And this appeareth in Iobs example when he saith Lo though hee sleie me yet will I trust in him I will reprooue my waies in his sight he shal be my saluation also for the hypocrite shal not come before him hee declareth his faith yet when he saith presentlie afterwarde Wherefore hidest thou thy face and takest me for thine enimie hee declareth the want of that feeling which you speake off Christian. Yet euerie true beleeuer feeles the assurance of faith otherwise Paul would not haue said Proue your selues whether you are in the faith or not Minister Indeed sometimes he doth but at some other times he doth not as namely at that same time when God first calleth him and in the time of temptation Christian. What a case am I in then I neuer felt this assurance onelie this I feele that I am a most rebellious wretch abounding euen with a whole sea of iniquities me thinkes I am more vglie in the sight of God then anie toade can be in my sight O then what shall I doo Let mee heare some worde of comfort from thy mouth thou man of God Minister Tell me one thing plainly you say you feele no assurance of Gods mercie Christian. No in deede Minister But do you desire with all your hart to feele it Christian. I doo indeed Minister Then doubt not you shal feele it Christian. O blessed be the Lord if this be true Minister Why it is most true For the man that would haue anie grace of God tending to saluation if hee do truelie desire it hee shall haue it for so Christ hath promised I will giue to him that is a thirst of the well of the water of life freely Whereby I gather that if any wante the water of life hauing an appetite after it he shall haue inough of it And therefore feare you not onely vse the meanes which God hath appointed to attaine faith by as earnest prayer reuerent hearing of Gods worde and receiuing of the Sacraments and then you shall see this thing verifyed in your selfe Christian. All this which you saie I finde in my selfe by the mercie of God my harte longeth after that grace of God which I want I know I doe hunger after the kingdome of heauen the righteousnes thereof and further though I want the feeling of Gods mercie yet I can pray for it from the verie roote of my heart Minister Bee carefull to giue honour to god for that you haue receiued already For these thing are the motions of the spirite of God dwelling in you And I am perswaded of this same thing that God which hath begon this good worke in you will perfect the same vnto the day of Iesus Christ. Christian. The third thing that troubles me is this I haue long prayed for manie graces of God and yet I haue not receiued them whereby it comes oft to my minde that God loues me not that I am none of his child therefore that I haue no faith Minister You are in no other case then Dauid himselfe who made the same complaint I am wearie of crying my throate is driâ— mine eies faile whiles I waite for my God Christian. But Dauid neuer praied so manie yeares without receiuing an answere as I haue done Minister Good Zacharie waited longer on the Lord before he granted his request then euer you did It s like hee praied for a child in his yonger yeres yet his praier was not heard before he was old And further you must note that the Lord may heare the praiers of his seruants and yet they bee altogether ignorant of it For the manner that God vseth in graunting their requests is not alwaies knowen as maie appeare in the example of our Sauiour Christ. Who in the daies of his flesh did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared And yet wee knowe hee was not freed from that cursed death but must needes suffer it How then was he heard On this manner hee was strengthened to beare the death he had an Angell to comfort him hee was afterward freed from the sorrowes of death And so it is with the rest of Christes bodie as it was with the head Some being in want pray for temporall blessings God keepes them in this want and yet hee heares their praiers in giuing them patience and strength to abide that want Some being in wealth and aboundance praie for the continuing of it if it be the will of God The Lorde dinges them into a perpetuall miserie and yet hee heares their praiers by giuing theÌ„ blessednesse in the life to come You praie for the encrease of faith and repentance and such like graces you feele no increase after long praier yet the mercifull God hath no doubt heard your praier in that by delaying to performe your request he hath stirred vp in you the spirite of praier hee hath humbled you and made you feele your owne wants the better to depend on his mercie for the beginning and encreasing of euerie spirituall grace Christian. The fourth thing that troubles me is that I cannot feele faith purifie my heart and to worke by loue in bringing foorth liuelie fruits Minister If this bee so continuallie that faith bring forth fruit it is verie dangerous and argueth a plaine want of faith yet for a certaine time it maie be so Faith hath not onelie a spring time and a sommer season but also a winter when it beareth no fruit And there is manie a true Christian like the brused reede that is ouerturned with euerie blast of wind and like the flaxe that hath fire in it which by reason of weakenes giue neither heate nor light but onelie a smoke Christian Thus much shall suffice for my first temptation wherein I take my selfe satisfied nowe if you please I will bee glad to rehearse the second Minister I am content let vs heare it Christian. I am afraide least I haue not truelie repented and therefore that all my profession is onelie in hypocrisie Minister What mooueth you to thinke so Christian. Two causes especiallie the first is they which repent leaue off to sinne But I am miserable sinner I am laden with great burdens of sinne I doo continuallie displease God by my euill thoughts words and deeds Minister You need not feare For where sinne aboundeth that is the knowledge and feeling of sinne there grace aboundeth much more Christian. I finde not this in my selfe Minister But yet you finde thus much in your selfe those corruptions which you feele and those sinnes that you commit you hate theÌ„ you are displeased with your selfe for them and you endeuour your selfe to leaue them Christian. Yea that I doo with all my heart Minister Then howe miserable so euer you feele your selfe by reason of the masâ—e of your sinne yet you are not subiecte to
