Then I perceive by your owne confession that you are guilty of the breach of all the Commandements Asun I must needs confesse it for I see now more into that matter then ever I did I never heard so much before in my life nor was ever asked any such questions as you aske mee I had thought many of those things which you asked mee had been no sinnes at all Theol. I could have convicted you in a thousand other particulars wherein you doe daily and hourely breake the Law of God But my purpose was onely to give you a taste of some particular transgressions and therewithall some little light by the way into the meaning of the Law that thereby you might be brought to some better sight of your selfe and might a little perceive in what case you stand before God and by that little 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 thinke they are in a good case before God whereas indeed they are in blindnesse and in their sinnes But Lord have mercie upon us I doe now plainly see that I am farre from keeping the Commandements and I thinke no man doth keep them Theol. You may sweare it I warrant you For neither Saint Paul David or the Virgin Mary could ever keep any one of the Commandements I am glad you begin to see into the Law of God and to have some taste that way For as a mans knowledge and in-sight is into the Law so is hiâ— knowledge and in-sight into himselfe Hee that hath a deep in-sight into the Law of GOD hath also a deep in-sight into himselfe Hee that hath no in-sight into the Law can have no in-sight into himselfe For the Law is that glasse wherein we doe behold the face of our soules before GOD. The Apostle saith By the Law cometh the knowledge of sinne Therefore those which are altogether ignorant of the Law and never behold themselves in this glasse doe commit an hundred sinnes a day which they know not of and therefore are not grieved for them For how can a man be grieved for that which hee knoweth not But now further I pray you to give mee leave to aske you some moe questions of the principleâ— of Religion to the end that you knowing and feeling your ignorance may be humbled therewith bewaile iâ— in time and seek after the true knowledge of God But yet by the way I will aske Antilâ—gon a question or two because I desire to understand what knowledge hee hath in the grounds of Religion Tell me therefore Antilegon what was the reason why Christ was conceived by the holy Ghost Antil I could answer you but I will not What authority have you to examine me Shew your commission When I see your warrant I will answer you in the meane time you have nothing to doe to examine mee Meddle with that you have to do withall Theol. I perceive you are not onely ignorant but wilfull and obstinate and refuse all instructions Therefore I will leave you to God and to your galled conscience But I pray you Asunetus answer this question What thinke you what was the reason that Christ was conceived by the holy Ghost Asun Belâ—eve me Sir that is an hard question You may aske a wise man that question For I cannot answer it Theol. What say you then to this Who was Christs mother Asun Marry Sir that was our blessed Lady Theol. What was Pontius Pilate Asun I am somewhat ignorant I am not book-learned but if you will have my simple opinion I thinke it was the Divell For none but the Divell would put our sweet Saviour to death Theol. What is the holy Catholike Church which you do beleeve Asun The communion of Saints the forgivenesse of sins Theol. What do you pray for when you say Thy Kingdome come Asun I do pray that God would send us all of his grace that wee may serve him and doe as wee ought to doe and keep us in a good minde to God-ward and to have him much in our minde For some God blesse us have nothing but the Divell in their minde they doe nothing a Gods name Theol. What is the Sacrament Asun The Lords Supper Theol. How many Sacraments be there Asun Two Theol. Which 〈◊〉 they Asun Bread an 〈◊〉 Theol. What is the principall end