distrusting all his doings he asketh further of our Sauiour Christ what he might doe to be saued Furthermore it is the doctrine of the Church of Rome that there is nothing in the regenerate that God can hate and that they are inwardlie pure and without spot A doctrine that will make anie Christian conscience dispaire For if a man shall fall to examine himselfe he shall finde that he is sold vnder sinne compassed about of sinne hee shall see his particular sinnes to be as the heires of his head at the sight and feeling of which he shal find that there is much matter in him worthie of hatred damnation too Hee beeing in this case will begin to doubt whether he be the childe of God or not and perseuering in this doubting he shall be driuen to dispaire of Gods loue towards him considering that he cannot finde anie such purenes in himselfe as the doctrine of the Church of Rome requireth Lastlie experience it selfe teacheth that the Romish religion can bring no peace to the conscience in that some for the maintaining of it haue dispaired As FrauÌ„ces Spira who against his own coÌ„science hauing abiured the truth and subscribed to the doctrine of the Romish Church most fearefullie dispaired of his saluation Which coulde not haue beene if that doctrine had been agreeable to Gods word which is spirite and life to the receiuer For the same cause Latomus a doctor of Louane dispaired crying that he was damned because he had opposed himselfe to the knowen truth This also befell Gardner at his death as the booke of Acts and Monuments declareth The third Argument THat religion which agreeth to the corruption of mans nature a Reprobate maie truelie professe itâ— the religion of the Church of Rome agreeth to the corruption of mans nature therefore a Reprobate maie truelie professe it The proofe I Neede not stand to prooue the proposition the Assumption is rather to bee confirmed which first I will proue by induction of particulars 1. That a man should be iustified by workes is an opinion settled in nature as maie appeare in them that crucified our Sauiour Christ for when they were pricked in their hearts at Peters Sermon they saide Men and bretheren what shall we doe to bee saued and this saide the young man before named not what should I beleeue but what should I do to be saued for that in them it appeareth that it is a naturall opinion of all men to thinke that they must bee saued by dooing of somewhat A Papist wil saie though this be naturall thus to thinke yet it maie bee good for there is some goodnes in nature I answere that the wisedome of the flesh is enmitie to Gods wisedome Rom. 8. 7. and all men by nature are nothing but flesh for naturallie they are the children of wrath 2. The worshipping of God in Images is a great matter in the Church of Rome but this maner of worshipping is nothing but a worke of the flesh which thus I proue Idolatrie is natural and a worke of the flesh but to worship God in Images is Idolatrie The children of Israell when they erected the golden Calfe they did commit Idolatrie and yet they did not worship the Calfe it selfe but God in the Calfe For when thâ— Calfe was made they proclaimed an Holidaie not to the Calfe but to the Lorde And Baal that detestable Idol was nothing but the Image of God as appeareth in Hosea the Prophet At that daie saith thâ— the Lorde thou shalt call mee no moâ— Baal It remaineth therefore that to serue Goâ— in an Image is a work of the flesh and altogether agreeth to the vile corruption â— nature 3. Pride and a desire to be aduaâ—ced aboue other is a naturall corruption 〈◊〉 this agreeth the Popes Primacie his doâ—ble Sword and triple Crowne yea the ouâ— ragious pompe of that seate is as a paire oâ— bellowes to kindle the concupiscence and to make the hidden sparkes of pride to breake out into a great flame 4. Doubting of Gods prouidence and mercie is â— naturall corruption in all men to this agreeth and from hence issueth that foolisâ— and vaine opinion concerning doubting â— our saluation and of the remission of sinne 5. Selfeloue and selfeliking or naturall coâ—ruptions to this agreeth that doctrine â— the Papistes not ouermuch to abase ouâ— selues but to maintaine free will by nature and to thinke that we haue so much goodnes that wee are able to prepare our selues to receiue and in some sort to merit grace 6. Idlenes and riotousnes is a corruption naturall and to it verie fitlie answereth the great number of feasts of holidaies of halfe holidaies which the church of Rome vseth â— Couetousnes is a natural corruption and â—o the feeding of this vice serueth Purgatoâ—ie a fire of great gain which in verie truth â—f it had not burned very hoat the fire in the