spirite which in me so fight perpetuallie the one against the other that I must goe either backward or forwarde and cannot stand long in one state If the spirite ouercome in tentations then is shee stronger and the flesh weaker But if the flesh get a custome then is the spirit none otherwise oppressed of the flesh then as though she had a mountaine on hir backe and as we sometime in our dreames thinke we beare heauier then a milstone on our breasts or when we dreame nowe and then that wee would runne awaie for feare of some thing our legges seeme heauier then leade Euen so is the spirite oppressed and ouerladen of the flesh through custome that shee strugleth and striueth to gette vp and to breake loose in vaine vntill the God of mercie which heareth my grone through Iesus Christ come and lose hir with his power and put something on the backe of the flesh to keepe hir downe to minish hir strength and to mortifie hir So then no sinner I am if you regard the spirit the profession of my heart toward the lawe of God my repentance and sorrowe that I haue both because I haue sinned and am yet full of sinne looke vnto the promises of mercie in our Sauiour Christ and vnto my faith A sinner am I if you looke to the frailty of my flesh which is a remnant of the olde Adam and as it were the state of the wild oliue tree euer and anone when occasion is giuen shooting forth his branches leaues bud blossome and fruite also which also is as the weakenes of one that is newlie recouered out of a great disease by the reason whereof all my deedes are imperfect and when occasions be great I fall into horrible deeds and the fruit of the sinne which remaineth in my members breaketh out Notwithstanding the spirit leaueth me not but rebuketh mee and bringeth mee home againe vnto my profession so that I neuer cast of the yoke of God from of my necke neither yeelde vp my selfe vnto sinne to serue it but fight a fresh and beginne a new battaile And I had rather you should vnderstande this foorth of the Scriptures by the example of Ionas and the Apostles Ionas was the friende of God and a chosen seruaunt of GOD to testifie his will vnto the worlde Hee was sent from the Lande of Israell where he was a Prophet to goe amongest an Heathen people and the greatest citie of the worlde then called Niniuie to preach that within fortie dayes they shoulde bee destroyed for their sinnes which message the free will of Ionas had as much power to doe as the weakest hearted woman in the worlde had power if shee were commaunded to leape into a tubbe of liuing snakes and Adders as happelie if God had commanded Sara to sacrifice hir sonne Isaac as he did Abraham she would haue disputed with God ere shee had done it or though shee were strong enough Well Ionas hartned by his owne imagination and reasoning after this manner I am here a prophet vnto Gods people the Israelits which though they haue gods worde testified vnto them daylie yet despise and worshippe God vnder the likenesse of Calues after all maner of fashions saue after his owne worde and therefore are of all nations the worst and most worthie of punishment And yet God for loue of a few that are among them for his names sake spareth and defendeth them how then shal God take so cruel vengeaÌ„ce on so great a multitude of theÌ„ to whoÌ„ his name was neuer preached therefore are not the tenth part so euill as these If I therefore shall goe preach I shal lie shame my selfe and God too make them the more to despise God Vpon this imagination hee fledde from the presence of GOD and from the countrie where God is worshipped When Ionas entred into the ship he laide him downe to sleepe for his conscience was tossed betweene the commandement of God which sent him to Niniuie and his fleshlie wisedome which disswaded and counselled him to the contrarie at last preuayled against the commaundement and carried him an otherway as a shippe caught betweene two streames as the Poets faine the mother of Meleager to be betweene diuers affections while to aduenture hir brothers death shee sought to sley hir owne sonne wherevpon for verie payne and tediousnesse shee laye downe to sleep to put the commandement out of minde which did so gnawe and fret hir conscience as the nature of all the wicked is when they haue sinned in earnest to â—eeke all meanes with riote reuell and paâ—time to driue the remembrance of sinne â—oorth of their hearts as Adam did to coâ—er his wickednesse with apperns of figgeâ—eaues But God awoke him out of his â—reame and set his sinnes before his face for when the lott had caught Ionas theÌ„ be sure that his sin came to remeÌ„brance again that his conscience raged no lesse theÌ„ the waters of the sea And then he thought he onely was a sinner and thought also that as verilie as he had fled froÌ„ God as verily God had cast him awaie for the sight of the rod maketh the naturall child not onely to see and acknowledge his fault but also to forget all his fathers old mercie and goodnes And then hee confessed his sinne openlie and of verie desperation to haue liued any longer hee had cast himselfe into the Sea betimes except they woulde bee lost also for all this God prouided a fish to swallow Ionas When Ionas had beene in the fishes bellie a space the rage of his conscience was somewhat quieted and hee came to himselfe againe and had receiued a little hope and the qualmes and panges of desperation which went ouer his heart were halfe ouercome then hee prayed to God and gaue thankes vnto him When Ionas was cast vppon the lande againe then his will was free and he had power to go whether God sent him and to what God commanded him his owne imagination laid apart for he had ben at a new schole in a fornace wher he was purged of much refue drosse of fleshlie wisedom which resisted y e wisedom of God For as far as we be blind in Adam we cannot but seeke and will our own profit pleasure glorie as far as we be taught in the spirit we cannot but seeke and will the pleasure of God only Then Ionas preached to Niniuie and they repented theÌ„ Ionas shewed again his corrupt nature for all his trying in the Whales bellie He was so displeased because the Niniuits perished not he was weary of his life wished death for very sorrow that hee had lost the glory of his prophecying in y t his prophecy came not to passe but hee was rebuked of God as in his prophecy you may read The apostles Christ taught theÌ„ euer to be meek to humble theÌ„selues yet oft they striued among themselues who should be greatest the sons of Zebede would
