a Christian how to carry himselfe seemly and as is meete for his profession in all parts of his duty teaching him to 〈◊〉 generall rules to particular occasions that he may 〈◊〉 and doe all things according to the 〈◊〉 〈◊〉 time and place and persons He is indeede an 〈◊〉 man whose heart is not onely wise vnto 〈◊〉 〈◊〉 faith in Christ but also in the duties of daily 〈◊〉 through the wisedome of the Word and surely such happy men are all godly men for as it is saide of Dauid in respect of his warring against the Philistines that he behaued himselfe wisely so it may be saide of euery true Christian in regard of their spirituall warfare that they wisely behaue themselues in it which cannot be saide of vnregenerate persons who haue many of them knowledge to see generally what ought to be done and not done but they lacke the wisdome which should gouerne them in their particular actions according to the due circumstances as they may please God in all their duties The children of this world excell the children of light in worldly wisedome but in wise walking before God the children of light excell the worldlings whereof not one hath this true godly wisedome howsoeuer cleare-sighted they be in matters of their owne credit and gaine Neither hath any worldly man the blessed gift of honesty albeit they may doe many things which be honest and be reputed honest by men of the world because they doe such ciuill workes as honest men doe yet they are destitute of Christian honesty which is a fruite of the Spirit a companion of godlinesse a quality of a sanctified heart disposed so to practise all duties towards their Neighbour for Gods sake as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge therefore the true Christian man hee is the onely honest man yea and he alone may be saide to haue an honest heart an heart firmely resolued to be that in truth which he seemeth to be Finally the gift of Vertue is proper to an elect man who be blest of God with a speciall valour courage and strength of mind whereby they can ouercome hard things and attempt great workes with good heart for the spirit of fortitude and vertue is in them so as they are not easily daunted and discouraged whereas vnregenerate persons be either too base or too bold and audacious being void of that vertue which Peter exhorts goods Christians to ioyne to their faith Neither doth any vnregenerate man partake in the gift of true zeale for howsoeuer many of them are zealous and seruent yet they are zealous amisse either they are earnest in defence of their owne opinions and of mens traditions as were the blind Iewes and Paul being yet a Pharisie or if their zeale be for good things cōmanded of God or against euill things forbid by him yet either it is not according to knowledge as in those which were seruent for the righteousnesse of the Law to set it vp and to pull downe the righteousnesse of Christ of whom the Apostle speaketh Rom. 10. I beare them witnesse they haue a zeale but not according to knowledge or if they doe know what they do yet their striuing for knowne good things and against knowne euill things is neither in a good manner nor to a good end as it is written of Iehu that he was zealous for the Lord of hosts but yet his heart was not aright hee sought not Gods glory neither was his heart touched with loue and compassion towards men And thus it is with the zeale of all naturall men it is both blind and bitter but it is otherwise with the zeale of regenerate persons which is tempered with charity and guided by knowledge The zeale of the righteous maketh them earnest against knowne euill things to hinder them and against knowne good things to further them according to their meanes and calling so setting before their eye onely the glory of God as the marke they aime at in all their zealous courses as they haue a charitable respect of their brethren to beare with their weakenesse to pity 〈◊〉 〈◊〉 and miseries to labour their conuersion neuer pleasing themselues in their zeale further then it may please God and profit man wherein yet this is to be considered that when respect and fauour to man is directly against the glory of God their true and god 〈◊〉 〈◊〉 is blind and will not see deafe and will not heare the extreamities of men as appeareth in the zeale of the Leuites putting to the Sword their brethren and 〈◊〉 at Gods commandement 〈◊〉 33 also in the zeale of 〈◊〉 and Elius putting them to death seuerely whom God would not haue to 〈◊〉 I Kings And touching Zeale I haue furthermore learned thus much that it ought to goe with and accompany euery good duty of our generall or especiall calling as we are commanded to repeat and be zealous 〈◊〉 3. and it is told vs Galathians 4. that it is a good thing to be earnest in euery good thing Our prayers must be with zeale also our thankesgiuing our hearing our preaching our giuing of almes our counsell our repentance and all other particular workes as in the Law no sacrifice was accepted without salt so is no duty pleasing vnto God without zeale coldnesse and luke-warmnesse are both odious to God as also fiery bitternesse without diferetion and loue but