A treatise tending unto a declaration whether a man be in the estate of…A treatise tending vnto a declaration whether a man be in the estate of…
A treatise tending unto 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 may discern it, and persevere in the same to the end. The points that are handled are set down in the page following.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.
William Perkins 1558–1602London: printed by R. Robinson for T. Gubbin, 1590
[16], 286, [2] p. · 62k words · STC 19752 · ESTC S114483
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Timoth. The world is full of naughtiness, and lewd people take pleasure in doing wrong, and in slandering, and in hindering their brethren: how can you live among them in quietness, do you use to give like for like?
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 understand that there be two states or regiments in the world: the kingdom of heaven which is the regiment of the Gospel: and the regiment of the world, which is the temporal kingdom. In the first state there is neither father nor mother, neither master, mistress, maid, nor servant, nor husband, nor wife, nor Lord, nor subject, nor inferior woman, but Christ is all, & each to other is Christ himself, there is none better then other, but all alike good, all brethren, and Christ only is Lord over all, neither is there any other thing to do, or other law, save to love one another as Christ loved […]: In the temporal regiment, is husband, wife, father, mother, son, daughter, mistress, maid, manservant, subject, Lord? Now every person is a double person, and under two regiments:
in the first regiment I am a person of mine own self under Christ and his doctrine, and may neither hate nor be angry, and much less fight or revenge: but must after the example of Christ, humble my self, forsake and deny my self, and hate my self, and caste my self away, and be meek and patient, and let every man go over me and tread me underfoot, and do me wrong: and yet I am to love them, and pray for them as Christ did for his crucifiers: for love is all, and whatsoever is not of love, is damnable, and cast forth of that kingdom. In the temporal regiment thou art a person in respect of an other, thou art husband, father, mother, daughter, wife, lord, subject, and there thou must do according to thine office. If thou be a father thou must do the office of a father and rule, or else thou damnest thy self: thou must bring all under obedience, whether by fair means or by foul: thou must have obedience of thy wife, of thy servants, and of thy subjects, if they will not obey in love, thou must chide, fight, and correct, as far as the law of GOD and the law of the land will suffer thee: Now to the purpose: whether a man may
⟨p. 188⟩
resist violence, and defend or revenge himself: I say nay, in the first state where thou art a person for thy self alone, and Christs disciple, there thou must love and of love do, study and enforce: yea & suffer all things (as Christ did to make peace, that the blessing of God may come upon thee, Which saith, blessed are the peacemakers, for they shall be the children of God.
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, manseruant, subiect, Lord? Now euery person is a double person, and vnder two regimēts: ⟨p. 187⟩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 ⟨p. 188⟩resist violence, and defend or reuenge himhimselfe: 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 & keep peace in thy self only, thy blessing is the possession of this world: but if thou so love the peace of thy brother that thou leave nothing undone or unsuffered to further it, thou shalt possess heaven. But in this worldly state where thou art no private man, but a person in respect of other, thou must and art bound under pain of damnation to execute thine office. Of thy servants thou must exact obedience, and must not suffer thy self to be despised. If thou art a ruler, thou must take, imprison, and slay to, not of malice and hate to revenge thy self, but to defend thy subjects and to maintain thine office: the ruler must not oppress his subjects with rents, fines and customs, at all, neither pill them with taxes, and such like to maintain his ⟨p. 189⟩own lusts: but be loving and kind unto them as Christ was to him: for they be the price of his blood. I will show my mind more plainly by one example. You are in your fathers house among your brethren and sisters, there if one fight with another, or if any do you wrong, you may not revenge or smite, for that pertaineth to the father only. But if your Father give you authority in his absence and command you to smite, if they will not be ruled but abuse you, then you are another person. Notwithstanding yet you have not put off the first person, but are a brother still, and must ever love and prove all things to rule with love: but if love will not serve, then you must use the office of an other person, or sin against your father. Even so when you are a temporal person you put not of the spiritual: therefore you must ever love, but when love will not help, you must with love execute the office of the temporal person. You must love your neighbour in your hart, because he is your brother in the first state, yet you must obey your ruler who hath power over you, and when need requireth at his commandment you must go with the ⟨p. 190⟩constable or like officer and break open your neighbours door, if he will not open it in the kings name: yea if he will not yield in the kings name, you may smite him to the ground till he be subdued, and look what harm he getteth, that be upon his own head.
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 ⟨p. 189⟩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 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 ⟨p. 190⟩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 understand you well. As I am a member of the spiritual body of Christ I must in all my conversation follow him with patience, meekness, and long suffering, overcoming other mens evils with welldoing: yet if the hurt be greater then I can bear, I must take a new person on me, and if I be a ruler, with love seek amendment, if a subject, then in the fear of God, complain to my ruler. But further I pray you soil me this doubt. If I shall be taken for a soldier, me thinks that I should then shake off all love and meekness, & then I could not practise this Christian rule.