Popes kitchin had burned verie colde hiâ—herto serue Pilgrimages saying of Masses â—nd selling of Pardons for money 8. To be â—t libertie is the desire of nature answerable â—o this is that opinioÌ„ that the Spiritualitie is â—o bee exempted from subiection to Magistrates 9. To commit adulterie is naturall to this agreeth the Stewes and the permission of simple fornication 10. Ignorance is a filthie corruption in nature this the Church of Rome maketh the mother of deuotion and it is inioined the laie man as a means of his saluatioÌ„ for he must beleeue as the Church beleueth he is not bound to know 11. Infidelitie is naturall and to this agreeth that they cal vpoÌ„ Saints Angels the Lord hauing commanded them to call vpon him in the name of Christ what argueth this els but hearts distrusting Godâ— goodnes and guilty consciences 12. Images in the Church of Rome came from infidelitie because men in reason coulde noâ— perswade themselues that God was presenâ— vnlesse that were made manifest by somâ— signe and Image Which thing the Israelites declared when they saide to Aaron 〈…〉 the wildernes in Moses absence Make 〈…〉 gods to go before vs. 13. Satisfactions foâ— sinne are naturall for wicked men wheâ— they haue offended God they haue alwaiâ—â— vsed some ceremonies to pacifie God with which when they haue performed theâ—… they think they haue done inough 14. Thâ—… Church of Rome saith that the Scriptureâ— are darke and obscure the blinde man finâ— deth fault with the darkenes of the Sunneâ— if the Scriptures appeare to anie to bee obscure the fault is not in the Scriptures buâ— in the blindnes of the minde of him whicâ— readeth and heareth them 15. Lastlie pardons they open a gappe to all licentiouâ— nes therefore they agree to mans corrupâ— nature for who almost will not sinne wheâ— he maie get a pardon for his sinnes for a liâ— tle piece of money as twentie shillings or foure Nobles It is naturall to a man to serue God in certaine ceremonies without the power
of godlines this seruice is prescribed by the religion of the Church of Rome which standeth onelie in outward and corporall ceremonies as the outwarde succession of Bishops garments vestures gestures colours choise of meate difference of daies times and places hearing seeing saying touching tasting numbring of Beades gilding and worshipping of Images building Monasteries rising at midnight silence in Cloisters abstaining frâ— flesh and whitmeat Fasting in Lent keeping Imber-daies hearing Masse and diuine seruice seeing and adoring the bodie in forme of bread receiuing holie water and holie breade creeping to the Crosse carrying Palmes taking Ashes bearing Candles Pilgrimage going censing kneeling knocking alâ—ers superalters candlestickes pardons In orders Crossing annointing shauing for swearing maâ—â—iâ—ge in Baptisme salting crossing spatling exâ—â—â—iâ—â—ng washing of hands at Easter confessioÌ„ 〈…〉 â—irge satisfaction and in receauing with 〈…〉 â—ew shauen to imagine a bodie where they 〈…〉 â—nd though he were there present to bee seene 〈…〉 â—he outwarde seeing and touching of him of 〈…〉 â—ithout faith conduceth no more then it did 〈…〉 Iewes At Rogation daies to carrie banners to follow the Crosse to walke about the fields after Pentecost to goe about with Corpus Christi plaie At Hallowmas to watch in the Church to saie a dirge or commendation and to ring for all soules to paâ—â— tithes truelie to giue to the high Altar And if a man will bee a Priest to saâ—e Masse and Mattens to serue the Saint of that daie and to lifâ— well ouer the heade In sickenesse to bee anneled to take his Rites after his death tâ—… haue Funerall and Obites saide for him anâ— to bee rong for at his Funerall Moneths minde and Yeare minde This is the summe oâ— the Catholique Religion standing in bodilie Actions not in anie motion or woorke oâ— the holie GHOST woorking in thâ— heart The Morall Lawe conteining perfect righteousnesse is flatte opposite to mans corrupt Nature therefore whatsoeueâ— Religion shall repeale and make of none effect the commaundements of the Morall Lawe that same Religion must needeâ— ioine handes with the corruption of Nature and stand for the maintenance of it This doth the Religion of the Church oâ— Rome it maie bee it doth not plaineliâ— repeale them yet in effect it doth anâ— if it shall frustrate but anye one pointe of anye one commaundement the whole commaundement yea the whole law therby is made in vaine 1 The first commandement requireth that wee haue the true Iehoua for our onely God the church of Rome maketh other gods beside this true God it maketh the bodie of Christ to be God because they hold it may be in many places in heauen in earth at