wise and charitable zeale is his delight Apollos Nay friend Aquila I thought of those foure graces but you haue bestowed them in a good place not onely because better late then neuer as we say but because amongst common duties they are somewhat more generall then the rest and therefore well singled out and set apart by themselues And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe by reason of his degree and particular calling wherein God hath set him for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian. Aquila Sir it is a thing commonly taught vs that euery Christian besides his calling of Christianity common to him with other hath also a particular person put vppon him yea sometime one Christian beareth many and sundry persons being both an inferiour as a child or seruant subiect hearer souldier wife maide or daughter and being also a superiour as Father Prince Magistrate Mistrisse or Mother Captaine or Counsellour or Iudge Now this charge lyeth vpon euery Christian and such grace is giuen them as that they labour to answer and in some good measure can both know and answer these duties expressing and exercising the power of all that godlinesse which they haue as Christians in that particular or in 〈◊〉 particular places wherein they are seated and setled of God and that with all diligence and sidelity vprightnesse and constancy The wife giues reuerence and submission
And 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
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
with Christ and his afflictions suffering and dying with him they haue the Lords owne worde for their warrant that they shall also liue and reigne with him in glory So as with consideration of these things namely their conformity with Christ and that their light and momentany sufferings shall be turned into a glory immortall and weighty hence it is that looking for it looking vpon it and not vpon their temporall calamities they are very comfortable and coragious the ioy of good things to come swallowing at lest mitigating much the greefe of euil things present Aquila Sir you might now as I thinke proceede vnto the two last pointes of Iustification but that I would intreat you to loose two or three knots One is whether Gods children may imbrace worldly comforts And the second is sithence the hope of glorie breeds in them such ioy euen to the solacing gladding of their hearts in most irkesome and painfull sufferings how commeth it that sometimes some of the best and most faithfull men do strangely despaire and are not onely without hope and ioy but exceedingly appalled and danted despairing and full of discomfite Apollos Good friend albeit something hath by occasion bene said to this point twice or thrice heretofore if ye remember when wee spake of peace of conscience and of standing in grace and else-where yet I will answer your demand touching the despaires of the faithfull if first I speake somewhat of worldly comforts which as it pleaseth God sometime to afford his owne children and that in a good measure giuing them also power to apprehend them so there is great feare and danger of being deceiued by them as we see in the wofull examples of Salomons fall and Ezekiahs sinne and sundry others which haue lost the sense of spirituall ioy by being too much caried away with worldly ioyes not keeping a measure in them Therefore Gods children are to bee admonished of these few things about their ioy in earthlie comforts 1. First that simply considered it is common vnto them not onely with the vngodly but euen with sensuall beasts who are delighted when they haue things liking to their nature Thus wee see the Calues and Lambs to skip and sport themselues the very horse reioyce when he hath good prouender 2. Secondly too much worldly ioy when the hart is much and often cheered with pleasures of life is very perillous a great enemy to godlinesse hauing bene the baite wherein many a good soule hath bin caught so as there needs great caution to be taken about the well vsing of it especially it being so hard for vs to gouerne either our passions of greefe or ioy of feare or loue 3. Thirdly therefore prayer is to bee made vnto God to guide them in their mirth and to enable them to obserue a due measure therin that the heart be not deceiued thereby 4. Fourthly in the midst of mirth and worldly ioy when the heart beginnes to cheare much some sin of our life committed or some iudgement of God which we haue bene vnder for sinne or some threatning of the word against some of our sinnes would bee called to minde to checke the immoderatenesse of our affection and so to temper and take down our mirth that it be not with excesse 5. Fiftly as Chirurgeons are faine in some cases to diuert the course of blood for the healths of their patients so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth by considering with themselues seriously that those earthlie pleasures and worldly comforts wherein their heart is delighted are the fruites of their redemption pledges to them of better things to come and so to learne to reioyce in the vse of them as testimonies of Gods loue and fauour in Christ. 