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
laid vp for vs in Christs blood and to witnesse and testifie it vnto them and to be the seale therof For the sacrament dooth much more liuely print the faith and make it sincke downe into the hart then do bare words onely Now when the words of the testament and promises are spoken ouer the bread this is my body that was broken for you this is my blood that was shed for you they confirme the faith but much more when the sacrament is seene with the eies and the bread broken the wine powred out and looked on and yet more when I taste it and smell it As you see when a man maketh a promise vnto another with light words betweene theÌ„selues so they departed he to whom the promis is made beginneth to doubt whether the other spake earnestlye or mocked doubteth whether he will remeÌ„ber his promise to abide by it or no. But when any maÌ„ speaketh with aduisement the words are more credible if he swear it coÌ„firmeth the thing more and yet the more if hee strike hands if hee giue earnest if hee call recorde if he giue hand-writing seale it so is the more more beleeued for the heart gathereth â—o he spake with aduisement deliberation good sadnes he clapped hands called recorde and put to his hande and seale the man cannot bee so faint without the feare of God as to denie al this shame shal make him abide his promise though hee were such a man as I could not compel him if he woulde denie it And thus we dispute God sent his sonne in our nature and made him feele our infirmities that moue vs to sinne and named his name Iesus that is a Sauior because he should saue his people froÌ„ their sinnes and after his death he sent his Apostles to preach these glad-tydings to thrust them in at the eares of vs and set vp a sacrament of them to testifie them to seale them and to thrust them in not at the eares onely by rehearsing the promises of the testament ouer it neither at our eies onely in beholding it but beat them in through our feeling tasting smelling also and to bee repeated dailie to be ministred to vs. He wold not think we make half so much a do with vs if he loued vs not wold not haue his Sacrament to bee a witnes and testimonie between him vs to confirm the faith of his promisses that wee should not doubt in them when we looke on the seales of his obligations wherewith he hath bound himselfe this to keepe the promisses couenants better in mind and to make them the more deepely to sinke into our hearts and be more earnestlie regarded Timoth. Considering that this which you saie is too plaine great shame it is that there is such neglect of the Sacrament as there is and that it is so seldome vsed but surelie want of faith and the security which ouerspreadeth this our Countrie is the cause of it the Lord if it be his will remoue the same Now let me heare a litle how you lead your life and haue your conuersation among men Euseb. I haue my conuersation among men as sincere as I can in righteousnes and holines which is after Gods commaundements our Sauiour saith Let your light so shine before men that they may see your good works and glorifie your Father which is in heauen Timoth. It is but a dim light which wee can carrie before men and small are our good works and to be esteemed of no value If we were preachers or rich men or noble men then we might saue soules giue good couÌ„sel help manie by our almes but you I are poore men of base birth of low degree how can we then do anie good works Euseb. As touching good works by that measure of knowledge that God hath giuen me I thinke that all works are good which are done according to the obedience of Gods law in faith with thankesgiuing to God with a mind desirous of his glorie alone I think that I or any maÌ„ els in doing theÌ„ please God whatsoeuer I do within the law of god as when I make water And trust me if either winde or water were stopped I should feel what a pretious thing it were to do either of both what thaÌ„ks ought to be giuen God therfore Moreouer I put no difference betweene workes but whatsoeuer commeth into my hands that I do as time place occasioÌ„ giueth according to my degree For as touching to please God there is no work better then other God looketh not first on my works as the world doth or as though he had neede of them but God looketh first on my hart what faith I haue to his word how I beleeue him trust him and how I loue him for his mercie that he hath shewed mee hee looketh with what heart I work not what I work how I accept the degree hee hath put me in not of what degree I am Let vs take an example You are a Minister and preach the worde I am a kitchen boy wash my maisters dishes Of the ministerie hark what the Apostle saith if I preach I haue nought to reioice in for necessitie is put vpon mee if I preach not the gospel as who should saie God hath made me so woe is to me if I preach not If I do it willinglie saith he then I haue my reward that is then am I sure that Gods spirite is in me that I am elect to eternall life If I do it against my wil the office is committed to me that is if I do it not of loue to God but to get a liuing therby for a worldlie purpose had rather otherwise liue then do I that office which God hath put vpon mee but do not please God So then if you preached not or in preaching had not your hart aright you minister the office they that haue the spirit of God heare his word yea though it were spokeÌ„ by an Asse the woe belongeth to you but if you preach wilâ—ingly with a true hart coÌ„science to God then shal you feel the earnest of eternal life and the working of the spirit of God in you And your preaching is a good work in you Now I that minister in the kitchin and am but a kitchin boy receiue all thinges at the hand of God knowe that God hath put me in such an office submit my selfe to his wil and serue my Maister not as a man but as Christ himselfe with a pure heart according as Paul teacheth me putting my trust in God and of him seeke my reward Moreouer there is not a good deede done but mine heart reioiseth therein yea when I heare that the word of God is preached by you and see the people turne vnto God I consent to this deede my heart breaketh out in me yea it springeth and leapeth in my breast that
meat was within their teeth God in his anger stroke them with a sore plague And which is more strange then this God hath performed that which he hath promised to the vnbeleeuers though they refused to aske it at his handes of this thing wee haue a worthie example in King Achas who vtterly refused to haue a signe of his deliuerance and the confusion of his eneâ—ies when God offered it to him and yet â—e Lord deliuered him XVIII The reprobate may yet goe further in the â—rofession of religion and may seeme for a â—ime to bee planted in the Church for hee doth beleeue the promises of God made in Christ Iesus yet so that hee cannot applie them to himselfe In this thing the elect and the reprobate differ The reprobate generally in a confused maner beleeueth that Christ is a sauiour of some men and he neither can nor desireth to come to the particular applying of Christ. The Elect beleeueth that Christ is a sauiour of him particularly The reprobates faith may perish in this life but the faith of the elect cannot The reprobate may be perswaded of the mercie and goodnes of God towardes him for the present time in the which hee â—eeleth it the elect is not onely perswaded of the mercies he presently inioyeth but also he is perswaded of his eternall election before the foundation of the world of his euerlasting life which yet he doth not inioy Yea if God would confound him and he sawe nothing but present death and hell fire yet such is his nature that still he would beleeue for faith and hope are noâ— grounded vppon sence and feeling but are the euidence of those thinges which were neuer yet seene or felt The life of the faithfull is hid in Christ as the sappe in the roote of the tree their life is not in sence and feeling but in hoping and beleeuing which often times or contrary to mans sence and feeling is in Dauid who saith Create a newe heart in me Psal. 51. XIX After that hee hath receiued a generall a temporal faith in Gods heauenly word and his most mercifull promises of euerlasting life contained therein by the power of the spirite of God he commeth to haue a tast in his heart of the sweetnes of Gods mercies and a reioycing in consideration of the election adoption iustification and sanctification of Gods children But what is this tast I expresse it thus after the meaning of Gods word Suppose a banket prepared in which are many sweete and pleasaunt and dainty meates At this banquet they which are the bidden guests they must be set downe they see the meates they tast them they chawe them in their mouthes they digest them they are nourished fed and strengthned by them they which are not bidden to this â—east may see