God is honoured and in my heart I doe the same that you doe with the like delectatioÌ„ feruency of spirit Now he that receiueth a Prophet in the name of a Prophet receiueth a Prophets reward that is he that consenteth to the deede of a Prophet and maintaineth it the same hath the same spirite and earnest of euerlasting life which the Prophet hath and is elect as thâ— Prophet is Nowe if wee compare worke to work there is a difference betwixt washinâ— of dishes and preaching the word of God but as touching to please God none at all For neither that nor this pleaseth God buâ— as farre foorth as God hath chosen a man and hath put his spirite in him and purified his heart by faith trust in Christ. As the Scriptures call him carnall which is not renued by the spirit borne again in Christs flesh al his works like euen the verie motions of his heart and mind as his learning doctrine and contemplation of hie things his preaching teaching and studie in the Scripture building of Churches founding of Colledges giuing of almes and whatsoeuer he doth though they seeme spirituall after the law of God neuer so much So contrariwise he is spirituall which is renued in Christ and all his workes which spring from faith seeme they neuer so grosse as the washing of the disciples feete done by our Sauiour Christ and Peters fishing after the resurrection yea deedes of matrimonie are pure spirituall if they proceede of faith and whatsoeuer is done within the laws of God though it be wrought by the bodie as the verie wiping of shooes and such like howsoeuer grosse they appeare outwardlie yet are sanctified Timoth. What be the speciall thinges in which you lead your conuersation Euseb. One thing is the reading of the Scripture Timoth. It is dangerous to read the scriptures you that haue no learning may easilie fall into errors and heresies Euseb. As he which knoweth his letters perfectlie and can spell cannot but read if he be diligent and as hee which hath cleare eies without impediment or let and walketh thereto in the light open daie cannot but see if he attend and take hede euen so I hauing the profession of my Baptisme onelie written in my heart and feeling it sealed vp in my conscience by the holie Ghost cannot but vnderstaÌ„d the Scripture because I exercise my selfe therein compare one place with another and marke the manner of speech and aske here and there the meaning of a sentence of them that be better exercised then I. for I feele in my hart and haue a sensible experience of that inwardlie which the spirite of God hath deliuered in the Scriptures So that I find mine own feeling as a good coÌ„mentarie vnto me Timoth. We are all baptized belike theâ— we shall all vnderstand the Scriptures Euseb. But alas verie few there be that are taught feele their ingrafting into Christ their iustification their inwarde dying vnto sin liuing vnto righteousnes which is the meaning of their Baptisme And therefore we remaine all blinde generallie as well the great Rabbins which brag of their learning as the poore vnlearned laie man And the Scripture is become so darke vnto theÌ„ that they grope for the dore can find no waie in it is become a maze vnto theÌ„ in which they waÌ„der as in a mist or as we saie led by Robin goodfellow And their darkenes can not comprehend the light of the Scriptures but they read them as meÌ„ do tales of Robin hood as riddles or as olde priests read their Ladies mattins which they vnderstand not And vntil a maÌ„ be taught his baptisme that his heart feele the sweetnes of it the Scriptures are shut vp froÌ„ him so dark that he could not vnderstaÌ„d it though Peter Paul or Christ himself did expound it vnto him no more then a man starke blinde can see though thou set a candle before him or shew him the Sun or point with thy finger vnto that thou wouldest haue him looke vpon As for heresie there is no danger if a man come to the Scripture with a meeke spirit seeking there to fashion himselfe like vnto Christ according to the profession and vowe of his Baptisme but contrariwise hee shall there finde the mightie power of GOD to alter and chaunge him in the inner man by litle and litle til in processe he be full shapen after the image of our Sauiour in knowledge and loue of all truth power to worke thereafter Heresies spring not of Scripture no more then darkenes of the Sunne but are darke cloudes which spring out of the blind hearts of hypocrites giuen to pride and singularitie and doe couer the face of the Scripture and blind their eies that they cannot beholde the bright beames of the Scripture Timoth. By this I also can gather that the Papists which cannot reade the Scriptures except they fall into errours haue not the spirite of Christ working in them and teaching them but the lying spirite of Antichrist the Diuel and that if God woulde giue them anie true feeling and open their eies they would quite change their minds But what other exercises haue you Euseb. Praier and thankesgiuing to God For God hath promised verie bountifullie vnto them which praie in truth and it is one of the greatest comforts I haue at all times Again God which commandeth me not to steale commandeth me also to pray and his will is that one commandement should be as well kept as an other and therfore I am perswaded that condemnation will befall me as well for the one as for the other And that praier ought to be continuallie euen in euerie thing a man doth me thinketh it most agreeable to Gods will For if I shoulde come into my neighbours house and take his goods and vse them not borrowing them or asking anie leaue they would laie handes on mee and make mee a thiefe The world and all the thinges in the world are the Lords not mine so then if I shall dailie vse them neuer seeking to the Lorde by praier for the vse of them before God I am an vsurper nay a ranke thief and therfore I desire of God heartily that I may vse all his good creatures with feare and reuerence and that I may sanctifie his name in theÌ„ which Paule sheweth me to be done by the worde of God and praier the worde showing me the lawful vse of his creatures praier obtaining at Gods hands that I may vse them aright If this practise were vsed of men in their professions and callings I am perswaded there would be a thousand vices â—ut off which are in euerie maÌ„ most abounâ—ant and are committed without shame Timoth. I thinke the rest of your Christiâ—n exercises bee the practising of the commandements of the lawe Euseb. Yea they are indeed Timoth. Me thinkes it is an hard point of the law for a man to loue his enemie Euseb. It is
none If this be so it may be then required how these vnsounde professours differ from true professours I answere in this they differ that they haue not sounde hearts to cleaue vnto Christ Iesus for euer Which appeareth in that they are compared to stonie grounde Now stony groundes mingled with some earth are commonly hot and therefore haue as it were some alacrity and hastines in them and the corne as soone as it is cast into this ground it sprouteth out very speedily but yet the stones wil not suffer the corne to be rooted deepely beneath and therefore when Summer commeth the blade of the corne withereth with roots and all So it is with these professours they haue in their hearts some good motions by the holy Ghost to that which is good they haue a kinde of zeale to Gods worde they haue a liking to good things and they are as forwarde as any other for a time and they doe beleeue But these good motions and graces are not lasting but like the flame and flashing of strawe and stubble neither are they sufficiēt to saluatiō With the true professours it is farre otherwise for they haue vpright and honest hearts before the Lord. Luke 8. vers 15. And they haue faith which worketh by loue Galath 5. vers 6. And that Christian man which loueth God whatsoeuer shall befall yea though it were a thousand deaths yet his heart can neuer bee seuered from the Lord and from his Sauiour Christ as the spowse speaketh vnto Christ of hir