6. Sixtly it would do well in their ioy for worldly things to thinke how sodainly and soone they may be lost and all turned quickly into the contrary Also to remember the afflictions of the Church of some chiefe members therof which mourne now when they reioyce that by a fellow seeling of others miseries their owne ioy may be layed and brought into better compasse 7. Seuenthly let them further call to mind how often they reade of Christs teares and sighings for sins miseries of others how sildome or neuer they reade of his laughter and mirth Which though no doubt he had and did partake of it being a man like to vs in all things saue sin and to reioyce is in it selfe no sinne yet likely it was sparingly and surely no mention is made of it in the story of the Gospell He was at some feasts indeede but no word of his mirth there 8. Lastly our mirth as it would bee by all good meanes moderated so there would care be taken that it be referred to a good end which hath a great stroke in the goodnesse of any action namely to take our worldly comforts with this purpose and mind that we may be the more apt to praise God with cheerefulnesse of heart and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse Thus there will not onely bee no harme in our worldly mirth whereof to repent but it will proue an helpe to vs vnto godlinesse and be as an hand-maide to that spirituall reioycing vnder the hope of glory Now to your other knot how it falleth our that beleeuing Christians notwithstanding their hope and ioy in God yet are sometime filled with despaire and discomfort if I should say no more but that they may often thanke the abuse of worldly ioy as the cause of those heauy gnawings of despaire which come ouer their stomacks I should say something and which were too true howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers And first I iudge it a very strange worke of God that it should fall out that a true beleeuer should despaire considering that the hope which is put into his heart as an anchor sure and stedfast hath such firme ground-worke as the constant truth the omnipotent power the vnchangeable mercies of God the Father also the precious death perfect obedience powerful resurrection of Christ our Mediatour finally the sanctification and graces of the holy Spirit which as the first fruites of the Spirit as the earnest of our inheritance the beginnings of life eternall the peculiar ornaments of Christs Spouse serue to be as vnder helpes and props of hope there being also the Ministry of the Word and Sacraments and many other meanes to confirme hope I say that for all this they should be sometime in that case as if they had neuer heard of God of life euerlasting or had not known what hope had meant it is very strange indeede Yet all experience both old and new telleth vs that as in the Elect before their calling there is a meere want and priuation of hope so after their
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
one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
so much as the truth of our sorrow if it be vnfeined though it be not great yet it is accepted and if it prouoke to repentance so as after griefe there follow some amendment then it is vnfeined And let this serue to comfort the heart God being as well pleased to haue his Children cheered with his graces and the worke of his Spirit in them as greeued for their trespasses it is not pleasing to him to see them alwayes sad hanging downe their heads as a bul-rush there is a time for sorrow a time to reioyce And for the other their desire to be truly greeued for sinne and to haue a broken heart it is accepted for sorrow with that God who in his Children accepteth the desire for the deede yea they greeue that they are not more greeued they being sorry that their sorrow is so little it is a degree of sorrow Woe to them which are secure which sinne without all griefe or suspect of any fault this way and so lie still in their sinne without any turning or change and woe to them whose sorrow is worldly such as is stirred vp not for breach of Gods Law but for dread or sence of vengeance which rot still in their sinne but happy and thrice happy is the soule which without respect of Gods rods present or his iudgement to come without any regard either of the losse of Heauen or paine of hell can be affected with griefe after sinne in this onely consideration that they haue failed in duty toward so louing a Father and deserued by their sinne to lose his fauour Of this sorrow there will follow a repentance neuer to be repented of which I thus open and make plaine to you If the griefe be conceiued from an euill 〈◊〉 which should not haue beene done there wil 〈◊〉 it true Repentance that is an holy purpose to 〈◊〉 sinne and the occasion of it an hatred of it in the 〈◊〉 〈◊〉 and seeking the death of it endeuouring by 〈◊〉 meanes against it and to do the good contrary to it Likewise if the griefe conceiued by this godly heart be for a good thing left vndone which should haue beene done there will follow a strange resolution with good endeuour to auoide such omission and to take