a Christian how to carry himselfe seemly and as is meete for his profession in all parts of his duty teaching him to 〈◊〉 generall rules to particular occasions that he may 〈◊〉 and doe all things according to the 〈◊〉 〈◊〉 time and place and persons He is indeede an 〈◊〉 man whose heart is not onely wise vnto 〈◊〉 〈◊〉 faith in Christ but also in the duties of daily 〈◊〉 through the wisedome of the Word and surely such happy men are all godly men for as it is saide of Dauid in respect of his warring against the Philistines that he behaued himselfe wisely so it may be saide of euery true Christian in regard of their spirituall warfare that they wisely behaue themselues in it which cannot be saide of vnregenerate persons who haue many of them knowledge to see generally what ought to be done and not done but they lacke the wisdome which should gouerne them in their particular actions according to the due circumstances as they may please God in all their duties The children of this world excell the children of light in worldly wisedome but in wise walking before God the children of light excell the worldlings whereof not one hath this true godly wisedome howsoeuer cleare-sighted they be in matters of their owne credit and gaine Neither hath any worldly man the blessed gift of honesty albeit they may doe many things which be honest and be reputed honest by men of the world because they doe such ciuill workes as honest men doe yet they are destitute of Christian honesty which is a fruite of the Spirit a companion of godlinesse a quality of a sanctified heart disposed so to practise all duties towards their Neighbour for Gods sake as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge therefore the true Christian man hee is the onely honest man yea and he alone may be saide to haue an honest heart an heart firmely resolued to be that in truth which he seemeth to be Finally the gift of Vertue is proper to an elect man who be blest of God with a speciall valour courage and strength of mind whereby they can ouercome hard things and attempt great workes with good heart for the spirit of fortitude and vertue is in them so as they are not easily daunted and discouraged whereas vnregenerate persons be either too base or too bold and audacious being void of that vertue which Peter exhorts goods Christians to ioyne to their faith Neither doth any vnregenerate man partake in the gift of true zeale for howsoeuer many of them are zealous and seruent yet they are zealous amisse either they are earnest in defence of their owne opinions and of mens traditions as were the blind Iewes and Paul being yet a Pharisie or if their zeale be for good things cōmanded of God or against euill things forbid by him yet either it is not according to knowledge as in those which were seruent for the righteousnesse of the Law to set it vp and to pull downe the righteousnesse of Christ of whom the Apostle speaketh Rom. 10. I beare them witnesse they haue a zeale but not according to knowledge or if they doe know what they do yet their striuing for knowne good things and against knowne euill things is neither in a good manner nor to a good end as it is written of Iehu that he was zealous for the Lord of hosts but yet his heart was not aright hee sought not Gods glory neither was his heart touched with loue and compassion towards men And thus it is with the zeale of all naturall men it is both blind and bitter but it is otherwise with the zeale of regenerate persons which is tempered with charity and guided by knowledge The zeale of the righteous maketh them earnest against knowne euill things to hinder them and against knowne good things to further them according to their meanes and calling so setting before their eye onely the glory of God as the marke they aime at in all their zealous courses as they haue a charitable respect of their brethren to beare with their weakenesse to pity 〈◊〉 〈◊〉 and miseries to labour their conuersion neuer pleasing themselues in their zeale further then it may please God and profit man wherein yet this is to be considered that when respect and fauour to man is directly against the glory of God their true and god 〈◊〉 〈◊〉 is blind and will not see deafe and will not heare the extreamities of men as appeareth in the zeale of the Leuites putting to the Sword their brethren and 〈◊〉 at Gods commandement 〈◊〉 33 also in the zeale of 〈◊〉 and Elius putting them to death seuerely whom God would not haue to 〈◊〉 I Kings And touching Zeale I haue furthermore learned thus much that it ought to goe with and accompany euery good duty of our generall or especiall calling as we are commanded to repeat and be zealous 〈◊〉 3. and it is told vs Galathians 4. that it is a good thing to be earnest in euery good thing Our prayers must be with zeale also our thankesgiuing our hearing our preaching our giuing of almes our counsell our repentance and all other particular workes as in the Law no sacrifice was accepted without salt so is no duty pleasing vnto God without zeale coldnesse and luke-warmnesse are both odious to God as also fiery bitternesse without diferetion and loue but wise and charitable zeale is his delight Apollos Nay friend Aquila I thought of those foure graces but you haue bestowed them in a good place not onely because better late then neuer as we say but because amongst common duties they are somewhat more generall then the rest and therefore well singled out and set apart by themselues And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe by reason of his degree and particular calling wherein God hath set him for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian. Aquila Sir it is a thing commonly taught vs that euery Christian besides his calling of Christianity common to him with other hath also a particular person put vppon him yea sometime one Christian beareth many and sundry persons being both an inferiour as a child or seruant subiect hearer souldier wife maide or daughter and being also a superiour as Father Prince Magistrate Mistrisse or Mother Captaine or Counsellour or Iudge Now this charge lyeth vpon euery Christian and such grace is giuen them as that they labour to answer and in some good measure can both know and answer these duties expressing and exercising the power of all that godlinesse which they haue as Christians in that particular or in 〈◊〉 particular places wherein they are seated and setled of God and that with all diligence and sidelity vprightnesse and constancy The wife giues reuerence and submission
