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
therefore the grosse ignoraunce of these times doth argue the rarenes of faith in this age The which is further testified by the cōtempt of Gods publike worship the prophanation of his Sabbath which doth alwayes as an handmaid accompany and waite vpon ignorance God being serued by some for meere fashion and 〈◊〉 or because of the Lawes compelling it and by others not serued at all the Tauernes or Ale-houses or Stew-houses or gaming places being the Church they keepe This plainly sheweth how rife infidelity is whereof this is yet a further demonstration euen mens fayling in Gods priuate worship either not praying at all with their family but lying downe like Asses and rising like Hogges or else performing it negligently with coldnesse and want of deuotion But amongst sundry tokens of the rarenesse of true beleeuers in the Church of God these two are the most notorious The former is the vnfaithfull dealing of one man toward another men being so full of craft and subtilty so cunning and exercised to beguil as one can hardly tell where to trust 〈◊〉 shall one finde a true and plaine-hearted man These being the dayes wherein affiance cannot be put in a friend nor confidence in a counsellor as the Prophet fore-tolde Mic. 7 5. This want of ciuill faith doth bewray the want of Christian faith For did men truly beleeue in God they would surely be carefull to deale so as that they might deserue to be beleeued of men Our keeping of our promise with men it being a speciall fruite of our faith in Gods promises Ps. 5 4. Gal. 5 22. yet where is he in a maner to be found that maketh conscience of a promise Yea bonds oathes will scarse hold men they are so slippery and vntrusty The other thing is the generall hatred of true beleeuers of faithfull Christians who of al others are most scorned and reuiled by all sorts of people Amongst whom there is a certaine strife and emulation who should excell others in malice towards them If men did beleeue in God and loue him which begetteth they would loue such as are begotten of him 1 Iohn 5 1. If this bee the marke of a man translated from death of vnbeleefe and sinne to the life of grace and faith that they Loue the Brethren 1 Iohn 3 14. as it is there written Hereby we know we are translated from death to life because wee loue the brethren then surely this ouer-common hatted despising of the godly together with the great vnmercifulnes and cruelty which reigneth euery where doth sufficiently proue the truth of that which is before spoken in the Word that Christ when he comes should scarse finde any faith vpon the earth Luke 18. and this is it which hath bene the condition of all times Few there be that enter the straite gate Math. 7. Many called and few chosen Few also beleeued the reportes of the Prophets So few that feared God as that the holy Ghost hath enquired for such as are rare to be found Where is the man that feareth the Lord Againe Psal 90 12. In Noahs time but his family alone and therin was a Cham. Afterward the house of Abraham of Isaac who worshipped God aright yet there was an Ismael and an Esau. What was Iacobs family or the Israelites to the rest of the world Yet among them were many hypocrites and wicked men Aquila You haue well established me in that which I conceiued about the fewnesse of beleeuers but I pray you Sir declare vnto mee what may be the true causes thereof and what benefit may come by this consideration Apollos Some of the causes be common to all times some proper to this age wherein we liue Of the former ranke the want of the Word the seed of faith or where the Word is the want of sound Interpreters the hands which scatter abroad the seede of the Word the withdrawing of grace where Interpretors be for all encrease commeth from God who if hee pull backe his grace it is in vaine for Paul to plant or Apollos to water To these wee may adde the corruption of mans heart prone to vnbeleefe and reason especially corrupted is an especiall enemy to faith as nothing more For the wisedome of the flesh is not nor will be subiect vnto God Rom. 8. 7. Satan he euer makes one alwayes labouring by one meanes or other to make frustrate the Word because he knowes that his kingdome is so much decayed as the Word preuaileth to draw men out of vnbeleefe vnto faith therefore hee sets all his wits and wiles aworke how hee may harden men in infidelity But the maine and soueraigne cause of this fewnesse of true beleeuers which be in the world it is the decree of god who hath not ordained all to life eternall which is the end and therefore not vnto faith which is the meane to bring vnto that end and these are more then a good many for the saued are fewer then the other which are not saued Mat. 7. 13 14. Now for the causes proper to this age I take them to be these foure especially First the extreme rage of Satan who perceiuing his time to be but short rageth so much the more striuing with all his cunning and might to hold men in the fetters of infidelity and keepe them backe from Christ to this end both lessening and cutting away the meanes where hee can and hindering meanes where they bee Another thing is abundance of iniquity ouerflowing in all places as a deluge this last age being as a common sinke into which all the filth of all foretimes runneth which occasioneth God as a iust Iudge to punish men with hearts slow and hard to beleeue Thirdly to the encrease of vnbeleefe it helpeth not a little that there is in the Church amongst professors such differences in matter of faith and religion a great stumbling blocke And lastly the loose liues of such as be Preachers of the faith auaileth much to hold men in their vnfaithfulnesse and sinne for the benefit which is to be made of this consideration it is this so much the more to encrease a care in men to labour for the gift of faith by how much it is more rare Were it so common as Nature is or as the Word and knowledge is there were the lesse need of any thought or trauane this way but being a thing so precious renowned much talked of in the World and little felt and enioyed and there being no Christ nor happinesse without it it standeth vpon so much the more to giue all diligence that they may bee found rather amongst the little handfull of beleeuers then in the multitude of Infidels which walke the broade way of vnbeliefe and iniquity Also this admonisheth vs as to sweate about the getting of faith by vse of all the meanes afore mentioned so to be exceeding thankefull to
And as the woman hath giuen her selfe into the power of the man shee and whatsoeuer is hers be now become her husbands so it is here likewise euery beleeuing soule giues her selfe and all hers againe vnto Christ. The second similitude is of a naturall body wherein the head and the members are well knit and compact together by ioynts sinewes which as ligaments and bands doe so linke the members amongst themselues and to their head as they though they be distant one from another yet being all quickned by one soule they all make but one body So it is betweene Christ and the faithfull his members though they be many and by place diuided amongst themselues and all from Christ their head yet the Spirit of their head by influence from him descending into the members and quickening them with the life of grace they are by that Spirit as a band so fastened to their head through faith and amongst themselues through loue as that their head and they are mystically yet truly but one body as it is saide 1 Cor. 12. 12. As the body is one and hath many members and all the members of the body which is one though they be many yet are but one body euen so is Christ. Where note that to declare the neerenesse and euennesse as I may so speake betweene the beleeuers and Christ hee and they are all termed by one name euen Christ comprehending in this word the head with the members Hitherto also belongeth Eph. 4. 15. In all things grow vp in him which is the head by whom all the body being coupled c. The naturall body then and the head is not more one then Christ and the faithfull Which is further opened by the similitude of the Vine and branches and of grafting and planting grafts into new stockes Iohn 15 verse 1 2. c. Rom. 6. 6. As also of an house and the foundation whereon it stands Ephe 2. verse 21 22. Christ Iesus is the head corner stone in whom all the building c. For Christ is as the Vine we are as the branches he the noble stocke or roote of Iesse we the grafts he the corner stone we the building laide on him planted and grafted into him to be one with him and to grow vp in him The necessity of this vnion with Christ it is very great so as without it wee are for euer accursed For by Adam wee all fell from God lost his grace and fauour his Spirit his communion being through sinne become the very limmes of Satan held vnder his power as vassals and so seruants of sinne heires of hell and damnation thus deuoyded of all true life and bewrapt in the bands of sinne and death and so remaine till by vnion with Christ we recouer our communion with God his grace and Spirit his righteousnesse and life Hence it is so peremptorily auouched that Christ is the bread which came downe from Heauen of which whosoeuer eateth not hath no life in him And againe his flesh which he gaue for the life of the World is saide to be meate indeede his bloud drinke indeede and except a man eate his flesh and drinke his bloud hee cannot liue for euer Iohn 6. 51. In which Chapter these three things are taught about this matter First that we must haue vnion with Christ euen such as is betweene the nourishment and our substance And secondly that this vnion is wrought by beleeuing in him by seeing him by comming to him by hungering and thirsting after him And thirdly that vpon and by this vnion with Christ wee doe partake in the life of Christ which being originally in the Deity as it is written The flesh profiteth not it is the Spirit that quickeneth and againe God is life and that life is in God yet it is conueyed into the manhood of Christ personally vnited to the Godhead and from his flesh as from a Conduite receiuing grace of life from the fountaine of the Diuinity it is by the pipe of faith deriued into all his members To be short not more needfull that a naturall member as hand or foote be ioyned to the head that it may liue haue sense and motion or a branch to the Vine conioyned that it may take iuyce to fructifie then it is needfull for the Elect to bee coupled to Iesus Christ for spirituall life and euerlasting happinesse And now as concerning our last point moued touching the fruits and commodities of this vnion it is euident by this that hath beene spoken that all our good now and for euer dependeth vpon it it being the base and foundation of all the benefits whatsoeuer we haue from Christ whereof we can haue no part vnlesse we haue first a fellowship with himselfe by enioying of whom wee doe together enioy all his graces here and all his glory hereafter as his members are capable but not equally with the head euen as the branch once knit to the Vine partakes in all the life thereof And as the woman being ioyned in mariage to a rich and mighty King together with her coniunction to his person hath his maiesty glory and wealth 〈◊〉 farre as shee is capable of it and may be for her fullest contentment imparted to her Euen so it is heere in this spirituall coniunction that seeing Christ from his gifts blessings cannot be diuided but whosoeuer hath the one doth most certainly communicate in the other therefore the elect being vnited to Christ their head as there flowes from the naturall head to the lowest members power of life sense and motion so from Iesus Christ there is communicated to his spouse and his body the Church and to euery member all his riches and vnsearchable treasures both power of grace and possession of glory Heere of it being saide that Christ is made of God to vs Wisedome sanctification righteousnesse and redemption 1 Cor. 1 30. and that God hauing giuen vs Christ with him will giue vs all things Rom. 8 32. and in Iohn 6 54. All such as eate his flesh and drinke his blood that is haue vnion with himself first with his manhood and then by meanes thereof with his Godhead haue euerlasting life that is haue all his benefits euen to their eternall blisse and glory in heauen Apollos Friend Aquila it is very right so as you speak As a man cannot haue a farme as owner of it but hee hath all fruites commodities immunities royalties yea the treasure also if any happen to be hidde in the field is his so whosoeuer is owner of Christ by beleeuing in him and Christ againe possessing him as his owne the same party cannot but haue all the goodes and glory of Christ euen whatsoeuer is Christs is his his conception his birth his life his doctrine his sufferings his death his buriall his resurrection to glory his ascension his kingdome his Priesthoode his Spirit all the merits fruits profits
