GOD hymselfe that made vs whyche is greate blasphemy Wherefore to lette goe talking of youre owne sence and féeling if you be destrous to know your estate would you haue a better and surer Iudge than God himselfe to tell you it In déede says you if hée woulde come downe from Heauen and tell me I should then I hope beléeue hym Euen so he hathe in hys worde and if an Aungell from Heauen shoulde come and tell you otherwise than in his worde he hathe tolde you you haue Paules warâ—â—â— Galâ—â—â— to holde him accursed therefore and I hope you wil hold that seÌ„ce that féeling that reason that person that Diuel accursed that dare be so bold â—â—reafter as to tell you otherwise of your selfe and your estate than GOD hymselfe hathe pronounced in this hys worde Hearken therefore wyth a mind readye to yéelde your subscription vnto Gods iudgement in hys worde We are tolde Esay 61. that Christe was annoynted bycause the spirite of God was vpon him to preach glad tydings vnto the pore to bind vp the brokeÌ„ hearted to preache libertie to the captiues and to them that are bound the opening of the prison to preache the acceptable yeare of the Lords and the daye of vengeance of ourâ— God to comforte all that mourne to appoynt vnto them that mourne in Syon and to giue vnto them beautie for ashes the oyle of ioye for mourning the â—aâ—ment of gladnesse for the spirite of heauinesse that they myghte bée called Trées of Righteousnesse the planting of the Lorde that he myghts 〈◊〉 glorified whereby wée learne that those Christe hathe cured and comforted that bée trées of Ryghteousnesse of the Lordes plantyng whereby 〈◊〉 is glorified Nowe Iohn 15. wée learne that those trées of Ryghteousnesse that bee of the Lordes planting they bée planted and grafted into Christ Iesus and there also we are taughte as the branch cannot heare fruit of it selfe excepte it abide in the Vine no more can wée excepte wée abyde in Christe In these twoo places then this doctrine is flatlye taughte vs that wée can not bee good trées of Ryghteousnesse wherevpon good fruite is found grâ—â—â—ing vnlesse we be such as be enriched fréed deliâ—â—â—ed cured and healed by Christ yea vntill we be such as both be ingrafted into Christ and childe in him Now the they that be in this case be elected and iustified hane faith be the children and sonnes of God in the ende to be glorified you can not denie now then looke vpon your wresâ—â—ing against infidelitie and other sinnes your loue towards God and his truth and to all godlynesse vnseypedly and you shall sinne that not only the matter of godlynesse which 〈◊〉 found in hipocrites but the matter done in right maner according to the rules before set downe be founde in you what betteth then but that according to Saint Peters counsel you should accompt your election sure and that you shall neuer fall 1. Peter 2. These things you know that doing inâ—â—rie to the spirite of God that hathe wrought them in you you can not deny but that they are good fruites of fayth and of one iustified thereby and then séeing you are enforced to confâ—sse that these be in you vnlesse you wouldâ— cleane contrarie to Christes indgemeÌ„t say Math. 7. that an yll trée can bring foorth good fruite confesse that you are in the sight of God a good trée as the Lorde hath made it manifest to you to your comfort by causing these fruites to grow on you To come to particulers you know Christ hath sayde Louâ— one another as I haue loued you that is as Iohn expoundes it in déede anâ— truth 1. Epistle Chap. 3. and by this shall all men knowe that you are 〈◊〉 Disciples whiche lessâ—n was of that force with Iohn that finding in himselfe loue towardes the bréethren without hypocriste he set downe this poâ—â—tion of hymselfe and of all suche Wâ— knowe that we are translated from death vnto life bycause we loue the bréethren 1. Iohn 2. verse 14. Marke he sayeth we know not we thinke or suppose thereby teaching vs to accompt thys fruite founde in vs an infallible argumente of oure blessed estate And in the nexte Chapter hée teacheth vs to knowe whether we bée ledde by the spirite of truth or errour by oure willingnesse to heare the faithfull ministers of God saying He that knoweth God heareth vs he that is not of God heareth vs not héereby knowe we the spirite of errour and the spirite of truth 〈◊〉 and a little after he addeth and héereby knowe we that we dwell 〈◊〉 hym and he in vs bycause he hathe gyuen vs of hys spirit Thus then you in the iudgementâ— of the word is that you are a gâ—â—â— tree of the Lordes planting and â—â—gâ—aning abiding in Christ Iesus that you are one of Christes Disciples translated from deathe to life and ledde by the spirite of truth and therefore suche an one as dwelles in the fauour of God this is Gods sentence and iudgement of you and therefore thankefully