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
Sathan outward troubles inward temptations yet especially those last and greatest euils and afflictions which at and about the time of his crucifying and sacrifice were for mans sinne inflicted vpon him in soule and body either immediately from the hand of his most irefull highly offended Father or mediately from the Diuell and wicked men Iewes and Gentiles outragiously conspiring and working him all the smart and shame possible could be put vpon him whatsoeuer euill diuine iustice would or hellish malice could heape vpon him and he was capable of that and all that he as our surety in humble submission to his Father did endure for our iniquities The which his passiue righteousnesse consisting in his willing and constant obedience of his manhood vnder the Crosse hath receiued such sufficiency of merit and worthinesse from his godhead to which it is personally vnited for the deseruing and purchasing for all his Elect that most notable benefit which the Scriptures commonly call remission or forgiuenesse of sins Which is an vtter acquitting and deliuering of all beleeuers from all guilt come vpon them by their owne or Adams sinne imputed and from all punishment due to them for the same either in this World or in the next So as West is not so farre remoued from East the highest heauens from the nethermost earth as guilt and paine fault and curse be remoued from the faithfull by this passiue obedience of Christ Iesus Wherevnto belong all those Scriptures which affirme that we haue remission of sinnes by his bloud and that hee died for our sinnes and redeemed vs from alliniquity by his death This being his last and greatest suffering by a Synecdoche of the part for the whole comprehends all other sufferings which being endured of him with most hearty obedience haue freed all beleeuers from extreme euill from damnation in hell and the whole wrath of God for sinne Insomuch as howsoeuer many and great tribulations doe chance to befall them in their life time and death in the end seaze vpon the godly yet these happen vnto them as no part of Gods curse for sinne or as fruites of his fury and hot indignation but quite contrary the crosses of their life being sanctified by Christ his Crosse they are great furtherances to mortification and amendment of life and good trials of their faith patience and nourishments of their hope and death when it comes hauing lost his sting there is nothing remaining in it which is not beneficial to them it being but as a bridge or gate to carry them ouer and conuey them into their heauenly Countrey And as the faithfull doe escape all euill by the passiue righteousnesse of Christ his suffering of euils being their acquittance and discharge as a surety hauing answered a debt for thee enfreeth thee as if it had beene satisfied with thy owne money the most iust God neuer exacting one debt twise so they find entrance into life by his actiue iustice for none must liue but the iust which haue perfect conformity with the strict iustice of the Law The iust shall liue This exact righteousnesse all flesh lacketh for No flesh can be iustified in his sight Psal. 143. 2. Therefore no more surely was Adam shut out of earthly Paradise then we his posterity for lacke of perfect iustice are excluded out of the third heauens the Paradise which is aboue Therefore as Iesus Christ our Mediatour by bearing the whole punishment due to the breach of the Law with most sincere obedience hath enfreed vs from the curse and destruction of hell so by keeping doing all duties toward God and man required in the Law and that in most perfect loue he hath by this his actiue obedience merited and obtained for his people a right and title to the Kingdome of Heauen This actiue righteousnesse is doing and keeping the whole Law it is the absolute conformity and agreement of the man Christ in his life vnto the perfect rule of righteousnesse giuen of God in the Decalogue or ten Commandements Of this actiue righteousnesse there are two parts one is the conformity of his nature to the wil of God all the powers and faculties both of body and soule being rightly framed according to the most exact iustice of the moral Law he being conceiued by the holy Ghost the lumpe of flesh which hee tooke and whereout his manhood was framed was so seuered from all spot of sinne as there was not to bee found in him the least taint of sinne and corruption no inclination in minde or will against God but a through-disposition to all good Hence called the immaculate Lambe vndefiled separate from sinners and so he behoued to be that hee might offer himselfe a spotlesse sacrifice to God who vnder the Law would admit no blemished oblation Had ought in his nature been neuer so little crooked and vnright his death had no more auayled for remission or his life for righteousnesse then the death or life of