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
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 〈◊〉
must be a continuall repentance There being some sinnes not yet espied therefore not particularly repented of some espied and yet not sufficiently hated striuen against and mastered and some good duties not yet knowne to vs and such as are knowne not so zealously followed nor so wisely as becommeth the redeemed by Christ which looke for eternall glory Aquila Now Sir you haue satisfied me in the acception of Repentance and shewed me how wee are to speake of it and how it agreeth to a man already called and sanctified Let mee make bold to aske you further touching this particular euangelical Repentance which is euery day to be renewed euen as a good House-wife doth once a day sweepe her House or as one that writeth a Letter lookes often ouer it so our life is often to be lookt ouer that the errors thereof may be corrected but where must this Repentance haue his beginning wherein doth it consist what be the kinds of it by what tokens is it knowne and bewrayed And after these things opened I haue certain doubts and scruples to propound to you about the doctrine and practise of Repentance Apollos This renewed Repentance of the godly takes the beginning from a godly sorrow engendred in the heart by the holy Ghost vpon the discouery of our daily infirmities and falles as the Apostle teacheth vs 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance whereas worldly sorrow brings forth death There is to be seene in the wicked shadowish and counterfeit Repentance the ground whereof is wordly sorrow not a griefe stirred vp in the heart because of displeasing God by some sinne but in respect of worldly cause as temporal losse worldly shame and punishment or else for feare or through feeling of Gods wrath for sinne which is a griefe may be found in a meere naturall and worldly man the end of which griefe is death occasioned by a despaire which is in them of obtaining mercy by which they are brought to eternall yea and sometime to a temporall vntimely death as is to be seene in Achitophel and Iudas Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow which not onely can profit nothing but thereby no man can either redeeme his losse or shame or remoue his feared punishment but bringeth forth a dangerous and deadly fruit and to labour to conuert it into a godly sorrow to greeue according to God for this hath great commodity in it for as it pleaseth God being engendred by himselfe in the heart which mourneth euen here hence because the most mercifull God is offended by transgression of his Law therefore worthily called godly sorrow so it hath a notable blessed Issue for it leadeth to repentance and that to life or saluation For as it cannot be but such as haue their heart smitten with heauinesse because of the displeasure of their louing God by their sinne but they will meditate a turning from it and an amendment so they who enter into this course of Repentance and so continue it will at last leade them to saluation and in the meane time it is a good testimonie vnto them that they are saued persons if it were no more but that the holy Ghost saith of hearts contrite sorrowfull for their sinnes that they are a sacrifice to God and that the sobs and sighes of a troubled Spirit greeued for iniquity doe proceede from the holy Spirit Psal. 51. Rom. 8. Surely this were sufficient to moue euery Christian to pray and labour for this godly griefe that he may get his heart touched with it the melting heart the sostened heart soone moued to griefe vpon sence of a sinne is a blessed heart the very habitation and lodging of God himselfe yet to heare further that our repentance occasioned by our griefe for sinne is as a way wee are to walke in to saluation this same ought to cause all men to be willing to haue this godly sorrow and to know how they may attaine it And albeit that the meditation of the filthinesse and danger of sinne being committed against an infinite Iustice the souereigne goodnesse and a most holy Law may much helpe to moue the heart after a sinne to be aggreeued yet nothing so auailable to this purpose as the due and serious consideration of the 〈◊〉 of Christs life and the death and passion of our Lord which being so infamous and sharpe intollerably and the person so abased and plagued being the eternall Sonne of God and a man most innocent and wee our selues the proper and immediate cause of all his ignominy and paines suffering not for his owne but for our sinnes this if any thing else in the world will and if there be any true grace in the heart it will make it euen to bleede with griese that such an one should suffer and such hard and heauy things and for such being but wormes-meate vngodly and his enemies what heart would not be pricked to thinke of it that the Lord of life the immaculate Lambe should endure such fierce wrath from God and men for such vile ones The very Earth trembled at this and shall not our hearts feare the Sun was darkened the Heauen also put on mourning weede and shall not wee be troubled The stones rent and shall not our hearts be rent with sorrow and our eyes gush out with teares vpon the sight and remembrance of such our sinnes as we daily fall into and by which we occasioned such an execrable death with torment to such an honourable person As it cannot be but ill with them who can thinke of this and not be displeased with themselues and greeued at their sinnes which procured this so well is that man that vpon the thought of his Sauiours sorrow for sinne can haue his owne soule touched and ready to melt into sorrow For blessed are they that mourne they shall be comforted Mathew 5. Vnto whom doth the high God looke who dwelleth in the Heauens but vnto him which hath a 〈◊〉 heart Esay 66. This sorrow maketh the sinner to become ioyfull in 〈◊〉 end yea it makes Angels glad it reioyceth Gods 〈◊〉 and is his delight who not so much detesteth 〈◊〉 as hee loueth this godly sorrow which 〈◊〉 a sinner aworke the more to mistike and detest his owne sinnes and to endeauour more and more the mortifying and subduing of them and a departure from them In this affection of sorrow there be two sorts of persons which doe somewhat offend in diuerse sort the one thinke they neuer greeue enough for their sinnes and whereas they mourne much and truly yet they satisfie not themselues because they would haue and feele more And the other who doubt and mistrust themselues that they doe not greeue at all and so are out of heart because they haue no hearty greef for their offences complaining of the hardnesse of their heart this way Let the former consider that God respecteth not the measure
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
other things and to be willing if neede require to forgoe euen life it selfe for his sake for such is the malice of Sathan and of the wicked his children against Christian Religion and the true fauourers and followers thereof as they doe watch all oportunities of raysing vp not onely ordinary molestations but fiery persecutions against them And againe it pleaseth God after times of peace and long calmes of prosperity to send a storme and tempest of persecution and martyrdome to discouer hypocrites and to shew who be sound Christians who follow God for his blessings and who professe him of loue Therefore it is necessary that euery one be found ready and well furnished with faith and patience to be willing and able to abide the worst For as in warre when a field is pitched fought all the Souldiers that fight are not slaine yet are they all subiect to the Sword howsoeuer many escape aliue so in this warfare against Sathan and the World all are lyable to this great tryall of martyrdome though it please God to spare and free many from vndergoing it yet all by nature and condition of their profession are subiect to it and are to make reckoning and so to fit themselues as if time change for nothing is more changeable they may not be to seeke of their weapons This is it then which I doe determine according to the Word that forasmuch as all Christians are Christs billed Souldiers and haue taken the presse money to serue him to the death Ephe. 6. 5 6 7 And all ought to be as an house built vpon a rocke firme and constant Mat. 7. 24 And Paul the Apostle prayeth for the beleeuing Christians Colos. 1. that they may be strengthened to patience And also it is written That whosoeuer put their hand to the Plough and looke backe are vnfit for the Kingdome of Heauen Luke 9. 62. And all that will liue godly in Christ must suffer persecution 2 Tim. 3. 12. And finallie that by many tribulations we shall enter into the Kingdome of Heauen Acts 14. 22. Therefore howsoeuer it may seeme good vnto God to bring men to their graue in peace yet to euery Christian there is a necessity of resolution and preparation for martyrdome Touching your other demand what duties are to be done of such as will duly prepare and addresse themselues for such a tryall As this is a part of our wisedome to forethinke that persecution may arise and of our piety to be ready and willing to embrace it when it comes so it is further required of all godly wise Christians to prepare themselues as Marriners against a storme and to exercise themselues as Souldiers against the day of battle Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome consisteth in these things first to labour for a sound iudgement in matters of faith that first vpon sound instruction hee beleeue 〈◊〉 and distinctly the truth of Religion and so there will follow a franke and vndaunted confession according to that that is written I beleeued and therefore I spake 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian being either ignorant or but wauering wi'l proue vnstable in his way Iames 1. 