vp such duties with more care in time to come saying with the Prophet I am vtterly purposed to keepe thy righteous Iudgements Againe I haue sworne that I will walke in thy Statutes Psal. 119. Now that we haue seene whence this speciall renewed repentance doth arise and wherein it consists the degrees would be a little examined and I find that there is an ordinary Repentance meete to be had for ordinary sinnes By ordinary sinnes I meane the common slips of life the faults that euery the most watchfull Christian doth ordinarily fall into daily infirmities in omission and commission for these there would be but ordinary griefe and ordinary repentance as aboue it hath beene declared But when any extraordinary sinnes doe happen such as were Dauids Peters Manasses Salomons foule and notorious sinnes which giue a greater wound to the conscience and an offence to the Church and more dishonour to Gods name and worke a greater decay of godlinesse in the soule there would be vsed a more extraordinary sorrow the heart would bee wrought to a deeper humiliation more feruent and frequent prayer holpen with fasting and vpon our rising out of such sinnes more streight bonds would bee taken for our good abearing afterwards serious vowes and protestations for a better life Such was Peters after his fall he wept bitterly such also the womans that washed Christs feete with teares Luke 7. Such was Dauids Psalme 51. and many other who after some foule and enormious sinnes haue performed more then ordinary repentance for daily and ordinary slips which yet be such considering the offence of so great a God in them as ought to moue much griefe displeasure with our selues and more watchfulnesse Now for the tokens or fruites of this renewed Repentance there be seauen reckoned vp 2 Cor. 7. 11. In that you were godly sorrie what great care it hath wrought in you yea what apology or clearing of your selues yea what indignation yea what feare yea what desire yea what reuenge yea what zeale Aquila I pray you Sir let me vnderstand your mind for these seauen effects of renewed Repentance what ye thinke euery one of them to be how you distinguish them one from another Apollos Aquila I doe well know that in these points all men are not of one mind and whereas some call them tokens or signes others call them rightly as you doe effects or fruites of Repentance I iudge it all one they are therefore signes to manifest the truth of Repentance because they are the proper and necessary effects of true Repentance For their distinction of one from another and what each is this I vnderstand Care it is the study of the minde and thought taking how to approue the course of our life hereafter both to God and to our owne conscience and to the Church of God As it fareth with Trauellers which haue by sloth or ignorance lost their way hauing found it again they are more carefull to keepe it so it is with the godly when they repent their care is to please God better afterwards the which their care doth expresse it selfe in the greatnesse of it not onely in the generall course of their conuersation but in euery particular action to direct it according to the rules of the Word that offence of God and men may be preuented as Col. 1. the Apostle prayeth for the faithfull that they may please God in euery thing and elsewhere that they may abound in euery good worke Yea this care in the godly as it is in themselues for eschewing one sinne as well as another and for the doing one duty as wel as another so it stretcheth it selfe vnto them of their charge children and seruants or flocke and subiects if they be publike persons as is to be seene in the example of Abraham Gen. 18. Iob Iacob Dauid Iosiah who all had care of their children and people no lesse then of themselues and this declareth ones care to be sound toward themselues when it embraceth others Of all which it followeth that all secure person which haue no further or greater care but for backe and belly for pleasure and profit are surely voide of repentance being voide of this care how they may please God So on the other side the more that care encreaseth in any after their falles to keepe the Word and stand fast in their obedience to it the more sure hee may be of the soundnesse of his repentance for how must not his sorrow for losing his way appeare to be true when his care is double to that it was not to lose it againe The next fruite of Repentance is clearing of our selues which may be diuers wayes performed