Peter Paul or any other Saint for then himselfe needing a Sauiour should not haue beene ours The other part of his actiue obedience is the conformity of his actions with the holinesse of the Law which in the course of his life hee kept and fulfilled doing all that was commanded in both Tables doing it in a perfect manner and measure with perfect loue of God his Father whom he obeyed to the death and of men his neighbours whom hee loued as himselfe yea more then himselfe giuing himselfe to a cruell infamous death for them Also doing all this to a right end that he might honor his Father whose glory he sought in all things And lastly being constant vnto the end continuing in his loue obedience vnto the last breath Hence it is saide He did all things well he knew no sinne no guile found in his mouth and is called that Holy one and iust and righteous one who indeede alone hath that iustice which is able to abide the touch-stone euen the most rigorous examination of the most seuere diuine iustice which hauing thorowly and narrowly sifted it cannot not onely finde nothing what to blame in it but of right must allow it and crowne it with eternall life Hence it is that this righteousnes which Christ in his manhood hath thus performed as we haue saide is often in the Epistles of Paul termed the righteousnes of God as Rom. 3 〈◊〉 22 26. 2 Cor. 5 verse last Phil. 3. Not onely because that person which wrought it was very God the Sonne of the eternall God though it were wrought in the humane nature assumed but especially to teach vs that this righteousnes of the man Christ it is that and that alone which the most iust God approoueth and rewardeth not as hee doth approoue the vnperfect obedience of his children in fauour pardoning what is wanting and accepting the will for the worke but
transgressions bond-men to Sathan enthralled to sinne and hell and most miserably poore destitute of all righteousnesse indebted to God the Soueraigne Monarch and iust Iudge of the World both to be for euer kept from eternall life in heauen for fault of perfect holinesse and besides to be plunged ouer head eares into the damnation of hell through breach of the Law yet through the wonderfull benignity and grace of God freely giuing them his Sonne with his righteousnesse actiue and passiue for the wiping out of all guilt of sinne and desert of punishment and the adorning decking them with perfect holinesse and innocency by the imputation of faith freely made they are now of bond-men and beggerly wretches of heires of hell and exiles from heauen become most free rich and glorious euen heires yea fellow heires with Christ of that excellent inheritance which is immortall in Heauen Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith so as no maruell though the holy Apostle make so light account 〈◊〉 all other things whatsoeuer in comparison of this Neither is it to bee wondered though Sathan in all ages haue laide such battery against this mount bulwarke of Christianity No one point of all Christian doctrine which he hath so dangerously so often so many wayes assayled as this sometime carrying men from Christ to seeke forgiuenesse and some part of righteousnesse at least out of him in some other thing and sometime annihilating faith and voyding it as though there were no power in it at all so much as to helpe toward our iustification by apprehending our righteousnesse for he knowes this Article to be the key of all Religion the very heart and soule of Christianity the most comfortable and sure stay the very rocke and foundation of all hope so as ouerthrow this and ouerthrow all preaching and all beleeuing were in vaine if this one fundamentall truth could be peruerted and depraued either by defacing the gift of Christs righteousnesse by adding something to it of our owne or by cutting off the hand and arme that should receiue and embrace it It behoueth therfore al Gods children namely Gods Ministers so much the more to study striue to maintaine this truth and keepe it vnuiolable also such as haue this grace imparted to them to be iustified by beleeuing to make much of it enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede to all earnest care to grow and encrease in this grace continually I mean in the sense and feeling of it and in the more full apprehension of it euen in respect of such wonderfull effects as arise thence But neighbour Aquila because the day drawes toward an end and night approching calles vs home therefore we will here ceasse deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit till another time when we may haue more leysure to call them to minde and to consider of them Aquila Well pleased I am to haue it so for the opening of these effects which follow vpon our iustification by faith being a thing of that great consequence would not be dealt in rawly and slenderly or passed ouer in few words So fare ye well for this time The seauenth Dialogue The nine effects of Iustification by Faith Apollos NOw Neighbour Aquila may I know of you whence doe you come for ye were not wont to come that way as ye now doe Aquila I came not long sithence from home with a friend of mine that came to visit me drew me out to goe with him to set him on his way which I did willingly for his good company sake but I haue made the best hast I could that I might keep touch with you and it falleth out well that I doe so happily and fitly meete you for I was somewhat afraide lest you should haue tarried too long for me Now Sir that wee are so well come together will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith what effects vse to follow hereupon in the soules and consciences of iustified persons Apollos The blessed Apostle Saint Paul shall