the meates handle them and â—ast of them to feele how good they are but â—hey must not eate and feede of them The first resemble the elect which truely eate digest and are nourished by Christ vnto euerâ—asting life because they haue great aboundance of the vitall heate of Gods holy spirit in them and doe feele sensibly his grace and vertue in them to strengthen them and guide them The second sort truly resemble the reprobates which neuer in truth enioy Christ or any of his benefites appertaining to saluation but onely see them and haue in their heartes a vanishing but no certaine or sound feeling of them so that they may be changed and strengthened and guided thereby To vse another similitude The reprobates haue no more feeling and enioying of Christ and his benefites than those men haue of the Sunne which see onely a glimmering of his light at the dawning of the day before it riseth Contrarywise the elect they haue the day-star euen the sonne of righteousnes Iesus Christ rising in their hearts the day spring from an high doth visite them the glorie of God doth rise vpon them they haue their eies annointed with the ointment of the spirite which is the true eie salue and doâ— plainely behold this sonne of righteousnes they inioy his presence they effectually feele his comfortable heate to quicken anâ— reuiue them XX From this sence and taste of Gods grace proceede manie fruites as first generallie he may do outwardly all things which true Christians doe and he may leade such a life here in this world that although he cannot attaine to saluation yet his paynes in hell shall bee lesse which appeareth in that our Sauiour Christ saith it shall bee easier for Tyrus Sydon for Sodome and Gomorrah than for Capernaum and other Cities vnto which hee came in the day of iudgement XXI Also the reprobate may haue a loue of God but this loue can bee no sincere loue for it is only because God bestoweth benefites and prosperitie vpon him As appeareth in Saule Who loued God for his aduauncement to the kingdome and here is a difference betweene the elect and reprobate the elect loue GOD as children their fathers but reprobates as hirelings their maisters whome they affect not so much or themselues as for their wages XXII Also a reprobate hath often a reioycing â—n doing those things which appertayne to â—he seruice of God as preaching praier Herod heard Iohn Baptist preach gladlie and the seconde kinde of naughtie ground receiueth the word preached with ioy XXIII A reprobate often desireth them whom he thinketh to be the children of God to pray for him As Pharao desired Aaron Moses to pray to God for him So did Simon Magus desire Peter to pray that none of the things which hee had spoken against him should come to passe But yet they cannot pray them selues because they want the spirit of Christ. XXIIII He may shew liking to Gods Ministers he may reuerence them and feare to displease them Thus did Simon Magus who at Phillips preaching beleeued wondered at his miracles and kept companie with him And Herod is saide to feare Iohn knowing that he was a iust man holie also he gaue reuerence to him Antonius the Emperour called Pius though hee was nâ— Christian yet in a general Parliament helâ— at Ephesus he made an act in the behalfe of ChristiaÌ„s that if anie maÌ„ should trouble oâ— accuse a ChristiaÌ„ for being a Christian the party accused shuld go free though he were found to bee a Christian and the accuseâ— should be punished And Plinius Secundus gouernour of Spaine vnder Traianus the Emperour when he sawe an innumerable company of Christians to be executed being moued with compassion he wrote in their behalfe being no Christian vnto Traianus to spare them that coulde be charged with no crime and his letter is yet extant XXV Hee may bee zealous in the religion which he professeth and fall from that profession as the Galathians did who after that they had receiued Paule as an Angell and woulde haue
separation must bee made before the ende of this life For this is the order which God taketh hee will haue all them to be in his kingdome in this life that shall bee in the kingdome of heauen after this life And the time of their calling is termed in scriptures the day of visitation the day of saluation the time of grace III This seuering and choosing of the elect out of the worlde is then performed when God by his holy spirite indueth them with true sauing faith a wonderfull gift peculiar to the elect For the better knowing of it there is to be considered First what faith is Secondly howe God doth worke it in the hearts of the Elect Thirdly what degrees there bee of faith Fourthly what are the fruits and benefites of faith IIII Faith is a wonderfull grace of God by which the Elect doe apprehende and apply Christ and all his benefites vnto themselues particularly Here first it is to bee considered that the verie nature of faith standeth in a certaine power of apprehending applying Christ. This is declared by Paule when hee saith ye are buried with him through Baptisme by whome ye are also risen againe with him by the faith of the power of God who raised him from the deade Where it appeareth that faith is made a meanes to communicate Christ himselfe his death and buriall and so all other benefites to the beleeuer Againe to beleeue in Christ and to receiue or to laie holde on Christ are put one for an other by S. Iohn which declareth that there is a speciall applying of Christ. euen as we see when a man hath any thing giuen him hee reacheth out his hand and pulleth it to himself and so makes it his owne Moreouer faith is called the putting on of Christ Which cannot bee vnlesse Christs righteousnes bee specially applyed to the heart as the garment to the backe when it is put on Lastly this may appeare in that faith is called the eating and drinking of Christ for there is no eating of meate that nourisheth but first it must bee tasted and chawed in the mouth then it must be conueyed into the stomack and there digested Lastly it is to be applied to the partes of th◠body that are to bee nourished And Paul praieth for the Ephesians that Christ ma◠dwell in their hearts by faith which plainly importeth this apprehending and applying of Christ. I adde further that faith is a wonderfull grace of God which may appear First in that Paule calleth it the faith of Gods power because the power of God is especially seene in the begetting of faith Secondly experience sheweth it to bee a wonderfull gift of God when a man neither seeth nor feeleth his sinnes then to say he beleeueth in Gods mercie it is an easie matter but when a man shall feele his heart pressed downe with the weight of his sinnes and the anger of God for them then to applie Gods free mercie to his owne soule it is a most hard matter for then it is the propertie of the cursed nature of man to blaspheme God and to dispaire of mercie Iudas who no doubt often preached mercy and redemption by Christ in the security of his hart when Gods hand was vpon him and the Lorde made him see the vilenes of his treachery hee coulde not comfort himselfe in Christ if one woulde haue giuen him ten thousand worlds but in an hellish horror of conscience hanged him selfe desperately which sheweth what a wonderfull harde thing it is at the same instant when a man is touched for his sinnes then to apply Gods mercie to himselfe Yet a true Christian by the power of faith can doe this as it may appeare in Dauid In the daie of my trouble saith he I sought the Lorde my sore ranne and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled I praied and my spirite was full of anguish and hee addeth the worde Selah a note of some wonderfull thing Againe he being almost in the gulfes of hell euen then cried to the Lord for help Iob saith If God should destroy him yet he would for all that beleeue in him still Vndoubtedly strang is the bād of faith knitting Christ and his members together that the anguish of spirite cannot and the strokes of Gods hand doe not vnloose V. This apprehending of Christ is not done by anie corporall touching of him but spirituallie by assurance which is when the Elect are perswaded in their harts by the holie ghost of the forgiuenesse of their owne sinnes and of Gods infinite mercie towards them in Iesus Christ. According to that of Paul Nowe we haue receiued not the spirit of the word but the spirit which is of God that wee might know the things which are giuen vs of God The things which the spirit of GOD maketh knowen to the faithfull particularlie are their iustification adoption sanctification eternall life And thus when anie are perswaded of these things concerning themselues they doe in their heartes distinctlie applie and appropriate Christ and his benefites to them selues VI. The manner that God vseth in the begetting of faith is this First he prepareth the heart that it maie be capable of faith Secondlie he causeth faith by