8. Secondly to this must be ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature and a deniall of our selues because Scripture teacheth what experience hath confirmed that such as liue in pleasure diuers sinnes lacking the spirit of mortification being otherwise learned and leading a ciuill life haue proued back-slyders and more dishonoured God thereby in one houre then all their life long they gained him glory He had not neede immoderately to loue the World or to hold any sinnes deare to him that must part from his owne life in Christs quarrell The mortisied man therefore is the likeliest and fittest man to make a Martyr such as being engrafted into Christ his death haue got power to die to sinne are meetest persons to die for the Gospell of Christ. Vnto all which there must be added a serious meditation of such Scriptures as foretell of persecutions for the name of Christ and diligent and often calling to minde the examples of such as haue valiantly endured losse of goods and life for the Lord Iesus with earnest prayer to God for strength and power to be armed with like constancy Such as most suspect their owne strength and being afraide of their infirmity get to them all helpes of setled iudgement mortification examples prayers and Scriptures to establish their hearts there is best hope of such that they will sticke to it Some haue boasted of their strength in a vaine confidence thereof and haue started away when it came to the proofe whereas fearefull Christians which mistrusting their owne sufficiency and strength did make God their rocke haue manfully acquitted themselues choosing rather to die then to denie their Lord that bought them He that is the greatest bragger at home is not euer the best Souldier in the field nor he alwayes stands to martyrdome in the euill day which in dayes of peace is most forward in shew of zeale profession of words Nichodemus which at the first came to Iesus by night being too fearefull afterwards did declare his loue to Christ boldly standing to him in a great extreamity when his owne Disciples who saide They would die with him shrunke from him and forsooke him He therefore that least presumeth of his owne power and most striueth against the power of sinne is best made for such a businesse as to suffer with Christ. Aquila Now Sir let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience as when the fiery tryall commeth they can with constancy hold it out and how the assaults of Sathan the world and the flesh to shake and weaken this resolution may be beaten backe or repelled Apollos It is the holy Spirit of God which doth establish them vnto and in this tryall inspiring their hearts with wisdome and courage that they may know how to confesse his truth freely and boldly and with godly patience that they may suffer for it manfully As Christ saide It shall be giuen you what to speake in that houre Mathew 〈◊〉 19. And Dauid prayes God to renew a firme spirit in him and with his free Spirit to establish him Psal. 51. 11 13. And Paul for the Colossians prayeth God to strengthen them to all patience with ioy fulnesse Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power but to the mighty worke of Gods Spirit who saith vnto the weake Be thou strong and feare not for I am with thee in fire and water Howbeit there are sundry meete considerations whereby it pleaseth the holy Ghost to quicken strengthen their mindes to patient enduring First of all that by Gods eternall decree
troublesome by my long discourse of it let me tell you that this is a chiefe ende which God lookt vnto in the calling of sinners vnto repentance as in regard of himsele euen the praise of his glorious grace as the Apostle hath three seuerall times affirmed Ephe. 1. 7. 12. 14. That there being not onely nothing in vs to further it but our selues and the gates of hell against it it might be saide O Lord this is thy worke thy owne hand hath done it euen with thine owne hand arme thou hast giuen vs the victory ouer all our spiritual hellish enemies To thee therefore the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen Apollos I thanke ye for your willingnesse to enter into and to continue this discourse Also I commend your good remembrance of these matters it being so long since they were taught but as you holpe your self in some thing that was almost slipt from you so ye shal suffer mee to helpe you in that which I my selfe almost had and as it seemeth ye haue altogether forgot For by the closing of your speech I perceiue that ye haue spoken what ye are minded to say of this argument and yet that you were willing to speake of it what you remembred but I maruell not if some things are slid from you I rather maruell the frailety of our memory being considered that ye kept so many things Therefore vnto all that which hath beene recorded by you there be other foure points which I will briefly adde First touching the impulsiue mouing cause which inclineth God to the effectuall calling of some whereas he passeth by othersome which are no more vnworthy then such as are called and haue the selfe same outward meanes being all alike sinners and enemies to God by nature and all equally partakers of the word and Ministerie yet some of them are left in their corruption others being gathered to Christ. It was tolde ye this proceedeth meerely of the purpose and good pleasure of God which is made plaine by expresse authority of Scripture which ioyneth Gods purpose and calling together Euen to them that are called of his purpose Rom. 8. 28. and affirmeth that God hides those things from some which he reueales to others euen because so it pleaseth him Mat. 11. 26. there being no other reason of Peters calling rather then Iudas but this it was his good pleasure For seeing effectuall calling as you well remembred floweth from election and is peculiar to the chosen thereof it followeth that that which makes the difference betweene some who are otherwise alike in Adam is the election of God ordaining some to life and so to the meanes in their calling to Christ whereas others are refused yet so refused in the counsell of God as they make themselues vnworthy and vncapable of calling by refusing willingly and reiecting wilfully the voyce of Christ shutting their eyes that they may not see and their eares lest they should heare and making fat their owne hearts lest they should vnderstand Acts 28 27. Which sheweth thus much that as the not calling of some is iust so the calling of othersome is most free depending vpon the good pleasure of Gods will This is such a matter the consideration whereof must moue Gods children by calling to be very thankefull with great feruent loue towards God for this happy worke Sithens finding nothing in them at all hee did fetch from himselfe the cause which moued him to reueale his Son in them by the Gospel whereas he would not doe so to others who were by creation as good as they and by nature no worse yet God to leaue others to giue them ouer to their blindnesse and to open to those the mystery of his will and that according to his good pleasure which he purposed in Christ how doth this deserue that they should from the ground of their heart blesse God the Father of our Lord Iesus Christ for this most gracious spirituall blessing The second thing vnmentioned by you because vnremembred was this that as amongst men Gods will puts a difference betwixt man man as being all subiect to him as clay to the potter caling these hardning these so in those which are truly called he keepeth not one tenor some of his elect childrē euen at the instant of their calling being strong men in Christ able to goe walk run as Zacheus which at his conuersion was filled with ioy power giuen him to shake off his great sins to shake himself presently not only out of them but out of his goods by restitution of ill gotten contribution of the rest well gotten which argueth a great measure and force of grace there being sundry which long after their cōuersion can hardly ouercome themselues to doe that which Zacheus did at his new birth the 1. hour he came into the world The like is to be seen in Paul the Apostle who immediately vpon his calling coming out of the darknes of Iewish pharisaisme vnto the light of Christianisme and from Satan to God he had such a portion of the strength of grace as he could preach Christ and was ready to suffer for him being ready to the perill of his life to teach them whom hee had lately persecuted to death Now there be others againe at the time of their calling yea and a good while after which are so weake as young Babes both for knowledge and practise as appeareth in Peter and in the other Apostles who being called euen with a more peculiar calling to be the members of Christ and not onely with a general vocation to be the Ministers and Apostles of Christ yet by the story of the Euangelist it doth plainely appeare that for a great while after euen till the ascension of Christ they were exceeding infirme both in iudgement and affection not knowing distinctly the meanes of their redemption to be Christs sufferings and resurrection though it were most plainely and often tolde them and tripping and failing by pride and ambition contention and otherwise Againe some of his elect children at their first calling are brought forth by their Mother the Church with great paine and hazard to themselues being before and about the time of their calling much afflicted full offeares and anguishes by reason of their manifold greeuous sinnes laide before them by their inward monitor their conscience accusing them and the outward admonition and threatnings of the Law the light of Gods Iustice shining into their mindes and striking them as lightning and thunder from Heauen Thus it fared with the fore-named Paul at his conuersion which was with trembing and astonishment Acts 9. 6. As also with them Acts 2. 37. whose soule-horrors as daggers or kniues pricked their hearts Now on the other side some there bee which at their first calling feele no such thing but are deliuered from their bondage