giue you your answer vnto this question for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans laid forth the doctrine of Iustification and very substantially proued it to be not by our workes which we doe not onely for that we are all sinners but because they answer not the iustice of the Law no not in the regenerate which haue most grace and doe most good but by faith apprehending the sufferings and death of Christ full absolution from sinne and his actiue obedience to the Law for our perfect iustice with God At the fifth Chapter he commeth to those proper and immediate effects of this grace of Iustification which you now enquire after and there as I conceiue them he rehearseth distinctly these nine 1. and 2. peace with God 3. Accesse vnto his grace 4. Standing in that grace 5. Hope of glory 6. Reioycing vnder that hope 7. Ioy in tribulation 8. A sense of Gods loue in Christ. 9. A glorying in God These are the most secret hidden workes of the Spirit as so many markes to the Christian soule whereby to finde and try out the truth and certainty of her own iustification Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously to the great contentment of Christ her husband and her owne vnspeakable comfort Aquila Of these foresaide effects I do desire now to heare you speake some-what in that order as they are named And first touching peace with God what do ye vnderstand thereby make it plaine to me what manner of gift that is Apollos These fruites of iustifying faith being many nine in number I had not neede to be long in thē we hauing so much other worke yet behinde And yet being both weighty matters and remoued from common vnderstanding I cannot well tell how to speake briefly lest I speak not plainly enough but this easeth me of some care that these things are spoken vnto one that hath them and feeleth them by good experience and therefore can sooner comprehend the nature and truth of these worthy gifts Now touching the first of them it is peace with God whereby two things are meant First reconciliation or truce with God in which sence the word is vsed in those Scriptures where Christ is termed our peace the Prince of peace our peace-maker and peace is made by his blood that is attonement or reconcilement with God whiles our sinnes which bredde an enmity betweene God vs and made a separation of vs from him and of him from vs his infinite iustice
mercies and goodnesse and in Christs death and passion they doe but abuse the mercies of God and the merits of Christ which are offered and preached vnto men to keepe them from sinning and to call them to amendment of life as it is written There is mercy with God that he may be feared Psal. 142. 4. And that the kindnesse of God leadeth to repentance Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12 1 Iohn 2. 1. Now the hope of the godly it is so far off that thereby they doe waxe bold to offend because they hope in Gods grace for pardon as contrariwise they are much moued to all good care of pleasing God in a new course of life to the end And as it is farre from them to grow secure in the carriage of their life vpon the hope they haue of Gods fauour and his glory so they doe not take heart to sinne as the wicked doe vpon opinion to repent at last for they know and consider that men may die suddenly And that as late repentance is suspitious not to be true so it is iust with God to forsake them in their death who haue forsaken his commandements in their life as also the longer it is ere one repent the harder it is sinne by custome hauing gotten strength as the further that one goeth out of his way the longer it is ere he can returne Howbeit it is certain that Gods faithful Children are subiect vnto sinnes of presumption else would not the holy Prophet haue prayed against them Psalm 19. 119. Yea and sundry times what for the better humbling of them what for the example of others to teach all men to feare themselues and to liue in awe continually of God and for the more full manifestation of this mercy toward the godly in pardoning euen their presumptuous sinnes for these and such like respects they are left of God to themselues to presume and be too confident not in Gods goodnesse and truth for that is the office of their hope but vpon their owne strength and outward prosperity forgetting the Lords goodnesse towards them and their owne great frailty as may be seene in example of Dauid Psalme 30. 6. In my prosperity I saide I shall neuer be moued And of Peter Mathew 26. I will neuer denie thee I will die rather whose presumption cost them much sorrow and many a salt teare therefore let all men be warned by their harmes But friend Aquila ye haue almost made me goe out of our way and kept me but too long in these fruits of iustifying faith of which there be yet two vnhandled which I will very quickly goe through that we may come to that other worthy benefit of our sanctification Sister or Daughter rather vnto iustification Aquila We haue indeede insisted in these matters through my fault but say then the next point is the shedding abroade of Gods loue in our hearts and our glorying in God through Christ the two last of the nine effects of iustification what doe ye vnderstand by them Apollos The loue of God that is not the actiue loue wherewith we loue him but the passiue loue where with we are beloued of him which giueth both strength to our hope and matter of our ioy is then saide to be shed abroade in our hearts when the sence and feeling of it is shed powred into the hearts of the faithfull whom God loueth in his purpose and decree from before the World was made and actually loued them at the time of their calling to faith in his Sonne the manifestation whereof