little and little to spring and to breed in the heart The preparation of the heart is by humbling and softening of it and to the doing of this there are foure things requisite The first of them is the knowledge of the word of God both of the lawe and of the Gospell without the which there can bee no faith according to that saying of Esaiah By his knowledge shall my righteous seruant iustifie manie And that of Iohn This is eternall life that they knowe thee to bee the onely verie God and whome thou haste sent Iesus Christ. The onelie ordinarie meanes to attaine faith by is the word preached which must bee heard remembred practised and continuallie hid in the heart The least measure of knowledge without which a man cannot haue faith is the knowledge of Elements or the fundamentall doctrines of a Christian religion A fundamentall doctrine is that which being once denied all religion and all obtaining of saluation is ouerthrowen This knowledge hath a generall faith going with it which is an assent of the heart to the knowne truth of Gods word This faith when it is growen vp to some great measure it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of vnderstanding and it is to be seene in the Martyrs who maintained Gods truth against the persecutions of the false Church vnto death VII Although both elect and reprobate may be enlightened to know the word of God yet the elect in this thing goe farre beyond all reprobates for it is speciallie said of thē that God is their schole-master that he softeneth their stonie heartes maketh
euen of religion whereof I see you are an olde professor And first of all let me be bold to aske this question of you how it pleased God to make you a true Christian and a member of Christ Iesus whom I see you serue continually with a feruent zeale Eusebius For that olde acquaintance that was betweene vs and for that you are desirous to liue a godly life in Christ Iesus I will not conceale the good worke of my God in me therefore I pray you marke a little what I shall say and I will declare vnto you the truth euen foorth of the feeling of mine owne conscience The fall of Adam did make mee the heire of vengeance and wrath of God and heire of eternall damnation and did bring mee into captiuitie and bondage vnder the Diuell And the Diuell was my Lorde and my ruler my heade my gouernor and my prince yea and my god And my will was locked knit faster vnto the will of the Diuell then coulde an hundred thousand chaines binde a man vnto a post Vnto the Diuels will did I consent with all my heart with all my minde with all my might power strength will and life so that the lawe and will of the Diuell was written as well in my heart as in my members and I ran headlong after the Diuel with full soule and the whole swing of all the power I had as a stone cast vp into the aire commeth downe naturally of it self with al the violent swing of his own weight O with what deadly venemous heart did I hate mine enimies with howe great malice of minde inwardlie did I sley and murther With what violence and rage yea with what seruent lust committed I adulterie fornication and such like vncleannes With what pleasure and delectation like a glutton serued I my bellie With what diligence deceiued I Howe busilie sought I the things of the world whatsoeuer I did worke imagine or speak was abhominable in the sight of God for I could referre nothing vnto the honour of GOD neither was his lawe or will written in my members or in my hart neither was there anie more power in me to followe the will of GOD then in a stone to ascend vpward of it selfe And besides that I was a sleepe in so deepe blindnesse that I could neither see nor feele in what miserie thraldome and wretchednes I was till Moses came and awaked mee and published the lawe When I heard the lawe truelie preached how that I ought to loue and honour God with all my strength and might from the lowe bottome of the heart because hee did create mee lord ouer it and my neighbour yea mine enemies as my selfe inwardlie from the ground of my heart because God hath made them after the likenesse of his owne Image and they are his sonnes as well as I and Christ hath bought them with his bloud and made them heires of euerlasting life as well as I and howe I ought to doe whatsoeuer God biddeth and to abstaine from whatsoeuer God forbiddeth with all loue and meekenesse with a feruent and burning lust from the entire of the heart Then beganne my conscience to rage against the lawe and against God No sea bee it neuer so great a tempest was so vnquiet for it was not possible for mee a naturall man to consent to the lawe that it should be good or that God should be righteous which made the lawe in as much as it was contrarie vnto my nature and damned mee and all that I could doe and neuer shewed mee where to fetch helpe nor preached any mercy but onelie set mee at variance with God and prouoked and stirred mee to raile on God and to blaspheme him as a cruell tyrant And indeed it was not possible to doe otherwise to thinke that God made me of so poisoned a nature and gaue me an impossible lawe to performe I beeing not borne againe by the spirite and my wit reason and will beeing so fast glewed yea nailed and cheined vnto the wil of the Diuell This was the captiuitie and bondage whence Christ deliuered mee redeemed and loosed me His bloud his death his patience in suffering rebukes and wronges and the full wrath of God his prayers and fastings his meekenes fulfilling the vttermost points of the lawe appeased the wrath of God brought the fauour of God to mee againe obtained that God should loue mee first be my father and that a mercifull father that would consider my infirmitie weaknesse and would giue mee his spirit againe which hee had taken awaie in Adam to rule gouerne and strengthen mee and to breake the bandes of Sathan wherein I was so straight bound When Christ was on this wise preached and the promises rehearsed which are cōtained in the booke of God which preaching is called the gospell or glad-tidings and I had deepelie considered the same then my heart began to waxe soft melt at the bounteous mercie of God and kindnesse shewed of Christ. For when the gospell was preached the spirite of God me thought entred into my heart and opened my in warde eyes and wrought a liuely faith in me and made my woful conscience feele and taste how sweet a thing the bitter death of Christ is how merciful louing God is through Christs purchasing and merits and made mee beginne to loue againe and to consent to the lawe of God how that it is good and ought so to bee and that GOD is righteous that made it lastlie it wrought in me a desire to bee whole and to hunger and thirst after more righteousnesse and more strength to fulfil the law more perfectlie and in all that I doe or leaue vndone to seeke Gods honour and his will with meeknesse euermore condemning the imperfectnes of my deeds by the law Now then this good work of God to my saluation standeth in two pointes the working of the law and the working of the gospell the preaching of the lawe was a key that bound and damned my conscience the preaching of the gospell was an other key that loosed me againe These two salues I meane the lawe the gospell vsed God his preacher to heale and cure mee a wretched sinner withall The lawe did driue out my disease and made it appeare and was a sharpe salue and fretting corasiue killed the dead flesh and losed and drewe the sore out by the roote and all corruption It pulled from me all trust and confidence I had in my selfe and in mine owne workes merits deseruings and ceremonies and robbed me of all my righteousnes made me poore It killed me in sending me downe to hell and bringing mee almost to vtter desperation prepared the way of the Lord as it is written of Iohn Baptist. For it was not possible that Christ should come vnto mee as long as I trusted in my selfe or in any worldly thing or had anie righteousnes of mine owne or riches of holie workes