owne loue Cant. 8. vers 6. Set me as a seale on thy heart and as a signet vppon thy arme for loue is as strong as death Iealousie is as cruell as the graue the coales thereof are fierie coales and a vehement flame Much water cannot quench loue neither can the floudes drowne it if a man should giue all the substance of his house for loue they would greatlie contemne it Wherefore good Reader seeing there is such a similitude and affinitie betweene the temporary professour of the Gospell and the true professour of the same it is the duetie of euery Christian to try and examine himselfe whether hee be in the faith or not 2. Cor. 13. vers 5. And whereas it is an harde thing for a man to search out his owne heart we are to pray vnto God that he would giue vs his spirit to discerne betweene that which is good and euill in vs. Nowe when a man hath found out the estate of his heart by searching it he is further to obserue and keepe it with all diligence Prouerb 4. vers 23. that when the houre of death or the day of triall shall come he may stand sure and not be deceiued of his hope And for this purpose I haue described the most of these small treatises which follow to minister vnto thee some helpe in this examining and obseruing of thine owne heart Reade them and accept of them and by the blessing of God they shall not bee vnprofitable vnto thee 1589. CERTAINE PROPOSITIONS DECLARING HOW farre a man may go in the the profession of the Gospel and yet be a wicked man and a reprobate I A Reprobate hath in his mind a certain knowledg of God of common equitie among men of the difference of good from bad and this is partly from nature partly from the contemplation of Gods creatures in which the wisedom the power the loue the mercie the maiestie of God is perceiued II This knowledge is only generall and imperfect much like the ruines of a Princes pallace it is not sufficient to direct him in doing of a good worke For example the reprobate knoweth that there is a God and that this God must be worshipped come to particulars who God is what a one hee is howe hee must bee worshipped Here his knowledge faileth him and he is altogether vncertaine what to doe to please God III By reason of this knowledge the reprobate doth giue consent and in his heart subscribeth to the equitie of Gods lawe as may appeare by the saying of Medea Video meliora probóque deteriora sequor That is I knowe what is best to be done and like it yet I doe the worst This approbation in the reprobate commeth from constraint and is ioyned with a disliking of the lawe in the elect being called the approbation of the lawe it proceedeth from a willing ready mind and is ioyned with loue and liking IIII And by reason of this light of nature a meere natural man and a reprobate may be subiect to some temptations for example he may be tempted of the Deuill and of his owne corrupt flesh to beleeue that there is no God at all As Ouid saith of himselfe Eleg 3. 8. Sollicitor nullos esse putare deos I am often tempted to thinke there is no God V The reprobate for all this knowledge in his heart may be an Atheist as Dauid saith the foole hath saide in his heart there is no God And a man may nowe a daies finde houses and townes full of such fooles Nay this glimering light of nature except it be preserued with good bringing vp with diligent instruction and with good company it will be so darkened that a man shall knowe very little and leade a life like a very beast as experience telleth and Dauid knew very well who saith Man is in honor and vnderstandeth not he is like to beasts that perish VI Wherfore this knowledge which the reprobate receiueth from nature from the creatures albeit it is not sufficient to make him doe that which shall please God yet before Gods iudgement seat it cutteth off all excuse which he might alleage why he should not be condemned VII Beside this naturall knowledge the reprobate may be made partaker of the preaching of the word and be illuminated by the holy Ghost and so may come to the knowledge of the reuealed will of God in his word VIII Thus when they heare the preaching of the word God profereth saluation to them and calleth them yet this calling is not so effectuall in them as it is in the elect children of God For the reprobate when he is called he liketh himselfe in his owne blindnes and therefore neither will hee and if he would yet could he not answer and be obedient to the calling of God The elect being called with speede he answereth and commeth to the Lord and his hart being ready giueth a strong and a loud eccho to the voice of the Lorde This eccho wee see in Dauids heart when saith he thou saidest seeke ye my face mine heart answered vnto thee O Lord I wil seeke thy face And God himself speaketh the same of his children Zacha. 13. 9. They shall call on my name and I will heare them I will say it is my people nowe marke the eccho and they shall say the Lord is my God IX After that he hath an vnderstanding of Gods word he may
operation of Satan they fall to open infidelitie and contempt of Gods word and so runne headlong to their own damnation and perish finally Iulian the Apostata was first a man learned and eloquent and professed the Religion of Christ but afterward he fell and wrote a booke against the religion of Christ answered by Cyrill and on a time in a battell against the Persians was thrust into â—he bowels with a dart no man then knewe â—ow which dart he pulled out with his own â—and and presently bloud followed which â—s it gushed out he tooke it in his hand and â—loong it into the aire saying Vicisti Galilaee â—icisti O thou Galilean meaning Christ thou art the conquerour thou art the conquerour thus he ended his daies in blaspheming Christ whom he had professed The reason of this Apostasie is euident Seede that is not deepely rooted in the earth at the beginning of the yeare springeth vp it is green and bringeth forth leaues and flowers and it may bee some kinde of fruit too when the heate of sommer commeth it parcheth the earth and the corne wanting deepe rooting and therefore wanting moisture withereth away Gods word is like seede which that it may bring forth fruit vnto euerlasting life it must bee first receiued of the ground secondly it must be rooted the receiuing of it is when it pearceth to the heart and the affections take holde of it This rooting is of two sorts the first is when the word rooteth but not with the residue of the affections The second is a deepe and a liuely kind of rooting of the word when the word is receiued into the minde and into the heart The first kind of rooting of the word befalleth to a reprobate who vnderstandeth and reioyceth in the promises of saluation yet hee doth not put any confidence in them he cannot rest in them hee doth not reioice that his name is written in the booke of life hee doth not worke out his saluation with feare trembling In a worde his heart is in part softened to reioice at the preaching of the worde of God yet his heart is not opened as Lydias was nor inlarged as Dauid saith to imbrace the trueth but the elect hee receiueth the word not only into his mind least it should be onely an imagination but also it is deeply rooted in his heart For 1 In full confidence hee resteth himselfe on Gods promise Rom. 8. 