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
his grace and holie spirite where I might haue been borne in an ignorant time and region God would that I shoulde be borne in these daies and in this countrie where is more knowledge reuealed then euer was here or in manie places els is Where I might haue beene of a corrupt iudgement entangled with manie errours of Papistrie of the familie of loue of that hypocritical Brown by Gods goodnes my iudgement is reformed and he hath lightened mine eies to see my heart to imbrace his sincere truth By all which things I doe confirme my faith of this that God alwaies hath beene is and wil be for euer my father at my departing forth of this world will giue me the crowne of euerlasting glorie Secondlie when as man is euermore doubting of the promises of God be they neuer so certain God of his infinite mercie to preuent all occasions of doubting promiseth to giue his owne spirit as a pledge pawne or earnest pennie vnto his children of their adoption election to saluation Now since it pleased God to call me from hypocrisie to bee a member of his Church I feel that in my self which I neuer felt or heard of before In times past I came to praiers and to the preaching of Gods word euen as a Beare commeth to the stake now the word of God is meate and drinke to me and praier is no burden vnto me but my ordinarie exercise If I rise in the morning I am not well till I haue praied and giuen thankes to God if I doe any thing it commeth into my minde to pray In my praiers I finde great ioy and comforte and the exceeding fauour of God I neuer think I can well take my rest or doe anie thing else except first I aske it at Gods hande in Christ. Lastlie when my minde and heart is whollie occupied in worldlie matters I am stirred vp and as it were drawne to pray vnto God for the remission of my sinnes and the assurance of my saluation and in praier I haue had those grones which for their greatnes cannot bee expressed Nowe from whence commeth all this From the Diuell No. In these actions I haue found him my enemie and a continuall hinderer of them For he by his craft when I haue beene heauie and weake hath assailed to prouoke me to some sinnes whereunto my cursed nature was most giuen and I hauing yeelded to him haue beene so hardened and blinded by those sinnes that for a time I haue made light account of the worde of God and praier Well then peraduenture this came from mine owne selfe No neither This cursed nature of mine hath beene more pleased and delighted with sinne and with the pleasures of the world then with such exercises from which it draweth mee presseth me down as lead I cannot think that such a poisoning Cockatrice can laie such good egges or that wild crabbe trees such as all men are in Adam can bring foorth sweete fruites according to the will of God except God plucke them foorth of Adam and plant them in the garden of his mercie and stocke them and graft the spirite of Christ in them Wherefore these are the workes of Gods spirit and my conscience is thereby certified that God hath giuen me the spirite of adoption and therefore that his fauour and mercie shall continue towardes me for euer For the giftes of God are without repentance and whome God once loueth him hee loueth for euer Thirdlie there bee certaine fruites of Gods children which I finde in mee by which I am confirmed in Gods fauour Saint Iohn in his first epistle saith that hereby wee know that wee are translated from death to life because we loue the bretheren Truelie â— feele in my heart a burning loue towardes them which are good Christians though I neuer knewe them nor saw them and I am verie desirous to doe anie good for them and if drops of my heart bloude would doe them good they should haue them Moreouer I hate all sinne and wickednesse with a bitter hatred and I long to see the comming of my sauiour Christ to iudgement I am grieued and disquieted because I cannot fulfill the law of God as I ought all which I haue learned foorth of Gods word to be tokens of Gods children And thus you see what euidence I haue to shewe that I am a true member of the Church militant and in the fauour of God Timoth. Haue you a stedfast faith in Christ as these arguments seeme to proue without all wauering doubting and distrusting of Gods mercie Euseb. No no. This my faith which I haue in Christ is euen fought against with doubting euer assailed with desperation not when I sinne onely but also in tentations of aduersitie into which God bringeth me to nurture me to shew me mine owne heart the hypocrisie false thoughts that there lie hid my almost no faith at al and as litle loue euen then happily wheÌ„ I thought my self most perfect of all for when tentations come I cannot stand when I haue sinned faith is feble when wrong is done