vnto them when it is so expressed to them in the fruits of it as their hearts be affected with a ioyous feeling of it this is the shedding of it abroade which is the eighth fruite of Iustification It may be somewhat declared by this comparison of the boxe of precious ointment mentioned Mathew 26. which while the woman that had it kept shut gaue no sauour but hauing powred it out and shed it on Christs head it did yeeld a sweete and pleasant sent and smell to all which were in the house Euen so the loue of God is shut and pent vp in Gods purpose as it were till it be felt of the Elect but after they haue faith to beleeue the promise of saluation by Christ vnto their fellowship with Christ himselfe and all his benefits then his loue as an oyntment powred out doth plentifully refresh their hearts with the comfortable sence and feeling of it as the Apostle Rom. 8. 38 39. and the faithfull to whom Peter wrote 1 Peter 1. had good experience Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this that hee doth not onely loue them in purpose but by speciall and singular fruites as pawnes and pledges and namely by giuing his onely begotten Sonne to suffer such a reprochfull and bitter death for them being sinners and his enemies doth assure them so of his loue as they know and beleeue they are beloued and are exceedingly cheered in their hearts with a certaine perswasion of his loue which verily is a great matter and serues them to great good purposes For as it is nothing to a blinde man to know there is a Sunne a glorious and bright creature when himselfe cannot enioy the sight of it or to a very poore man to know where much treasure is while himselfe cannot come at it to haue any part of it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it but when the sence of this infinite loue of God is by a speciall worke of the Spirit giuen vnto the faithfull loe then there ariseth ioy and gladnesse in the soule euen vnspeakable and glorious ioy 1 Peter 1. 8. Also a great encrease of their hope in a more full assurance of enioying the blessing hoped for in as much as that God who hath so loued and so testified his loue cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs another loue in vs kindled toward him and toward all whom hee would haue vs loue as shall hereafter more largely be shewed But now I hasten to the ninth and last fruite which I called with the Apostle Aglorying concerning God Romans 5. 11. Which commeth herehence that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake as not onely to acquit them of all guilt and condemnation of sinne by his sufferings and death whereby of enemies they were reconciled to God But furthermore to allow them his perfect obedience and holinesse to be their owne by imputation euen to the interessing of them into the glorious inheritance of Heauen they doe thereupon greatly glorie and in a holy manner boast-and insult in their spirits ouer all the Enemies of their saluation that God is become so exceeding
workemanship of God created to good workes c. Ephe. 2. 10. His owne Spirit framing them to doe good inspiring them with the motions and will and enabling them with the power to doe them As it is written The will and the deede are both of God Phil. 2. 13. Hence are good workes called Fruites of the Spirit Galat. 5. 22. Thereby to teach vs that good workes being wrought in the regenerate by the operation of the Spirit therefore they are accepted and pleasing to God euen as fruite is pleasant to the taste Secondly he liketh them as parts of his owne Image which he loueth wheresoeuer he findeth euen as a father doth loue a sonne that is like himselfe Beside as they are done of his faithfull children in whom he is pleased and be testimonies of their faith and tend to the setting foorth of his owne glory so they are gratefull to him And to the end that he may take delight in them he purgeth away all the spots which through our corruption doe sticke vnto them wiping them away by the effectuall application of the bloud and death of Christ which hath the force of intercession in Heauen comming between the iustice of his Father and mans 〈◊〉 which still abideth in his members So as being cleansed by the imputation of Christ his sacrifice and perfect obedience to the working beleeuer hereof it commeth to passe that God beholdeth in their workes nothing saue that which is his owne being all forgiuen and couered the rest being his he is maruellously delighted in it yea so farre as to crowne it with an euerlasting reward First hee giues the power to doe good then crownes his owne gift The places of Scripture are well knowne to euery one exercised therein where the Lord promiseth reward yea great reward not alone to the greatest workes of Christianity as suffering reproaches scornes losses death for Christ but euen to the meanest and lowest as to the feasting of the poore Luke 14. 12. to the giuing of a 〈◊〉 of cold 〈◊〉 to a Disciple or Prophet for Christ his sake Mat. 10. 42. And at the last day the feeding of the hungry clothing the naked visiting the imprisoned Christians shall haue the Crowne of immortall glory and blessing Mat. 25. awarded to them no lesse then to the feeding and guiding the Church which is the weightiest and worthiest worke of godlinesse 1 Pet. 5. 