and effects of the former so farre as a member of Christ is capeable shall make for his full felicity they are assuredly his therefore it is written A childe is borne to vs and that he fulfilled all righteousnesse for vs and died for vs and that 〈◊〉 are dead and buried with him and 〈◊〉 with him and sit in heauenly places with him At a word what is done to any of his is done to him and what is suffered by any of his it is suffered for him and with him And on the other side what he hath either suffered or done it is all suffered and done for vs. For as mariage makes all things both for weale and woe common to married persons so fareth it in this spiritual marriage our sinnes and our miseries common to him eke his iustice and blessednesse common vnto vs. But for our better vnderstanding of the fruites we haue by this our vnion may it please you to draw them vnto some heads to set downe some speciall benefites thereof which containe the rest lest our speech runne forth at large without bound or limits Aquila I will agree to this therfore we are to know that being one with the person of Christ in sort as wee haue heard we are immediately one with his righteousnesse for our perfect iustification before God and also with his Spirit for our vnperfect sanctification before men Of Iustification by Christ the second maine fruite of Faith For the former that the righteousnesse of Christ becomes ours and that so soone as we beleeue by the instrument of our faith there is nothing more plainly spoken in Scripture as in Rom. 3. We conclude that a man is iustified by faith and God is a iustifier of him which is of the faith of Iesus Rom. 3 26. and often in the fourth chapter is Christes righteousnesse called the righteousnesse of Faith and affirmed to come to vs by imputation of faith Also 2 Cor. 5. verse last we are saide to be made the righteousnes of God in Christ. And Paul wisheth Phil. 3 9. to be found hauing the righteousnesse of Christ by Faith And Gal. 2 15. Wee know that a man is not iustified but by the faith of Iesus Christ. And infinite places of this kinde there bee which teach that Christ his righteousnesse is ours for our iustification and that this commeth to passe by meane of our faith as a spirituall instrument to conuey it to vs. Apollos For your better proceeding in this point I will request you plainly and yet in as few wordes as ye can to shew vs of iustification what manner of benefit it is and then in what manner we are iustified by faith Lastly what be the neerest effects which immediately flow out of the sense of this benefit Aquila I cannot well tell you what manner of benefit iustification is except first I shew you what maner ones we once were now are and should be Once we were created perfectly iust in Adam hauing a full conformity with God and his wil in our soule and body as it is written God made man righteous Eccles. 7 31. The minde in our creation was enlightned to perfect knowledge of God the heart framed to most willing obedience of his known pleasure there being neither thought nor desire nor affection in man which agreed not most perfectly to Gods will our bodies also being fit instruments to the soule for fulfilling all good things rightly desired and embraced of the mind and will This perfect righteousnesse had perfect happinesse ioyned to it as an vnseparable Companion Blessednesse can no more bee scuered from perfect righteousnesse then God and heauen can be diuided Now when Adam voluntarily transgressed he lost perfect iustice both for himselfe and for all that come of him who are not onely depriued of perfect innocency but haue the guilt of Adams disobedience to make vs sinners Ro. 5 19. By which meanes as also by our personall sinnes wee haue not onely falne from blessednesse but are become the children of Gods wrath Ephes 2 3. So as we are now plunged into a double euil one that for lacke of perfect righteousnesse wee are spoiled of all blisse hauing no interest in heauenly glorie and ioy the other that thorough the guilt of Adams and our owne disobedience to the Law wee are subiect to euerlasting misery and paine in hell Therefore we stand in neede of a double grace from Christ one whereby wee may escape damnation in hell the other whereby we may finde entrance into Heauen In which two things consists that saluation by Christ whereof so much and comfortable mention is made in Scripture For saluation it is a deliuerance from extreame euill and a recouering of supreame good Hence it was behoouefull and necessarie that Iesus Christ the second Adam to make whole the wounde which the first Adam gaue vs must performe a double righteousnesse one Passiue so called of Diuines to free vs from deserued death the other called Actiue righteousnesse to giue vs interest vnto eternall life which is not bestowed but vpon such as bring absolute iustice according to that is written Doe this and liue Againe