vnto mee I cannot forgiue in sicknes in losse of goods in al tribulation I am vnpatient wheÌ„ my neighbor needeth my helpe that I must depart with him of mine owne then loue is cold And thus I learne feele that there is no power to do good but of God only And in al such tentations my faith perisheth not vtterlie neither my loue and consent to the law of God but they be weake sicke wounded not cleane dead As I dealt with my parents being a child so now deal I towards God my louing father When I was a child my father and mother taught me nurture wisedome I loued my father all his commaundements and perceiued the goodnes he shewed mee that my father loued mee and all his precepts are vnto my wealth and profit and that my father commandeth nothing for anie need he hath thereof but seeketh my profit onelie and therefore I haue a good faith vnto all my fathers promises and loue all his commaundements and doe them with good will and with good will goe euerie daie to the schoole And by â—he waie happilie I sawe companie plaie and with the sight was taken and rauished of my memorie and forgot my selfe and stoode and beheld and fell to plaie also forgetting father and mother all their kindnes all their lawes and mine owne profite also How beit the knowledge of my fathers kindnes the faith of his promisses and the loue that I had againe vnto my father and the obedient minde were not vtterlie quenched but laie hid as all things doe when a man sleepeth or lieth in a traunce And as soone as I had plaied out all my listes or else by some had been warned in the meane season I came againe to my olde profession Notwithstanding manie temptations went ouer my heart and the lawe as a right hangman tormented
any euill his hart smote him 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked the godly In the godly when they are tempred to sin there is a fight between the hart the hart that is betwene the hart it self In the wicked also there is a fight when they are tempted to sinne but this fight is onely betweene the heart and the conscience The wicked man whatsoeuer hee is hath some knowledge of good and euill and therefore when hee is in doing anie euill his conscience accuseth checketh and controuleth him he feeles it stirring in him as if it were some liuing thing that crauled in his body and gnawed vpon his hart and therevpon he is verie often greeued for his sinnes yet for all that hee liketh his sinnes verie well and loueth them and coulde finde in his hart to continue in them for euer so that indeede when hee sinneth hee hath in his hart a striuing and a conflict but that is onlie betweene himselfe and his conscience But the godlie haue an other kinde of battell and conflict for not onelie their consciences pricke them and reproue them for sinne but also their hartes are so renewed that they rise in hatred and detestation of sinne and when they are tempted to euill by their flesh and Sathan they feele a luste and desire to doe that which is good LIIII The second temptation is a quietnesse in the hart of a Christian because hee cannot according to his desire haue fellowshippe with Christ Iesus hee is exercised in this temptation on this manner 1 Christ let him see his excellencie how he is affected towards him 2 Then the Christian considering this desireth Christ and his righteousnes 3 He delighteth himselfe in Christ and hath some inioying of his benefits 4 Then he comes into the assemblie of the Church as into Gods wine-celler that in the word and sacraments he may feele a greater measure of the loue of Christ. 5 But he falles loue sicke that is hee becomes troubled in spirit because he cannot eioy the presence of Christ in the saide manner as he would 6 In this his spirituall sicknes hee first feeles the power of Christ supporting him that the spirite bee not quenched and hee heares Christ as it were whispering in his heart as a man speakes to his friende when hee is comming towardes him a farre off 7 After this Christ comes neerer but the Christian can no otherwise enioy him then a man enioyes the companie of his friend who is on the other side of a wall looking at him through the grate or lattesse 8 Then his eyes are opened to see the causes why Christ so withdrawes himselfe to be his owne securitie and negligence in seeking to Christ his slacknes in spirituall exercises as in prayer and thankes-giuing the deceiptfulnesse and malice of false teachers 9 Then he comes to feele more liuelie his fellowship with Christ. 10 Lastlie he prayeth that Christ would continue with him to the end LV The third temptation is trouble of mind because there is no feeling of Christ at all who seemeth to be departed for a time The exercise of a christiā in this tentatiō is this 1 The poore soule lying as a mā desolate in the night without comfort seekes for Christ by priuate prayer meditation but it will not preuaile 2 He vseth the helpe counsel praier of godlie brethren yet Christ cannot bee found 3 Then hee seekes to godly ministers to receiue some comfort by them by their meanes he can feele none 4 After that all meanes haue bene thus vsed and none will preuaile then by Gods great mercie when he hath least hope hee finds Christ feeles him come againe 5 Presently his faith reuiueth and layeth faster hold on Christ. 