prayse him and bring once all your thoughtes and imaginations that set vp theÌ„selues against this into obedience herevnto quench not the spirit neyther yet gréeue any longer the spirite of grace 1. Thess 19. Ephe. 4.30 whereby you are thus comfortably sealed vnto the day of redemption be no longer vnthankefull vnto God in staying from confessing your selfe to be his childe and to haue faith Be of good cheere the Lorde hath giuen you beautie for ashes the oyle of ioy for mâ—â—rning the garment of gladnesse for the spirite of heauinesse and therefore say with the Prophet in the same place Esay 61. I will greatly reioyce in the Lord and we soule shall be ioyfull in my God for he hath clothed me with the garments of saluation and couered me with the robe of righteousnesse yea he hath decked me like a Bridegrome and as a Bride tireth hirselfe with iewels and let not yours weakenesse and brusednesse any wore dismay you for you haue a God that will not quench the smoking sâ—are not yet breake the brused réede Neyther yet let the chaunges and alterations that you find in your selfe discoâ—â—â—t you for God is no changeling neyther in himselfe nor in his giftes Mal. 3. Iames. 1 â—om 11. and though Sathan be buâ—â—e in making warre and in renewing his assaults yet â—â—â—râ—st not if you were not Gods childe and oâ—e in Gods kingdome he néeded not neyther yet would so striue with you he warreth not against those that be his but is at peace with them and Christ that hath taken in hande the kéeping of you is a good Shepeheard and hath triumphed ouer sinne and ouercome him and therefore he is bold to say Iohn 10. My Shéepe shall neuer perish neyther shall anye plucke them out of my hands Psal 28. if we by the force of the enemie be caused to stray sometime yet he giueth vs not ouer but séeketh vs till he finde vs and then he layeth vs on his shoulder and bringeth vs home againe Luke 15. and therefore let vs euen boldly trust our selues with him nothing doubting but that if he leade vs at any time into teÌ„ptation he wil stand by vs and so preserue vs that we shal happily get out again to his glory and our comforte whiche God the Father graunt vs euen for this hys sonnes sake now and euer Amen To which God the Father God the Sonne and God the holy Ghost thrée persons and one true and euer liuing God be all prayse honor and dominion for euermore Amen
¶ A short Treatise very comfortable for all those Christians that be troubled and disquieted in theyr consciences with the sight of their owne infirmities Wherein is shevved hovv such may in their owne selues finde whereby to assure them of their free election effectuall vocation and iustification Math. 7. verse 17. Euery good tree bringeth foorth good fruite and a corrupt tree bringeth foorth euill fruite Math. 4. verse 18. A good tree can not bring foorth euill fruite neither can a corrupt tree bring foorth good fruite Printed at London by Ralph Newbery Anno Domini 1580. To the Christian Reader saluation in Christ IESVS WHen these few leaues were writ at the first Christian Reader it was not my meaning thus by print to haue made them common for they were writte vpoÌ„ the request of a perticular man for the comfort and consolation of his troubled soule but since one written coppy hath begot so many and made me haue so many suters for moe the number of afflicted coÌ„sciences being in these dayes so many as I know they be and they that haue had the reading heereof already reporting and confessing vnto me that thereby they haue bin much comforted though I know that it was not nor is not penned so exactly nor yet the matter dealt in so substaÌ„tially as things in these dayes to be published had neede to be yet I haue suffered my selfe by the importunitie of the godly that haue requested euen this at my hands to be ouerread and so to publish it I hope for the benefite of all those that shall reade it for this I am sure of I haue so layd downe comforts for the healing of the broken hearted Christian that withall I haue I hope taken all occasion from the prophane and godlesse of taking cause to be sure by any thing heere set downe which I take to bee very necessary to be regarded in such preatises and discourses wherefore be the Reader hereof a right and true Christian or a carnall and counterfeyte Gospeller he may in this short and briefe tracte find that which may be profitable for him if he be of the later sort then here shal he learne that where true iustification in deede is there is also sanctification and that therefore he deceyues himselfe in presuming of the former hauing neuer had any aquayntance with the later and if he be of the first sort be he weake or strong in faith heere shall he find both matter to leade him on in his streÌ„gth and to rayse him vp in his weakenesse and therefore