Into the holy City shall come nothing that is vncleane and If thou wilt enter into life keepe the Commandements And because this perfect Iustice resteth onely in the person of Christ therefore of all men he onely it is that hath right to life euerlasting in heauen As it is he onely whose sufferings can free from eternall destruction in hell because of the infinite merit of his obedience It will then be worth our labour to speake something of this double righteousnesse of Christ for so a passage will be opened to talke of iustification with more profit The passiue righteousnesse of Christ is that obedience which hee expressed and performed to his Father in his passion and sufferings which began at his birth or cradle or at his conception rather and ended in his death or at the yeelding vp of his ghost Of this passiue obedience ye reade Heb. 5. 8. Though he were the Sonne yet he learned obedience by those things which he suffered and when that bitter cup was giuen him to drinke Math 26. he shewes his obedience in saying Father be it as thou wilt Howsoeuer humane infirmity would haue declined it Let it passe if it be possible yet his most holy will obediently submitted to his Father Not as I will And this commendations is giuen him of Paul Phil. 3. That hee was obedient to his Father to the death of the Crosse for obedience is shewed no lesse to God in suffering what he will then in doing what he wil and so our Sauiour approued himselfe and his obedience in suffering as all other euils which were sent vnto him in the whole course of his life hunger thirst cold wearinesse contempt reproch pouerty want banishment conflict with beasts with
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
effected by force of Christs death applied vnto vs for that same diuine power of Christ which sustained his manhood in the suffering of death and gaue it merit to deserue for vs remission of sinnes the same godhead and diuine power worketh in the members of Christ thereby the death and mortification of sinne that it should be lessened in force as well as it wipeth away the guilt of their sinnes Hence it is saide Our sinne is dead by his body and againe Our old man is crucified with him because the body of Christ crucified did deserue for vs that his diuine power should kill and crucifie sinne in them which beleeue in his death The second part of Sanctification is the buriall of sinne which is the continuall proceeding of mortification euen as buriall is the proceeding of death sinne wasting in the Elect touching his vigour and strength euen as corpes waste and moulder in the graue this is wrought by Christ buried whiles that diuine might which preserued the body of Christ in the graue without putrifaction doth effect in the members of Christ by meanes of his buried body a greater degree of mortification euen to the burying and casting mould as it were on their sinnes then they are saide to be buried with him The third part of Sanctification is the quickening of the new man which consists of two parts to wit holinesse containing all vertues and duties whereby we are fitted for the loue and worship of God 2 Righteousnesse which hath all such vertues and duties as enable to loue and profit our neighbour in all things which concerne him This proceedeth from Christ raised againe from the dead that same diuine vertue which wrought in Christs body for the quickening and raising it being dead working also in the soules of his members in whom sinne is already wounded by his death and buriall for their raising vp and quickening vnto godlinesse that they may liue to God hauing strength to practise and doe the workes of God as before they did the workes of sinne For the Elect being coupled to Christ by faith and being one with his manhood touching the substance of it yet spiritually are also one with the godhead touching the efficacy thereof whence it is that the godhead which vttered force and might in Christ to vphold him in his death preseruing him from corruption in his graue and to raise him againe the third day the same godhead powerfully effecteth in Christs members the mortification of sinne by his death and buriall and newnesse of life by his resurrection As the graft which is set in a new stocke taketh iuyce and life from that stock into which it is newly planted so the faithfull partake of the vertue and power of Christ dead and raised with whom they haue communion being grafted into him by his Spirit through faith But this power of Christ communicated to the beleeuers to the killing of sinne and to the quickening of them to God and all godlinesse it doth not effect this worke all at one time but after a long time bringeth it to perfection They therefore are in a dangerous errour such as tendeth to the making of such swel as do beleeue it for truth and others to tremble which feare it may be a truth namely that the grace of Sanctification