my conscience and went nie to perswade mee that my father would thrust me awaie and hang me if hee catched me so that I was like a great while to runne away rather then to returne to my father againe Feare and dread of rebuke and of losse of my fathers loue and of punishment wrastled with the trust which I had in my fathers goodnesse and as it were gaue my faith a fall But I rose againe as soone as the rage of the first brunt was past and my minde was more quiet And the goodnes of my father and his olde kindnes came vnto my remembrance either by mine owne courage or by the comfort of another And I beleeued that my father would not put me away or destroie me and hee hoped that I woulde doe no more so And vpon that I got me home againe dismaied but not altogether faithlesse the olde kindnes would not let me dispaire how beit all the worlde coulde not set mine heart at rest vntill the paine had beene past and vntill I had heard the voice of my father that all is forgotten Timoth. Seeing that you haue thus plainelie and truelie shewed the weaknes of yours and consequentlie of all mens faith shewe mee I praie you howe by the weakenes of faith a Christian is not rather discomforted then comforted and assured of his saluation Euseb. God doth not so much regarde the quantitie of his graces as the truth of them hee approoueth a litle faith if it bee a true faith yea if faith in vs were no more but a graine of mustard seede which is the least of al other seedes it should be effectual and God would haue respect vnto it The poore diseased beggar with a lame hande hauing the palsie also is able neuerthelesse to reach out the same and receiue an almes of a king and so in like manner a weake and languishing faith is sufficieÌ„tly able to reach out it selfe and to apprehende the infinite mercies of our heauenlie king offered vnto vs in Christ. Faith in the 3. of Iohn is compared vnto the eie of the Israelite which although it were of dimme sight or looked a squint yet if it could neuer so little beholde the brasen Serpent it was sufficient to cure the stings of the fiery serpeÌ„ts to saue life Timoth. Seing that you satisfie me in euery point so fully shew me I pray you whether a man may be wicked haue faith whether faith entring expelleth wickednes For I haue heard some saie that a maÌ„ might beleeue the word of God and yet be neuer the better in his life or holier theÌ„ before he was Euseb. Many there are which when they heare or read of faith at once they consent thereunto haue a certain imagination opinioÌ„ of faith as wheÌ„ a man telleth a storie or a thing done in a straÌ„ge land that perteineth not to theÌ„ at al which yet they beleeue tel as a true thing this imagination oâ— opinion they call faith Therfore as soone as they haue this imagination or opinion in their heartes they saie verilie this doctrine seemeth true I beleeue it euen so theÌ„ they thinke that the right faith is there but afterward when they feele in themselues no maner of working of the spirite neither the terrible sentence of the law the horrible captiuity vnder Satan neither can perceiue any alteration in theÌ„selues that any good works follow but find they are altogether as before abide in their old state theÌ„ think they y t faith is not sufficient but that works must be ioined with faith to iustificatioÌ„ but true faith is only the gift of God is mightie in operation euer working being full of vertue it renueth man begetteth him a fresh altreth him changeth him turneth him altogether into a new creature conuersatioÌ„ so that a maÌ„ shal feel his hart clean changed far otherwise disposed then before hath power to loue y t which before he could not but hate delighteth in that which before he abhorred hateth y t which before he could not but loue And it setteth the soul at liberty maketh hir free to follow the wil of god is to the soul as health to y e body after y t a maÌ„ is pined with loÌ„g sickâ—es the legs cannot bear him he cannot lift vp his hands to help him his tast is corrupt sugar is better in his mouth his stomacke longeth after slubbersauce and swash at which a whole stomacke is ready to cast his gorge when health commeth shee changeth and altereth him cleane giueth him strength in all his members lust and will to doe of his owne accorde that which before he could not doe neither coulde suffer that anie man should exhort him to doe hath now lust in wholsome things and his members are free and at libertie and haue power to doe all things of his owne accord which belong to a sounde and whole man to doe And faith worketh in the same manner as a tree bringes foorth fruite of his owne accorde and as a man neede not bidde a tree bring foorth fruite so is there no lawe put to him that beleeueth and is iustified through faith neither is it needefull For the lawe is written and grauen in his heart his pleasure is dailie therein and as without commaundement euen of his owne nature he eateth drinketh seeth heareth talketh goeth euen so of his owne nature without anie compulsion of the lawe bringeth foorth good workes and as an whole man when hee is a thirst tarrieth but for drinke and when he hungreth abideth but for meate and then drinketh and eateth naturallie Euen so is the faithfull euer a thirst and an hungred after the will of God and tarrieth but for an occasion and whensoeuer an occasion is giuen hee worketh naturallie the will of God For this blessing is giuen them that trust in Christs bloude that they thirst and hunger to doe Gods will He that hath not this faith is but an vnprofitable babler of faith and workes and neither worketh what hee bableth nor whereunto his words pretend For he feeleth not the power of faith nor the working of the spirit in his heart but interpreteth the scriptures which speake of faith and workes after his owne blinde reason and foolish fantasies not hauing any experience in himselfe Timoth. Euerie member of Christs congregation is a sinner and sinneth daily some more some lesse for it is written 1. Ioh. 1. If we saie we haue no sin we deceiue our selues and the truth is not in vs. And Paule Rom. 7. That good which I would that do I not but that euill which I would not that doe I. So it is not I that doe it saith hee but sinne that dwelleth in mee So the Christian man is both a sinner and no sinner which how it can be shew it me by your experience Euseb. I being one man in substance and two men in qualitie flesh and
acknowledge the truth of it and confesse it if need require be a defender of it As Iudas was Iulian the Apostata X The reprobate may haue a feeling of his sins so acknowledge them the punishment due vnto them as Saul did who said I haue sinned come againe my sonne Dauid for I will doe thee no harme because my soule was pretiou◠in thy eies this day Behold I haue done foolishly and haue erred exceedingly Thus did Cain when he said my punishment is greater then I can beare Galerius Maximinus a vile persecutor of Christiās had his bowels rotting within him so that an infinite number of wormes continually craulled foorth of his bodie and such a poysoning stinke came from him that no man could abide him being thus plagued with the hand of God hee began to perceiue his wickednes in persecuting Christians and he confessed his sins to the true God and assembling the chiefe about him he commaunded that all within his Dominions shoulde cease to trouble Christians and in all hast he made a law for the peace and liberty and the publike meetings of Christians XI The reprobate hath oftentimes feare and terror of conscience but this is onely because he considereth the wrath and vengeance of God which is most terrible When Paul preached before Foelix by the maiestie of Gods spirit did as it were thunder from heauen against his sinnes doubtlesse he made his heart to ake and euery ioint of him to tremble Ecebolius a Philosopher of Constantinople in the daies of Constantius professed Christian religion and went beyond all other in zeale for the same religion yet afterward vnder Iulian he fell from that religion vnto Gentilisme But after Iulians death making meanes to bee receiued into the Church againe ouerwhelmed with the horror of his owne conscience for his wicked reuolting hee cast himselfe downe on the ground before the dores of the Church crying aloude Calcate me salem insipidum trample on me vnsauerie salt And the Diuel beleeueth the word of God and at his owne damnation he trembleth These seruile feares though they harden the heart of the reprobate as heate doth the yron after it hath beene in the furnace yet these feares in the children of God are very good preparations to make them fitte to receiue grace like as wee see the heedle which soweth not the cloth yet it maketh a passage and enterance for the threede which serueth for this vse to sowe cloth together XII A reprobate before he commit a sinne is often vexed within himselfe and feareth to commit it not because hee hateth and disliketh the sinne for it selfe but because he can not abide the punishment due vnto the sin When the daughter of Herodias daunced before Herode and pleased him that hee might doe her a pleasure hee bad her aske what shee woulde shee asked Iohn Baptists head in a platter Herode did graunt her request but yet hee had a grudging in heart and he was sore grieued at it In like maner Pilate was very much troubled inwardly before he condemned our Sauiour Christ. XIII After he hath committed a sinne he sorroweth and repenteth yet this repentance hath two wants in it First hee doth not detest his sinne and his former conuersation when he repenteth he doth bewaile the losse of many things which he once enioyed he cryeth out through very anguish and through the perplexities which God in his iudgement layeth on him yet for his life he is not able to leaue his filthy sinne and