take it vnto thee Christian Reader and learne to make thy profite of it according to thy hearte and a salue of it according to thy sore That thou mayest thus do I beseech the Lord to direct thee in reading of it with his spirit and hauing done I pray thee recompence my good will in commending me vnto God in thy heartie Prayers agayne Farewell Thine in Christ Iesus Thomas Sparke Archdeacon How a man shall be assured in his ovvne conscience of his election effectuall vocation and iustification THis is certayne he that is desirous to knowe whether he be one whome God hath elected and according to the same his election effectually called and iustifyed he is to consider whether he be yet sanctified or no and thereby to iudge of his election vocation and iustification for where this sanctification is founde there the partye that hath it in possession is assured that he is the chosen childe of God effectuallie called vnto that estate and in Christ Iesus iustified and so in the ende sure to bée glorifyed as it maye well and euidentelye appeare bothe by the iudgemente of Peter and also of Paule whereof the firste exhortyng to the particular braunches of sanctificatioÌ„ as namely to knowledge temperance patience godlynesse brotherly kindnesse and loue addeth thys as a reason to adde force vnto his exhortation Bréethren giue diligeÌ„ce to make your calling and election sure for if you do these things ye shal neuer fal 2. Pet. 1. verse 5. and the other Rom. 8. as he assureth those that be in Christ of their election vocation and iustification yea and in the end of their assured glorification saying there is no condemnation to those that be in Christ Iesus so he in the words immediatly following teacheth how to know those that be in Christ and so consequently those that be elected called iustified and in the end to be glorifyed saying Which walk not after the flesh but after the spirit which same lesson Christ our sauiour hathe taught vs Math. 7. verse 18. saying A good trée cannot bring forth had fruite nor yet a had trée can bring forth good fruite and also Ioh. 15. verse 4. 5. where he saith as the branch can not beare fruite of it selfe except it abide in the vine no more can yée except yée abide in me I am the vine yée are the branches he that abideth in me and I in him the same bringeth forth much fruite Héereby I say then it is euident as séeking the cause why we are elected called iustified and finally shall be glorified we find the only cause to be Christ Iesus and therfore are enforced to acknowledge hym the only dore into the shéepefold Ioh. 10. the way the truth and the life Iohn 14. and his name to be the only name whereby commeth saluatioÌ„ Act. 4. so we are compelled being asked who be elected called iustified and to be glorified to answere they onely that ioyne vertue to their faith that walke not after fleshe but after the spirite and so being good trées of the Lordes planting in Christ Iesus Esa 61. and Iohn 13. bring foorth the fruites of righteousnesse that is those only that be sanctified for those the word accompteth sanctified in whome the sanctifying spirit sheweth it selfe to dwell by the right fruites of the spirit wrought in them which all consist in sacrificing crucifying â—â—â—â—â—cising mortifying killing and burying of the old man and in putting on â—â—â—â—â—ing renuing and strengthning of the new man which representeth the ymage of God in holynesse and righteousnesse Ephesi 4. If therefore to our eternall comfort we would be certifyed of thys poynte whether we be of the number of those that shall be saued let vs not séeke to be resolued thereof by â—urious entring into consideration of Gods secret purpose but let vs in the reuelation of Iesus Christ vnto vs and in the assured tokens and marâ—es of those whome God in him hath purposed to saue learne to know and vnderstande what Gods purpose is towardes vs. For as it is written by Paule in the firste Chapter vnto the Ephesians and the thirde verse In hym it is in whome the heauenlye father hathe blessed vs in all manner of spirituall blessings in heauenly things according as he had chosen vs in him before the soundations of the worlde were â—ayde that we shoulde be holy and withoute blame before him thorough Loue. In déede God in