graces Psal. 23. throughout and the carefull obseruations both of them and of Gods mighty prouidence protection against dangers with his assistance against euils and enemies of all sorts doth not a little auaile to put more life and heart into faith as appeareth by the example of Dauid 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah by the former triall of Gods might in helping him against the Lyon and the Beare Also Paul resolued strongly for time to come that God would deliuer him because he had deliuered him 2 Tim. 4. 17 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances and often goe ouer them in their remembrance and thoughts as Papists supersticiously numbred their prayers ouer their beads so to refresh their faith by recording and numbring Gods seuerall sauours learning more strongly to trust in him whom they so well know by experimentall knowledge Let them which know the Lord put their trust in him Psal. 9. 10. Finally amongst other things which further to bring to this highest pitch of faith it is of no small moment to haue a care and watchfull endeuour in all things to keepe a good conscience for it is not written in vaine that Abrahams faith was perfected by his workes There is a great neerenesse of kindred betweene faith and obedience as faith in the promise of mercy breeds obedience to the Commandements so obedient walking before God giues more courage to a faithfull man the more boldly and surely to expect the performance of the promise being made to such persons as out of loue to God obey his will Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him because he had this testimony within himselfe that he endeuoured the keeping of his statutes Saue me O Lord for I haue kept thy Testimonies and againe I haue great delight in thy Statutes therefore quicken me according to thy word and many suchlike Thus friend Aquila in so short roome as I could I haue answered your foure demands and for an ouerplus as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes which is the least measure of faith so I will here deliuer some tokens of the strongest faith wherby it may be known The first whereof is this when a faithfull man is able to beleeue the promises though the meanes seeme euen to fight against the truth of them as Dauid being a priuate man yea and persecuted yet beleeued the promise of his aduancement to the Kingdome And Abraham resteth in the word of Gods promise for Isaac and the blessing of all nations in him euen when Gods own word of commandement to kill his sonne did warre against the word of promise to blesse all people in that sonne Secondly in many and manifold dangers yet still to cleaue to God with trust in his mercies as the Saints spoken of Heb. 11. They were imprisoned scourged racked slaine with the sword driuen into dennes and caues and yet they still by faith beleeued God Thirdly when any are able to reioyce in their suffering and to endure their tribulations with gladnesse as they that suffered the spoyling of their goods with ioy Hob. 10. 34. and the Apostles that went away reioycing that they were counted worthy to suffer for his name Lastly if any be ready if the will of God be to aduenture their liues for Christ as Antipas as the Martyres who loued not their liues vnto death these things as also the contempt of the world the deniall of our selues the manifold fruits of charity when any doe as it were forget themselues to seeke the good of others distributing liberally vnto the necessity of the Saints these I say are great testimonies of a great measure of Faith and nothing such a sure token thereof as to be much and earnest in all kinde of supplications for our selues for others and for the whole Church watching vnto prayer and being feruent therein But now good friend Aquila it is meet we should thinke of repairing to our owne houses to see if all there be in peace and safety Aquila Sir I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly and well content to hearken vnto your motion of returning home reseruing other matters which now cannot be dealt in to our next meeting The fift part of the Dialogue of the rarenesse of Faith and fewnesse of Beleeuers As also of the efficacy and fruitefulnesse of a true faith Of encouragement to beleeue with answer of Obiections against Faith Apollos I Am bound to affoord you my best helpe for of you Aquila I haue bene made to know the way of GOD more perfectly I wil euer acknowledge it and be ready to shew all thankefulnesse for it But our time will slide from vs and though wee haue all peace at home yet it is not good to giue prouocations Let vs therefore fall close to our businesse that wee may dispatch in due time Wherin would you wish vs now to deal me thinkes we haue sayd much of Faith shall wee passe to some other thing Aquila No Sir I pray you let vs dwell a little longer in this argument For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith whereof little hath bene saide scarse a touch giuen of it and what may be the matter that true Faith being such a noble and necessary such a woorthy and wonderful gift yet there be so few so very few euen within the Church of God liuing vnder the Ministry of the Gospel which are endued there-with as is too manifest by their manner of liuing for very many liue very il now one can neuer liue ill that beleeues well as on the other side hee that beleeues ill cannot liue well Apollos Heerein you say most truly For true Faith is neuer idle nor barren but working and fruitefull in good workes Thence it is called Effectuall Faith 1. Thess. 1 3 and elsewhere it is sayde that Faith workes by loue Gal. 5 6. of Abrahams faith it is said It wrought with his works Iames 2 22. where the Apostle maketh voydnesse of workes or want of charity a note of a dead faith For as dead men can woorke no more any humane or naturall worke so that faith that works not by charity is dead Nothing therefore is such a testimony of the lacke of liuely faith as mens euil and wicked liues Many other things there bee which doe descry this truth that Faith is a rare gift to be found but in a few as namely the great ignorance of God and his will For there being as we haue seene before required in faith a competent knowledge nay faith being for the nature of it a diuine wisedom put into the heart os the elect
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
hating our sinnes and we through sinne extreamly hating God the guilt of these sinnes and punishment being wholy done away freely pardoned by the merit of Christ his death we haue now God pacified towards vs of a more then terrible Iudge becom a most amiable and kinde Father taking vs now for sonnes by grace who were children of his wrath before Secondly from this peace and reconciliation made with God our faith accepting the mercy forgiuenesse by his gracious promise freely offered there followeth another peace and happy tranquility of our cōscience which the woundes and terrors of it being now healed and quieted vpon that blessed consent betweene Gods promise and our faith instead of accusing and trobling as it was wont doth now excuse and acquite vs before God with vnspeakable rest so as in the sense of Gods pacification towards vs wee are not greatly terrified with sinne and other enemies of our saluation and though there be some agreement likenesse betweene this true peace of a good conscience that false peace of a dead and benummed conscience inasmuch as both are quiet and free from trouble or anguish yet there is in other respects as great ods betweene them as is betweene heauen and hell 1. For first a dead conscience is quiet because it hath no feeling of sinne at all like to dead flesh which you may prick with a Needle and yet it feels nothing so is it with a sleeping dead conscience it hath no sense of sinne or iudgment and thence growes the quietnes it hath which will quickly be shaken off and horrible terror succeede in the roome with sin reuiueth And it is awaked by the knowledge and due consideration of the Law of God But an holy conscience washed in the blood of Christ it is quiet because it so feeleth sinnes as it 〈◊〉 them al forgiuen and God pacified and well pleased in his Son Hence ariseth her peace which passeth all vnderstanding 2. Secondly a benummed conscience though it be quiet yet it comforteth not but lyeth as asleepe there may be in the heart naturall liuelinesse and comfort by presence of things pleasing to nature but no spirituall comfort in the conscience at all whereas the truly pacified conscience hath great comfort in it selfe chearing vp the soule as a man is cheared at a feast a good conscience is a continuall feast 3. Thirdly the benummed conscience is awlesse feareth not the offence of God by sinne nor his wrath for sinne Whereas the truely appeased conscience is fearefull to offend such a Father though it now feare not damnation which is taken away by faith in Christ yet it feareth transgression breach of the Law as it is written of Iob that he feared alwayes and of 〈◊〉 that he feared God greatly Aquila Sir may it please you ere you passe ouer to the next fruite First to shewe how this blessing of a peaceable conscience is gotten and how to be preserued and also whether and how farre it may be lost and what is to be done to recouer it Apollos There are two wayes vvhereby to attaine this peace First by an vnfeigned displeasure sorow conceyued in our hearts against our owne sinnes breaking forth in an humble sincere and constant confession of them particularly so far as they are knowne with an earnest endeauour against them to shun all occasions of them Secondly by stirring vp the heart to embrace that promise of the Gospell which offereth to vs the forgiuenesse of them verily beleeuing them to be indeede remitted to vs from God according to that his mercifull promise which hee can no more breake then he can denie himselfe for he is true and cannot lie Now hauing thus gotten this peace of mind there must great care be taken for the preseruation of it seeing it is no lesse praise to keepe a treasure then at first to purchase it And it is to be kept euen by the same meanes by which it was come by euen by often and earnest confession of our sinnes and crauing pardon thereof and by beleeuing the truth of the promise but especiallie by a carefull auoiding of euery knowne sinne euen the least labouring still as to get a cleerer insight of sins by the lanterne of the Law so as they are more brightly known and perceiued to encrease in care and watchfulnesse ouer our hearts to stop the course of sin in the very thoughts and desires where sinne being yet but young and weake may most easily be crushed neuer let it goe so farre as to get consent of the will to agree to the motion of it much lesse the helpe either of tongue or hand or other part of the body to execute it for then it will raise vp new stormes and trouble the quiet peace of the soule Hereunto ioyne a desire and study how to performe all knowne duties which concerne vs in our generall or speciall calling with all vprightnesse and singlenesse of heart as in Gods sight out of loue to please him and true desire to glorifie him by our obedience to his will For great is the peace that they haue which walke in his Statutes saith the Psalmist Therefore that which we cannot doe perfectly let vs striue to doe sincerely and aske forgiuenesse of our imperfections and so it will come to passe that our peace will not onely stand to vs but encrease daily and more abound in vs. Whereas you desire to know touching this peace if it may be lost To this I answer you it cannot be lost none can take it away no more then reconciliation with God or faith can be lost Indeede this peace of conscience as touching the sense and feeling of it may be and sometime is lost as appeareth both in the examples of Scripture as in Iob Dauid Ezekiah and by the experience of others in these our dayes who either by falling into some grosse actuall sinne or by some fearefull security not looking to and watching ouer theirwayes or by some strong fit of temptation haue beene for a time in an hell of horror and soule-sorrow hauing no more sence of peace then a man vpon a racke doth feele any ease complaining in the anguish and bitternesse of their griefe that the terrour of God hath beene vpon them that their soule hath beene disquietted within them that they were cast out of Gods sight mourning as a Turtle chattering as a Crane weeping and watering their cheekes and couch with teares weary of life wishing for death finding nothing but feare on euery side yet all this while their liuely faith the remission of their sinnes their atonement with God and the blessed peace of minde comming thereof not vtterly lost but the sense onely of these benefits taken away it faring with them as with the Sunne which being vnder the darke cloudes yet is still in it selfe a lightsome creature and when it hath power to scatter the thicke cloudes giueth forth his