if he might be deliuered he would sinne as before Esau wept before his father with great yelling crying but after hee was gone from his fathers presence hee hated his brother who had got his blessing and in contempt of his father chose him a wife against his fathers liking Pharao as oft as the Lorde laide any calamitie on him he euermore desired to bee deliuered from it yet afterward alwaies hee returned to his olde bias againe Foelix trembled before Paul for all that he coulde not leaue his couetousnes but euen then he sought for a bribe Secondly the repobate when he repenteth hee can not come vnto God and seeke vnto him he hath no power no not so much as once to desire to giue one little sobbe for the remission of his sins if hee would giue all the worlde hee cannot so much as giue one rappe at Gods mercie gate that he may open to him He is very like a man vpon a Racke who cryeth and roreth out for very paine yet cannot desire his tormentor to ease him of his paine Caine would haue been voide of his trembling but hee coulde not aske pardon of his sinne from his heart neither coulde Saul or Iudas or now can the Diuel XIIII The reprobate may humble himselfe for some sinnes which he hath committed and may declare this by fasting teares When Eliah reproued Ahab for his Idolatrie and threatned him from the Lord it is said that when hee had heard these wordes hee rent his clothes and put sackcloth vpon him and fasted and went softly in token of mourning and this humiliation staied Gods wrath for a time XV. He may confesse his sinnes euen his particular sinnes before men but this is onely then when his soule is tormented for them and can find no ease For then hee sticketh not to vtter his secret filthinesse to the hearing of all men and to the open shaming of himselfe When God smote all that was in the fieldes of AEgypt with hayle then Pharao sent and called for Moses Aaron sayd vnto them I haue now sinned the Lorde is righteous but I and my people are wicked pray ye vnto the Lord for it is enough that there be no more mightie thunders c. So Iudas when he saw that Christ was condemned and felt an hell in his conscience brake out and said I haue sinned in betraying the innocent bloud And the experience of these dayes giueth fearefull examples for the proofe of this point XVI He hath often a desire to be like the children of God and to be saued not becaus◠he hath anie loue to the kingdome of God but because he is afraide of hell As Balaa◠ouerpressed with a feare of gods iudgemēt prayed thus Oh that my soule might die the death of the righteous and that my last ende might be like his XVII The wicked in their distresse may pray to God and God may heare their prayers and graunt them their request as the Israelites wickedly murmuring against God desired flesh in the wildernes God heard their crie and rained Quailes among them But God heareth the wicked after one sort and them that feare him after an other thē that feare him he graunteth their requestes of loue mercie to the other of indignation and anger As may appeare in the Israelites who when they were in eating of their Quayles and the
operation of Satan they fall to open infidelitie and contempt of Gods word and so runne headlong to their own damnation and perish finally Iulian the Apostata was first a man learned and eloquent and professed the Religion of Christ but afterward he fell and wrote a booke against the religion of Christ answered by Cyrill and on a time in a battell against the Persians was thrust into â—he bowels with a dart no man then knewe â—ow which dart he pulled out with his own â—and and presently bloud followed which â—s it gushed out he tooke it in his hand and â—loong it into the aire saying Vicisti Galilaee â—icisti O thou Galilean meaning Christ thou art the conquerour thou art the conquerour thus he ended his daies in blaspheming Christ whom he had professed The reason of this Apostasie is euident Seede that is not deepely rooted in the earth at the beginning of the yeare springeth vp it is green and bringeth forth leaues and flowers and it may bee some kinde of fruit too when the heate of sommer commeth it parcheth the earth and the corne wanting deepe rooting and therefore wanting moisture withereth away Gods word is like seede which that it may bring forth fruit vnto euerlasting life it must bee first receiued of the ground secondly it must be rooted the receiuing of it is when it pearceth to the heart and the affections take holde of it This rooting is of two sorts the first is when the word rooteth but not with the residue of the affections The second is a deepe and a liuely kind of rooting of the word when the word is receiued into the minde and into the heart The first kind of rooting of the word befalleth to a reprobate who vnderstandeth and reioyceth in the promises of saluation yet hee doth not put any confidence in them he cannot rest in them hee doth not reioice that his name is written in the booke of life hee doth not worke out his saluation with feare trembling In a worde his heart is in part softened to reioice at the preaching of the worde of God yet his heart is not opened as Lydias was nor inlarged as Dauid saith to imbrace the trueth but the elect hee receiueth the word not only into his mind least it should be onely an imagination but also it is deeply rooted in his heart For 1 In full confidence hee resteth himselfe on Gods promise Rom. 8. 38. Hebr. 10. 22. 2 Hee hopeth and longeth to see the accomplishment of it 1. Thess. 1. 10. 3 He hartily loueth God for making such a promise to him in Christ. 1. Ioh. 4. 10. 4 He reioiceth in it and therefore doth meditate on it continually Luke 10. 20. Rom. 5. 2. 5 Hee hateth all doctrines which are against it 6 He is grieued when he doth any thing that may hinder the accomplishment of it Math. 26. 75. 7 He vseth the meanes to come to saluaâ—ion but with feare trembling Phil. 2. 12. 8 He burneth with zeale of the spirit c. And so the rest of the affections are exercised about the promises of God in Christ by this meanes is the deepe rooting of the word in the heart Thus it commeth to passe that the reprobate falleth away from faith in the day of triall and temptation but the elect can not be changed By this which hath beene saide the professors of Christian religion are admonished of two things First that they vse most painefull diligence in working their saluation in attaining to faith in dying to sinne in liuing to newnes of life and that their harts be neuer at rest till such time as they go beyonde all reprobates in the profession of Christ Iesus Seest thou howe farre a reprobate may goe presse on the straite gate with maine and might with all violence lay hold on the kingdome of heauen Shall Herode feare and reuerence Iohn Baptist and heare him gladly and wilt thou neglect the Ministers and the preaching of the worde shall Pharao confesse his sinne nay shall Sathan beleeue and tremble and wilt not thou bewaile and lament thy sinnes and thy wicked conuersation it behoueth thee to feare and take heede least wicked men and the diuel himselfe rise in iudgement and condemne thy life For if thou shalt come short of the dueties of a reprobate and doe not goe beyonde him in the profession of the Gospell sure it is thou must looke for the reward of a reprobate The second thing is that the professor of the Gospell diligently try and examine himselfe whether hee is in the state of damnation or in the state of grace whether he yet beare the yoke of Sathan or is the adopted child of God Thou wilt say this neede not thou professest the Gospell and art taken for a Christian Yet marke and consider that this often befalleth reprobates to be esteemed Christians and they are often so like them that none but Christ can discerne the sheep from the Goates true Christians from apparent Christians Wherefore it behoueth all men that shewe themselues to bee Christians to lay aside all pride and all selfeloue and with singlenes of heart to put themselues into the ballance of Gods word and to make iust triall whether in them repentance faith mortification sanctification c. giue weight answerable to their outward profession which if they doe let them praise God if not let them with al speed vse the meanes that they may be borne a new to the Lord and may be inwardly guided by his holy spirite to giue obedience to his will least in the day of Gods triall they start aside from him like a broken bowe and fall againe to their first vncleanes To conclude let the most zealous Papist that is trie him and his whole estate with a single heart as in the presence of Gods maiestie and he shal find that for all his profession hee dooth come short of a reprobate or at the least not goe beyond him in these points before named God open their eies that they may see it Amen The estate of a Christian man in this life which also sheweth how far the Elect may goe beyond the Reprobate in Christi-anity that by many degrees I THe Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life for the praise of the glorie of his grace For this cause the Elect onely are said to haue their names written in the booke of life II Whom God electeth them hee calleth in the time appointed for the same purpose This calling of the Elect is nothing else but a singling and a seuering of them out of this vile worlde and the customes thereof to be Citizens of the kingdome of heauen to bee of Gods housholde to bee liuing stones in the spirituall Temple which is the Church of God the companie of predestinate to eternall life And this
