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.
When thou doest meditate on the promises of the Gospel: diligently consider these benefits, which thou enjoyest by Christ. Through Adam, thou art condemned1 to hell: by Christ, thou art delivere• from it. Through Adam, thou hast transgre• sed2 the whole law: in Christ thou hast fulfilled it. Through Adam, thou art before Go•3a vile, & a loathsome sinner, through Chri•• thou doest appear glorious in his eyes. B• Adam, every little cross is the punishment 4of thy sin, and a token of Gods wrath: by Christ, the greatest crosses are easy, profitable, and tokens of Gods mercy. By Adam 5thou diddest loose all things: in Christ a• things are restored to thee again. By Adam 6thou art dead, by Christ, thou art quickne• and made alive again. By Adam, thou art
blind, and miserable: In Christ, thou art rich and glorious, thou art the King of heaven and earth, fellow heir with him, and shalt as sure be partaker of it, as he is even now. Adam, when he must needs taste of the fruit, which God had forbidden him, he hath made us all to rue it, even till this day: but here thou seest the fruits that grow, not in
the earthly Paradise, but on the tree of life, which is within the heavenly Jerusalem. Fear no danger, be bold in Christ to eat of the fruit, as God hath commanded thee: it will quicken thee, & revive thee being dead: thou canst not do Satan a worse displeasure, than to feed on the godly fruit of this tree, & to smell on the sweet leaves, which it beareth continually, that give such a refreshing savour.
When thou doest meditate on the promises of the Gospell: diligentlie conside• these benefites, which thou enioiest by Christ. Through Adam, thou art condemned1 to hell: by Christ, thou art deliuere• from it. Through Adam, thou hast transgre• sed2 the whole law: in Christ thou hast fulfilled it. Through Adam, thou art before Go•3a vile, & a lothsome sinner, through Chri•• thou doest appeare glorious in his eies. B• Adam, euerie litle crosse is the punishmen•4of thy sin, and a token of Gods wrath: by Christ, the greatest crosses are easie, profitable, and tokens of Gods mercie. By Adam 5thou diddest loose all thinges: in Christ a• things are restored to thee again. By Adam 6thou art dead, by Christ, thou art quickne• and made aliue againe. By Adam, thou art7 slaue of the Diuel, and the childe of wrat• but by Christ, thou art the child of God. 〈…〉8Adam, thou art worse than a Toade, & mo• detestable before God: but by Christ, tho•⟨p. 259⟩art aboue the Angels. For thou art ioined vnto him, and made bone of his bone, misticallie. Through Adam, sinne and Sathan9 haue ruled in thee, and led thee captiue: by Christ, the spirite of God dwelleth in thee plenteouslie, By Adam, came death to thee,10 & it is an entrance to hel: by Christ, though death remain, yet it is onelie a passage vnto life. Lastlie, in Adam, thou art poore, and11 blinde, and miserable: In Christ, thou art rich and glorious, thou art the King of heauen and earth, fellow heire with him, and shalt as sure be partaker of it, as he is euen now. Adam, when he must needs tast of the fruit, which God had forbiddē him, he hath made vs all to rue it, euen till this daie: but here thou seest the fruits that grow, not in12 the earthlie Paradise, but on the tree of life, which is within the heauenlie Hierusalem. Fear no danger, be bold in Christ to eate of the fruit, as God hath commanded thee: it wil quicken thee, & reuiue thee being dead: thou cāst not do Sathā a worse displeasure, thā to feed on the godly fruit of this tree, & to smell on the sweete leaues, which it beareth cōtinuallie, that giue such a refreshing sauour.
Most men now a days, are secure & cold ⟨p. 260⟩in the profession of the Gospel, though they have the plentiful preaching of it. And the reason is, because they feel not in themselves the virtue and mighty operation of Gods word, to renew them: & they cannot feel it, because they do not apply the word aright unto their own souls. Plasters, except they be applied in order & time, & be laid upon the wound, though they be never so good, yet they cannot heal: & so it is with the word of God, & the parts of it, which except they be used in order & time convenient, will not humble and revive us, as their virtue is.
Most men now a daies, are secure & cold ⟨p. 260⟩in the professiō of the Gospel, though they haue the plentiful preaching of it. And the reason is, because they feel not in thēselues the vertue and mightie operation of Gods word, to renue them: & they cannot feel it, because they do not applie the word aright vnto their own soules. Plaisters, except they be applied in order & time, & be laied vpon the wound, though they be neuer so good, yet they cānot heal: & so it is with the word of God, & the parts of it, which except they be vsed in order & time conuenient, wil not humble and reuiue vs, as their vertue is.