the same time which thing is onely proper to God It maketh euery Saint departed to bee God because it holdeth that Saintes doo heare vs now being vpon the earth and that they knowe our thoughtes when wee praye to them which none but the true GOD can doo It maketh the Pope to bee God and that in plaine woordes Pope Nicholas saith Constat summum Pontificem à pio principe Constantino Deum appellari It is well knowne that the Pope of the godlie Prince Constantine was called GOD. Againe in the extrauagants of the same Cannon lawe it is written Dominus Deus noster Papa Our Lorde GOD the Pope And againe Christopher Marcellus saide to the Pope Tu es alter deus in â—erris Thou art another God vpon earth the Pope toke it to himself As the Pope in plaine words is made God so the power giuen to him declareth the same Hee can make holie that which is vnholie iustifie the wicked and pardon sins hee maie dispense contrary to the saying of an Apostle he can change the nature of things and of nothing make somewhat What is all this but to place the Pope in Gods roome and to rob the Lord of his maiestie Againe the Church of Rome maketh Marie the Mother of Iesus to be as God In the Breuiarie reformed published at the commandement of Pius shee is called A Goddes in expresse words and she is further tearmed the Queene of heauen the Queene of the world the gate of heauen the mother of grace and mercie Yea shee is farre exalted aboue Christ and he in regarde of her is made but a poore vnderling in heauen for Papistes in their seruice vnto her they praie on this manner saying Shew thy selfe to bee a mother and cause thy sonne to receiue our prayers set free the captiues and giue light to the blinde Lastlie the verie Crosse is made as a God For they salute it by the name of their onelie hope and praie it to increase iustice to the godlie and to giue sinners pardon Wherefore the Church of Rome beside the one true God distinguished into three persons the father the sonne the holy Ghost maketh also manie other and so in truthe hath repealed this first commandement And they haue verie plainely repealed the second commandement in that they teach it lawfull to make images of the true God and to worship him in them For the flat contrarie is the verie scope of this commandement namelie that no image must be made of the true Iehoua nor any worship be performed vnto him in an image which appeareth thus In Deutronomie Moyses maketh a large commentarie of this commandement and this verie point he sets downe expresselie saying take heed to your selues for yee sawe no image in the day that the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image or representation of anie figure c. His argument I set downe thus As God appeared in mount Horeb so he is to be coÌ„ceiued and represented but he appeared in no image in mount Horeb onelie his voice was hard therefore he is not to be conceiued or represented in anie image but men are to bee content if they may heare his voice Againe that sinne to which the people of Israell were speciallie giuen euen that dooth the Lorde especially forbid but to this were the people of Israell speciallie giuen not so much to make Images of false Gods as to make Images of the true God and to worship him in them which I proue thus In the booke of Iudges it is saide that the children of Israell did wickedlye in the sight of the Lord and serued Baalim Now these Baalim what are they Surely Idoles resembling the true God as the prophet Hosea declareth and at that daie saith the Lord thou shalt call me Ishai and shalt call mee no more Baali Heere it appeareth that the Israelites meaning was not to worship a false God but the true God in Baalim And Aaron when he made the golden Calfe proclaimed that the next daye should be holie daie not of anie false God but of the Lorde that brought them out of Egypt The prophet Esaie after
A Treatise tending vnto a declaration whether a man be in the estate of damnation or in the estate of grace and if he be in the first how he may in time come out of it if in the second how he maie discerne it and perseuere in the same to the end The points that are handled are set downe in the page following Giue all dilligence to make your calling and Election sure for if ye do these things ye shall neuer fall 2. Pet. 1. ver 10. Printed at London by R. Robinson for T. Gubbin and I. Porter The Contents of the Booke 1 How farre a reprobate may go in Christian Religion 2 The estate of a true Christian in this life which also sheweth how farre the Electe being called go beyond all Reprobates in Christianitie 3 A Dialogue to the same purpose gathered out of the sauorie writings of Maister Tindall and Bradford 4 How a Reprobate may performe all the religion of the Church of Rome 5 The conflicts betweene Sathan and a Christian. 