not make them ashamed Rom. 5 5. therefore they may surely and with certainty expect eternall glory in heauen Otherwise their hope would bring shame and confound them if they should misse of the thing hoped for Againe the beleeuers are said to reioyce vnder this glory Rom. 5 2. Now there is no reioycing with godly wise men but in things of certainty which be assured There is therefore certainty in their hope otherwise how could they pray vnto God and call him Father For his children shall certainly be saued and they may certainly looke for it and how could faith be a certain perswasion of the truth of the promise if hope were but an vncertain and wauering looking for the accomplishment of the thing promised Finally hope staying it selfe vpon the infinite truth mercy and power of God which cannot deceiue alter or faile therefore Christian hope of glorious happinesse is no opinion but a very certaine and steddy expectation Aquila Sir let me heere interrupt you a little without your offence Seeing the nature of hope is but to looke for something which as yet wee haue not and is to be had heereafter as the Apostle Rom. 8. argueth to wit when he saith Hope which is seene is no hope wee hope for such things as we see not whence then is that certainty and assurance which is affixed and ioyned vnto hope there being many things hoped for to bee had of vs heereafter which yet men neuer haue Apollos Neighbour Aquila this was well timely mooued For certainty is not of the nature of hope which being generally taken and in it owne nature is no more then as you haue saide an expecting of some future thing which is yet for to come therefore certainty or vncertainety goeth with hope according to the nature of the things hoped for which if they haue contingent causes so as they may come to passe or not then the hope of such things is euer with vncertainty and no better then a doubtfull opinion Hence it is that humane or ciuill hope which is of worldlie things which haue no certaine causes but may be or not be is euer with doubt and vnassured As for example when one hath promised to come to my house such a time to make merry with me or to pay me money I may say I hope such a man thus promising will come at the appointed time but this hope cānot make me sure For vpon good cause he may alter his mind or fall sicke or my selfe may haue necessary lets But now it is otherwise with Christian hope which is certaine and assoreth a man of the things hoped for as spiritual blessings and protection on earth and celestiall glory in heauen Which things because they are very certaine proceeding of most certaine causes as the vnchangeable mercy and truth of God purposing and promising eternal life with all things which belong thereunto and bring thither and hauing already giuen the elect in the worke of their calling and iustifying them by faith in pacifying their consciences by the feeling of their sinnes forgiuen and allowing them accesse into his grace and by other fruites of his couenant sure demonstration and experimentall knowledge of his truth and mercy Hence it is that they may with vndoubted certainty and doe assuredly looke for that which is yet behinde euen their glorious perfection in heauen And notwithstanding there bee in them still remaining corruption by strength whereof they often faile and offend by many sometime very great sins yea and their owne will is changeable yet seeing it is so that vnto beleeuers repenting all sinnes are forgiuen and God himselfe neuer changeth howsoeuer his children are subiect therunto yet he so reneweth them as he confirmeth their will and putteth strength into them by the might of his grace that though they may change cease to trust in God yet they are kept from it Hence it is for all the multitude of their iniquities and mutablenes of their mind that their hope is neuer vtterly quailed danted but standeth firme as mount Syon or as an hill of Brasse so as not onely for the present but euer for hereafter their hope shall be firme and good Which truth as it much correcteth the error of them which seuer assurance from hope of glory make of it but an opinion and wauering conceite as of a thing which they may haue or misse of a thing not to bee meruailed seeing some in part at least ground their hope vpon the merit of workes and vpon their seruing of GOD weake grounds to beare vp certaine expectation of glory so it ministreth much comfort to the faithful which haue receiued this Christian hope insomuch as whatsoeuer their afflictions enemies or sinnes be yet they cannot misse of glorious blisse in the end For God is faithful which hath promised and hauing also begun a good worke in them hee will finish it vntill the day of Iesus Christ. Finally whosoeuer hath this hope of the glory of God let him purge himselfe euen as hee is pure For if we looke for such a glory as is heauenly wee ought to be very diligent that wee may bee found of him in peace without spot and blamelesse Aquila You haue satisfied me in this fifth fruite of hope and by that which you haue deliuered I doe well obserue how three sorts of persons be hugely deceiued The first is of them who in some part doe build their hope vpon their owne good doings who must needes alwayes floate as a boate vpon the water with continuall vncertainties and doubtings of their saluation for that they can neuer be sure when their workes are sufficient and when they be free from being in some mortall sinne doe still perplex their hearts beside the great sinnes which they commit against God in whom alone the hope of his children is to be fixed as an anchor in the bottome of the water insomuch as they are pronounced accursed which hope in ought saue God and mens workes they are not good therefore popish hope is an accursed hope Indeede good workes and a iust and godly life may be vnto the Saints a secondary helpe and as it were some prop to stay their hope in this regard that to such persons as liue so is the promise of eternall life made but God his infinite mercy trueth and his Almightinesse manifested in the death and resurrection of his Sonne is the true and onely foundation of hope Thankes be vnto God saith Saint Peter who hath begotten vs to a liuely hope through the resurrection of Christ from the dead The second sort is of such as in their ignorance or mistaking thinke and speake no otherwise of Christian hope then of humane and worldly hope as if their hope of glory had no more certainty in it then hath their hope of a faire day when they see the morning cleere or of a good haruest when they see corne come vp in the blade and well eared
calling diuers of them are subiect to despaire wherein they professe a want of hope though in truth it be not lost the operation and worke of it being only stopped affirming of themselues that they cannot be saued that God hath giuen them ouer for euer and such like which in some happeneth vpon a deniall of the Gospell through feare as in Francis Spira in some others it comes from a weakenesse of faith meeting with some strong deepe temptations which so ouershadow Gods countenance as the poore soules thinke the sunne of his fauour will neuer arise and shine more in their firmament In some it comes from too deepe a sight of their owne sinfulnesse and vnworthinesse seuered from the consideration of Gods promised mercies and finally in other some from the touch and conscience of a foule crime It being the nature of sinne to be sweete in committing and sowre in reckoning hony in the mouth and grauell in the bellie and the practise of Sathan hauing once allured to doe a sinne by hiding the punishment afterward to perswade to draw to despaire by couering and keeping backe the promises of mercy The counsell of God in all this towards his children most wise and gracious purposing by these examples of despaire to let all men see that there is no stay or strength in any man and that the stoutest is but feeblenesse if God leaue them that all may learne to distrust and feare themselues being kept from that dangerous sinne of presumption the break-necke of the soule and striue to depend wholly vpon the might and strength of God in all humility with earnest and continuall prayer for his help and supportation often beseeching and most feruently praying Lord leade vs not into temptation O Lord forsake vs not ouer long Psal. 119. 8. Also God vseth to make his owne to feele an hel here of horror and despaire that they may better iudge of the loue of Christ in suffering the sorrowes of death for them wrestling with his Fathers wrath and haue their hearts moued the more to loue him Further the anguish and smart which they feele in their pangs of despaire as it causeth them more to long for comfort before it come so when it cometh that the sense of Gods loue is restored and their hope of glory reuiued it is as welcome and sweete euen as faire weather after much foule liberty after bondage and a calme after a great storme For herein the despaire of the godly differeth from the despaire of the wicked that whereas these being voide of true hope therefore in their despaire they are wholy forsaken of God and finally or for euer The faithfull on the other side doe despaire not wholly but in part the work of their hope being stopped but the faculty or habite of hope not being quenched neither finally but for a time they are left to despaire being raised vp againe to a good and more firme hope which afterward workethin them very strongly to the bringing forth of many excellent effects in them begetting in them a desire and will to liue godly in the whole course of their liues 1 Iohn 2. 5. Stirring them vp also to an endeuour vpon occasions to take paines in good matters which tend to their owne and the common good hope being the whetstone of labour Working stedfastnesse in their godly course not fainting for any troubles because they by hope look for a blessed recompence in the end Heb. 11. Breeding also a contempt of the vanities and pompe of this World as it is to be seene in Moses Hebrewes 11. Engendering a contentment and willingnesse to die vpon expectation of an happier life hereafter And finally asswaging our greefe and sorrow for the death and departure of our Christian friends as 1 Thes. 4. verse last Which effects though alwayes they accompany Christian hope yet most of all when it is reuiued and refreshed after a fit of despaire Aquila May it please you to beare with me if I put you to dissolue another doubt how the hope of the faithfull may be seuered from presumption of vnbeleeuers which is so like it as a simple one can hardly discerne them and how it falleth out that such as haue liuely hope doe offend through presumption seeing they are two things Apollos It is a thing well moued for as in other things likenesse is the Mother of errour so here many a mans presumption is taken of him for hope because of the likenesse yet the truth is that that which vnbeleeuers doe account their hope is but their presumption Whereas they imagine that their hope is grounded and setled on God his free mercies and vndeceiuable truth and the merits of Christ Iesus they doe onely imagine this their hope being in truth fixed vpon worldly things as their wealth friends credit and such like vanities and may appeare to be so sundry wayes First by expresse testimonies of holy Scriptures which euidently affirmeth their hope and trust not to be in the Liuing God but in their Riches 1 Tim. 6. 17. and that riches is their strong Tower Prou. 18. 11. And their substance is their hope and gold their confidence Iob 31. And their trust is in the multitude of their riches Psal. 52. 7. And therefore it is saide Their portion is here Psal. 17. 14. And that they haue their comfort in this world Luk. 6. 24. And that their hope shall perish and come to an end Moreouer there be diuers tokens in the wicked which doe certainely declare it to be thus as namely that they cannot abide their worldly delights and profits to be spoken against therefore the Pharises mocked Christ when hee reproued their couetousnesse which proues their money to be their Idoll and their belly their God Secondly in the presence and abundance of earthly goods they haue heart and hope but when these faile and are gone they waxe heartlesse and hopelesse as is to be seene in Nabal and Belshasser Thirdly their great labour taken and their great cost bestowed about earthly matters doth bewray where their heart is which is further manifested by the speaking so much and so willingly of their worldly commodities comforts Their language shewes what Countreymen they be not of Ierusalem which is from aboue but of the earth here below But their continuing in a sinful course of life without all true remorse or returning doth demonstrate that they haue no other hope of saluation but a naked presumption for we haue shewed before that true Christian hope as it strengtheneth the weakenesse of faith so it stirreth vp the heart where it is vnto repentance and practise of godlinesse hope of glory will not suffer a man to wallow in the mire and puddle of his filthy and vncleane lusts Therefore such as serue sinne in the lusts and desires thereof casting from them care of yeelding obedience to the knowne will of God in that they will pretend to haue hope in Gods