The common Christian every where is faulty in this thing. Whereas he loveth himself, & wisheth all good that may be to himself, he doth usually apply unto his own soul the Gospel alone, never regarding the law, or searching out his sins by it. Tell him what ye will, his song is this: God is merciful, God is merciful. By this means it cometh to pass, that he leadeth a secure life, & maketh no conscience of covetousness, of usury, of deceit in his trade, of lying, of swearing, of fornication, wantonness, intemperance in bibbing & quaffing, &c. But he playeth the unskilful Chirurgeon, he useth ⟨p. 261⟩healing plasters, before his poisoned and cankered nature have felt the power & pain of a Corrosive. And it will never be well with him, until he take a new course.
The common Christian euerie where is faulty in this thing. Whereas hee loueth himselfe, & wisheth al good that maie be to himselfe, hee doth vsuallie applie vnto his owne soule the Gospell alone, neuer regarding the law, or searching out his sins by it. Tell him what ye will, his song is this: God is merciful, God is merciful. By this meanes it cōmeth to passe, that he leadeth a secure life, & maketh no conscience of couetousnes, of vsurie, of deceit in his trade, of lying, of swearing, of fornication, wantonnes, int•mperācie in bibbing & quaffing, &c. But he plaieth the vnskilful Chirurgiō, he vseth ⟨p. 261⟩healing plaisters, before his poisoned and cankred nature haue felt the power & paine of a Corasiue. And it will neuer be wel with him, vntill he take a new course.
On the contrary part, many good Christians leave to apply the comfort of the gospel to themselves, and only have regard to their own sins, and Gods infinite vengeance. And even when Satan accuseth them, they will not stick to give ear to Satan, and also accuse themselves: and so they are brought into fearful terrors, and often draw near to desperation.
On the contrarie part, many good Christians leaue to apply the comfort of the gospel to themselues, and onlie haue regard to their owne sinnes, and Gods infinite vengeance. And euen when Sathan accuseth them, they will not sticke to giue eare to Sathan, and also accuse themselues: and so they are brought into feareful terrors, and often draw neere to desperation.
There is a third sort called sectaries, who addict themselves to the opinion of some man. These commonly never apply the law or the Gospel to themselves, but their whole meditation, is chiefly in the opinions of him whom they follow. As they that follow Luther, few of them follow his Christian life, they regard not that: but about consubstantiation and ubiquity, about Images and such like trumpery, they infinitely trouble themselves, and all Europe too.
There is a third sort called sectaries, who addict themselues to the opinion of some man. These commonlie neuer applie the law or the Gospell to themselues, but their whole meditation, is chieflie in the opiniōs of him whom they follow. As they that follow Luther, few of them follow his Christiā life, they regard not that: but about consubstantiation and vbiquity, about Images and such like trumperie, they infinitelie trouble themselues, and all Europe too.
And in England there is a schismatical and undiscreet company, that would seem to ⟨p. 262⟩cry out for discipline, their whole talk is of it, and yet they neither know it, nor will be reformed by it, and yet they are enemies to it: as for the law of God, and the promises of the Gospel, they little regard: they maintain vile sins in refusing to hear the reading or the preaching of the word: and this is great contempt of Gods benefits & unthankfulness to him. They are full of pride, thinking themselves to be full, when they are empty: to have all knowledge, when they are ignorant, and had need to be catechized: the poison of Asps is under their lips; they refuse not to speak evil of the blessed servants of God. Well, do they above all things seek the kingdom of God? then let them be sincere seekers of it: which they shall do, if in seeking Christs kingdom they seek the righteousness thereof: unto which they can never come but by the applying of the threatenings of the law, and the comforts of the Gospel to their own consciences. But whereas they seek the one and not the other, they give all men to understand with what spirit they speak.
And in England there is a scismaticall and vndiscreet companie, that would seeme to ⟨p. 262⟩crie out for discipline, their whole talke is of it, and yet they neither knowe it, nor will be reformed by it, and yet they are enemies to it: as for the lawe of God, and the promises of the Gospell, they little regarde: they maintaine vile sins in refusing to heare the reading or the preaching of the worde: and this is great contempt of Gods benefites & vnthankefulnesse to him. They are full of pride, thinking themselues to be full, when they are emptie: to haue all knowledge, when they are ignorant, and had need to be catechized: the poison of Aspes is vnder their lippes; they refuse not to speake euill of the blessed seruants of God. Well, doe they aboue al things seeke the kingdome of God? then let them be sincere seekers of it: which they shall doe, if in seeking Christs kingdome they seek the righteousnes therof: vnto which they can neuer come but by the applying of the threatninges of the law, and the comforts of the Gospell to their owne consciences. But whereas they seeke the one and not the other, they giue all men to vnderstand with what spirit they speake.
Sinner. Good sir, I know athe Lord hath given you the tongue of the learned, to be able to minister a word in time to him that is weary: therefore I pray you help me in my misery.
Sinner. GOod syr, I knowe athe Lord hath giuen you the tongue of the learned, to be able to minister a word in time to him that is wearie: therefore I praie you helpe me in my miserie.