Christian in this temptation is this 1 At the first his heart is vsually dulled â—nd made secure with sinne 2 Yet after a while there ariseth in his hart a godlie sorrow which is when hee is greued for the only cause that by his sin he hath displeased God who hath bene to him so louing mercifull a father whose fauor he would be content to purchasse so hee might haue it and obtaine it euen with the damnation of his owne soule 3 TheÌ„ he begins to repent himself of his sins renewing a fresh his former repentaÌ„ce 4 u This repentaÌ„ce he sheweth by 7. signes 1 A care to leaue that sin into which he is falleÌ„ As they which crucified our sauior Christ wheÌ„ they were pricked in their harts at Peters SermoÌ„ they shewed this care in saiing men brethren what shal we do to be saued 2 An Apologie which is wheÌ„ a man in the heauines of his hart shall not excuse or defend his sin but coÌ„fesse it to the lord vtter ly condeÌ„ne himselfe for it acknowledging withal y t there is no way to escape y t wrath of god but by hauing gods fre pardoÌ„ in christ 3 Indignation which is an inward anger and fretting against his owne selfe because he was so carelesse in looking to his owne waies Peter wheÌ„ he had denied his maister he wept that bitterly which sheweth y t with sorow he had also an anger against himself 4 A feare rising not so much froÌ„ the iudgments of God as froÌ„ this lest he shold hereafter fall into the same sin againe and by so doing more greeuouslie displease God 5 A desire euer after more carefully to plese god 6 Zeale in the seruice of God 7 Reuenge vpon himselfe for his former offences for example if a man sin in surfetting and dronkennes if he euer repent hee will bring vnder his corrupt nature by sparing and moderating himselfe LVIII The sixt temptation is outward afflictioÌ„s which the godly in this life must suffer If any will go after Christ he must denie himself take vp his owne crosse follow him And S. Peter saith that iudgment begins at Gods house And Paul that we must enter into the kingdome of heauen through manifold temptations The exercise of a Christian in afflictions is this 1 At the first they are very heuie bitter 2 He suffereth theÌ„ with great lenitie and patience submitting himselfe vnder the hand of God Yet if they bee in any great measure they will driue him to impatience 3 If they continue he shall feele according to his owne iudgement the wrath displeasure of his hart 4 His old sinnes wil come a fresh into his remembrance and trouble him Hee is sleepie and in his sleepe hee hath visions and dreames and anxietie of spirit 5 In this miserie God supports his faith that it faile not and he then forsake Christ. 6 He feling thus gods power to strengthen him hath experience of it in himselfe 7 From experience proceeds hope that the grace of God shall neuer bee wanting vnto him in anie afflictions to come and as he hopeth so it comes to passe 8 With this hope is ioyned a serious humiliation before the Lord with the fruit of peace and righteousnes If the afflictions bee for Christes cause vnto death then he in more speciall maner is filled with the ioy of the holie ghost and he is then stablished with the greatest measure of the strength of Christ that no torment is able to foyle him and to bring him froÌ„ Christ though the Christian should die a thousand times for it According to that of Paul To you it is giuen for Christ not onelie to beleue in him but also to suffer for his sake And this is grounded vpon the promise of God WheÌ„ thou passest through the waters I wil be with thee through the flouds that they do not ouerflow thee when thou walkest through the very fire thou not be burnt neither shall the flame kindle vpoÌ„ thee LIX Hence ariseth a notable differeÌ„ce betwen the godly the wicked in the suffering of afflictions A reprobate the more the Lord laieth his hand on him the more hee murmureth rebelleth against God it is contrary with the true christian None feeleth more the power rebellion of sin then he none is more assalted by sathan then he often times it cometh to passe that God withdraweth the signes of his fauor from him lets him feele his wrath And this is the greatest temptation of all other when a man shall see the Lord to be his enimie to his thinking to arme himself against him to his destruction As Ezechias did who saith that the Lord did crash his bones like a Lion Or as Iob saith that the arrowes of the almightie were in him the venime thereof drunke vp his spirit the terrors of god did fight against him Yet the true Christian when the world the flesh the deuill God himself too are against him doth euen then most of al rest in the Lord by faith cleue to him Though God should destroy me yet would I trust in him saith Iob. And Dauid saith my God my God why hast thou forsaken me When he saith that God had forsaken him it may seeme to be the complaint of a desperate maÌ„ not hauing so much as one spark of faith yet then he saith my God my God which words contain a confession proceeding froÌ„ true faith so y t in Dauid it appeareth that the faithful wheÌ„ they feele theÌ„selues forlorne vtterly reiected of god according to y e sense iudg ment of y e flesh yet by faith they can apprehend his hiddeÌ„ mercy behold it a far off in the glasse of his promise And so they do often shew contrary affectioÌ„s in their praiers as Dauid doth Iacob when he wrastled with the Angel for life death neuer gaue ouer wheÌ„ he was foild he wold not cease before the Lord had blessed him This his wrastling is a type of the coÌ„flicts which the faithful are to haue with y e lord himself who vseth to bring his own children as it were to the field he assaileth theÌ„ with the one hand with the other he holdeth them vp that so he may proue exercise their faith And for this cause the Church is called Israel by the name of Iacob An exaÌ„ple may be had in the woman of Canaan First our sauior Christ gaue hir faith by y t faith she was moued to seeke to him But when sheâ— was once come to him he gaue hir three repulses First by saying nothing Secondly by denying hir thirdly by calling hir dog Thus Christ in apperance made shew as though he wold neuer haue granted hir request But she at euery repulse was more instaÌ„t crying more earnestly vnto him
my self is not in the gospel neither yet father mother sister brother kinsmā y t one should in loue be preferred before another The loue that springeth out of Christ excludeth no man neither putteth difference betweene one other In Christ wee are all of one degree without respect of persons Notwithstanding though a Christian mans hart be open to all men receiueth all men yet because his abilitie of goods extendeth not so farre this prouision is made that euerie man should care for his owne housholde as father mother thine elders that haue holpen thee wife children and seruants When a man hath done his duetie to his houshold and yet hath further aboundance of the blessing of God that he oweth to the poore that cannot labour and cannot get worke and ar◠destitute of friendes to the poore I meane which he knoweth and to them of his owne parish For that prouision ought to be had in the Church that euerie parish prouide for the poore If his neighbours which hee knoweth bee serued then is hee debter to the brethren a thousand miles off if he heare of their necessity haue himself anie plentie yea to the verie Infidels he is a debter if they need as farre forth as he doth not maintaine them against Christ. Thus is euerie mā that needeth my help my father mother sister brother in Christ euen as euerie man that doth the will of the father is father mother sister and brother vnto Christ. Timoth. Now ye somewhat perswade me of that which me thought at the first blush was against common sense Euseb. By Gods grace I will perswade you more yet How if our sauiour Christ Iesus should now dwell vpon the earth in pouertie want could you not be contented to bestow halfe your goods on him Timoth. Halfe my goods Nay truely all and my heart blood for I knowe if I should loose my life for him I should saue it Euseb. Verie well Christ is all in all Euerie Christian man to another is Christ himselfe and whatsoeuer is doone to the poore is doone to Christ himselfe and therefore your neighbours