6 And he hath an earnest fellowshipp◠with Christ in his hart as before 7 Then comes againe the ioye of the holie ghost the peace of conscience as a sweete sleepe falles vpon him 8 Then his hart ariseth vp into heauen by holie affections and prayers which doe as pillers of smoke mount vpward sweet as myrrhe incense 9 Also hee is rauished there with the meditatiō of the glorious estate of the kingdome of heauen 10 He labours to bring others to consisider the glorie of Christ his kingdome 11 After all this Christ reueiles to his seruāt what his blessed estate is both in this life in the life to come more cleerely thē euer before makes him see those graces which he hath bestowed on him 12 Then the Christian prayeth that Christ would breath on him by his holy spirite that hee may bring forth the fruites of those graces which are in him 13 Lastlie Christ graunteth him this his request LVI The fourth temptation is securitie of hart rising of ouermuch delight in the pleasures of the world The exercise of a Christian in this temptation is this 1 He slumbers and is halfe a sleepe in the pleasures of this world 2 Christ by his word and spirit labours to withdrawe him from his pleasures and to make him more heartilie receiue his beloued 3 But he delayeth to doe it beeing loth to leaue his ease and sweet delights 4 Then Christ awakes him and stirres vp his heart by making him to see the vanitie of his pleasures 5 He then beginnes to be more earnestlie affected towards Christ. 6 With sorrowe hee settes his heart to haue fellowship with Christ after his olde manner and this he expresseth by bringing foorth sweete fruites of righteousnes 7 Then hee feeleth that Christ hath withdrawen his spirit 8 He almost dispaires for this 9 Yet by priuate praier seeks for Christ. 10 When that will not helpe he resorts to the ministers of the word at whose hands hee finds no comfort but discomfort 11 Not recouering his first estate through impatience of the loue of Christ hee makes his miserie knowen to strangers to see if they can comforte him and hee somewhat comforts himselfe in describing Christes excellencie to them 12 They then are rauished with him to seeke Christ and require then to knowe where to finde him 13 Answere is made in the assemblies of the Church 14 After this cōmunication the Christians faith and feeling reuiueth Christ returning to him againe 15 Thē Christ assureth him in his hart of his loue and liking towards him 16 Giuing further assurance to him that he shall grow vp and be made fruitfull in euerie good grace 17 m After this the Christian comes in such a high measure to loue Christ that nothing shal be able to seuer him from Christ. LVII The first temptation is a fall into some great sin as Noah into drunkennes Dauid into adulterie and murder Peter into the deniall of Christ. The exercise of a
Then afterwarde came the Gospell a more gentle plaister which â—oupled and swaged my wounds of my conscience and brought me health It brought the spirit of God which loosed the bandes of Sathan and coupled me to God his wil through a strong faith ferueÌ„t loue Which bands were to strong for the Diuell the world or anie creature to loose And I a poore wretched sinner felt so great mercie that in my selfe I was most sure that God would not forsake mee or euer withdrawe his mercie and loue from mee And I boldlie cryed out with Paul saying Who shall separate me from the loue of GOD c. Finallie as before when I was bound to the Diuell and his wil I wrought all manner of wickednes for I coulde doe no otherwise it was my nature euen so nowe since I am coupled to God by Christes bloud I do good freelie because of the spirit and this my nature And thus I trust I haue satified your first demaund Timoth. Yea but mee thinkes you doe too much condemne your self in respect of sinne For I can remember that from your child-hood your were of a good and gentle nature and your behauior was alwaies honest and ciuill and you could neuer abide the companie of them which were roisters and ruffians and swearers and blasphemers and contemners of Gods word and drunkards which nowe are tearmed good fellowes And your dealing with all men hath beene euer commended for good faithfull and iust What meane you then to make your self so abhominable and accursed and to say you were so wholie addicted vnto wickednesse and your will so fearefully and miserablie in captiuitie vnto the will of the Diuell Euseb. Brother Timoth. I know what I say God giue mee grace to speake it with more liuelie feeling of my weaknes with a more bitter detestation of my sinne By nature through the fall of Adam am I the childe of wrath heire of the vengeance of God by birth yea and so from my first conception And I had my fellowshippe with the damned diuels vnder the power of darknes and rule of Sathan while I was yet in my mothers womb and although I showed not the fruites of sinne as soone as I was born nor loÌ„g after yet was I full of the naturall poyson froÌ„ whence all wicked deeds do spring caÌ„not but sin outwardly as soone as I am able to work be I neuer so yong if occasion be giuen for my nature is to sinne as is the nature of a serpent to sting and as a Serpent yet young or yet vnbrought foorth is full of poyson and cannot afterwarde when time and occasion is giuen but bring forth the fruites thereof And as an Adder a Toad or a Snake is hated of man not for the euill it hath done but for the poyson that is in it and hurt which it cannot but doe so am I hated of God for that naturall poyson which is concieued and borne with mee before I doe anie outwarde euill And as the euill which a venemous worme doth maketh it not a serpent but because it is a venemous worme therefore doth it euill and poysoneth euen so doe not our euill deedes make vs euill first but because wee are of nature euill therefore doe we euill and thinke euill to eternall damnation by the lawe and are contrarie