the spirite that resisteth and striâ—eth with the flesh there is sufficient cause of assured comforte againe vnlesse thoâ— dare sayd oâ— thinke that the Diuet can puttâ— God to flight make him altes his purpose whiche once to surmise is blasphemyâ— And this is gotten also that in the regenerate man there being as wel fleshe as spirite the fruites of the fleshe being as they be the it followeth not there is in me doubting and sins and infirmities that desire Gods wrath and therfore I haue no fayth and godlynesse accepted and approued of God in Christ Iesus for thoughe the former be found in the flesh as they haue bin and be in all fleshe in some measure the later is found may be founde in the newe and inner man whose properties are coÌ„trarie to the properties of the other amoÌ„gst which faith with diuerse fruites thereof are reckned Gal. 5. verse 22. 23. those things obtained already let vs then nowe consider whither it be true the there be in you this battel begun that God hath made you a fielde for these two mightâ—â— Captains the spirit and the fleshe to fight a combat togither in That the one is ther namely the flesh you graunte but that the other is yet come the spirite you meane you deny What do you thinke that any man will fight with himselfe wil SathaÌ„ then thinke you striue against himselfe if you thinke that it maye so be Christie Luke â—â— hath taught you the Sathan is wiser thaÌ„ so taking it for a thing the could not but be granted the Sathan would not resist himselfe or striue with himselfe therefore proueth the accusation of bys casting out of Diuels by the power of Sathan to be rediculous and flaÌ„derous saying If SathaÌ„ be deuided against him self how shal hys kingdome staÌ„d wherfore for as much as you féele in your selues a misliking of infidelitie or doubting of your saluation a grief for it an earnest desire to be rid of it and withal féele a grief for your sinnes ioyned with a lothing of them and an earnest desire to cease from sinning I woulde aske you from whence you thinke all this coÌ„mes from the same fountaine trow you from whence the former that is the matter of your sorrow coÌ„mes if you thinke so I reply with Iames wordes Cap. 3. verse 11. 12. Doth a fountain send forth at one place swéete water and bitter can the fig trée bring forth obâ—tes either a vine figs yea wyth Christ Math. 7. verse 16. Do men gather Grapes of Thornes or figs of thistles Is it possible then that these things shold come from the flesh where there dwels no good thing Rom. 7. Can the blacke Moore change hys skynne or the Leoperd hys spottes Ierem. 1â— 22 then maye this be Nay these be fruites quyte contrary to the fruites of the flesh as it is well knowen and therfore they come from the spirite for these two and their fruites be contrary the one to the other Gal. 5. therfore as the fyndyng of doubting of sinnes in your selfe bée sure argumentes that the fleshe is in the fielde so be these as certaine arguments the the spirit is come hath ioyned battel Further your confessed loue to Gods truth and the professors therof your loue to godlines for it own sake mislike of sin not in worldly respects but euen bycause it is sin youre crying vnto God in your griefe and heauinesse of soule your comfortes then and in the oâ—te vse of the worde your hope of Gods goodnesse in the ende towardes you strengthned by the experience of hys goodnesse towardes you hitherto be euen so many moste excellent seales and assurances vnto you euen from God that you are his chosen iustified and sanctified childe and that therefore you haue his spirite dwelling in you to war and to ouercom the flesh to your eternal comfort O but yet in al this I haue yet no faith Why saist thou so Is it not written Rom. 8. as manye as haue the spirite of God be the sonnes of God and can anye be the soune of God wythoute Faith therefore in that thou haste the spirite dwelling in thée it is certayne thou haste faith in some measure Yea but I féele it not but rather the contrary and that in great measure yet being deceyued thou féelest a thing in the striuing againste infidelitie misliking it that is Faith for as vertue is resisted by his contrary vice so this foule vice of Infidelitie is withstoode by hys contrary vertue which is faith And it is writteÌ„ how shal they pray to him in whom they haue not beléeued Rom. 10.14 of then as earnestly you haue called vpon God in Christes name so manye argumentes haue you of faith in hym And howe coulde you haue had at anye time suche comfort in praying and consolation in the doctrine of the Gospel without faith For if you haue no faith in Christ then neither hathe hys grace any accesse to you to comforte you nor you to it thereby to take comforte for you know he that is withoute Faith is withoute Christe and he that is without Christe hath God not his comforter but his confounder and therefore those comfortes and consolations that you haue hadde muste remaine wyth you as sure euidences that by Faith you haue Christ dwelling in you And thoughe you féele not these comfortes still shal you therefore conclude that you haue no faith The woman with childe though she féele not the childe alwayes stirre yet bicause she hath sometime felt it she comforteth hir selfe that she is with childe you knowe she is with childe a good while before she can sensibly féele it moue and