38. Hebr. 10. 22. 2 Hee hopeth and longeth to see the accomplishment of it 1. Thess. 1. 10. 3 He hartily loueth God for making such a promise to him in Christ. 1. Ioh. 4. 10. 4 He reioiceth in it and therefore doth meditate on it continually Luke 10. 20. Rom. 5. 2. 5 Hee hateth all doctrines which are against it 6 He is grieued when he doth any thing that may hinder the accomplishment of it Math. 26. 75. 7 He vseth the meanes to come to saluaâ—ion but with feare trembling Phil. 2. 12. 8 He burneth with zeale of the spirit c. And so the rest of the affections are exercised about the promises of God in Christ by this meanes is the deepe rooting of the word in the heart Thus it commeth to passe that the reprobate falleth away from faith in the day of triall and temptation but the elect can not be changed By this which hath beene saide the professors of Christian religion are admonished of two things First that they vse most painefull diligence in working their saluation in attaining to faith in dying to sinne in liuing to newnes of life and that their harts be neuer at rest till such time as they go beyonde all reprobates in the profession of Christ Iesus Seest thou howe farre a reprobate may goe presse on the straite gate with maine and might with all violence lay hold on the kingdome of heauen Shall Herode feare and reuerence Iohn Baptist and heare him gladly and wilt thou neglect the Ministers and the preaching of the worde shall Pharao confesse his sinne nay shall Sathan beleeue and tremble and wilt not thou bewaile and lament thy sinnes and thy wicked conuersation it behoueth thee to feare and take heede least wicked men and the diuel himselfe rise in iudgement and condemne thy life For if thou shalt come short of the dueties of a reprobate and doe not goe beyonde him in the profession of the Gospell sure it is thou must looke for the reward of a reprobate The second thing is that the professor of the Gospell diligently try and examine himselfe whether hee is in the state of damnation or in the state of grace whether he yet beare the yoke of Sathan or is the adopted child of God Thou wilt say this neede not thou professest the Gospell and art taken for a Christian Yet marke and consider that this often befalleth reprobates to be esteemed Christians and they are often so like them that none but Christ can discerne the sheep from the Goates true Christians from apparent Christians Wherefore it behoueth all men that shewe themselues to bee Christians to lay aside all pride and all selfeloue and with singlenes of heart to put themselues into the ballance of Gods word and to make iust triall whether in them repentance faith mortification sanctification c. giue weight answerable to their outward profession which if they doe let them praise God if not let them with al speed vse the meanes that they may be borne a new to the Lord and may be inwardly guided by his holy spirite to giue obedience to his will least in the day of Gods triall they start aside from him like a broken bowe and fall againe to their first vncleanes To conclude let the most zealous Papist that is trie him and his whole estate with a single heart as in the presence of Gods maiestie and he shal find that for all his profession hee dooth come short of a reprobate or at the least not goe beyond him in these points before named God open their eies that they may see it Amen The estate of a Christian man in this life which also sheweth how far the Elect may goe beyond the Reprobate in Christi-anity that by many degrees I THe Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life for the praise of the glorie of his grace For this cause the Elect onely are said to haue their names written in the booke of life II Whom God electeth them hee calleth in the time appointed for the same purpose This calling of the Elect is nothing else but a singling and a seuering of them out of this vile worlde and the customes thereof to be Citizens of the kingdome of heauen to bee of Gods housholde to bee liuing stones in the spirituall Temple which is the Church of God the companie of predestinate to eternall life And this
separation must bee made before the ende of this life For this is the order which God taketh hee will haue all them to be in his kingdome in this life that shall bee in the kingdome of heauen after this life And the time of their calling is termed in scriptures the day of visitation the day of saluation the time of grace III This seuering and choosing of the elect out of the worlde is then performed when God by his holy spirite indueth them with true sauing faith a wonderfull gift peculiar to the elect For the better knowing of it there is to be considered First what faith is Secondly howe God doth worke it in the hearts of the Elect Thirdly what degrees there bee of faith Fourthly what are the fruits and benefites of faith IIII Faith is a wonderfull grace of God by which the Elect doe apprehende and apply Christ and all his benefites vnto themselues particularly Here first it is to bee considered that the verie nature of faith standeth in a certaine power of apprehending applying Christ. This is declared by Paule when hee saith ye are buried with him through Baptisme by whome ye are also risen againe with him by the faith of the power of God who raised him from the deade Where it appeareth that faith is made a meanes to communicate Christ himselfe his death and buriall and so all other benefites to the beleeuer Againe to beleeue in Christ and to receiue or to laie holde on Christ are put one for an other by S. Iohn which declareth that there is a speciall applying of Christ. euen as we see when a man hath any thing giuen him hee reacheth out his hand and pulleth it to himself and so makes it his owne Moreouer faith is called the putting on of Christ Which cannot bee vnlesse Christs righteousnes bee specially applyed to the heart as the garment to the backe when it is put on Lastly this may appeare in that faith is called the eating and drinking of Christ for there is no eating of meate that nourisheth but first it must bee tasted and chawed in the mouth then it must be conueyed into the stomack and there digested Lastly it is to be applied to the partes of th◠body that are to bee nourished And Paul praieth for the Ephesians that Christ ma◠dwell in their hearts by faith which plainly importeth this apprehending and applying of Christ. I adde further that faith is a wonderfull grace of God which may appear First in that Paule calleth it the faith of Gods power because the power of God is especially seene in the begetting of faith Secondly experience sheweth it to bee a wonderfull gift of God when a man neither seeth nor feeleth his sinnes then to say he beleeueth in Gods mercie it is an easie matter but when a man shall feele his heart pressed downe with the weight of his sinnes and the anger of God for them then to applie Gods free mercie to his owne soule it is a most hard matter for then it is the propertie of the cursed nature of man to blaspheme God and to dispaire of mercie Iudas who no doubt often preached mercy and redemption by Christ in the security of his hart when Gods hand was vpon him and the Lorde made him see the vilenes of his treachery hee coulde not comfort