6 How the word of God is to bee applyed aright vnto the conscience 7 Consolations for the troubled consciences of weake Christians To the right Worshipfull and my Christian friend Maister Valentine Knightlie Esquire one of her Maiesties Iustices of Peace in Northampton-shire SIR I pray you consider with mee an especial point of Gods word carefullie to be waied it is this Manie professors of Christ in the day of grace perswade them selues that they are in the estate of grace and so the true Church esteemeth of thē too yet when the day of grace is past they contrariwise shall find themselues to bee in the estate of damnation remedilesse A dolefull case yet a most resolute trueth and the reason is playne Men that liue in the Church are greatly annoyed with a fearefull securitie and deadnes of hart by which it comes to passe that they thinke it inough to make a common protestatiō of the faith not once in al their life times examining themselues whether they be in the estate of grace before the eternall God or not And indeed it is a grace peculiar to the man Electe to trie himselfe whether he be in the estate of grace or not The further opening of the trueth of this point as also the danger of it I haue enterprised in this treatise which I am willing to bestowe on you both for the profession of the faith which you make as also for that Christian friendship you haue shewed to me Accept of it I pray you vse it for your edification Thus I commend you to God and to the word of his grace that is able to build you vp further and giue you an inheritance among them which are sanctified From Cambridge this 24. of Nouember 1589. Your Worships to command William Perkins To the Christian Reader GOod Reader it is a thing to be considered that a man may seeme both vnto himself and to the Church of God to bee a true professour of the Gospel and yet indeede be none All professours that are of this sort are excellently described Luke 8. vers 13. in these words And they which are vpon the stonie ground are they which when they shall heare receiue the word with ioy but hauing no roote beleeue for a time and in the time of temptation goe awaie where are to bee noted three thinges First their faith in that they are saide to beleeue for a season Secondly the fruits of that faith in that they are said to receiue the word preached with ioy Thirdly their vnsoundnes in that they are compared to stony ground and in the time of temptation goe away Concerning their faith whereas the spirit of God saith that they doe beleeue these thinges are to bee considered first that they haue the knowledge of the word of God secondly that they both can and doe giue assent vnto the worde of God that it is most true Thirdly in more speciall manner they giue assent vnto the couenant of grace made in Christ that it is most certaine and sure and they are perswaded in a generall and confused manner that God will verifie the same couenant in the members of his Church I his is all their faith which indeede proceedeth from the holie Ghost but yet it is not sufficient to make them sound professours For albeit they doe generally beleeue Gods promises yet herein they deceiue themselues that they neuer applie and appropriate the same promises to their owne soules An example of this faith wee haue Iohn 2. vers 24. where it is said that when our Sauior Christ came to Ierusalem at the feast of Easter manie beleeued in his name yet he would not commit himselfe vnto them because he knew them al and what was in them To come to the second thing those professours which are indewed with thus much grace as to beleeue in Christ in a confused manner goe yet further for this their faith though it be not sufficient to saluation yet it sheweth it selfe by certaine fruites which it bringeth forth for as a tree or a braunch of a tree that hath no deepe rooting but either is couered with a few moules or els lieth in the water at the season of the yeare bringeth forth leaues and blossomes and some fruite too and that for one or two or mo yeares so one that is an hearer of the worde may receiue the word and the word as seed by this generall faith may bee somewhat rooted in his heart and setled for a season and may bring forth some fruits in his life peraduenture very faire in his owne and other mens eies yet indeede neither sound nor lasting nor substantiall What these fruits are it may be gathered forth of these words where it is saide that they receiue the word with ioy when they heare it for here may be gathered First that they doe willingly subiect themselues