at the first shée féeleth it but weakely yea after she hathe felt it strongly some tune she féeleth it not againe a great whyle when she doeth in muche weakenesse sometimes in comparison of the former and yet for all this hathe in the ende a happy trauell so Faith is not felt to moue strongly as soone as it is bred and when it beginneth once it continueth not alwayes alike motions It is wyth Faith and withal other the graces of the spirit as it is with the Sunne which sometime setteth sometime ryseth sometime shyueth sometime is couered with cloudes or shadowed from vs by thicke and soggey mystes arising out of the earth for euen so sometime these séeme to be sette and gone downe in vs but when the morning comes they arise againe sometyme they are couered from our eyes by suche mists and cloudes that arise out of the fleshe that wée cannot espye them but yet for all this as he reasoneth ilfauouredly and vntruely that saith the Sunne cannot be séene nowe for clouds therefore it is not in the firmament so he that sayeth I can not sée and perceiue Faith and the spirite in me for the fruites of the fleshe therefore they be not in mée Be not therefore discouraged thoughe thou synde a
Wynter in thy selfe sometime for if thou haste hadde once these florishing fruites of Sommer in thée heretofore be thou assured thou shalt haue hereafter a Sommer again and that the trées and hearbes are not dead though there appeare and be séene little gréenenesse in them for the sappe remaines in the roote which wheÌ„ Sommer coÌ„mes wyll garnishe all agayne When thou commest into an Orchard fielde and Garden thou canst comforte thy self with these thoughtes euen doe the like in this For it is written that whoÌ„ he loues he loues to the end Iohn 13. in whome he hath begonne thys good worke of Regeneration in them he wil performe it Philip. 1. For the gyfts and calling of God be without repentance Rom. 11. And therfore though they séeme to be so raked vp couered wyth ashes that they are not séene nor perceyued insomuch that Dauid speaking according to his own sense be ready to saye that God hathe tourned his backe vppon him and forgotten to bée gratious shut vp his louing kindnesse in displeasure yet in truth it is not so whiche God will make manifest in hys good time by remouing of the aâ—â—es that couered hys graces and giâ—tes and by blowing the â—â—â—les thereof wyth the Bellows of hys spirite in the ministery of his worde and sacraments Further that hope that is in thée what is it else but faiths daughter For when by faith once wée haue learned what â—â—ynges be prepared for vs at Gods hande in Christe Iesus thiâ—â— by hope we looke for them in the midâ—â— of most grieuous temâ—â—tious wherein Hope playeth a gâ—â—d daughters pâ—iâ—â— in â—ourishing and â—â—â—â—ngthning 〈◊〉 mother whyche otherwise then woulde be ready to languish but to hope â—or â—â—ings whiche by â—aieâ— we knowe not before in Christe Iesus to appertaynâ—â—nto vs in vaine and therefore 〈◊〉 â—â—counted in diâ—â— and that aptlye and worthily the daughter of Faith and therefore in confessing that you haue Hope you confesse that you haue Faith also For graunte once that there is a daughter and it is also of necessitie to be graunted that there was the mother first And whereas thou complaynest that thou féelest it not but rather the contrary I graunt thou neyther féelest Faith nor yet euer shall in the fleshe but in the inner man By these meanes that I haue shewed thou mayest fynde Faith and therewith content thy selfe and saye as the man sayd to Christe I beléeue Lorde Lord help my vnbeléete I beléeue in the spirite and inner man and there I fynde no doubtyng but a wrestling againste the least doubting and a miâ—â—iking of it but in my fleshe I finde vnbeléefe whych I beséeche thée O Lorde â—â—â—e and helpe If you dreame as it is â—â—â—ely you do of suche a measure of Faith in the spirite that shoulde â—â—yte extinguishe euen the least doubting in the fleshe you dreaâ—â— of that whyche yet neuer â—â—â—â—ll mannâ— had or shall haue if it be in the sinner man vnmixte wyth doubting whych it is if it mislike of the least doubting and sight againste it you haue Faith in his right nature yea and the greater your doubting and vnbeléefe in the fleshe hathe bin the stronger hath your Faith shewed it selfe in that notwithstanding it continueth striuing against it condeÌ„ning it misliking it you muste vnderstand the the force of Faith in instifying dependeth not vpon the quantitie therof but vpon the qualitie for al that be iustified by Faith haue not Faith in equall measure and quantitie some haue it in strong measure some in weak measure but al that by Faith catch holde of their saluation must haue like faith in qualitie that is they muste séeke their saluation at Gods hands in Christ Iesus