doth perfectly deliuer from sinne in this life so as thereby one shall be able to liue here without doing any sinne which is the next way to pitch downe headlong to despaire such as find not this perfection or to lift vp vnto hellish pride such as dreame they haue such a perfection Besides the falshhood of it all Scriptures both examples and testimonies crying the contrary and euery mans owne conscience and experience proclaiming aloude that we neuer ceasse to sinne till wee ceasse to liue and that the breath of sinne and our breath be both at once stopped In so plaine and vndoubted a matter proofe is needlesse yet the forme of prayer by Christ appointed to all Christians to be vsed of them as a prayer and patterne of all prayers to be made by them in their pilgrimage enioyning them to aske forgiuenesse of sinnes past to craue deliuerance from temptations of Sathan and sinne for the time to come and the Sacrament of the Supper which belongeth not to men which want nothing but to such as hauing many and great wants do in the sence of them hunger after Christ and his graces and finally the chastisements of God common to all his children which are corrected of God to preuent future faults and offences especially that iudgement of death which taketh hold of all doe demonstrate to euery one that is not wilfully blind that there is none of all the Saints which here in this World doe or can liue without sinne Therefore it will be good to spare this labour and in stead of prouing this which were as if one would bring a candle to giue light to the Sunne to declare rather the ends of Gods counsell therein and withall seeing sanctified persons haue still sinne stirring and striuing in them and bringing forth most loathsome fruites how they may perceiue that they haue the grace of Sanctification Apollos Friend Aquila I doe well allow of your purpose for I am of this minde that for many proofes in matters not darke nor doubtfull nor of great profit it is but waste time and rather bewrayes the vanity of the speaker his indiscretion at least then any whit auailes the hearer may it please you then to goe to those points which you haue propounded and sithence it is so that it had beene as easie for God in the regenerating of his Elect to haue freede them vtterly of sinne and put into them absolute holinesse as he did at first create man righteous voide of all corruption and this had beene much better for vs as one would thinke at once to be rid of such an enemy and had also more expressed Gods power to haue quelled it at one blow rather then by many strokes what might therefore be the reason why it is otherwise that his children after sanctification not onely haue sin still abiding but more troublesome to them then before Aquila That it hath pleased God to haue it thus the matter it selfe speaketh and being he is most wise therefore he will haue it so for most iust causes For touching his power there is no doubt but thereby he could haue caused it to be otherwise for how could not he quit the soule and body from sinne in the time of life that can doe it at death in one instant and his goodnesse is such that had it been more expedient for his children to haue had it so it had surely beene so But the truth is Gods way as in all other things so in this is the best way For as it was Gods wonderful mercy at all to giue them sanctification in any measure and so to put them out of that 〈◊〉
of heart out of a true hatred of sin not to offend in any sinne as neere as euer frailty will suffer Whereas in all euill men what shew soeuer they make there is not this purpose but a full determination to liue in some knowne sinne or a great security in their generall course Secondly a true perswasion of heart 〈◊〉 〈◊〉 sinne done that God will forgiue it through Christ when they aske pardon by him with hope of Gods goodnesse This is not in the repentance of 〈◊〉 Heereof it commeth to passe that the 〈◊〉 〈◊〉 hath of his repentance most excellent vse euen to testifie to him the soundnesse of his faith and to bee a witnesse of the forgiuenesse of his sinne and of his incorporation into Christ and finally of his saluation by him forso much as this true repentance can bee no where where first there is not faith and true reconciliation with God Thirdly true repentance causeth vs to abhor and leaue our sinnes because he whom wee know and belecue to be our Father in Christ so extreamly hateth them hath so infinitly punished the in his own Son Hypocrits leaue some sins but it is for other respects Aquila Certainly this is a goodly encouragement to inuite and prouolie all men without 〈◊〉 or dalliance to fall to repentance and to perseuer in the practise of it sithence our Christianity is thereby approoued to vs and we are thereby discerned from hypocrites and all euill men Apollos It is so indeed for what greater comfort in the world then to rest assured of our 〈◊〉 