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
good Christian and that it is spirituall and inuisible fought by inuisible combaters and weapons At length you deliuered the necessity of this battle by the true causes of it whereof the first is the wil and good pleasure of God who as he ordained his owne Sonne so all his members to this spirituall warre and conflict thorow which they are to passe vnto the Crowne and the Kingdome which is prepared for them as in earth no man is crowned except first hee striue lawfully none diuide the spoile which first haue not abid the brunt of the battle and obtained the victory The second cause is the extreme malice of Sathan against Christ the head and for his sake against all the Elect his members whom he will neuer ceasse to tempt and that with most wonderfull subtilty as a Serpent long experimented and with outragious cruelty as a red fierce and fell Dragon or roaring Lyon if it were possible to draw backe againe the regenerate vnto his kingdome and hauing ouercome them to destroy them 1 Pet. 5. The third is the repugnancy and contrariety which is betweene the Spirit and the flesh in the new borne Christians in whom they continually striue together as the twinnes did in Rebeccaes wombe the Spirit striuing against the flesh and the flesh lusting against the Spirit without truce or reconcilement hell and Heauen light and darkenesse God and Sathan being no more contrary in quality then the Spirit and the flesh Here I call to minde that it was taught that in Scripture phrase Spirit grace new man law of the mind in this argument were Synonyma and of one signification also flesh old man corruption law of the members were equiualent termes importing one thing so as euery regenerate man hauing these in him consisted of a double man and had two men warring in him perpetually during his whole pilgrimage the old man which is that remainder of sinne that vicious quality deprauing and poysoning our Nature inclining to the breach of Gods Law which is vsually called the flesh That which is borne of flesh is flesh Iohn 3. 6. And abstaine from the lusts of the flesh 1 Peter 2. 12. And corruption as Ephe. 4. 22. The old man is corrupt for it causeth spirituall vnsoundnesse wasting all where it reigneth lastly Law of the members because in faculties and powers of soule and body it hath force of a king or law to command and enioyne absolutely in wicked men but in the regenerate with resistance And the other man is the new man which is that quality of holinesse created in mind and will renewed by the Spirit of God hence called The Spirit and Grace because it is freely giuen and worketh things gracious and pleasing to God and lastly The Law of the minde because there it gouernes as a Law or Commander Now the opposition and strife betweene these two men in the regenerate it is this in generall that grace or the Spirit or the new man doth raise and beget godly desires and affections tending to Heauen and hindereth the wicked motions of corruption and the old man and this againe engendereth vicious euill desires and thoughts crossing and hindering the good counsels and purposes of the Spirit and new man In which conflict sometime sinne preuaileth against grace carrying vs away and leading vs captiue as it were fast bound in fetters and chaines Rom. 7. 23. and sometime grace mastereth the lusts of sinne and remaineth Conquerour And this alwayes falleth out by reason of this combate that a godly person as he cannot doe what euill Sathan sinne and himselfe according to his will corrupt would doe because grace dwelling in him doth put an obstacle and barre vnto sinfull desires that they doe not breake out as blisters or botches in ones body so he is not able to attaine to performe either all that good which he would or in so good a manner as he would with such loue to God and his Neighbour as his soule wisheth and the Law requireth because remaining corruption doth oppose it selfe vnto the worke and motions of the Spirit Which is the thing whereof Paul had experience in his owne person and hath reported in Rom. 7. 14 15. both to the instruction of all and great comfort of the weake that by reason of dwelling sinne egging and tempting him to euill pulling and drawing him from God hee both did the euils which he would not and left vndone the good which hee would doe or did it vntowardly and weakely He could no sooner haue a good thought and motion tending to God ward but euill was present and at hand very ready to quench and smother This was the condition which hee was subiect vnto euen like the condition of a sicke man newly recouered or but recouering who faine would walke a mile or two for his health but when he begins to go his legges double vnder him for feeblenesse and he can scarse walke two turnes about his chamber Or as it fareth with an escaped prisoner which desireth to flye and his heart could serue him to go twenty miles or forty a day yet his bolts and fetters so comber him as he can scarse rid one mile a day So the Apostle felt and so much other regenerated persons feele themselues encombred with their sinnefull Nature as they are enforced euen when they do best to do their duties with care wants and imperfections Apollos In this spirituall combate there is a materiall thing to bee enquired into whether corruption do so farre at any time preuaile ouer grace as wholly to extinguish it for a time or the faithfull do but onely fall into a spirituall sleepe deepely forgetting themselues yet still retaining the life of Grace The case of Dauid falling so heinously sinning so deliberately lying so long being falne causeth diuers more then to suspect that the godly in their conflict with sin may take such a foyle as to haue grace wholly beaten out of their hearts for a season though not finally For it thoughts that he yeelded vnto sinne with his whole will which cannot be where any sparkle of Grace remaines Aquila Sir this is a Question which it were more meete for you to make answer to then my selfe howbeit seeing you will haue it so I will speake my minde in it When I reade in Scripture that God is vnchangeable his couenant euerlasting his calling and giftes without repentance his regenerating grace to bee an immortall seede to remaine in the elect to be such as none can take from them and that the life of grace can no more returne to the death then Christ can returne to dye againe and that Christ doth make intercession for beleeuers and that the Comforter which is giuen them shall abide in them for euer Vpon these and such like grounds I am resolued that howsoeuer sauing grace in the Elect may be wounded yet not killed battered and beaten yet not raced sore shaken yet not plucked vp by the rootes
and constancie in his good course by the remembrance of the great recompence to come Heb. 11 26. so did Christ animate his Disciples Mat. 5 11 12. by the example of the Prophets promise of reward Also Paul thus quickned the Corinthians to constancie 2 Cor. 4. verse last The things saith he which wee see not are eteruall therefore faint not And 2 Tim. 2 12. If we suffer with him we shal reign with him therefore be resolued to sticke to Christ in life death Doe we not see by common experience how men of all Trades Husbandmen Soldiers Merchants are made hardie and bold to attempt and do great and dangerous things vpon hope of receiuing good things in the end as either victorie or spoile or commodity or such earthly perishing things How much more may true Christians by the hope of neuer-withering treasures prouoke themselues to enter into endure the trauailes and 〈◊〉 of that way which bringeth to heauen in the end They haue many things within them and from without them from satan euill men and themselues to make them faint and languish therfore it will be needfull to take all helpes and meanes of courage heart vnto themselues seeing God allowes them so to do and godly men in al ages haue done so By which it appeareth how the Papists in the Rhemish Testament wrong vs in saying That wee teach not our hearers either to do good or abstaine from euill for hope of heauen or feare of hell Aquila This is indeede a speciall good that comes to our selues of good workes which though they deserue nothing yet he that doth them and aboundeth in them is not sentaway empty handed but rather hath entrance made aboundantly into the blessed kingdom of glory Which beeing giuen as a free reward as it more sets foorth the mercie of God to reward that which he might condemne so it moueth his children the more heartily to loue him who not only without but against all merit on their part doth vouchsafe so richly to requite their poore endeuours in dooing his will But be there not other good vses wherunto good workes do serue and for which the godly do cheerfully take them in hand Apollos Yea verie many and excellent euerie one seruing as a strong motiue to procure all care of dooing them For that God that hath not made nor ordained ought in vaine no not the least of his creatures nor the meanest of his ordinances much lesse is it to be thought that good works were ordained to no vse or to small vse But if any thing in the world be rich plentifull for happy most gracious vses good works may haue the first place and ranke as being fruitfull on euerie side For if we looke vnto God himselfe then the good workes and good life of his children expresseth their great thankefulnesse towards him for the great benefite of their redemption Also it cheareth him and reioyceth his heart as I may so speake euen as our euill workes do greeue him and are to him as gall or sowre grapes to our teeth Deut. 32 32. so the righteous workes of all the godly bee as an odour or sweet sauour as precious spices as pleasant fruits himselfe so testifying that his soule is delighted with them And lastly God is both pleased and obeyed and honoured by good workes which are fruits of righteousnesse by Christ to the praise of God Phil. 1 11. Therfore wee should let our good workes breake foorth that men seeing them may glorifie our heauenly Father Mat. 5 16. For as the euill and loose behauiour of such as professe God to be their Father doth discredite him amongst men as himselfe complains My name is blasphemed amongst the Gentiles through you Rom. 2 24. so it is much to the glory aduancement of Gods name when the professors of godlinesse line as becomes the Gospell Now if wee looke to the Gospell of God that is beautified and adorned by the good works of such as know and professe it as it is written Let seruants shew all good faithfulnesse that they may adorne the doctrine of God in all things Titus 2 9. If the good life of a seruant be an ornament and renowne to the Gospell when he deals vprightly and faithfully toward his master what countenance do we thinke shall be gained to the holie doctrine of the word when men of greater degrees places be full of good workes Surely as it turnes to the reproach of the word if any who liue vnder it liue otherwise then well so on the contrary part their godly and honest conuersation turnes to the credit and honour of the Word Which is a thing that Gods children ought earnestly to thinke vpon that God is contented that himselfe and his Word should haue no more respect and estimation amongst men then our good actions and liues shall winne and purchase vnto it Now if we turne our eyes home to our selues besides that which was touched before our good workes are profitable euery way First to purchase vs a good report which is better then siluer to haue such as feare God to speake well of vs is more worth then all riches Prouerbs 22. 