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 Queen (God save her grace) should send you on warfare into another country, you must obey at Gods commandment, and go and avenge your Princes quarrel, which you know not but that it is right. When you come thither, remember the two stats in which ⟨p. 191⟩you are: and know that in the first state, that is, the regiment spiritual, you must love them with whom you fight, and that they are your brethren bought with Christs blood, as well as you, and for Christs sake hate them not, yet as you are in the second state a Soldier at your Princes commandment, you must fight against them, and maintain your Princes quarrel, and bring them under her power: and therewithal be content with your Princes wages, neither desire your adversaries life or goods, save to advantage your Prince. So then a Soldier need not cast away meekness, for he may fight with his enemy and slay him, and yet love him.
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 ⟨p. 191⟩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 know of you, which now cometh to my mind, I have a Landlord, he seemeth to be a very good man, he countenanceth all the good preachers in our country, & he rideth usually ten miles to hear sermons: I hold of him an house & a little land, not scarce enough to find my poor family: my lease is come out & I have taken a new lease, but I have paid such a great fine, and my yearly rents are so racked, that I fear I & all my household are like to beg our bread, this is it disquieteth ⟨p. 192⟩me, and almost maketh me at my wits end, what is your counsel and advise?
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 ⟨p. 192⟩me, and almost maketh me at my wits end, what is your counsell and aduise?
Euseb. Surely it maketh my heart to bleed to see how many men brag of the Gospel, and yet what little fruit the gospel hath in them, and what little love they show, even they which abound in rents and lands. My poor advise is this, that you would with patience depend upon Gods providence. It is said, blessed are the meek for they shall inherit the earth, Then let all the world study to do you wrong, yea let them study to bring you to extreme misery, and do it too: yet if you be meek, you shall have food and raiment enough for you & yours: And no doubt, God (who is always true of his promise) shall raise up some to help you. And my counsel is that you give your landlord now and then a Capon, now a pig, now a Goose, and if you be able a lamb or a Calf, and let your wife visit your Land-lady now and then with spiced cakes, with apples, pears cherries and such like: and be you ready with your Oxen, or horses, five or six times in the year, to fetch home thei• wood, to plough their land, then no doubt God may soften their hearts & move them ⟨p. 193⟩to have some pity & compassion on your •oore estate.
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 thei• wood, to plowe their land, then no doubt God maie soften their hartes & moue them ⟨p. 193⟩to haue some pittie & compassion on your •oore estate.
Timoth. I have done all this. Nay (may •t be spoken between you and me) I am at commandment, & am as a drudge to them, •o do their business, and to leave my own undone, and yet have neither meat, drink, •or money.
Timoth. I haue done all this. Naie (maie •t be spoken betweene you and me) I am at commandement, & am as a drudge to thē, •o do their busines, and to leaue my owne •ndone, and yet haue neither meat, drinke, •or monie.
Euseb. More is the pity. But remember •hat they which cannot come to see men •eale uprightly in the world, yet do in their •arts hunger and thirst after this righteousness, are pronounced blessed.1
Euseb. More is the pittie. But remember •hat they which cannot come to see men •eale vprightly in the world, yet do in their •arts hunger and thirst after this righteous•es, are pronounced blessed.1
Timoth. To let this pass: show me one •ule how I might generally in all matters •e have my self among men: and then for •his time I will cease to trouble you.
Timoth. To let this passe: shew me one •ule howe I might generallie in all matters •e haue my selfe among men: and then for •his time I will cease to trouble you.
Euseb. Ask your own conscience what •ou may or ought to do. Would you men •id so with you? then do you it. Would •ou not be so dealt with? then do it not. ••ou would not that men should do you •rong and oppress you. You would not ••at men should do you shame & rebuke, •e on you, kill you, have your house from you, •tice your servant away, or take against •ur will ought that is yours. You would not •at men should sell you false ware, when you ⟨p. 194⟩put them in trust to make it ready, or to lay it out for you: and you would not that men should deceive you with great oaths, swearing that to be good which is indeed very nought: you would not that men should sell you ware that is nought, & too dear, to undo you: do no such thing then unto your neighbours, but as loth as you would be to buy false ware, and too deer, for undoing your self: so loth be you to sell false ware, or too deer, for undoing your neighbour. And in all cases how glad would you be to be holpen, so glad be to help your neighbour. So in all things ask your conscience what is to be done between your neighbour and you, and she will teach you. But because you are weary of reasoning I will also end. Desiring God to increase in us his heavenly graces, as faith and repentance, and love according to his good pleasure.
Euseb. Aske your own conscience what •ou maie or ought to do. Would you men •id so with you? then doe you it. Would •ou not bee so delt with? then doe it not. ••ou would not that men should doe you •rong and oppresse you. You would not ••at men should doe you shame & rebuke, •e on you, kil you, haue your house frō you, •tice your seruant away, or take against •ur wil ought that is yours. You wold not •at mē shold sell you false ware, when you ⟨p. 194⟩put thē 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.
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 go beyond a Reprobate.
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.