that it is vnfained and that thereby we are in Christ and bee partakers of his merites into faluation And baing greatly 〈◊〉 vnto this assurance by our Repentance how ought wee to apply our selues to the practise of it Howbeit there want not many other and weighty encoragements inciting vs to take this course For first of all to giue you a little 〈◊〉 in 〈◊〉 of 〈◊〉 more full draught consider of the sundry and excellent promises made in the word to repentant persons not onely touching things earthly and transitorie for the remouing and freeing them from dangers calamities and plagues as that he will not iudge them which iudge them selues 1 Cor. 11 29. That toward such as amend their wayes and workes hee will repent him of the plague denounced Ier. 26 15. That from such as turne and repent he will turne his fierce wrath and repent him of the euill that he hath said he wil do Ionah 1 10 11. To such as rent their hearts and turne to him with all their heart he will repent of the euill Yea his promise runs not only for taking euil things from them but for temporall good things to be giuen them and that plentifully as that he will leaue a blessing behinde him euen a meace offering Ioel 2 13 14. That He wil open the Windowes of heauen and poure out a blessing aboue measure Mal. 3 9 10. They shal be a pleasant Land and a blessed Nation verse 11 12. That such as turne to the Almighty they shall be built vp and lay vp Gold as dust Iob 22 23. And Such as for sake their sinnes and cease to do euill and learne to 〈◊〉 well should eate the good things of the Land with innumerable such promises of euill things to bee turned from such as turne to God and good things to be cast vpon them euen in this life not onely made but performed Which if it should seeme but a light thing because it concernet but temporall happinesse yet it cannot be thought small that God hath passed his Worde and Faith for euerlasting good things such as belong to heauenly happinesse to bee bestowed vpon persons truly repentant as that their sinnes both guilt and punishment should be blotted out at the day of refreshing Act 3. So 〈◊〉 as that though their sinnes 〈◊〉 as 〈◊〉 and of a 〈◊〉 die yet they should be made white as wooll or snow Esay Y. 18. Neither onely remission of sinnes to escape from iniquity and death but an entrance into 〈◊〉 life duen saluation in Heauen 〈◊〉 from the Lordsown mouth assured those that turne that they shall 〈◊〉 die but liue Ezek 18. 27. yea and that for 〈◊〉 for the repentance which springeth from godly sorrow is to 〈◊〉 2 Cor. 7. 10. 〈◊〉 sarrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnta soluation So as it 〈◊〉 that they which 〈◊〉 shall be saued as it is true that except we repent we shall all perish Luke 13. 3. Not for the merit of out worke of repentance done but because Repentance is a fruite of that faith whereby 〈◊〉 〈◊〉 on 〈◊〉 vnto saluation These promises shame not be end so 〈◊〉 made but also were as faithfully kept toward repenting Manasses Dauid Peter the woman in the Gospell and infinite other Adde vnto all this that euen the 〈◊〉 〈◊〉 of God when they lie in any known sinne without repentance or liue securely then they not onely lie open to temporary iudgements and 〈◊〉 〈◊〉 but all that while their prayers and all their 〈◊〉 of God is 〈◊〉 to God Mat. 5. 23 24. 〈◊〉 18. 〈◊〉 〈◊〉 of their saluation the Word and Sacraments become vnprofitable and can doe them no good 〈◊〉 〈◊〉 26. 28. all their actions are polluted and 〈◊〉 〈◊〉 So on the other 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 to God and repent they haue through faith an 〈◊〉 to God who will heare their prayers them 〈◊〉 accepted their actions and their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. Finally these things ought not a little to quicken vs to repentance and amendment of life that there is a day appointed wherein all shall be iudged Acts 17. 30. That repentance of a sinner doth glad Heauen and Earth Angels and men 〈◊〉 15. 10. That by meanes thereof our conscience is comforted and finds peace offences of our brethren auoided the Church edified by our example our profession beautified Sathan confounded God glorified Aquila I haue willingly heard you speake of encouragements to Repentance and I perceiue not a three-fold but seauen-fold coard both of wrath and loue to enforce and allure vnto it That euen as wee ought to esteeme present or future happinesse of body or soule of name or estate of our selues or our posterity the good of others or the glory of God and doe abhorre and will auoide the contrary then the exercise of Repentance ought to be deare vnto vs. But now Sir I couet to heare how you will direct one for the ouercomming of such hinderances as discourage and draw backe from Repentance which hath many lets euen as our faith hath Apollos Good friend Aquila wherefore serue these former encouragements but to strengthen you against discouragements when ye meete them But because haply it is hard rightly and duly to apply these encouragements when occasion is offered and it may be that there be some blockes and lets