1. This fruite Abraham got by his workes Iames 2. 24. For hee was iustified viz. approued and commended for a iust person by his workes Also the faithfull mentioned Hebrewes 11 were well reported of through their faith and fruites thereof Thus Timethy got himselfe a good testimony but yet further our good workes they be testimonies of our faith to shew it to be no dead but a liuely faith which being an inuisible grace is yet after a sort made visible by well liuing as it is written Shew me thy faith by thy workes Iames 2. 18. Euen as health is knowne to be good and sound by good disposition of all outward parts of the body so our faith our calling our election be manifested and confirmed vnto vs by our study and practise of good workes 2 Peter Chap. 1. verse 5 6 7 8. Make your calling and election sure by good workes Finally a man is not more knowne to liue a naturall life by speaking seeing mouing then a Christian is knowne to liue the life of faith by his godly and righteous workes What should I say that it is more then likely that as our workes shall haue a reward of free fauour so the measure of our workes as they exceede in number and excellency shall haue a proportionable measure of glory Certainly much will be required of them who haue receiued much and why may we not thinke that much will be rendred to them who haue done much For to euery one shall be giuen according as his workes shall be 1 Cor. 3. To proceede if we regard other men the exercise of good workes is fruitfull to all sorts and kinds of men for they which belong vnto God and be yet vnconuerted by
to succour others tryed and tempted in this manner being as willing as able to releeue them and they which are so tempted according to his example haue this reason of patience and comfort that they are conformed and made like vnto their Head in suffering the vngodly in their soule-trouble haue no such hopes nor build vpon any such foundations and therefore are without any comforts Of the tryall of Martyrdome Aquila THe other heauy tryall you call Mattyrdome let me heare what it is by what degrees men are brought to it how they are to prepare for it vpo what grounds they are to resolue for it and be patient vnder it Apollos A Martyr is any witnesse or one that beareth witnesse to any truth ciuill or religious but as it is an ecclesiasticall word it signifieth one that beareth witnesse to diuine truth not by common profession and practise as euery Christian doth but by extraordinary suffering of death or torment or both At a word he that is ready to giue his life for the testimony of Iesus is by an excellency termed a Martyr as Reuellation 2. 13. My faithfull Martyr Antipas was slaine amongst you where Sathan dwelleth It is not the manner of God at the first to call his Children to this tryall of Martyrdome but by certaine degrees after hee hath tried them with lesser and lighter afflictions when by long exercise they haue got good strength and vpon sure tryall of Gods mighty grace in sustaining and comforting them are growne to experience and good hope it being the wisedome of God to measure tryals according to the strength which men haue for hee will not tempt nor try any of his aboue their power 1 Cor. 10. 13. As in Abraham and Iob we may perceiue that God did obserue an order in their tryals and still their last were greatest and weightiest Thus it was likewise in his proceeding with the Apostles of Christ after they had beene tryed with mocking and taunts Acts 2. with imprisonment and bands Chapter 4. with scourging and stripes Chapter 5. at length they were called out to the hard and hot tryall of Martyrdome to teach all men that whatsoeuer tryals they shall passe yet still to looke for sharper and more bitter to be behind Also it pleaseth God in his wise dispensation to follow this course towards his Children that he doth not put vpon them this tryall but first warneth them of it before it come by his Ministers calling vpon them to prepare make ready against the euill day to take away all excuse from inconstant back sliders and to stirre vp the godly to arme themselues And wee are here to remember a further goodnesse of God in this matter namely that hee chargeth all the faithfull that they doe set their loue vppon Christ and his truth as in respect thereof neither friends kinsfolke brethren and sisters parents husbands wife or life it selfe ought to be so dearely loued but that when the comparison is betweene these things and Christ with his Gospell they be ready to manifest that they were lesse loued by their willingnesse to lose and forgoe them all for him And surely it is a most reasonable thing that Iesus Christ being of more worth and excellency one that is higher then the Heauens ful of grace and truth in whom all treasures of wisdome are hid the God-head dwelling in him bodily Colos. 2. 9. and also hauing loued vs best and out of his loue towards vs hath done much for vs in that after many great crosses and calamities of his life he suffered the extreme paine of a shameful death giuing his body and soule an offering for our sinnes and calling vs to the knowledge of himselfe by his Word Therefore of all things which be deare vnto vs he should be most deare and best beloued so it is but equall our loue towards him should carry vs so farre that if need be and God will haue it so wee should be ready and forward as alwayes in affection so when time requireth actually to lay downe our liues for his sake For if we must so loue our euen Christians our brethren in Christ as that we be content to lay downe our liues for them I Ioh. 3. 16. how much more doe we owe this to our elder brother Christ Iesus from whom we receiue the spirit of adoption If Subiects to please their Prince or for the honor and safety of their Countrey Souldiers at the commandement land for the loue of their Generall Finally if men in their priuate quarrels be willing to hazard their liues and doe put them in perill how equall is it that the like be performed by vs for Christ who is our life and for his blessed Word of life Especially seeing it is a condition which hath layne vpon the shoulders not onely of Prophets Apostles and other godly men and women in all ages but such as our Lord himselfe was not exempted from and let not the seruant looke to be in better condition then the Lord. It is well with the Disciple to be as his Master is neither is it onely an equall condition but it is also a blessed condition Christ hauing pronounced them happy which shall lose bonse or land wife or children or life for him and his Gospell Mathew 19. 29. Aquila It is a thing apparant that there is great equity in this condition of denying leauing our liues for Christ. Had one man a thousand liues hee owes them all to him who being Lord of life and glory was content by giuing his life a ransome for our sinnes to redeeme vs from so great destruction and by his word to call vs to so great saluation But now let me heare what you will say to the necessity of this condition and what is to be done of Christians which will prepare themselues for it that they may be found ready if it fal to be their lot For many Christians neuer thinke of it and few doe thinke it will be their portion and such as doe lacke preparation Apollos If you meane the necessity of affection and will to die for Christ then I say it is necessary for him that will liue the life of a Christian to be willing in his affections to die for Christ for except wee hate father and mother and our owne life also wee are not worthy of him Mathew 10. 37. And againe 〈◊〉 a man 〈◊〉 himselfe and take vp his crosse and follow Christ he cannot be his Disciple verse 38. As no man that is a King goes to 〈◊〉 with another King but he will sit downe and reckon whether he be able to giue him the encounter nor any man that is wise will goe to build but first he will sit downe and cast his account to see whether he haue where with to finish the building So it stands euery one vpon who takes vpon him the profession of Christ to try his heart whether hee can be content to prefer Christ aboue all
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
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