5. Whereby it is 〈◊〉 〈◊〉 well God liketh of the voperfect good deede of his Children when for a few workes done in a moment and of no great value he is content to render glory euen an immortall weight of it Aquila This it is that moueth many to thinks that there is in good workes a power to merit because a reward is promised to them but what may be the reason that seeing there is no merite in any mans worke yet workes should be rewarded Apollos Besides the consideration of imperfections spiritual pollutions which be in our best workes as we haue heard which hath caused the godly that they would not trust to their owne godlinesse but haue euer appealed to the mercy seate of Christ Iesus furthermore our workes are not our own but come from his free Spirit and are a due debt which wee owe to God our Creator and Redeemer so as we haue done but what we ought when wee haue done all Luke 17. There being also no equality betweene the infinitenesse of heauenly blisse and our finite labours in well doing therefore there can be no merite in them neither is there any cause to looke for any merite from them there is sufficiency enough of merit in the works and passions of our Lord to deserue for vs eternall glory Howbeit it pleaseth God to make vnto our workes a gracious promise of reward in his Word which speaking according to our capacity who giue rewards to men in the end of the day after all their labour and worke is finished as in them who wrought in the Vineyard Mathew 20. Thence it is that eternall life being bestowed on the faithfull after all their labours and trauaile taken in the seruice of their most good God in the end and euening of their life is called a reward and a reward it is not a merite A reward freely giuen for his goodnesse promise sake to them that beleeue in his Sonne there being not any temporall benefit no not a peece of bread which otherwise commeth to their hand then by free mercy and not a reward of debt and desert as if either the worthinesse of the worke simply considered or as it is dipped and died in the blood of Christ could binde God to vs make him a debter it being that which Christ hath done in himselfe and not that which he hath wrought in vs that hath merited our saluation in heauen and all things which belong thereunto Yet such is the bounty of our heauenly Father that as naturall Parents by promised gifts and rewards stirre vp their children to do what otherwise is their duty so hee prouokes and quickens the slow dulnesse of his children and by rewards as spurres in their sides egges and excites thē to the doing of that which otherwise by duty they are manifoldly and strongly bound to doe And these rewards they are neither meane nor few but both worthy and many yea sundry and of diuers kinds first bodily or worldly for godlinesse hath euen the promises of this life secondly spirituall to wit encrease of spirituall graces as it is written To him that hath more shal be giuen and he shall haue abundance Lastly eternall euen the Crowne of life the Paradise of God rest from labour the tree of life which are promised to such as ouercome Reuel 2 7. and 3 5. and 14 13. Now the intention of God in offering such great manifold recompence being this to quicken his owne vnto all manner of loue and obedience towards him it is therefore very meete and lawfull yea necessarie that Gods children should by such encouragements hearten themselues in their course For howsoeuer it be fit and requisite that the will of our heauenly Father and his glory be first lookt vnto that our loue to his word and to the praise of his name do set vs on worke to do our duties as we may haue this testimony that in our seruice of God and in all the good workes which wee do we seeke not our selues but the pleasing and praise of God by doing that which he commandeth yet afterward and as it were in the second place we may turne our eyes vnto the reward promised vs thereby to helpe our slacknesse and slownesse to good considering that our labour in the Lord shall not bee in vaine but bring foorth a great haruest of comfort and blisse in the end wee reaping eternall ioyes of those things which heere we did sow to the spirit As Moses encouraged himself to care
which appointeth them to saluation they were also appointed to that martyrdome Rom. 8. 29 Those whom he knew before he predestinated to be made like the Image of his Sonne that is in suffering as he suffered Hence ariseth a second consideration namely that the Martyrs in suffering death haue Iesus the Sonne of God not onely their Captaine to goe before them and leade them the way but their companion and partner in their sufferings for they not onely suffer after his example but suffer with him and he suffereth in them so as their afflictions are called The afflictions of Christ Colos. 1. 24. Thirdly their paine of martyrdome is short and light the ioyes which follow haue both immortality weight the smart and shame which they see is temporall but the glory which they see not is eternall 2 Cor. 4. 18. These light and momentany afflictions shall bring an immortall weight of glorie saith Paul The things you see are temporall but the things you see not are eternall After a bitter break-fast the Martyrs alwayes and certainly doe looke for a better dinner They sowe in teares to reape in ioy they passe through afflictions to a kingdome as the Israelites through the red Sea and Wildernesse to Canaan Fourthly they looke vpon Christ as the Authour and finisher of their faith who for the ioy set before him endured the Crosse and despised the shame Heb. 12. 2. Also they consider the examples of other Martyrs who haue gone that way of the crosse cheerfully and haue not loued their liues to death for Christ and his Word By which cloud of witnesses they are much moued and perswaded to run the race that is set before them with patience Heb. 12. 1. Fistly to suffer for Christ it is a precious gift Philip. 1. 29. For vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake It is also a thing of such worthinesse as to be reioyced for Acts 5. 41. They went away reioycing And it is an honourable and glorious 〈◊〉 1 Pet. 4. 