nor of God Againe we are commanded to keepe our selues from Idols I Iohn 5. 21. and in the second commandement we are forbid either for any religious purpose to make or serue any Image Exod. 20. 5. 3. Also our bodies being created redeemed and sanctified of God their seruice is due to him not to Idols which rather then godly men would honour with their presence and seruice but of their bodies they haue chosen to die Dan. 6. 15 16. Because it hath in it both offence of God and his Church and for the losse of house goods or lands there is this comfort against it that the Saints shall receiue a house made without hands for their earthly Tabernacle 2 Cor. 5. 1 and an Inheritance in Heauen immortall and vndefiled 2 Pet. 1. 5. For the losse of friends we shall be ioyned in fellowship with the Angels and spirits of blessed men Heb. 12. 23. For wife and children the care of them must be eased with meditatiō of Gods prouidence who is our God and the God of our seede Gods prouidence is his childrens inheritance and howsoeuer it be greeuous to part from them yet it is more greeuous for their loue to hate and for sake Christ for whose sake and loue wee are commanded to hate all Mat. 10. 37. Besides we part from them for a time to be ioyned with them for euer I Thes. 4. 18. Comfort your selues with these things Aquila But death is terrible and very fearefull saith our flesh to vs. Apollos Flesh that is carnall and corrupt reason is an euill counsellour as well as carnall friends let men rather thinke how fearefull eternall death is for natural death we owe it to nature to which wee must pay it let vs pay that to Christ to whom we much more doe owe it and who can preserue it for vs in another world And how should death be fearefull to beleeuing Christians to whom it is an end period of all their sinnes and sorrowes an entrance and beginning of endlesse ioy perfect righteousnesse at a word a passage from death to life from mortality and misery to immortality of blisse and glory wherein hee that hopes to liue cannot greatly feare to die Aquila But the paine of burning is too sharpe and greeuous we could be content to die so it were not in the fire that is most terrible Apollos Yet whom God calleth to that or any other violent and terrible death he can enable them to endure it the power of his might can strengthen them Secondly he will enable them for he hath promised neuer to exceed the power of the tempted I Corinthians 10 13. Thirdly he hath enabled sundry to beare it yea such as feared it most when they came to suffer were made valiant as Master Sanders Lastly consider a while how terrible hell fire is being incomprehensible and euerlasting Aquila But wee cannot abide death with torment Apollos Torments of Tyrants in earth haue both measure and end so haue not hell torments Aquila May we not dissemble or denie for a time the Doctrine of the Gospell without danger of denying Christ himselfe Apollos The Scripture saith Ye cannot Mat. 10. 33. Luke 11. 26. In the former place it is saide He that denyeth me in the latter is added or is ashamed of my words I will denie him and be ashamed of him To deny Christs Word is to denie himselfe who is knowne to vs by his Word Aquila But when wee feele our selues too weake to stand to it to the death what then is to be done Apollos Such as cannot endure violent death let them suffer exile let them liue a while out of their countrey which cannot giue their liues to Christ let them be Martyrs in desire that cannot be so in deede and effect yet hearty prayer may obtaine that strength which is lacking In the meane time such weaknesse is to be confessed and bewayled Aquila We know not what to say when we come before the persecutors Apollos Christ Iesus will giue you a mouth wisedome against which they shall not be able to resist therefore trust in him and relie vpon him Remember poore men and women in Queene Martes time Aquila Their threatnings are very full of terrors Apollos Yet God is to be feared more then all tyrants which can but kill the body God can send body and soule into hell fire Againe of all threatnings feare these Luke 12. 9. Aquila Their faire promises if we wil yeeld doe allure much for wee haue their word for life and preferment to be giuen vs vpon our yeelding Apollos They promise these things as the Diuel their master promised the World to Christ to corrupt him and yet he could not performe it The issues of life are in Gods hands and for preferment he lifts vp one and pulles downe another I Sam. 2. 6 7. and it is the greatest misery to be great without God Secondly if God should spare life what is the gaine of a transitory life to the losse of eternall life Thirdly consider that Christ maketh better promises and surer to such as cleaue to him in life and death 2 Tim. 2. 