neede hath as good right in your goods as hath Christ himselfe which is heire and Lord ouer all And looke what you owe to Christ that you owe to your neighbours neede to your neighbour owe you your heart and life and whatsoeuer you haue or can doe Timoth. Wee need not giue our reliefe except the poore require it Euseb. Aske or not if they want you are bound to relieue them As Christ loued you so loue them Christ loued you being his enimie when I am sure of it you neuer asked remission of sinnes Timoth. Wee neede not releeue them often need we Euseb. Yes as long as you are able and as oft as they want If Christ should forgiue vs but once we should come short of heauen Timoth. The world is full of naughtines and lewde people take pleasure in dooing wrong and in slandering and in hindering their brethren how can you liue among them in quietnes do you vse to giue like for like Euseb. No you must vnderstand that there bee two states or regiments in the worlde the kingdome of heauen which is the regiment of the Gospell and the regiment of the worlde which is the temporall kingdome In the first state there is neither father nor mother neither maister mistres maide nor seruant nor husband nor wife nor Lord nor subiect nor inferior woman but Christ is all each to other is Christe himself there is none better then other but all alike good all brethren and Christ onlie is Lord ouer all neither is there any other thing to doo or other law saue to loue one another as Christ loued 〈◊〉 In the temporall regiment is husband wife father mother sonne daughter mistres maide man-seruant subiect Lord Now euery person is a double person and vnder two regimēts in the first regiment I am a person of mine owne selfe vnder Christe and his doctrine and maye neither hate nor be angrie and much lesse fighte or reuenge but must after the example of Christe humble my selfe forsake and denie my selfe and hate my selfe and caste my selfe awaye and bee meeke and patient and let euery man goe ouer mee and treade mee vnderfoote and doo mee wronge and yet I am to loue them and praye for them as Christ did for his crucifiers for loue is all and whatsoeuer is not of loue is damnable and cast foorth of that kingdome In the temporall regiment thou art a person in respect of an other thou art husband father mother daughter wife lord subiect and there thou must doe according to thine office If thou be a father thou must doe the office of a father and rule or else thou damnest thy selfe thou must bring all vnder obedience whether by faire meanes or by foule thou must haue obediencc of thy wife of thy seruants and of thy subiects if they will not obeye in loue thou must chide fight and correct as farre as the lawe of GOD and the lawe of the lande will suffer thee Now to the purpose whether a man maie resist violence and defend or reuenge him-himselfe I saie naie in the firste state where thou art a person for thy selfe alone and Christs disciple there thou must loue and of loue doe studie and enforce yea suffer all thinges as Christ did to make peace that the blessing of God may come vppon thee Which saith blessed are the peacemakers for they shall bee the children of God If thou suffer keepe peace in thy selfe onely thy blessing is the possession of this worlde but if thou so loue the peace of thy brother that thou leaue nothing vndoone or vnsuffered to further it thou shalt possesse heauen But in this worldlie state where thou art no priuate man but a person in respect of other thou must and art bounde vnder paine of damnation to execute thine office Of thy seruants thou must exact obedience and must not suffer thy selfe to bee dispised If thou art a ruler thou must take imprison and sley to not of malice and hate to reuenge thy selfe but to defende thy subiectes and to maintaine thine office the ruler must not oppresse his subiects with rentes fines and customes at all neither pill them with taxes and such like to maintaine his owne lustes but bee louing and kinde vnto them as Christ was to him for they be the price of his bloode I will shewe my minde more plainelie by one example You are in your fathers house among your brethren and sisters there if one fight with another or if anie doe you wrong you maie not reuenge or smite for that pertaineth to the father onelie But if your Father giue you authoritie in his absence and commaunde you to smite if they will not bee ruled but abuse you then you are another person Notwithstanding yet you haue not put off the first person but are a brother still and must
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
Father 10 It holdeth that in the Masse the Priest â—ffereth vp Christ to his Father an vnbloudie â—acrifice This is a thing impossible for if Christ in the Masse be sacrificed for sin theÌ„â—…e must die his bloud must be shed Heb. 9 〈…〉 2. And in the Scriptures these two sayings 〈…〉 Christ is dead Christ is offered vp in sacriâ—ice are all one So then the Papist when he â—upposeth that there maie be an vnbloudie sacrifice in effect he saith thus much therâ— is a sacrifice which is no Sacrifice 8 In the Canon of the Masse the church of Rome praieth on this wise We humblie beseech thee most mercifull father by Iesus Christ thy son our Lord y t thou wouldest accept these gifts and oblations these holy Sacrifices which we thy Church offeâ— to thee c. where first they offer vp Christ to God the Father in the name of Christ so they make Christ to be his owne mediator Againe they desire God to blesse to accept his owne Sonne for they offer vp Christ. If they say he needeth now the blessing of his Father they make Christ a weak and imperfect Christ if hee neede not the blessing of his Father their praier is needelesse Also they desire GOD to accept not one gift or one sacrifice but in the plurall number these gifts and sacrifices whereas they hold that Christs body is one only bodie and therfore but one sacrifice And thus they are at variance with themselues 9 Papists in word they say that they beleeue and put their trust in God yet wheras they looke to be saued by their workes they set the confidence of their hartes in truth vpon their owne doings 10. They put such holines in Matrimoâ—ie that they make it one of their 7. Sacraâ—eÌ„ts which confer grace to the partakers â—f them yet they forbidde their Cleargie to â—arrie because to liue in marriage is to â—ue according to the flesh and the Counâ—el of Trent opposeth marriage chastitie 11. It teacheth that soules kept in Purâ—atorie maie bee redeemed by Sacrifices â—nd Suffrages Against this is a Canon of â—heir lawe taken out of Saint Hieromes We â—nowe that in this life wee maie helpe one â—nother either by Praiers or by good â—ounsell but when wee shall come beâ—ore the iudgement seate of Christ neiâ—her Iob nor Daniel nor Noe maie intreate â—or anie but euerie man to beare his owne burthen And according to another Canon going vnder the name of Gelasius Bishop of Rome Either there is no Purgatorie or the soules which goe thither shall neuer returne 12. And to conclude the most points of their religion are contrarie to their Canons as by searching may appeare in these examples 1. The dead cannot heare the praiers of them which call vpon them 2. Peter and Paule were two of the chieâ— Apostles and it is hard to saie which was aboue the other 3. Leo the fourth liuing in the yere 846â— acknowledged Lotharius the Emperour for his Prince 4. No Bishop maie be called vniuersall 5. The Church of Rome hath no more authority ouer other Churches than other Churches ouer it 6 A Priest and a Bishop were in timeâ— past all one 7 The Pope hath no power to giue oâ— sell Pardons 8. There can be no merite by fasting oâ— abstinence from flesh 9. The Masse is nothing but the forme of diuine sacrifice By this which hath beene saide it doth in part appeare that the religion of the Church of Rome is repugnant to it self and it could not so be if it were from the worde of God A Corollarie gathered out of the former assertion 1. A man beeing indued with no more grace then that which he maie obteine by the religion of the Church of Rome is still in the state of damnation ⧠A Dialogue containing the conflictes betweene Sathan and the Christian. Sathan OVile helhound thou art my slaue and my vassall why then shakest thou off my yoke Christian. By nature I was thy vasal but Christ hath redeemed me Sathan Christ redeemeth no Reprobates such as thou art Christian. I am no Reprobate Sathan Thou art a Reprobate for thou â—halt be condemned Christian. Lucifer to pronounce damâ—ation belongeth to God alone thou art no Iudge it is sufficient for thee to bee an accuser Sathan Though I cannot condemne thee yet I know God will condemne thee Christian. Yea but God will not condemne me Sathan Goe too let vs trie the matter Is not God a Lorde and a King ouer thee and maie he not therefore giue thee a lawe to keepe and punish thee with hell