himselfe in Christ if one woulde haue giuen him ten thousand worlds but in an hellish horror of conscience hanged him selfe desperately which sheweth what a wonderfull harde thing it is at the same instant when a man is touched for his sinnes then to apply Gods mercie to himselfe Yet a true Christian by the power of faith can doe this as it may appeare in Dauid In the daie of my trouble saith he I sought the Lorde my sore ranne and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled I praied and my spirite was full of anguish and hee addeth the worde Selah a note of some wonderfull thing Againe he being almost in the gulfes of hell euen then cried to the Lord for help Iob saith If God should destroy him yet he would for all that beleeue in him still Vndoubtedly strang is the bād of faith knitting Christ and his members together that the anguish of spirite cannot and the strokes of Gods hand doe not vnloose V. This apprehending of Christ is not done by anie corporall touching of him but spirituallie by assurance which is when the Elect are perswaded in their harts by the holie ghost of the forgiuenesse of their owne sinnes and of Gods infinite mercie towards them in Iesus Christ. According to that of Paul Nowe we haue receiued not the spirit of the word but the spirit which is of God that wee might know the things which are giuen vs of God The things which the spirit of GOD maketh knowen to the faithfull particularlie are their iustification adoption sanctification eternall life And thus when anie are perswaded of these things concerning themselues they doe in their heartes distinctlie applie and appropriate Christ and his benefites to them selues VI. The manner that God vseth in the begetting of faith is this First he prepareth the heart that it maie be capable of faith Secondlie he causeth faith by little and little to spring and to breed in the heart The preparation of the heart is by humbling and softening of it and to the doing of this there are foure things requisite The first of them is the knowledge of the word of God both of the lawe and of the Gospell without the which there can bee no faith according to that saying of Esaiah By his knowledge shall my righteous seruant iustifie manie And that of Iohn This is eternall life that they knowe thee to bee the onely verie God and whome thou haste sent Iesus Christ. The onelie ordinarie meanes to attaine faith by is the word preached which must bee heard remembred practised and continuallie hid in the heart The least measure of knowledge without which a man cannot haue faith is the knowledge of Elements or the fundamentall doctrines of a Christian religion A fundamentall doctrine is that which being once denied all religion and all obtaining of saluation is ouerthrowen This knowledge hath a generall faith going with it which is an assent of the heart to the knowne truth of Gods word This faith when it is growen vp to some great measure it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of vnderstanding and it is to be seene in the Martyrs who maintained Gods truth against the persecutions of the false Church vnto death VII Although both elect and reprobate may be enlightened to know the word of God yet the elect in this thing goe farre beyond all reprobates for it is speciallie said of thē that God is their schole-master that he softeneth their stonie heartes maketh
my conscience and went nie to perswade mee that my father would thrust me awaie and hang me if hee catched me so that I was like a great while to runne away rather then to returne to my father againe Feare and dread of rebuke and of losse of my fathers loue and of punishment wrastled with the trust which I had in my fathers goodnesse and as it were gaue my faith a fall But I rose againe as soone as the rage of the first brunt was past and my minde was more quiet And the goodnes of my father and his olde kindnes came vnto my remembrance either by mine owne courage or by the comfort of another And I beleeued that my father would not put me away or destroie me and hee hoped that I woulde doe no more so And vpon that I got me home againe dismaied but not altogether faithlesse the olde kindnes would not let me dispaire how beit all the worlde coulde not set mine heart at rest vntill the paine had beene past and vntill I had heard the voice of my father that all is forgotten Timoth. Seeing that you haue thus plainelie and truelie shewed the weaknes of yours and consequentlie of all mens faith shewe mee I praie you howe by the weakenes of faith a Christian is not rather discomforted then comforted and assured of his saluation Euseb. God doth not so much regarde the quantitie of his graces as the truth of them hee approoueth a litle faith if it bee a true faith yea if faith in vs were no more but a graine of mustard seede which is the least of al other seedes it should be effectual and God would haue respect vnto it The poore diseased beggar with a lame hande hauing the palsie also is able neuerthelesse to reach out the same and receiue an almes of a king and so in like manner a weake and languishing faith is sufficieÌ„tly able to reach out it selfe and to apprehende the infinite mercies of our heauenlie king offered vnto vs in Christ. Faith in the 3. of Iohn is compared vnto the eie of the Israelite which although it were of dimme sight or looked a squint yet if it could neuer so little beholde the brasen Serpent it was sufficient to cure the stings of the fiery serpeÌ„ts to saue life Timoth. Seing that you satisfie me in euery point so fully shew me I pray you whether a man may be wicked haue faith whether faith entring expelleth wickednes For I haue heard some saie that a maÌ„ might beleeue the word of God and yet be neuer the better in his life or holier theÌ„ before he was Euseb. Many there are which when they heare or read of faith at once they consent thereunto haue a certain imagination opinioÌ„ of faith as wheÌ„ a man telleth a storie or a thing done in a straÌ„ge land that perteineth not to theÌ„ at al which yet they beleeue tel as a true thing this imagination oâ— opinion they call faith Therfore as soone as they haue this imagination or opinion in their heartes they saie verilie this doctrine seemeth true I beleeue it euen so theÌ„ they thinke that the right faith is there but afterward when they feele in themselues no maner of working of the spirite neither the terrible sentence of the law the horrible captiuity vnder Satan neither can perceiue any alteration in theÌ„selues that any good works follow but find they are altogether as before abide in their old state theÌ„ think they y t faith is not sufficient but that works must be ioined with faith to iustificatioÌ„ but true faith is only the gift of God is mightie in operation euer working being full of vertue it renueth man begetteth him a fresh altreth him changeth him turneth him altogether into a new creature conuersatioÌ„ so that a maÌ„ shal feel his hart clean changed far otherwise disposed then before hath power to loue y t which before he could not but hate delighteth in that which before he abhorred hateth y t which before he could not but loue And it setteth the soul at liberty maketh hir free to follow the wil of god is to the soul as health to y e body