14. If ye be rayled vpon for the name of Christ blessed are ye for the Spirit of glory and of God resteth vpon you for that must needs be precious and glorious which maketh them companions and like vnto the honourable Sonne of God procureth a blessed and honourable memory in earth amongst men prepareth them a way for euerlasting honour in Heauen Sixtly great is the profit which Martyrs doe bring both to the Church in the example of their constancy and to themselues in the exceeding great reward which shall be giuen them their miserable life being changed for a most blessed life Mat. 5. 9. Great is your reward in Heauen Seauenthly the pleasure of Martyrdome for they that suffer reioyce in such tribulation some of them clapping their hands in the middest of the flame singing Psalmes with chearefulnesse and some of them professing the fire to be vnto them as a bed of Downe or of Roses Eightly it is a safe thing to die for Christ for such as here in this World will lose their life for him shall find and saue it in another world as on the other side they that will saue it here with euill conditions shall lose it there Ninthly in suffering Martyrdome there is not onely honour profit pleasure and safety but it is also an honest duty for we shew our selues thankful to Christ our benefactor And this is an honest thing to be gratefull to such as haue done vs good also it is honesty to sticke to him in persecution and trouble whom wee haue followed in peace and prosperity and finally to maintaine his cause to death before men who by his death pleads our cause with God it is an honest part and commendable Now to conclude this point the Martyrs doe consider that it is but their bodies which they giue for Christ and that they giue them to day which might be taken away to morrow also that they giue them for a while to receiue them againe for euer they giue weake and vile bodies to receiue for them glorious bodies full of power and honour that it is reason to giue their bodies for his name who might in iustice require them to punishment Finally hauing sinned with their bodies it is meete they should with the same be willing to glorifie him And now Aquila that ye haue heard the grounds of Patience in the tryall of Martyrdome if you will obiect what is vsed by Sathan and the flesh to be laide in for the battering thereof I will shew you how they are to be repulsed Aquila As all good purposes haue their hinderances so this resolution of Martyrdome is diuersly and strongly opposed by friends our selues and our enemies Christs purpose to suffer at Ierusalem was crost by a friend his disciple Peter Mat. 16 22. and the Disciples at Tyrus Acts 21 4 would haue hindered Paul in his purpose that way Likewise at all times there be found Christian friends ready to say that our liues may winne great glory to God much good to his Church and therefore it were good to fauour our selues And surely this counsell is not to be neglected when we may follow it without disobedience to Gods Word or dishonour to his name or offence to the Church or hurt to our owne conscience otherwise they are to be answered as Peter was of Christ Get thee behind mee Sathan What thinke you of it Apollos We must not be our owne caruers how or by what way wee will glorifie God and benefit his Church for weeliue and die not to our selues but to God Rom. 14. verse 8. If it appeare vnto vs therefore that by our suffering death for Christ God will haue his honour aduanced and his Gospel and Church also further confirmed and built vp then we are to obey the calling of God who as he is absolute Lord of our liues so he is the wisest disposer of them Againe whosoeuer are called to Martyrdome and to the bearing of that crosse if they shall shunne it vpon aduice from friends to spare their liues for further welfare of the Church and honor to God let them take heede lest this be but a secret pretence for selfe-loue and carnall desire of life and let such feare that God may powre vpon them and their liues dishonour and contempt whiles they auoide the way whereby he will be honoured of them But what is it that worldly friends vse to alleadge in this case Aquila It is soone guessed what they will obiect namely losse of goods liuing forsaking wife and children Will ye say they vndoe all these and cast off the care of your Family And for preseruing of all these their counsell is with our bodies to goe to Idoll seruice and to keepe our hearts to God Apollos This wisedome is earthly carnall and diuellish for it perswadeth to be newters and to halt on both knees like the Israelites which held neither of Baal
may by his wise silence or good answeres keepe himselfe from dangers and by his rash and inconsiderate either speaking or keeping silence may fall into many a great hazard euen of estate and life Besides this as vnto our life so vnto our comfortable being good speech doth much preuaile for Ioy shall come to a man by the answer of his lippes saith 〈◊〉 Therefore hereunto the godly doe giue great heede as they are bound that they doe not make sad their owne hearts by hasty and sinfull speech this is a thing whereof the wicked haue neither care nor conscience Indeed they are hereof carefull to make their hearts merry with iesting and witty conceits which so they want impiety and filthinesse are not simply to be condemned but to gaine to their hearts the ioy of a godly and discreete answer this is a peculiar care of good men who knowing that naturall liuelinesse or 〈◊〉 is the best part of life as griefe of heart is the beginning of death 2 Cor. 7. worldly sorrow leading thereunto therefore as by all other meanes as of dyet company physicke recreation being religiously vsed they