11 12. Rom. 8. 17 18. Mar. 16. 28. Luke 9. 24. Marke 8. 36. Luke 12. 8. Mat. 10. 32. Thus farre of such good workes as containe our duty to God which yet are to be practised with respect of edification to men as all duties to men are to be done with desire and regard of pleasing and honouring God in them The eleuenth Part of the Dialogue Of such good workes as concerne our Neighbour Aquila SIR ye are well met here shall I tell you what I feele in my selfe Me thinkes it fareth with me as it vseth to doe with a trauelling Horse which the neerer hee drawes to 〈◊〉 eyes end the more he takes heart to him 〈◊〉 more couragiously in hope to come shortly 〈◊〉 baiting and resting place so it is with me I find myself now more eagar and sharpe set vpon this 〈◊〉 then when we began for I haue good hope that wee shall at this our meeting and conference draw it to a conclusion We are come now to those workes of grace which the true beleeuers are to doe towards their Neighbours I pray you Sir which are these and amongst these being many what shall wee first take vp to deale in Apollos I could be well content our hands were eased of this labour for I begin to feele my selfe scarse well but it wil not be laide out of hand I doubt so soone as you make reckoning of for with my good will there shall not be one peculiar grace of Gods Elect but some thing shall be saide of it My desire is as much as lyeth in vs that this our glasse shall discouer to a Christian all his dignity by his calling and all his duty being called towards his Caller To proceede therefore in our purpose all our duty to man is comprehended in this one word Righteousnesse as
God that seeing Christ 〈◊〉 by his 〈◊〉 〈◊〉 put into him hath subdued his corruption giuing to it a deadly wound by his death so as though it still liue yet it can neuer recouer former 〈◊〉 and hath planted the image of God in his heart that he may beginne to be like vnto God in true holinesse and 〈◊〉 therefore it stands him vpon not to bee wanting to this grace of Christ but by all diligence and good endeuour to be an helper to it keeping 〈◊〉 vnder now Christ hath pulled it downe and 〈◊〉 it in the euill motions and desires that it neuer get a kingdome againe Being assured that he is bound as carefully and willingly to striue against sinne and to serue Christ as before his regeneration he semed sinne greedily fulfilling the lusts thereof And here of also fully assured that his resisting shall not bee in vaine but through the blessing of God shall further him to the vtter conquest rooting out of sinne at length Vnto which hee is animated nor onely vnder Gods 〈◊〉 promise of a full victorie in the end but also of a blessed fruite in this life and glorious reward in the next For if we serue 〈◊〉 by doing the will of Christ then our fruite shall be in holinesse and end in euer lasting life Wherfore the sanctified man thinkes all that he can doe to hinder the reigne of sin and to further his perfection in obedience to God to be all too little Apollos I thanke you good friend Aquila for helping me to spend the time so well and now our allowance and houre-glasse being run out we will close this conference For if you should enter vpon that hard combate which is in euery sanctified person betweene his old man and his new man I doubt you would sooner finde an entrance into it then a way out of it So wee will keepe that in store till our next meeting in this or some other conuenient place and now I challenge your promise for resorting home with mee where you shall haue little meat and a great deale of cheere Of the Spirituall combate betweene the Spirit and flesh Grace and corruption Aquila SIR I doe much thanke you for my yester-nights cheere and especially for the sawce that I had with my meate feeding me with the fruits of your lips as well as with the fruites of the earth Me thought wee had a Theologicall supper wherein our mindes were no lesse refreshed then our bodies so as I went from you well apaid with more then ordinary comfort But to see how that cunning and vigilant enemie which espieth and 〈◊〉 all our good and endeuoureth to bereaue vs of it did attempt to ouerthrow the ioy and gladnesse of my soule For within soure houres after I was gone in my first sleepe I had such a sodaine and bitter conflict as I haue had many yet to my remembrance neuer any so sharpe for the time But I thanke God for his helpe whereby the assault was repulsed ouercome Apollos Good friend Aquila I perceiue that olde enemy of yours and of all good men hath not done with you nor indeede will he till either you be dead or he cast and chained vp in hell I am not so sorrie for your greefefull combate as I am glad of your ioyfull victory ouer it But thus it falleth out that as after a great calme sodainly ariseth a rough storme and then returnes a calme againe so our ioyes euen