after y t a maÌ„ is pined with loÌ„g sickâ—es the legs cannot bear him he cannot lift vp his hands to help him his tast is corrupt sugar is better in his mouth his stomacke longeth after slubbersauce and swash at which a whole stomacke is ready to cast his gorge when health commeth shee changeth and altereth him cleane giueth him strength in all his members lust and will to doe of his owne accorde that which before he could not doe neither coulde suffer that anie man should exhort him to doe hath now lust in wholsome things and his members are free and at libertie and haue power to doe all things of his owne accord which belong to a sounde and whole man to doe And faith worketh in the same manner as a tree bringes foorth fruite of his owne accorde and as a man neede not bidde a tree bring foorth fruite so is there no lawe put to him that beleeueth and is iustified through faith neither is it needefull For the lawe is written and grauen in his heart his pleasure is dailie therein and as without commaundement euen of his owne nature he eateth drinketh seeth heareth talketh goeth euen so of his owne nature without anie compulsion of the lawe bringeth foorth good workes and as an whole man when hee is a thirst tarrieth but for drinke and when he hungreth abideth but for meate and then drinketh and eateth naturallie Euen so is the faithfull euer a thirst and an hungred after the will of God and tarrieth but for an occasion and whensoeuer an occasion is giuen hee worketh naturallie the will of God For this blessing is giuen them that trust in Christs bloude that they thirst and hunger to doe Gods will He that hath not this faith is but an vnprofitable babler of faith and workes and neither worketh what hee bableth nor whereunto his words pretend For he feeleth not the power of faith nor the working of the spirit in his heart but interpreteth the scriptures which speake of faith and workes after his owne blinde reason and foolish fantasies not hauing any experience in himselfe Timoth. Euerie member of Christs congregation is a sinner and sinneth daily some more some lesse for it is written 1. Ioh. 1. If we saie we haue no sin we deceiue our selues and the truth is not in vs. And Paule Rom. 7. That good which I would that do I not but that euill which I would not that doe I. So it is not I that doe it saith hee but sinne that dwelleth in mee So the Christian man is both a sinner and no sinner which how it can be shew it me by your experience Euseb. I being one man in substance and two men in qualitie flesh and
laid vp for vs in Christs blood and to witnesse and testifie it vnto them and to be the seale therof For the sacrament dooth much more liuely print the faith and make it sincke downe into the hart then do bare words onely Now when the words of the testament and promises are spoken ouer the bread this is my body that was broken for you this is my blood that was shed for you they confirme the faith but much more when the sacrament is seene with the eies and the bread broken the wine powred out and looked on and yet more when I taste it and smell it As you see when a man maketh a promise vnto another with light words betweene theÌ„selues so they departed he to whom the promis is made beginneth to doubt whether the other spake earnestlye or mocked doubteth whether he will remeÌ„ber his promise to abide by it or no. But when any maÌ„ speaketh with aduisement the words are more credible if he swear it coÌ„firmeth the thing more and yet the more if hee strike hands if hee giue earnest if hee call recorde if he giue hand-writing seale it so is the more more beleeued for the heart gathereth â—o he spake with aduisement deliberation good sadnes he clapped hands called recorde and put to his hande and seale the man cannot bee so faint without the feare of God as to denie al this shame shal make him abide his promise though hee were such a man as I could not compel him if he woulde denie it And thus we dispute God sent his sonne in our nature and made him feele our infirmities that moue vs to sinne and named his name Iesus that is a Sauior because he should saue his people froÌ„ their sinnes and after his death he sent his Apostles to preach these glad-tydings to thrust them in at the eares of vs and set vp a sacrament of them to testifie them to seale them and to thrust them in not at the eares onely by rehearsing the promises of the testament ouer it neither at our eies onely in beholding it but beat them in through our feeling tasting smelling also and to bee repeated dailie to be ministred to vs. He wold not think we make half so much a do with vs if he loued vs not wold not haue his Sacrament to bee a witnes and testimonie between him vs to confirm the faith of his promisses that wee should not doubt in them when we looke on the seales of his obligations wherewith he hath bound himselfe this to keepe the promisses couenants better in mind and to make them the more deepely to sinke into our hearts and be more earnestlie regarded Timoth. Considering that this which you saie is too plaine great shame it is that there is such neglect of the Sacrament as there is and that it is so seldome vsed but surelie want of faith and the security which ouerspreadeth this our Countrie is the cause of it the Lord if it be his will remoue the same Now let me heare a litle how you lead your life and haue your conuersation among men Euseb. I haue my conuersation among men as sincere as I can in righteousnes and holines which is after Gods commaundements our Sauiour saith Let your light so shine before men that they may see your good works and glorifie your Father which is in heauen Timoth. It is but a dim light which wee can carrie before men and small are our good works and to be esteemed of no value If we were preachers or rich men or noble men then we might saue soules giue good couÌ„sel help manie by our almes but you I are poore men of base birth of low degree how can we then do anie good works Euseb. As touching good works by that measure of knowledge that God hath giuen me I thinke that all works are good which are done according to the obedience of Gods law in faith with thankesgiuing to God with a mind desirous of his glorie alone I think that I or any maÌ„ els in doing theÌ„ please God whatsoeuer I do within the law of god as when I make water And trust me if either winde or water were stopped I should feel what a pretious thing it were to do either of both what thaÌ„ks ought to be giuen God therfore Moreouer I put no difference betweene workes but whatsoeuer commeth into my hands that I do as time place occasioÌ„ giueth according to my degree For as touching to please God there is no work better then other God looketh not first on my works as the world doth or as though he had neede of them but God looketh first on my hart what faith I haue to his word how I beleeue him trust him and how I loue him for his mercie that he hath shewed mee hee looketh with what heart I work not what I work how I accept the degree hee hath put me in not of what degree I am Let vs take an example You are a Minister and preach the worde I am a kitchen boy wash my maisters dishes Of the ministerie hark what the Apostle saith if I preach I haue nought to reioice in for necessitie is put