alone It is likely you knowe that all those amoÌ„g the Isralites that looked vp to the brasen Serpent had not like eyes al in bignes clearnes yet if they had eies were they neuer so little and so bleared yet looking directlyâ—â—ppe they found helpe as well as the other Be the beggers hande little or greate it serueth hym alike to take a penny wythall So if thou haue a right faith that is such a faith as séeketh and looketh for saluatioÌ„ through Christ God and man alone be it that it is but little and weake yet it serueth thy turne In déede it is god that fynding faith in weake measure in vs we should striue by reading and musing of the word by diligent â—oaring it read and preached that wée maye growe in faith and procéed from a weak measure of faith to a stronger But yet in anys case we muste take héede that hauyng escaped from the filthinesse of Poperie in this point in séeking for any parte of our saluation in our owne merites suttle Sathan cause vs not to séeke for our saluation for the worthinesse of oure faith which we are very nigh vnto wheÌ„ we are ready to saye or thinke that ourâ— weake faith though it be neuer so right a faith cannot iustifie vs vnlesse it were in some worthier measure For is not thys a lykelihoode that wée are about to tye saluation to the worthinesse of faithe Wherefore to preserue vs from thys â—â—â—eight of Sathan we must vnderstand that if we accompte it absurde to séeke â—â—luation in worthinesse of â—ure other workes it is as absurde to tooke for it for the worthâ—â—â—â— of our saith For when wée are â—â—â—ghte in the worde that saith in the bloude of Christe Iesus iustiâ—â—eth the meaning thereof is not to teache vs that faith hath this four for the toorthinesse 〈◊〉 it selfe but for the worthinesse of Iesus Christe the obiecte and matter that saith findeth out beholdeth and apprehenâ—â—â— So that the proposition so muchâ—â—icked againste of the euiâ—â—ies of Gods sâ—â—â—â— grace Faith onelye â—â—stiâ—eth is that in eâ—â—â—â—te Amongest al vertues when they are togither Faith alone hath thyâ—â—â—â—ce though when shée â—â—â—â—â—â—tes it she be not alone or vnaccomâ—auyed of other vertues to apprehende Christe Iesus and so in him alone to iustifie vs But to retourne againe to your complaint of not féeling faith and therefore you haue not faith I muste tell you further that I feare in these heauenlye thinges you haue folowed to muche sence and féeling For if yoâ— woulde iudge aright whether you haue faith or no and whether you be Gods déere chylde or no you muste not iudge by sence and féeling but by the words of Almightie God So that if your sence and féeling leade you one way to iudge of your selfe and the word of God 〈◊〉 and you an other waye you muste prefâ—â—â— the iudgemente and determination of God in hys worde who knowes better these thingeâ— than â—â—ée oâ—â—e selues who is better to bée beléeued than our owns sence and féeling before the sentence of fleshe and bloâ—â—â— To refuse thus to doe is to obâ—â—se â—â—then to beléeue oure selues than GOD and to presume that we by oure owne senâ—â— féeling can iudge better in what â—taâ—s we stande than
in the same verse But hée that beléeueth not is condemned already bycause he beléeueth not in the only begotten sonne of God Ioh. â— verse 18. But your argumente to proue that you haue not faith neyther yet the fruites bycause you find in your selfe the quite contrarie doubting sinnes and infirmities is not good for the antecedent may be true and granted that you do so doubt and that there is such sinnes and infirmities in you and yet that therefore you are forsaken and cast off of God to be denyed for that making whereof plaine vnto you you must vnderstand that the life of a Christian is a continuall warfare and that this warre is to be found euen in such as Paule was a man that had faith in greate measure and the fruites thereof as you haue heard out of the seauenth of the Romanes betwixt the inner man and the outwarde in so much that he setteth it downe Gala. 5. verse 17. for a certaine point of doctrine saying the flesh lusteth against the spirit and the spirit against the fleshe and these are contrary the one to the other so that ye can not do the same things that ye would whereby we are taught that naturally we are all nothing but the old man nothing but flesh both body and soule and such we remayne by nature the children of wrath Ephes 2. poore captiues in prison Esa 61. sold vnder sinne Rom. 7. blind not able to discerne the things of God 1. Cor. 2. yea hauing the best thing that is in vs our wisedome a naturall and rebellious enemy to the will of God Rom. 8. and in this case the strong enemie Sathan kéepeth vs quietly in his subiection vntill Christ Iesus a stronger than he come dispossesse him Luke 11. who entring into possession first