our loue as touching the manner and measure and end we haue sundry rules giuen vs in Scripture the first is to loue our Neighbour as our selfe Now as the Apostle saith No man hateth himselfe but wisheth all good to himselfe Mat. 22. Now such as with a right ruled loue doe loue themselues they doe not onely wish but procure such things to themselues as indeed be wholsome and good for them both for their bodies and soules abandoning such things as be euill and noysome to either haue they neuer such apparance and shew of good and profit euen thus ought euery man to loue his neighbour And according to the second rule looke what things by the iudgement of sound reason wee would haue done or not done to our selues these things wee should be willing to haue done or not done to another be he friend or foe Mat. 7. Also in what measure and degree we desire that our Neighbor should loue our selues in the same we ought to loue them againe The third rule is to loue as brethren 1 Pet. 1. 22. That is such loue as naturall brethren ought to beare both for manner and measure one to another such euen such so hearty and vehement ought the loue of Christians to be amongst themselues knowing that they are brethren by a brotherhood consecrated and ratified in the bloud and death of Christ our elder brother who hath charged vs as one who may command vs to loue one another as he hath loued vs Iohn 13. 15. Loue one another as I haue giuen you example And againe a new commandement I giue you that ye loue one another as I haue loued you Iohn 13. 15. That so ye loue one another this is our fourth and best rule to direct vs in our brotherly Christian loue which must be vnfained without hypocrisie or counterfeiting earnest without coldnes indifferency constant without change or wearinesse free without respect of our owne pleasure or profit and very great not small and meane for thus Christ loued vs for in that he would besides his doctrine his miracles his example of life his prayers in all which he witnessed his loue vouchsafed also to giue himselfe to such a death and that for his enemies This declareth how sincere free constant and exceeding great his loue was towards vs wherein though we cannot equall him by attaining to his perfection which is not possible nor required of vs yet wee must be like to him in our loue and striue to come so neere as wee may which is both required and possible And herein the true Christian doth differ from the false that the one in his loue looks vpon Christs loue as his patterne and thereto frameth his owne but the other hath no thought at all to imitate Christ as he hath him for no Sauiour so he makes him no example The godly Christian who beleeueth him to be a Redeemer doth labour to follow him as a guide and sampler as in this duty of loue so in all other Offices of Christianity Apollos I haue heard your rules of neighbourly and brotherly loue let me heare some of your best reasons to moue and perswade both to begin and to perseuere in exercising of this loue for it is as needfull to haue good grounds of our loue as a good guide of our loue He is as much too blame that loues without reason as he that loues without rule Aquila As there be certain common reasons which may perswade our loue towardes all men whatsoeuer they are to wit because they are the creatures of God our flesh and bloud of one kind with vs our Neighbours also being made after Gods Image hauing a commandement to loue them and the examples of godly men who haue done good to all out of an affection of loue and because wee would haue others to loue vs so there be peculiar and speciall reasons to moue vs vnto the loue of our brethren which hold the same faith that we doe and of these I will giue you but a light touch it shall be sufficient to name them our labour ought to be more in practising them then in speaking of them It were enough that it is the will of our Father which is in Heauen that his Children should dwell in loue and that he hath by his example gone before vs first louing and still louing vs and that he hath made vs partakers of the same grace to be all euen Christians brethren fellow heires members of Christ his seruants his friends his children his Spouse his inheritance also that except we truly loue one another we cannot loue God nor be loued of him nor haue any assurance that wee be his people or looke for any blessing but for all wrath from him yet vnto all this if wee adde the sweete pleasure and delight which is in brotherly loue behold how pleasant and the great and manifolde commodities which arise and grow thereby behold how good it is for brethren to dwell together in vnity our loue being for comfort and delight like that precious oyntment and for profit like that deaw of Hermon and withall if wee doe consider the bitternesse of hatred being as gall and wormewood and the hurt which it bringeth all this would greatly preuaile with vs to stirre vp and encrease mutuall loue Apollos Let me stop you a little in your course what be these profits which loue brings and the discommodities which follow the wants of it Aquila Whiles Christians are ioyned together they are strong as an army where the Souldiers keepe euery one his ranke or as a wall where the stones be all ioyned together Also we may boldly come with our selues seruice vnto God vnder hope of acceptance wee thereby greeue the aduersaries of God which see our accord through loue and reioyce the godly we spite Sathan whose kingdome is more hindered by vs the more that loue doth abound we glorifie the word of God and glorifie our profession our prayers haue more feruency and fruit As on the other side through lacke of loue amongst brethren God and his Gospell be dishonoured Sathan pleased and the wicked made glad our safety hazarded because a house diuided cannot stand our prayers hindered and reiected with infinite discommodities which lamentable experience teacheth men better to know then any mans speech can doe The Apostle aymeth at the great commodity and necessity as also at the excellency of loue when he bids vs aboue all things to put on loue and when hee likeneth it to a bond calling it the bond of perfection Colos. 3. 14. because it knitteth our selues and our duties together and vnto sinewes and ioynts Ephe. 4. As being of that vse and force in the mysticall body as sinewes and ioynts in our naturall body be to ioyne and fasten all the members together these things as also to consider that loue remaines in heauen when faith and hope faile must much prouoke vs both to esteeme and to exercise
greeued with the spirituall euils of others taking their sins to heart no lesse if not more then their corporall wants Mourning for their ignorance and hardnesse of heart praying instantly the Father of al mercy to open their eies to draw them out of darknesse And this they doe instantly euen where they are prouoked and not onely to their friends As Christ wept ouer Ierusalem which crucified hirn so true Christians haue compassion towards their enemies Further when mercy is to be practised vpon offered occasions they stay not till they be entreated but be hartily glad that they may be a mean of comfort to any distressed Euen as they would haue refreshing help in their own afflictions trobles so they are willing to respect others out of a great desire to be like their mercifull Father and to adorn the Gospell of his Sonne with the workes of mercy Moreouer where others take occasion of scorning their Brethren of reioycing or triumphing ouer them euen from these occasions the godly do prouoke them selues to pittifulnesse with sighs and groanes to 〈◊〉 and bewaile the follies and falles the damages and distresses which happen vnto others Yea the mercy of a righteous man rcacheth vnto beasts not his owne onely but vnto the beasts of his enemies to pull them out of the pit or to bring them home being straglers And whensoeuer they faile in these or in any other dutie of mercy either for substāce measure or maner they haue sorrow in themselues and flye for pardon to the throne of grace so farre off they be from putting trust in their owne deeds and all this without desire or care to bee knowne or seene of men further then needes must or may bee for their example and encouragement to the like mercifull workes as they thinke it sufficient that God who knoweth the heart Math. 6 2 3 4. is witnesse to the tendernesse of their affections towardes such as are in any necessity or want As touching the next vertue it is taking of things in good part when any doubtful speeches or actions happen which may be taken in euill part and breed matter of dislike debate These do the godly vse to interpret well inclining alwayes to the best constructions which can be made of mens doubtfull words or doings For as in euident euils they will not suffer a curtaine to bee drawne ouer the eyes not to see that which all men behold so in such things which may haue a good sence they will not be so vncharitable as to make a bad interpretation Neyther will they for some blemishes in a mans person or deede condemne all that is good as if for a wart or scarre one should despise great fauor and beauty but they easily winke at that which is amisse seeking by priuate louing admonition to mend it and 〈◊〉 ready to commend that which is as it ought to be making the best of euery thing so farre as with good conscience they can In the wicked it is quite contrarie for they wrest mens words and actions quite beside yea sometimes cleane contrary to the intention of the speaker and doer after the example of Dauids brethren 1. Sam. 17. and Hannuns seruants 2 Sam. 10 3. And if at any time they do take any doubtfull saying in the better part it is done partially because they would take part with some whom they affect They doe not mete like measure to all being also apt for some fewe and small spots to reiect many and excellent graces Apollos But friend Aquila amongst all the gifts that spring out of loue and accompany a peaceable spirit tend to encrease and preserue loue and peace ye haue scarse named or but onely named the gouernment of the tongue for speech and silence it being one of the graces proper to the elect to know when and how to speake For the righteous man ordereth his words with wisedome his speeches are seasonable and fit like pictures of siluer in apples of gold being powdered with salt Whereas the foole bableth out foolishnesse his words giue no grace to the hearer but with his lips hee speakes froward things which witnesseth the price of his hart tends to engender strife The good man out of the good treasure of his heart draweth out good things the euill man out of the euill treasure of his hart bringeth forth euill things Mathew 12. As there is nothing whereby a mans wisedome is better knowne then by his words so a mans folly 〈◊〉 by his talke which in euill men is either vaine or euill whereas the wise with their tongue spread knowledge and feede many with the fruites of their lips they shun all euill and ydle all contentious and vnlouing talke as a man wold eschew a dangerous rocke It fareth thus with them they feare God they choose rather to say nothing then to speake vnprofitable and friuolous vile and hurtfull thinges They haue learned that in much talk there is iniquity euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth so many words haue alwayes some fault it being one of the hardest thinges in the world to say much and to say nothing amisse Also no danger is like the danger which cometh by the slipperinesse and foolishnesse of an hasty tongue It sildom repents a good man that he saith too little it often repents him that he spake too much His silence doth euer proue lesse greeuous to him then his speech For the godly finde by experience that both the peace of their owne conscience betweene them and God and also the mutuall peace betweene them and their Neighbors is more offended and hurt by saying much then by saying nothing So it is not without cause that silence is termed a holding our peace to shew this that peace is gotten and preserued both to our selues and with others by prudent silence Nothing is so sweete a friend to peace as silence as many words much offend it He is surely therefore an happy man and fittest to liue in the World that striueth earnestly with himselfe to get this good moderation of his tongue We might now passe forwards to speake of the vertue of temperance but that I would haue you to declare how the Children of God doe differ from others in this duty of selfe-preseruation for selfe-safety is a thing cared for of all men but not alike of all men Aquila This was well remembred of you I had like to haue done as hee did who told ouer the company twice and still forgot himselfe for indeede all the forenamed graces be such as serue to procure and preserue the safety of our Neighbour his person and life of his soule and body is by the former gifts aduanced saue that the last which you named to wit the well ordering of the tongue is a great meane as any other of selfe-safety Life and death are in the hands of the tongue many a man
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