vpon mee if I preach not the gospel as who should saie God hath made me so woe is to me if I preach not If I do it willinglie saith he then I haue my reward that is then am I sure that Gods spirite is in me that I am elect to eternall life If I do it against my wil the office is committed to me that is if I do it not of loue to God but to get a liuing therby for a worldlie purpose had rather otherwise liue then do I that office which God hath put vpon mee but do not please God So then if you preached not or in preaching had not your hart aright you minister the office they that haue the spirit of God heare his word yea though it were spokeÌ„ by an Asse the woe belongeth to you but if you preach wilâ—ingly with a true hart coÌ„science to God then shal you feel the earnest of eternal life and the working of the spirit of God in you And your preaching is a good work in you Now I that minister in the kitchin and am but a kitchin boy receiue all thinges at the hand of God knowe that God hath put me in such an office submit my selfe to his wil and serue my Maister not as a man but as Christ himselfe with a pure heart according as Paul teacheth me putting my trust in God and of him seeke my reward Moreouer there is not a good deede done but mine heart reioiseth therein yea when I heare that the word of God is preached by you and see the people turne vnto God I consent to this deede my heart breaketh out in me yea it springeth and leapeth in my breast that
Father 10 It holdeth that in the Masse the Priest â—ffereth vp Christ to his Father an vnbloudie â—acrifice This is a thing impossible for if Christ in the Masse be sacrificed for sin theÌ„â—…e must die his bloud must be shed Heb. 9 〈…〉 2. And in the Scriptures these two sayings 〈…〉 Christ is dead Christ is offered vp in sacriâ—ice are all one So then the Papist when he â—upposeth that there maie be an vnbloudie sacrifice in effect he saith thus much therâ— is a sacrifice which is no Sacrifice 8 In the Canon of the Masse the church of Rome praieth on this wise We humblie beseech thee most mercifull father by Iesus Christ thy son our Lord y t thou wouldest accept these gifts and oblations these holy Sacrifices which we thy Church offeâ— to thee c. where first they offer vp Christ to God the Father in the name of Christ so they make Christ to be his owne mediator Againe they desire God to blesse to accept his owne Sonne for they offer vp Christ. If they say he needeth now the blessing of his Father they make Christ a weak and imperfect Christ if hee neede not the blessing of his Father their praier is needelesse Also they desire GOD to accept not one gift or one sacrifice but in the plurall number these gifts and sacrifices whereas they hold that Christs body is one only bodie and therfore but one sacrifice And thus they are at variance with themselues 9 Papists in word they say that they beleeue and put their trust in God yet wheras they looke to be saued by their workes they set the confidence of their hartes in truth vpon their owne doings 10. They put such holines in Matrimoâ—ie that they make it one of their 7. Sacraâ—eÌ„ts which confer grace to the partakers â—f them yet they forbidde their Cleargie to â—arrie because to liue in marriage is to â—ue according to the flesh and the Counâ—el of Trent opposeth marriage chastitie 11. It teacheth that soules kept in Purâ—atorie maie bee redeemed by Sacrifices â—nd Suffrages Against this is a Canon of â—heir lawe taken out of Saint Hieromes We â—nowe that in this life wee maie helpe one â—nother either by Praiers or by good â—ounsell but when wee shall come beâ—ore the iudgement seate of Christ neiâ—her Iob nor Daniel nor Noe maie intreate â—or anie but euerie man to beare his owne burthen And according to another Canon going vnder the name of Gelasius Bishop of Rome Either there is no Purgatorie or the soules which goe thither shall neuer returne 12. And to conclude the most points of their religion are contrarie to their Canons as by searching may appeare in these examples 1. The dead cannot heare the praiers of them which call vpon them 2. Peter and Paule were two of the chieâ— Apostles and it is hard to saie which was aboue the other 3. Leo the fourth liuing in the yere 846â— acknowledged Lotharius the Emperour for his Prince 4. No Bishop maie be called vniuersall 5. The Church of Rome hath no more authority ouer other Churches than other Churches ouer it 6 A Priest and a Bishop were in timeâ— past all one 7 The Pope hath no power to giue oâ— sell Pardons 8. There can be no merite by fasting oâ— abstinence from flesh 9. The Masse is nothing but the forme of diuine sacrifice By this which hath beene saide it doth in part appeare that the religion of the Church of Rome is repugnant to it self and it could not so be if it were from the worde of God A Corollarie gathered out of the former assertion 1. A man beeing indued with no more grace then that which he maie obteine by the religion of the Church of Rome is still in the state of damnation ⧠A Dialogue containing the conflictes betweene Sathan and the Christian. Sathan OVile helhound thou art my slaue and my vassall why then shakest thou off my yoke Christian. By nature I was thy vasal but Christ hath redeemed me Sathan Christ redeemeth no Reprobates such as thou art Christian. I am no Reprobate Sathan Thou art a Reprobate for thou â—halt be condemned Christian. Lucifer to pronounce damâ—ation belongeth to God alone thou art no Iudge it is sufficient for thee to bee an accuser Sathan Though I cannot condemne thee yet I know God will condemne thee Christian. Yea but God will not condemne me Sathan Goe too let vs trie the matter Is not God a Lorde and a King ouer thee and maie he not therefore giue thee a lawe to keepe and punish thee with hell fire if thou breake it Christian. Yes Sathan And hast thou kept the lawe oâ— this thy Lord and King Christian. No. Sathan Let vs proceede further Is not the same Lord also a most righteous iudge therfore a most sharpe reuenger of sinne Christian. Yes truelie Sathan Why then wilt thou flatter thy selfe thou hypocrite God cannot winke aâ— thy sins except he should be vniust Wherâ—fore there is no remedie thou art sure to bâ— damned hell was prouided for thee now it gapeth to deuoure thee Christian. There is remedie inough to deliuer me from condemnation For God iâ— not onelie as thou affirmest a Lord and Iudge but also a sauing and a most mercifull Father Sathan But thou fire brande of hell fire and childe of perdition looke for no mercie at Gods hands because thou art a most grieuous sinner for 1. Originall sinne runneth whollie ouer thee as a lothsome botch or leprosie 2. Thy minde knoweth not the thinges that be of God 3. In the lawe of God thou art starke blinde sauing that thou hast a fewe principles of it to make thee inexcusable 4. The Gospel is foolishnes and madnes vnto thee thou makest no better accompt of it then of thine owne dreame 5. Thy conscience is corrupt because it flattereth thee and excuseth thy sinne 6. Thy memorie keepeth and remembreth nothing but that which is against Gods word but thinges abhominable and wicked it keepeth long 7. Thy will hath no inclination to that which is good but onelie to sinne and wickednesse 8. Thy affections are set onelie on wickednes they are as mighty Giants and Princes in thee they haue thee at commandement Remember that for verie anger thou â—ast beene sicke that the lust of thy flesh hath driuen thee to madnes forget not thy Atheisme thy contempt of Gods worde thy inward pride thy enuie hatred malice thy couetousnes and infinite other wicked desires which haue led thee captiue and made thee outragious in all kind of naughtines 10. Thy actuall sinnes committed partlie in secrete partlie in publike are most filthie and most infinite Remember howe in such a place at such a time thou didst commit fornication in another place thou diddest steale c. God saw this I warrant theeâ— yea all thy sinnes are written in his bookeâ— wherefore thou cursed wretch all hope of mercie is