to the ministerie of the word secondly that they are as forwarde as any and as ioyfull in frequenting Sermons thirdly that they reuerence the Ministers whom they so ioyfully heare lastly they condemne them of impietie which will not bee hearers or bee negligent hearers of the word Now of these and such like fruites this may bee added though they are not sound yet they are voide of hypocrisie For the mindes of those professours are in part inlightened and their hearts are indued with such a faith as may bring forth these fruites for a time and therefore herein they dissemble not that faith which they haue not but rather shewe that which they haue Adde hereunto that a man being in this estate may deceiue himselfe and the most godly in the worlde which haue the greatest giftes of discerning how they and their bretheren stand before the Lorde like as the fig tree with greene leaues deceiued our Sauiour Christ as hee was man for when in his hunger hee came vnto it to haue had some fruit he found
Churches of Macedonia liberallie not onelie according to their power but also straining themselues beyonde their power Yea this reliefe must goe further euen to the bestowing of a mans life if neede so require As saint Iohn saith Hereby wee haue perceaued Loue that hee laide downe his life for vs therefore wee ought also to laie downe our liues for the bretheren L The fourth worke is true praier and saint Luke setteth out the faithfull and the children of God by this description That they call on the name of the Lorde As on the contrarie it is saide of the wicked That they call not vpon GOD. The true Christian calleth on the Lorde in truth For the spirite of adoption which is the spirite of Praier is his Schoolemaister to teach him to doe it In Praier hee is thus disposed First before hee praieth hee is stricken with some feare and reuerence in regarde of GODS Maiestie for hee considereth that praier is a familiar talking with God Secondlie hee is inwardlie touched with a liuelie feeling of his owne wants but especially hee is vexed and grieued at his owne sinne and rebellion and this sense of his miserie is as a spurre to quicken his benummed heart Thirdly hee humbleth himselfe before his God and laieth open his heart before the Lorde shewing a feruent and longing desire to obtaine those thinges of which he findeth an extreame want in himselfe as the Prophet Dauid did whose desire was like the yawning of the drie ground and this proceedeth from the spirite of God which stirreth vp groaninges in the heart which a man oftentimes for his life cannot expresse Fourthlie when hee maketh his request hee doubteth not but by faith hee beleeueth that God will graunt his requestes which hee maketh according to his worde The ground of this perswasion is double First Christ Iesus by whose merites as hee hath obtained remission of sinnes so he looketh to obtaine all things else The other ground is the comfortable promises of God which he hath made that he will heare them who truely call vpon him Fifthlie hee praieth not for a brunt or two but hee continueth in praier And although God seeme not to heare him at the first yet hee patiently waiteth on the Lord and still calleth vpon him LI The first worke is to walke in some lawfull calling with painefulnesse and vprightnesse so that in performing all the dueties of it a man may keepe a good conscience before God and men Thus Dauid determined to walke in the gouernement of his house and kingdome I will doe wiselie saith hee in the perfect waie till thou commest to mee I will walke in the vprightnesse of mine heart in the middest of mine house I will sette no wicked thing before mine eies I hate the worke of them that fall awaie it shall not cleaue vnto me This sinceritie of Dauids behauiour in his calling made him bold to offer himselfe to be tried not onely by men but much more by the Lord God himselfe and to bee punished accordingly Iudge mee O Lorde saith hee for I haue walked in mine innocencie prooue mee O Lorde and trie mee examine my reines and mine heart So vpright and cleare was hee in all his doings LII Thus much of faith and the benefites that come by faith Nowe followeth the spirituall exercise of a Christian in his manifolde temptations which are in this life inseparable companions of grace The reason is because the diuell hateth Christ with a deadly hatred and sheweth this hatred in a continuall persecution of his members as saint Iohn saith the Dragon was wroth with the Woman and went and made warre with the remnant of hir seed which kept the commandementes of God and haue the testimonie of Iesus Christ. Now therefore as soone as Christ Iesus beginneth to shewe anie