doe cherish and quicken their spirits so they especially looke vnto this that to their naturall they may ioyne spirituall liuelinesse by the fruites of their holy speeches and actions vpon this consideration that God loues cheareful worshippers and that the more hearty and liuely that the body and mind be the better able shall they proue to doe vnto God and men their appointed seruice For the chearefulnesse of the heart maketh the countenance gladsome and addeth strength to the bones whereas the marrow of the bones euen the chiefe and best strength of a man is consumed by pensiue sadnesse and heauinesse of heart To be short the righteous because they know it to be a duty to comfort their hearts and that God and their brethren are better serued the more comfortable that the minde is therefore that which the children of this world doe that is to say make themselues mery vpon corrupt regards because they would liue and enioy the pleasures and benefits of life which is a care common to men with bruite beasts the same godly persons doe vpon conscience of the commandement and also because they would the more plentifully glorifie God and doe good to many Now to your motion for temperance or sobriety this fruite of the spirit together with 〈◊〉 doe belong to the keeping of our vessels pure and in honour being of such vse and force as without them our mindes and bodies which are the Temples of the holy Ghost cannot be preserued in holinesse to be fit mansions or habitations for Gods Spirit Many 〈◊〉 men are chaste as touching any act or deede when yet their desires are either exceeding vnruly or being restrained onely for worldly respects to auoide trouble in the flesh or for their reputation Whereas they which are regenerate whether they liue a single life or a married they haue a power giuen vnto them by the Spirit to keepe not onely their bodies but their very thoughts pure concerning the desire of sexe so farre as the measure of their grace will enable them they carefully shun after the example of continent Ioseph all temptations and occasions of vncleannesse in this respect that they would not doe wickednesse against God but if at any time any of them doe fall with Dauid breaking the Lawes of chastity they doe earnestly and vnfainedly repent with Dauid being ready to make their sinnes knowne publikely if neede require euer after more heedfully looking to their wayes Vnto their chastity they doe ioyne temperance which is a vertue moderating their desires about the pleasures of this life euen as chastity ruleth the heart about the desire of sexe so sobriety and temperance gouernes their affections about other pleasures of this life giuing them power not onely to abstaine from following and 〈◊〉 filthy and vnlawfull pleasures such as are forbid as whoredome drunkennesse gluttony c. but to withstand all inticements and prouocations thereunto and that not for feare of shame or punishment onely from God or man but of conscience towards God Moreouer in such pleasures as be lawfull and allowed as in the pleasures of eating drinking apparell recreation sleepe marriage buildings and other such honest pleasures by the vse whereof our life and kind is not onely maintained but preserued in a comfortable estate the gift of temperance is bestowed vpon the Children of God in all ages degrees and sexes as a met-yard to measure and as a bridle to hold backe their affections in vsing these warrantable delights that they doe not onely not exceede their bounds but be held in and restrained from going so far in the vse of them as otherwise their estate and ability and the custome of the times and place where they liue will suffer and giue them leaue for this is certaine that our desires after these pleasures are vnsatiable as a bottomelesse 〈◊〉 and withall Sathan layeth baites and snares to catch all the children of Adam in their pleasures euen as he caught their first parents and experience telleth vs that some very godly persons haue beene surprized and were taken in his snares to the wounding of their owne conscience and to the offence and dishonour of God Therefore as temperance is very needful to preserue vs from running into excesse and to cause vs to liue soberly and stayedly so the children of God haue a maruellous great care to cherish and practise this grace endeauouring thereby to curbe and hold in their sensuall desires and in abundance of their blessings to keepe a mediocrity in such sort vsing their liberty in outward blessings of this life as it may be a helpe and furtherance and not a hinderance to godlinesse and eternall life And this they inforce themselues to doe the rather because they know it is the will of God that they should liue temperately 1 Pet. 4. 7. and that temperance is a fruite of the Spirit Galat. 5. 23. an ornament of the Gospell Tu. 2. 10. and hath great promises made to it Lu. 21. 39. and finally brings great benefit both to minde and body If naturall men doe some temperate actions it is not out of an habite of temperance nor vpon these considerations but out of humane reason and for carnall respects Apollos Now that you haue spoken of such graces as tend to the preseruation of life and such as are behouefull for the tempering and ruling of the pleasures of life good order doth require that you come vnto such vertues as regenerate persons are bound to exercise about their Neighbours commodity and credite to shew how they stand affected towards the substance and name of their Neighbour otherwise then all other men doe Aquila Right so Thus therefore it is all godly persons make conscience of doing the least iniury to other men in their goods and wealth either by fraud or violence either directly or indirectly