to the will of God in our will and in all things consent vnto the will of the fiend Timoth. As yet I neuer had such a feeling of my sinne as you haue had and although I woulde bee loth to commit anie sinne yet the lawe was neuer so terrible vnto me condemning me pronouncing the sentence of death against mee and stinging my conscience with feare of euerlasting paine as I perceiue it hath beene vnto you therefore I feare oftentimes least my profession of religion should be onelie in truth meere hypocrisie I praie you let me heare your minde Euseb. A true saying it is that the right waie to goe vnto heauen is to sayle by hell and there is no man lyuing that feeleth the power and vertue of the bloude of Christ which first hath not felt the strange paynes of hell But yet in these paines there is a difference and it is the will of God that his children in their conuersion shall some of them feele more and some lesse Ezechias on his death bedde complaineth that the Lorde breaketh his bones like a Lion that he could not speake by reason of paine but chattered in his throte like a Crane and mourned like a Doue Iob saith that God is his enemie and hath set him vp as a marke to shoote at and that the arrowes of the almightie are vpon him and that the poison of them hath dronke vp his spirite Dauid bewaileth his estate in manie Psalmes but especiallie in the 130. Psalme where he beginneth on this manner Out of the deepe places haue I called vnto thee O Lorde which is as though hee shoulde saie O my poore soule fall not flatte downe vexe not thy selfe out of measure the burden of thy sinnes presse thee sore indeede but bee not for all that quite ouerwhelmed thou art thrust downe so lowe into the depth of deepes that thou had neede crie aloude to bee hearde of him which dwelleth in the highest heightes and the euerburning hell fire is not farre from that lake whither thine iniquities haue pluÌ„ged thee â—o that thou maiest perceiue as it were the Eccho of their cries and desperate howâ—nges which bee there cast out of all hope of euer comming forth But the Lord which bringeth foorth euen to the borders of hell his best beloued when they forget them selues knoweth also how well to bring them backe againe Goe no further then downwarde but liâ—t vp thy heart together with thine eie and seeke vnto the Lord to reach vnto thee his mercifull and helping hand Againe in the scriptures wee finde examples of men conuerted vnto the Lord without anie vehement sorrowe of their sinnes What anguish of coÌ„science had the theefe vppon the crosse for his former life in his present conuersion at the houre of death How was Lidia dismayed and cast downe in respect of hir wickednesse like as Dauid was or Iob whose heart God onelie is saide to haue opened to giue attendance to the preaching of Paul and Silas who also euen presentlie after was readie to entertaine them and to make them a feast in hir house which she could not haue done if shee had beene in the perplexities of Ezechias or Dauid The same may be spoken of the Iailer and of them which hearde Peters Sermon at Ierusalem who for all that they had murdred our Sauior Christ yet in their conuersioÌ„ their harts were onely for the time pricked So then God in preparing vs which in truth are nothing but fleshly and stincking doung-hils of sinne nay verie vncleannesse pollution it selfe I saie in preparing vs to be the teÌ„ples of his holy spirit
indeede yet in the faithfull it wil be so for they haue in their harts a perswasion that wheras they are daÌ„ned in theÌ„selues yet in Christ the mercie of God is most plentiful to their saluation and all this God confirmeth and sealeth vnto them by his holie spirite and therefore they cannot but loue God again and that with a feruent loue euen aboue al things in the world and so they loue all Gods creatures and euen their enemies because they beare the image of God whom they loue like as if I haue a friend and loue him I loue all of his name all his kinred and all that appertaine vnto him And by the waie here is a good waie to know whether we haue faith or not Though faith onelie iustifie and make the marriage betweene our Soule and Christ and is properlie the marriage garment yea and the signe Tau that defendeth vs from the smiting and power of euill Angels anâ— is also the rocke on which Christs Churcâ— is built and standeth against all weather oâ— winde and tempest yet is faith neuer seuâ— red from hope and charitie then if a man will be sure that his faith is perfect let him examine himselfe whether he loue the law and in like manner if he will know whether hee loue the lawe that is loue God and his neighbour then let him examine himselfe whether he beleeue in Christ onelie for the remission of sin and obtaining the promises made in the scripture And euen so let him compare his hope of the life to come with faith and loue to the hatred of sin in his life which hatred the loue of the law ingendreth in him And if they accompanie not one another all three together then let him be sure all is but hypocrisie Timoth. Yet by your leaue faith cannot make a man iust before God without hope and charitie then they also with faith haue some stroke in iustification Euseb. I answere though they be inseparable yet I praise God I doe conceiue howe these three haue three separable sundrie offices Faith onlie is an vndoubted sure â—oue in Christ in the father through him â—ertifieth the conscience that the sin is forgiueÌ„ the daÌ„nation of the law taken awaie And with such perswasions mollifieth the â—art maketh it loue God again his law And as oft as