token of his loue to anie man the Deuill contrariwise sheweth foorth his enmitie and stirres vp his fellow champions the flesh and the worlde to war against him for his confusion And furthermore the Lord in great wisedome permits temptations to the last ende of a Christian mans life to trie his faith to purge him of sinne to humble him and to make him depende of his maiestie to quicken and reuiue the graces of his spirit which otherwise would be dead and decay LIII The temptations of a Christian are specially sixe The first is when inwardly in his hart he is drawen away and entised by his owne concupiscence vnto anie sinne The Christians exercise in temptation is fight and battell betwixt the flesh and the spirit And this fighting standeth in foure things First the flesh stirres vp euill thoughtes and desires as a burning furnace continually â—endeth vp smoke and sparkes of fire and it â—ggeth a man forward to euill wordes and deeeds according to that of Saint Marke For from within euen from the hart of man proceed euill thoughts adulteries fornications murders theftes couetousnes wickednes deceite vncleannesse a wicked eye backbiting pride folishnes 2 The flesh hindreth and choketh the good motions desires of the hart as Paul saith I see an other law in my members rebelling against the law of my mind and leading me captiue to the law of sinne which is in my members Again the same flesh mingleth euerie good motioÌ„ and desire with some corruptions so that the godlie mislike the best thing they doe Esay saith of his owne the peoples righteousnes that it is but as a menstruous cloute The prayers of the saintes must be performed with swete odours before they can ascend vp sweete sauorie into the nostrilles of God And Paul said of himself he did that which he disliked not that he was ouertaken with grosse sins but because when hee was to do his dutie the flesh hindred him that he could not do that which he did exactly and soundly according to his wil and desire euen as a man who hath a iorney to go his mind is to dispatch it in all hast yet when he is in his trauel he goes but slowly by reason of a lamenesse in his ioints 3 The spirit on the contrarie kindles in the hart good motions desires puts a man forward to good words and deeds as it was in Dauid I will praise the Lord saith he who hath giuen me counsell my reines also teach me in the night season 4 The spirit rebuks a man for his euil intents desires and represseth the face of them and as it were nips them in the head Thus Esay describeth the inward motions of the spirit And thine eares shal heare a word behind thee saying this is the way walke yee in it when thou turnest to the right hand and when thou turnest to the left And Saint Iohn saith The spirit iudgeth the world of sinne This was in Dauid who when he did
she plainly opposed hir self to him wold take no denial for such is the nature of true faith Wherefore the faithfull when they feele theÌ„selues ouerwhelmed with sin turmoiled with coÌ„flicts of satan wheÌ„ they feele y e anger of god offended with theÌ„ yet they can euen theÌ„ lift vp their eie lids giue a glimps at the braseÌ„ Serpent Iesus Christ can fling theÌ„selues into the armes of gods mercy catch hold of the hand of god buffetting theÌ„ kisse it XL. By these teÌ„tatioÌ„s it coms to pas that a ChristiaÌ„ though he cannot fall finally froÌ„ Christ yet he may fall very dangerously froÌ„ his former estate First the graces of god may be by his defalt lessned in him else Paul wold not haue giuen out these exhortatioÌ„s quench not the spirit Grieue not the holy spirit of God by whoÌ„ ye are sealed vnto the day of redemptioÌ„ Secondly the graces of God may be buried in him couered for a time so that he may bee like a man in a traunse who both by his own sense by the iudgement of the phisition is takeÌ„ for dead This was the estate of Peter who though he coÌ„fessed that Christ was the son of the liuing Lord yet he denied him forswore him at the voice of a Damsel Thirdly he may fal againe into the same sin after repentance Indeed this is a dangerous fal yet it may befal a true christian Otherwise wheÌ„ as the Israelits gods people had fallen away froÌ„ him by their sins idolatries he wold not stil haue offered theÌ„ mercie as he doth by his prophets And Paul praieth the Corinthians in Christs stead that they would be recoÌ„ciled to God who neuertheles had once before bene reconciled to God Fourthly he may commit a sinne of presumption which is a fearefull sinne being done wittinglie of knowledge and willinglie and with some wilfulnesse Therefore Dauid prayed keepe thy seruant presumptuous sinne and to shewe himselfe to be in danger of it hee