when they are of the best sort are broken off with some greeuous euents inward or outward after which commeth matter of gladnesse againe So all things heere are vneertaine and keepe an vnsteddy and vneuen course euen as the Kings highway where it is sometime lowe as a valley sometime ouer hils and then downe againe into the bottome Thus is our way of Christianitie not all plaine and pleasant but some rugged stonie and cragged pathes we haue to passe through ere wee can come well to our iournies end But tell mee Aquila was your assault all outward in temptations from the fiend or felt you inward motions concurring your self aswell as satan combating against you Aquila Nay Sir it was a mixt combat Satan found friends in my owne bosome to helpe him euen mine owne corrupt heart which troubled me as much and more too neerer it was to me then that that damned dogge did but both together vnited their force and put me to the more molestation When all is well at home that I get the mastery of my sinfull affections I find my battle with Sathan more easie and my victory more easie but when my corruption rageth and ioynes side with the enemy then it goes harder Apollos The last time of our conference you did truly affirme that the worke of Sanctification is vnperfect during this life and that the diuine power of Christ by his death hath crackt but not wholy crusht the strength of the olde man which by mortification is left as a Souldier that hath his braine pan crackt with a blow who yet liueth and strugleth still with his aduersary or as a serpent that hath his head brused but wriggles still with his tayle and yet by his rising vp the heart is quickened and made a new man yet left as a weake babe or young childe who is in processe of time to gather strength and to grow vp to the age and stature of a man till hee come to a ripe age Now this truth Sathan knoweth as well as you or I by long obseruation as also being present in the 〈◊〉 〈◊〉 where it is taught and being a subtill Spirit hee knowes that the old man howsoeuer daunted by grace and much taken downe yet is still ready to play his part to arise vp against that new creature which by the Spirit is framed in the heart And though he can neuer hope to heale his wound againe and to set him in former plight yet hee is content to conspire with remaining corruption and to vse it as an instrument to vexe and hurt the Children of God whom hee doth so extremely hate yea though he oftentimes be not afraide onely but assured to take the foyley yet that accursed fiend such is his malice will be doing and giuing enterprizes and onsets But now we are entred thus farre in this talke of the combate of a Christian and you Aquila doe so well know by experience what it meaneth I will put you to speake of it what you know and feele for my better instruction for one experimentall Teacher is better then ten other Aquila Indeed Sir my owne experience being holpen with that which you taught vs when you handled this point amongst other the workes of grace doth enable me to say somewhat of this argument and to fetch it from the beginning I doe well remember that you haue shewed both by Scripture and common experience especially that of Paul Rom. 7. 16 17. vnto the end of the Chapter a battell there is in euery
One blast of Gods mouth will disperse them as the winde driueth chaffe before it For reproch and nick-names the Word teacheth that it was the lot of Prophets Apostles yea of Christ to be scorned and mocked and pronounceth such blessed as after their example shall endure to be reuiled for righteousnesse Math. 5. and much better it is to beare a temporary reproach in this world of the wicked for well-dooing then to abide eternall contempt for sinne in the next life 2. And as touching the other let iudge how much rather one ought to suffer the displeasure of all worldly friends then to liue out of Gods fauour as they doe which liue in sinne without repentance And who wil not esteeme the loue and liking of one godly person aboue the distast and mislike of an hundred worldlings Howbeit who knoweth but that by his repentance he may gaine euen his enemies to be his friends as for impenitencie God vseth to make friends to become enemies 3. Neither ought the meane estate of such as repent and loue God keepe any from entring into the good way of obedience to Gods will not onely because we are commanded to iudge righteously and in truth not according to outward appearance and then we should perceiue that such as are basely esteemed in the world are glorious before God in his sight but also because they are pronounced blessed which are not offended in Christ that is which stumble not at the meannesse of Christ or his little flocke his poore followers For as they are affirmed to persecute Christ which persecute his members and to feede and cloath Christ which do these things to his members so the being offended