we sin faith only keepeth that we forsake not our profession and that loue vtterlie quench not hope faile onlie maketh the peace again for a true beleeuer trusteth in Christ alone and not in his own workes nor ought else for the remission of sins The office of loue is to powre out againe the same goodnes that it hath receiued of God vpon hir neighbor to be to him as it feeleth Christ to be to it self The office of loue is onelie to haue compassion and to beare with hir neighbour the burden of his infirmities 1. Pet. 4. Loue couereth the multitude of sins that is to saie coÌ„sidereth the infirmities interpreteth al to the best taketh for no sin at al a thousand thinges of which the least were inough if a man loued not to goe to lawe for to trouble disquiet an whole Towne and sometime a whole Realme too The office of hope is to comfort in aduersitie and to make patient that we faint not nor fall downe vnder the Crosse or cast it of our backes Thus these three inseparable haue separable offices effects as heat drynes being inseparable in the fire haue yet their separable operations for drynes onelie expelleth the moistnes of all that is consumed by fire and heaâ— onelie destroieth the coldnes And it is not all one to saie the drynes onelie and the drynes that is alone neither is it all one to saie faith onelie and faith that is alone Timoth. You are to be commended you are so perfect in these high points of religion but I know you speake of experience for in you faith hope towardes God charity towards your neighbor are inseparable Euseb. I require no commendations shame and confusion befall mee eternallie that all glorie may be vnto God Timoth. But let vs talke on further of our dueties which we must performe if we will liue Christian like among men And I praie you tell mee what doe you meane that you giue so much vnto the poore considering you are so poore your self I speake my conscience if you had abilitie you woulde doe more theÌ„ an hundred of those rich men do Euseb. God knowes my heart it is a hell vnto me to see my brother for whom Christ shed his bloud to want if I haue anie thing in the world to giue him Among Christian men loue maketh all things common euerie man is others debter and euerie man is bound to minister to his neighbour and to supplie his neighbours lacke of that wherewith God hath indued him Christ is Lord ouer all euerie Christian is heire annexed with Christ therefore Lord ouer all and euerie one is Lord of whatsoeuer another hath if then my brother or neighbour need I haue to helpe him and if I shew not mercie but withdrawe my hands from him then rob I him of his owne am a thief A ChristiaÌ„ maÌ„ hath Christs spirit now Christ is merciful if I shall not be mercifull I haue not Christs spirit if I haue not Christs spirit theÌ„ am I none of his And though I shew mercie vnto my brother yet if I doe it not with such burning loue as Christ did vnto me I must knowledge my sinne and desire mercie in Christ. Timoth. If a man must be franke and free then a man must giue of his owne stocke to the poore and diminish his own substance Euseb. Yea indeed we are made stewards of those goods which God hath giuen vs shal a steward take all vnto himself without reproof I am sure that they which were couetous at Peters first Sermon after Christs ascention diminished their substance when they sold them gaue them to the poore I am sure that the Churches which were in Macedonia which sent reliefe vnto their Churches euen aboue their abilitie they beeing in extreame pouertie did dimisse their possessions and God graunt our conuersations may be like theirs And that wee should be like theÌ„ their examples of great compassion are recorded in the Scriptures Tim. Many of vs haue our selues wife children father mother kinsfolke to relieue so y t it wil be hard to deale after this manner Euseb. Had not these men I named so yea I warraÌ„t you had they And the waÌ„t of loue which you deeme of the Gospell of Christ knoweth not y t a maÌ„ should begin at himself theÌ„ desceÌ„d I wot not by what steps Loue seeketh not hir own profit but maketh a ma to forget himself turn this profit to another maÌ„ as Christ sought not himself or his own profit but ours This terme
euer loue and proue all thinges to rule with loue but if loue wil not serue then you must vse the office of an other person or sinne against your father Euen so when you are a temporall person you put not of the spirituall therefore you must euer loue but when loue will not helpe you must with loue execute the office of the temporall person You must loue your neighbour in your hart because he is your brother in the first state yet you must obeie your ruler who hath power ouer you and when neede requireth at his commandement you must goe with the constable or like officer and breake open your neighbors doore if hee will not open it in the kings name yea if he will not yeld in the kings name you maie smite him to the ground till he bee subdued and looke what harme he getteth that be vppon his owne heade Timoth. I vnderstand you well As I am a member of the spirituall bodie of Christ I must in all my conuersation follow him with patience meekenes and long suffering ouercomming other mens euils with weldoing yet if the hurt be greater then I can beare I must take a new person on me and if I be a ruler with loue seeke amendment if a subiect then in the feare of God complaine to my ruler But further I pray you soile me this doubt If I shall be taken for a soldier me thinks that I should then shake off all loue and meekenes then I could not practise this