condemnation but shall most certainely escape the same Take this for a most certaine truth that the man that hates dislikes his sins both before and after hee hath done them shall neuer be damned for them Christian. I am euen hart sicke of my manifolde sinnes and infirmities these good words which you speak are as flagons of wine to refresh my wearie laden and weltting soule I haue begunne to flee sinne and to detest it long agoe I haue beene oft dipleased with mine infirmities and corruptions when I offende God my heart is greeued I desire to leaue sinne I flee the occasions of sinne I woulde faine fashion my life to Gods word and I praie vnto God that he woulde giue mee grace so to doo and yet which is the griefe by the strength of the flesh by the sleights and power of Sathan I am often ouertaken and fall maruellouslie both by speach and by deed Minister Haue courage my good brother for whereas you haue an affection to doo the thinges that are acceptable vnto God it argueth plainely that you are a meÌ„ber of Christ according to that of Paul They which are of the spirite fauour the things of the spirite Well then if Sathan euer obiect anie of your sinnes to your make aunswere thus that you haue forsaken the first husbande the fleshe and haue espoused your selfe to Christ Iesus who as your head and husbande hath taken vpon him to answere your debts and therefore if he vrge you for them referre him ouer vnto Christ. For there is no sute in lawe against the wife the husbande liuing yea I adde further if you bee ouer caried with Sathans temptations and so fall into anie sinne you shall not answere for it but Sathan it shall surely be rekoned on his score at the daie of iudgmeÌ„t for he was the author of it if you fal by the frailtie of your flesh it shal perish therefore but you shal stil haue Christ you aduocate Christian. Indeede as you saie I haue in me an affection to please God but when I come to performe my obedience there I faile Minister Therefore marke this further As long as the children of God are in this life God regardeth more the affection to obeie then the obedience it selfe And they shall bee vnto mee saith the Lorde of hostes in that daie that I shall doe this for a flocke and I wil spare them as a man spares his owne sonne that serueth him The Father when he shall set his childe to doe anie busines though he doe it neuer so vntowardlie yet if he shew his good will to doe the best hee can his father will bee pleased and so it is with the Lorde towarde his children you looke to haue some perfection in your selfe but in this life you shall receiue no more but the first fruits of the spirite which are but as a handfull of corne in respect of the whole corne fielde and as for the accomplishment of your redemption you must wait for it til after this life you would bee kissed with the kisses of Christs mouth but here in this world you must bee content if you maie with Marie Magdalen kisse his feete For the perfection of a Christian mans life standes in the feeling and confessing of his imperfections And as Ambrose saith obedience due to God stands more in the affection then in the worke Christian. But why will God haue those whom he hath sanctified labour still vnder their infirmities Minister The causes are diuers First hereby hee teacheth his seruaunts to see in what great neede they stand of the righteousnes of Christ that they maie more carefullie seeke after it Secondlie he subdueth the pride of mens hearts humbleth them by counteruailing the graces which they haue receiued with the like measure of infirmities Thirdlie by this meanes the godlie are exercised in a continuall fight against sinne and are dailie occupied in purifieng themselues Christian. But to goe on forward in this matter there is another cause that makes me feare lest I haue no true repentance Minister What is that Christian I often times finde my selfe like a verie timberlog void of all grace goodnes frowarde and rebellious to anie good worke so that I feare lest Christ haue quite forsaken me Minister As it is in the strait seas the water ebbes and flowes so is it in the godlie in them as long as they liue in this world according to their own feeling there is an accesse and recesse of the spirit Otherwhiles they bee troubled with deadnes and dulnes of heart as Dauid was who praied to the Lorde to quicken him according to his louing kindnes that he maie keepe the testimonies of his mouth and in another place he saith that Gods promises quickened him Which coulde not be vnlesse he had beene troubled with great dulnes of heart Againe sometimes the spirite of God quite withdraweth it self to their feeling as it was in Dauid In the daiâ— of my trouble saith hee I sought the Lorde and my soule refused comfort I did thinke vpon God was troubled I praied and my spirite was full of anguish Againe will the Lord absent himselfe for euer and will he shew no more fauour hath God forgotten to be mercifull c. The Church in â—hâ— Canticles complaineth of this In my beddâ—â— sought him by night whom my soule loued I sought him but I found him not And againe my welbeloued put in his hand by the hole of the dore and 〈◊〉 heart was affectioned towardes him I rose 〈…〉 pen to my welbeloued and my hands did 〈…〉 myrrhe my fingers powre myrrhe vppon â—…dles of the bar I opened to my welbeloued 〈◊〉 my welbeloued was gone and past mine heart was gone when hee did speake I sought him but I coulde not finde him I called but he answered me not Contrariwise God at some other times sheds abroad his loue most aboundantlie in the hearts of the faithfull and Christ lieth betweene tho breasts of his Church as a posie of myrrhe giuing a strong smell Christian. But how can he be a Christian that feels no grace nor goodnes in himselfe Minister The child which as yet can vse no reason is for all that a reasonable creature and the man in a soune feeles no power of life and yet he is not dead The Christian man hath manie quaumes come ouer his heart and he falles into manie a soune that none almost would loke for anie more of the life of Christ in him yet for al that he may be a true Christian. This was the estate of Peter when he denied our sauiour Christ with cursing and banning his faith onelie fainted for a time it failed not Christian. I haue nowe opened vnto you the chiefe things that trouble me and your comfortable answers haue much refreshed my troubled minde The God of all mercie and consolation requite you accordinglie Minister I haue