fire if thou breake it Christian. Yes Sathan And hast thou kept the lawe oâ— this thy Lord and King Christian. No. Sathan Let vs proceede further Is not the same Lord also a most righteous iudge therfore a most sharpe reuenger of sinne Christian. Yes truelie Sathan Why then wilt thou flatter thy selfe thou hypocrite God cannot winke aâ— thy sins except he should be vniust Wherâ—fore there is no remedie thou art sure to bâ— damned hell was prouided for thee now it gapeth to deuoure thee Christian. There is remedie inough to deliuer me from condemnation For God iâ— not onelie as thou affirmest a Lord and Iudge but also a sauing and a most mercifull Father Sathan But thou fire brande of hell fire and childe of perdition looke for no mercie at Gods hands because thou art a most grieuous sinner for 1. Originall sinne runneth whollie ouer thee as a lothsome botch or leprosie 2. Thy minde knoweth not the thinges that be of God 3. In the lawe of God thou art starke blinde sauing that thou hast a fewe principles of it to make thee inexcusable 4. The Gospel is foolishnes and madnes vnto thee thou makest no better accompt of it then of thine owne dreame 5. Thy conscience is corrupt because it flattereth thee and excuseth thy sinne 6. Thy memorie keepeth and remembreth nothing but that which is against Gods word but thinges abhominable and wicked it keepeth long 7. Thy will hath no inclination to that which is good but onelie to sinne and wickednesse 8. Thy affections are set onelie on wickednes they are as mighty Giants and Princes in thee they haue thee at commandement Remember that for verie anger thou â—ast beene sicke that the lust of thy flesh hath driuen thee to madnes forget not thy Atheisme thy contempt of Gods worde thy inward pride thy enuie hatred malice thy couetousnes and infinite other wicked desires which haue led thee captiue and made thee outragious in all kind of naughtines 10. Thy actuall sinnes committed partlie in secrete partlie in publike are most filthie and most infinite Remember howe in such a place at such a time thou didst commit fornication in another place thou diddest steale c. God saw this I warrant theeâ— yea all thy sinnes are written in his bookeâ— wherefore thou cursed wretch all hope of mercie is
my sinnes Minister What is your temptation as â—ouching faith Christian. Ah woe is mee I am much â—fraide least I haue no faith in Christ my Sauiour Minister What causeth this feare Christian. Diuerse things Minister What is one Christian. I am troubled with manye doubtings of my saluation and so it comes â—nto my minde to thinke that by my incredulitie I should quite cut off my selfe from the fauour of God Minister But you must knowe this one thing that hee that neuer doubted of his saluation neuer beleeued that he which beleeueth in trueth feeleth manie doubtings wauerings euen as the â—ound man feeles manie grudgings of diseases which if he had not health he could not feele Christian. But you neuer knewe anie that hauing true faith doubted of their saluatioÌ„ Minister What will you then saie of the man that saide Lorde I beleeue Lorde helpe my vnbeleefe And of Dauid who made his moane after this manner Is his mercie cleane gone for euer Doth his promise faile for euermore Hath GOD forgotten to bee mercifull Hath he shutt vp his tender mercie in displeasure Yea hee goeth on further as a man in dispaire And I saide this is my death Hereby it is manifest that a man indued with true faith maie haue not onelie assaults of doubting but of desperation This further appeareth in that he saith in another place Why art thou cast downe my soule Why art thou disquieted within mee Waite on God for I will yet giue thankes hee is my present helpe and my God And in verie truth you maie perswade your self that they are but vnreasonable men that say they haue long beleeued in Christ without anie doubting of their saluation Christian. But Dauid had more in him then I haue for me thinkes there is nothing in this wicked heart of mine but rebellion against God nothing but doubting of his mercie Minister Let me know but one thing of you these doubtinges which you feele do you like them or doe you take anie pleasure in them and doo you cherish them Christian. Naie naie they appeare verie vilde in mine eyes and I doe abhorre them from my hearte and I woulde faine beleeue Minister In man wee must consider his estate by nature and his estate by grace In the first he and his flesh are all one for they are as man and wife therefore one is necessarie to the doings of the other When the flesh striueth the man also striueth that is in subiection to the flesh yea when the fleshe perisheth the man likewise perisheth being in this estate with the fleshe a louing couple they are they liue and die together But in the estate of grace though a man haue the flesh in him yet hee and his flesh are diuorced a sunder This diuorcement is made when a man beginnes to dislike and to hate his flesh and the euill fruites of it this separation beeing made they are no more one but twaine and the one hath nothing to doo with the other In this case though the flesh beget sin and perish therefore yet the Christian man shall not incuâ— damnation for it To come more neere the matter you saie the fleshe begettes in you wauerings doubtinges and distrustinges what then it troubleth you but feare not remember your estate you are diuorced from the flesh and you are newe married vnto Christ if these sinnes be laide at youâ— doore accompt them not as your children but renounce them as Bastards saie with Paul I doubt indeede but I hate my doubtings and I am no cause of these but the the flesh in mee which shall perish when I shall be saued by Christ. Christian. This which you haue saide doeth in part content mee one thing more I praie you shewe mee concerning this point namelie how I maie be able to ouercome these doubtings Minister For the suppressing of doubtings you are to vse three meditations The first that it is Gods commandement that you should beleeue in Christ So saint Iohn saith This is his commandement that wee beleue in the name of his sonne Iesus Christ. Thou shalt not steale is Gods commandement you are loth to breake it least you should displease God and pull his curse vpon your head This also is Gods commandement Thou shalt beleeue in Christ and therefore you must take heede of the breach of it â—east by doubting and wauering you bring â—he curse vpon you Secondlie you must â—onsider that the promises of saluation in Christ are generall or at the least indefinite â—xcluding no particular man as in one for â—ll maie appeare God so loued the worlde that â—e gaue his onely begotten sonne that whosoeuer â—eleeueth in him should not perish but haue euerlaâ—â—ing life Nowe then so often as you shall â—oubt of Gods mercie whereas hee excluâ—eth you not And as when a Prince giues â— pardon to all theeues euerie one can apâ—lie the same vnto himselfe though his â—ame bee not set downe in the pardon So â—â—e king of kings hath giuen a generall parâ—on for free remission of sinnes to them that â—ill receiue it Beleeue therefore that God 〈◊〉 true in his promise doubt not of your â—wne saluation chalenge the pardon to your selfe In deede your name is not set downe or written in the promise of grace yet let not anie illusion of Sathan or the consideration of your owne vnworthinesse exclude you from this generall free mercie of God which hee also hath offered to you particularlie first in Baptisme then after in the Lords supper and therefore you are not to wauer in the applying of it to your selfe Thirdlie you are to consider that by doubting and dispairing you offend god as much almost as by anie other sinne Yoâ— do not aboue hope beleeue vnder hope as you shoulâ— doo Secondlie you robb God of his glorie is that you make his infinite mercie to bee lesse then your sinnes Thirdlie you make him a lier who hath made such a promisse vnto you And to these three meditations adde this practise When your hart is toiled with vnbeliefe and doubtings then in all hast drawe your selfe into some secrete place humble your selfe before God powre out your hart before him desire hiâ— of his endles mercie to worke faith and tâ— suppresse your vnbeliefe and you shall see That the Lord ouer all is rich vnto all that call vpon his name Christian. The Lord reward you for your kindnes I will hereafter doo my endeuour to practise this your counsell Nowe I will make bold to shew another that makes me to feare least I haue no faith And it is because I doe not feele the assurance of the forgiuenesse of my sinnes Minister Faith standeth not in the feeling of Gods mercie but in the apprehending of it which apprehending maie bee when there is no feeling for faith is of inuisible things and when a man once commeth to enioy the thing beleeued then hee ceaseth to beleeue
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.