Christian rule Euseb. Yes if our Queene God saue her grace should send you on warfare into another countrie you must obeie at Gods commandement and go and auenge your Princes quarrell which you knowe not but that it is right When you come thether remember the two stats in which you are and knowe that in the firste state that is the regiment spiritual you must loue them with whome you fight and that they are your brethren bought with Christes blood as well as you and for Christes sake hate them not yet as you are in the second state a Souldior at your Princes commandement you must fight against them and mainteine your Princes quarrell and bring them vnder hir power and therewithall be content with your Princes wages neither desire your aduersaries life or goods saue to aduantage your Prince So then a Souldior neede not cast away meekenes for he may fight with his enemie and slaye him and yet loue him Timoth. Another thing I would knowe of you which now commeth to my minde I haue a Landlord he seemeth to be a verye good man he countenanceth all the good prechers in our country he rideth vsually ten miles to hear sermons I hold of him an house a little land not scarse enough to find my poore family my lease is come out I haue taken a new lease but I haue paide such a great fine and my yearly rents are so racked that I feare I all my houshold are like to beg our bread this is it disquieteth me and almost maketh me at my wits end what is your counsell and aduise Euseb. Surelie it maketh my hearte to bleede to see how manie men bragge of the Gospell and yet what little fruite the gospell hath in them and what little loue they shew euen they which abound in rents and landes My poore aduise is this that you would with patience depende vppon Gods prouidence It is said blessed are the meeke for they shall inherite the earth Then let all the world studie to doe you wronge yea let them studie to bring you to extreeme miserie and doe it too yet if you bee meeke you shall haue foode and raiment enough for you yours And no doubt God who is alwaies true of his promise shall raise vp some to helpe you And my counsell is that you giue your landlorde now and then a Capon now a pigge now a Goose and if you bee able a lambe or a Calfe and let your wife visite your Land-ladie nowe and then with spiced cakes with apples peares cheries and such like and bee you readie with your Oxen or horses fiue or sixe times in the yeare to fetch home theiâ— wood to plowe their land then no doubt God maie soften their hartes moue them to haue some pittie compassion on your â—oore estate Timoth. I haue done all this Naie maie â—t be spoken betweene you and me I am at commandement am as a drudge to theÌ„ â—o do their busines and to leaue my owne â—…ndone and yet haue neither meat drinke â—or monie Euseb. More is the pittie But remember â—hat they which cannot come to see men â—eale vprightly in the world yet do in their â—arts hunger and thirst after this righteousâ—es are pronounced blessed Timoth. To let this passe shew me one â—ule howe I might generallie in all matters â—e haue my selfe among men and then for â—his time I will cease to trouble you Euseb. Aske your own conscience what â—ou maie or ought to do Would you men â—id so with you then doe you it Would â—ou not bee so delt with then doe it not â—â—ou would not that men should doe you â—rong and oppresse you You would not â—â—at men should doe you shame rebuke â—…e on you kil you haue your house froÌ„ you â—…tice your seruant away or take against â—…ur wil ought that is yours You wold not â—…at meÌ„ shold sell you false ware when you put theÌ„ in trust to make it readie or to lay it out for you and you woulde not that men should deceiue you with great othes swearing that to be good which is indeed verie nought you would not that men should sel you ware that is nought too dere to vndoo you doe no such thing then vnto your neighbours but as loth as you woulde bee to buie false ware and too deere for vndoing your selfe so loth bee you to sell false ware or too deere for vndooing your neighbor And in al cases how glad would you be to bee holpen so glad bee to helpe your neighbour So in all things aske your conscience what is to bee done betweene your neighbour and you and she wil teach you But because you are wearie of reasoning I will also end Desiring God to encrease in vs his heauenlie graces as faith and repentance and loue according to his good pleasure Amen The Assertion A Reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome and a Papist by his Religion cannot goe beyong a Reprobate The first Argument HE which may in truth be made partaker of the chiefe pointes of the Popish religion may bee made partaker of all but a reprobate may be made partaker of the chiefe points of the Popish religion therefore a reprobate may be made partaker of all The proofe of the Argument THE proposition is plaine and euerie Papist will graunt it all the controuersie is of