lightneth our darke hearts with vnderstanding and by hys spirite worketh faith in vs and be getteth vs anew and so we put on the new man and haue his spirite dwelling in vs Rom. 8. by which spirit we offer battell to the fleshe and séeke to put off the old man and to kill crucifie him with his lusts But thus the case staÌ„deth with vs that we shall neuer quite be ridde of this old man we shall neuer fully haue kild and crucifyed the flesh vntill death come for he striketh the last blow of the battayle till then we are in the fielde and haue continually to skirmish Now the state and condition of the most faithfull man being thus and euery one hauing cause to say with Paule Rom. 7. I know that in my flesh there dwelleth no goâ—d thing yea we vnderstanding that the fruites of the fleshe be as the same Paule hath told vs adulterie fornication vncleannesse wantoÌ„nesse ydolatrie witchcraft hatered debate emulations wrath contentions seditions heresteâ— enuiâ— murthers drunkennesse gluttony and such like what maruel is it if looking into the flesh that we carrie vp and downe with vs we sée and find therin doubting sinnes and infirmities and what strange thing is it then if Sathan our old antient enemie the more to discomforte his aduersarye the spirit but newly come into the field do cause his Lieutenant and Captayne generall of his battell the flesh to muster al his power and to make as great a shew of theÌ„ as he can possibly though many of his army in former skirmishes with the spirit haue bin sore wounded some in the head some in the arme and some one where and some another yet I warrant you the better and more to daunt his aduersary and his host he wil cause them vntil they be quite slayne to present theÌ„selues in the field and how is it possible but that this Captaine pitching his tentes so nie vs but that we hauing eyes to sée withal should descrie espy his host with the greatnes and fiercenesse thereof in our selues he discomforted at the sight thereof especially as loÌ„g as we are occupyed rather in coÌ„sidering the force bent against vs than the strength of our own Captain Christ Iesus and his power ready present to help succour vs. I remember that it is written in the sixt of the last of the Kings wheÌ„ the King of Aram sent horsses and Chareis a mighty host to take Eliza at Dothan and therwith had compassed the City where he was by night his maÌ„ in the morning séeing the host their streÌ„gth and coÌ„sidering only therof was afraide and said alas maister what shal we do but his maister rather coÌ„sidering the host that was of his side he answered feare not for they that be with vs are mo thaÌ„ they that be with them and the seruaÌ„ts eyes being opened he perceyned it was so and then his feare was gone EueÌ„ so we as long as we are occupyed in beholding the army of the flesh old maÌ„ we can not but be discomforted but if our eyes were opened and we woulde be occupyed in beholding considering the strength force of the new man of the spirit which is oâ— our side we shuld be chéered againe but be it that the one and that the flesh and his host sâ—â—me neuer so stroÌ„g and like to foyle the other and the other the spirit neuer â—o yong weake and like to be foyled yet the spirit once hauing entred the field and begon the battell doubt we not but that in the end he will ouercome the other his force for the one hath his strength and force but from Sathan a creature and the other from God the creator therefore sure in the end to be the conqueror Dauid in offering and entring the combat with great Goliah was iudged both of Saule and of his aduersarie farre too weake but yet in the end he slew Goliah 1. Sam. 17. for he was the Lordes Champion and the other but the ChampioÌ„ of the Lords enimies the Philistins and therefore be it that the new man in thée be but comparable to little and yong Dauid and the olde man to strong and mightie Goliah yet Dauid offering the Combate let hym putte thee in hope of certayne victorie by hys fornier experience of mightyer conquests as Dauid did Saule saying thy seruant hathe already slaine both a Lyon Beare my meaning is in that thou hast heard and séene that the spirit hath subdued the flesh and his power in Manasses Mary Magdalene and snehe like ones doubt you not but that he shall ouercome thy fleshe neuer yet so brawned and inured to sin as it was in theÌ„ Yea but I heare thy flesh redy to teach thée to cast aside al these comfordes saying that thou hast not nor â—éelâ—st â—ot yet this â—â—ttel offered or begon in thée and that therefore these things sal beside the wel Yet to beginne withal thus much is obtayned if this battell be begonne that then though looking into the flesh the fruits therof thereby neuer so much cause be giuen thée to be discoraged and discomfortâ—â— that yet looking vppon