prayeth further let them not haue dominion ouer mee Lastly hee may fall into dispaire of Gods mercie for a time and this is a dangerous sinne For he which dispaires makes all the promises of God to bee false and this sinne of all other is most contrarie to true sauing faith In this estate was Dauid wheÌ„ being in trouble hee said this is my death And Paul shewes that the incestuous man might haue fallen into desperation when hee sayth Comfort him least hee bee swallowed vp of ouermuch heauinesse And it must bee remembred that the Church of Rome erreth in this that she teacheth desperation to bee a sinne against the holie Ghost This sinne against the holie Ghost is a blasphemie spoken against the knowen truth of Gods worde of a wilfull and obstinate malice But desperation may arise through ignorance of a mans owne estate through horror of conscience for sinne through an often relapse into some sinne through the ouerdeepe consideration of a mans owne vnworthines Lastly by abiuration of the truth through compulsion feare This befell Frances Spira who after his Apostasie dispaired Yet they are much ouerseene that write of him as of a damned creature For first who can tell whether hee dispaired finally or not Secondly in the verie middest of his desperation he complained of the hardnes of his heart which made him that he could not praie no doubt then he felt his hardnes of heart and the feeling of corruption in the heart is by some contrarie grace so that he was not quite bereft of al goodnes though he neither felt it then nor shewed it to the beholder LXI The cause why a ChristiaÌ„ caÌ„not fall away froÌ„ grace is this after that he is sanctified he receiueth froÌ„ god another special grace which may be called CorroboratioÌ„ For he hath in him not only the sanctifying but also the strengthning power of Christ. Therfore Paul praieth for the EphesiaÌ„s that they may be strengthned in the inner maÌ„ for the CollossiaÌ„s that they might be strengthned with the glorious power of Christ. And of himself he saith that he is able to do al things through the power of Christ that streÌ„gthen him Dauid saith that God renueth theÌ„ that fear him as the Eagle renueth hir decaied strength And Iob shewes worthily that they which by preaching of the word are reconciled vnto God are restored againe and gather new strength so that their flesh becomes as the flesh of yong children From hence as from a special cause ariseth patience perseuerance vnto the end for when a man is supported by the power of Christ hee may be able to beare many crosses patieÌ„tly with a coÌ„â—ented mind perseuer in bearing of it how long so euer the crosse endureth Thus much of the estate of a Christian in this life Now I wil ad some reasons in the way of perswasion to all meÌ„ but especially to worldlings to loose professors of the Gospell that they woulde vtterly deenie themselues vse all meanes to become true ChristiaÌ„s by being made new creatures in Christ and by leading such a life as may adorne the Gospell of Christ. My first reason is this the man that liueth in this world nor beeing a true Christian is farre more vile then the basest creature of all euen the Dogge or Toade For first he is nothing els but a filthy dunghill of all abhomination and vncleannes the stinke whereof hath infected heauen and earth and no perfumes coulde euer delaie it in the nostrils of God but onely the suffering of Christ beeing a sacrifice of a sweet smelling sauour to God Wee make it very daintie to come nere a lazar man that is full of botches blaines sores but much more are those men to bee abhorred which haue lien many yeares starke dead in sins and trespasses therfore now do nothing els but rot stinke in theÌ„ like vgly lothsome carrions SecoÌ„dly he which is no ChristiaÌ„ is vnder the power of darknes hauing Sathan for his Prince and God and giuing vnto him in token of homage his best partes euen his minde and conscience to bee his dwelling place and his whole conuersation is nothing else but a perperuall obedience to Sathan If Atheists worldlings carnal gospelers were perswaded of the truth of this as it is most true it would make them howle cry though now they liue at ease without feeling any prick of conscience for sinne And if they had but the least sense of it in the worlde it woulde make their flintie hearts to bleede and it woulde make them shedde riuers of teares But how long shall they continue in this vile estate Truely vntill they come to Christ awake therefore thou that sleepest and stand vp from the dead and Christ shall giue thee light Open thine heart to receiue Christ and then hee will come binde
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