spoken that which God out of his holie word hath opened vnto me if you finde anie helpe thereby giue God the praise therfore and carrie this with you for euer that by manie afflictions both in the bodie and the mind you must enter into the kingdome of heauen Rawe flesh is noisome to the stomacke and is no good nourishment before it be sodden and vnmortified men and women be no creatures fit for God and therefore they are to be soaked and boiled in afflictions that the fulsumnes rancknes of their corruption maie be delaied and they maie haue in them some rellish acceptable vnto God And to conclude for the auoiding of all these temptations vse this sweet praier following which that godlie saint Maister Bradford made Oh Lorde God and deere Father what shall I saie that feele all thinges to bee in manner with me as in the wicked Blind is my minde crooked is my will and peruerse concupiscence is in me as a spring of stinking puddle O howe faint is faith in mee how little is my loue to thee or thy people how great is my selfe loue how hard is my heart by reason whereof I am mooued to doubt of thy goodnes towards me whether thou art my mercifull father and whether I be thy childe or no indeed worthilie might I doubt if that the hauing of these were the cause and not the fruit rather of thy children The cause why thou art my father is thy mercifull goodnes grace and truth in Christ Iesus which cannot but remaine for euer In respect whereof thou hast borne mee this good will to bring mee into thy Church by Baptisme and to accept me into the number of thy children that I might be holie faithfull obedient and innocent and to call me diuers times by the ministerie of thy word into thy kingdome besides the innumerable other benefites alwaies hitherto powred vpon me All which thou hast done of this thy good will which thou of thine owne mercie barest to me in Christ before the world was made The which thing as thou requirest straitlie that I shoulde beleeue without doubting so wouldest thou that I in all my deedes shoulde come vnto thee as to a father and make my mone without mistrust of being heard in thy good time as most shall make to my comfort Lo therefore to thee deere father I come through thy sonne our Lorde our mediatour and Aduocate Iesus Christ who sitteth on thy right hand making intercession for mee I praie thee of thy great goodnes and mercie in Christ to be mercifull to mee a sinner that I maie indeede feele thy sweet mercie as thy childe the time oh deere father I appoint not but I praie thee that I maie with hope still expect and looke for thy helpe I hope that as for a little while thou hast left me so thou wilt come and visite me that in thy great mercie wherof I haue great need by reasoÌ„ of my great miserie Thou art wont for a little season in thine anger to hide thy face from them whome thou louest but surelie O Redeemer in eternall mercies thou wilt shewe thy compassions For when thou leauest vs Oh Lord thou doest not leaue vs very long neither doest thou leaue vs to our losse but to our lucre and aduantage euen that thy holie spirite with bigger portion of thy power and vertue maie lighten and cheere vs that the want of feeling of our sorrowe maie be recompenced plentifullie with the liuelie sent of hauing thee to our eternall ioie and therefore thou swearest that in thine euerlasting mercie thou wilt haue coÌ„passion on vs Of which thing to the ende wee might be most assured thine oath is to be marked for thou saiest as I haue sworn that I will neuer bring anie more the waters to drowne the worlde so haue I sworne that I will neuer more be angrie with thee nor reproue thee The mountaines shall remooue and the hilles shall fall downe but thy louing kindnes shal not mooue and the bond of thy peace shall not faile thee thus saiest thou the Lorde our mercifull Redeemer Deere father therefore I praie thee remember euen for thine owne truth mercies sake the promise and euerlasting couenant which in thy good time I praie thee to write in my heart that I maie know thee to bee the onelie true GOD and Iesus Christ whome thou hast sent that I maie loue thee with all my heart for euer that I maie loue thy people for thy sake that I maie bee holie in thy sight through Christ that I maie alwaies not onelie striue against sinne but also ouercome the same dailie more and more as thy children doe aboue all things desiring the sanctification of thy name the comming of thy kingdome the doing of thy will on earth as it is in heauen c. through Iesus Christ our Redeemer Mediatour and Aduocate Amen FINIS Faultes to be corrected PAg. 12. lin 8. for or reade are Pa. 15. l. 28. Autonius Antonius Pa. 21. l. 27. or are Pa. 32. l. 27. word world Pa. 46. l. 6. sowing sauing Pa. 87. l. 24. first fift P. 90. l. 17. performed perfumed p. 91. l. 8. face force p. 92. l. 22. quietnes disquietnes p. 97. l. 22. first fifth p. 121. l. 4. wise weake p. 122. l. 25. soule saile p. 124. l. 10. entire center p. 149. l. 12. worketh wotteth p. 160. 8. seduce subdue p. 160. l. 26. exhortation experience p. 161. l. 13. burned buried p. 165. l. 3. babbling bibbing p. 182. l. 25. â—â—uetous conuerted p. 183. l. 3. dimisse diminish a Mat. 25. 1 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Luk. 13. 24. A caueat to all Protestants of what estate or coÌ„dition soeuer b 2. Cor. 13. 5. Psa. 119. 59 c Act. 20. 32. 1. 2. 3. 4. Mark that there is a true faith wrought by the holie Ghost verie like sauing faith yet no sauing faith a Ro. 1. 21. Psal. 19. 1. 3. b Ro. 7. 15. c Psal. 14. 1. Rom. 3. 10. 11. d Psal. 49. 20. e Act. 14. 71. Rom. 1. 21. f Heb. 6. 4. 2. Pet. 2. 23. g Matt. 22. 14. Luk. 13. 34. Prov. 1. ver 24. Iohn 9. 41. Luke 14. 6. h Psa 27. 8. i He. 10. 26 Act. 1. 16. 17. k 1. Sam. 29 21. l Gen 4. 13. m Eus. li. 8. cap. 17. 18. Socrat. lib. 3. ca. 11. o Act 2. 37. Rom. 8. 15. p Mark 6. 20. 26 q Mat. 27. 19. 24. r Mat. 27. 3. Heb. 12. 17 s Gen. 27. 38. 27. 41. 28. 9 t Exo. 8. 8. Math. 7. 7. u Gen. 4. 4. 1. Sa. 31. 4. Mat. 27 5. x 1 Re. 21. 27. 29. y Ex. 9. 27. Num. 22. 34. z Num. 23. 10. a Num. 11. 13. b Num. 11. 33. Psa. 78. 31. c Isa. 7. 11. 1 d Luk. 8. 13 2 3 e Iob. 13. 15 f Hâ—b 6. 4. Math. 13. 20. g 2. Pet. â— 14. 1. Ioh. â— â— Luke 1. 〈◊〉 Esa. 60.