with the pouerty and simplicity of his members is to be offended with Christ. They which now refraine to embrace sincerely the trueth because of the fewnesse or small regard of such as bee his true followers if Christ himselfe were amongst vs the homelinesse of his person and state would offend them and turne them from receiuing his doctrine 4 Lastly least of all is any to be held from the way of Repentance through the euil customes of the time which being euil are therefore to be forsaken though they be customes Customes howsoeuer old yet seuered from truth and vprightnesse are but old errors Neither are we to liue by customes but by the statutes and commandements of God not to follow multitudes but to choose rather to thinke and do well with a few good then to erre and do naughtily with manie which be euil Better it were for vs to walk in the good way of repentance though it be narrow and they but a few which finde and vse it because at last it leadeth to life then to go in the way of security sin though it be broad and many treade in it because in fine it brings to destruction And what matters it to vs how professors doe liue or our Teachers or fore-fathers saue onely that wee are to greeue if they liue not wel to pity them to pray for them to helpe as we may to reclaime them But in no wise to take their life as a rule or to take an offence from their walking For Christ is to be imitated and not men namely in that wherein they leaue and goe from Christ 1 Cor. 11 1. And there is a woe aswel to such as take an offence as to them which giue for woe is to the World because of offences And we are commanded not to doe as Teachers doe when they teach wel and doe ill Haue ye any more hinderances of Repentance yet behind vnnamed Aquila The hardnesse and painefulnesse of Repentance discourageth especially our slothfull natures who are loath to abide such trauaile as wee must put our selues to if we will turne from our sinnes Apollos Indeed as I touched afore the gate of Repentance is streight it is a narrow way it will paine vs and pinch vs to walke in it but the benefit will quit the labour it will take vp much time and trauaile to leaue sinne See how much adoe and what a while it is ere we can leaue but one sinne especially if it be a sinne of nature to which we are more addicted or of our trade by which we sucke some aduantage or of the time wherein there be many to beare vs company I say then to leaue so many sinnes and to liue well to doe so many duties will craue both space and sweate but the fruite will requite the charge The haruest of Repentance is eternall life 2 Cor. 7. 10 11. as the croppe of sinne is eternall death Consider also though it be painfull to leaue sin and to exercise Repentance yet it is surely as painefull to exercise sinne I dare boldly affirme it to liue in sinne is as painefull if not more painefull then to liue well Sinners doe not fulfill their lusts with such ease example in the Drunkard Theese Epicure Gamester couetous proud ambitious which take great paines put themselues to great hazard watch whole nights and labour whole dayes for compassing and enioying their vnlawfull desires so as all ends put together to practise sinne is as hard as to practise righteousnesse which hath the sweete peace of conscience liberty of minde and ioy of heart to mittigate much the pain and labour which is endured about it But most sure I am of this that to repent and liue well according to Gods will is nothing so painefull as to liue in hell fire whatsoeuer the paine or perill of well doing is it is not matchable with hell paine Therefore let our sluggish nature be rowsed and enured vnto diligence in seeking after the Kingdome of Heauen better here to endure the burthen and paine which doth accompany godlinesse how great soeuer it be then to endure the paine of our sinnes for euer in that lake which burneth with fire and brimstone It will also helpe vs against this temptation of our slothfulnesse to call to minde not onely that ease slayeth the foolish but what hurt it doth in the meane time to the godly which doe yeeld to it How did the Church lament and smart Cantic 5. 3. because shee would not rise in the night and put on her cloathes and wet her foote a little to open the doore to Christ I say how did the Church there sinart for this her sloth shee was for a time punished with the absence of her Husband Christ more bitter then death to her also with astonishment and dulnesse of heart for her sinne and lastly with the cruelty of euill Pastors which fell vpon her and beate her and ill entreated her Aquila But such as haue long serued and followed any sinne are moued to feare lest it be too late to beginne they thinke they haue lost their tyde and it booteth not now to thinke of altering their course better to keepe them where they be rather then for to stirre and striue and bee neuer the better Apollos Indeed