and haue the nature of blessings in them Thirdly when good and euill men are vnder afflictions there is no smal difference in their patience some 〈◊〉 men haue not so much as shew of patience being full of discontentment and rage when they are vnder Gods hand others which are more calme and still yet haue no patience but perforce because they cannot choose or be loath to be thought faint-hearted Whereas good men are as well pleased with afflictions as with benefits euer accounting that best which God sends to them whatsoeuer it be bearing his crosses not of necessity but for duty sake to God After these things thus discoursed it will be sitting that we passe from this generall Treatise of afflictions and to descend vnto particulars to speake of afflictions as they are either the chastisements of our sinnes or the trials of our faith and loue thus I thinke we may distinguish the afflictions of the godly The Scripture so plainely telleth vs that God chastiseth whom he loueth nurtering and correcting euery childe whom hee receiues Heb. 12. 6 and also doth tempt and take triall of them Thus he is saide to haue tempted Abraham Gen. 22. 1. And afflictions are called temptations Iames 1. 23. For as Sathan tempteth to seduce destroy so God tempteth to proue and make triall of his people to make it knowne what is in them Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials yet wee are to consider and speake of them distinctly and 〈◊〉 things diuided in nature some being tried by affliction wherein it cannot be truly said that they are chastened as Iob and diuers Martyrs To conclude afflictions which be properly punishments to the wicked are to the righteous for correction or for their triall Apollos I thanke you Aquila for this kindnesse in cutting and laying out my worke for me I am content to be held your apprentise and to giue you the credit and place of the master workman But to fall in hand with the worke it is true indeed which you say that afflictions which in themselues and toward the wicked are a part of the curse due to sinne yet in respect of the righteous they change their condition the afflictions and death of our Lord Iesus Christ hauing sanctified all the afflictions of his members which beleeue in him that they should put on another nature and be no more to them an execration but to serue as you well say either for correction or probation or both For in one worke sometime God hath a double end both to chasten for some sinne done and to take triall of the graces in his children For our orderly proceeding I will first entreat of Chastisements and the patience which Gods Children shew therein Afterwards of their trials and namely of their great triall of trials which is by death and martyrdome whereunto some of Gods Children are put and all are to expect it The Church of God it is a Schoole the faithfull are as Disciples and Schollars in Schollars there is much forgetfulnesse and slothfulnesse and much other vntowardnesse which will neede to be remedied by the correcting hand of Christ the onely master of his Church his Ministers being to him but as Vshers The Church is as a Family the faithfull are as Gods seruants children amongst these there is alwayes some vnrulinesse and disobedience therefore God their Lord and Father cannot be without roddes for chastisements This the Scripture abundantly witnesseth that as the godly on the one side giue plentifull matter by their often and plentifull sinning yea sometimes by greeuous sinning against God why they should bee beaten euen with scourges so on the other side many and manifold are the corrections of God He hath roddes and scourges of all kindes gentler and sharper inward and soule chastisements outward and bodily corrections God can smite in goods name estate credite wife children friends liberty in euery thing that is with them or neere them or deere to them God knowes how to chasten them by taking away or lessening their comfort also by putting vpon them things greeuous to their nature wherein Gods Children through patience doe shew all good contentment at the Lords dealing with them though it be sometimes very rough and seuere Yet they know and consider that it is well deserued they haue made themselues very worthy to be wel beaten by their breach of Gods Law and it is but good reason if they be so bold as to transgresse and deserue chastisement that God should take leaue to vse his authority Therefore as they suffered with patience the Fathers of their bodies when they corrected them now much more they doe submit themselues to him that is the Father of Spirits especially when they marke his manner of proceeding in his chastisements and the chiefe ends that he aymeth at in them seeking therein their profit not his owne praise or pleasure as bodily Parents often doe For touching his proceeding albeit man suffer eth not but for his owne sinne Lament 3. 〈◊〉 is corrected but for his faults yet God doth not draw out his roddes for euery offence then there were none able to abide it for we offend so often and so much that it would quickly consume vs if wee should feele his hand for euery trespasse But as earthly Fathers winke at sundry and many things amisse in their children so it pleaseth God to vse conniuence and fauour towards our daily infirmities and smaller faults which accompany the frailty of our nature Therefore it is saide of him that he is slow to anger patient and full of compassion and goodnesse Psal. 103. Indeed when the godly doe forget themselues and fall into some foule and grosse sinne especially whereby they giue offence by their example prouoking others to sinne or when in lesser faults they grow too stubborne and waxe secure or when they lift vp their hearts and become proud and high minded 〈◊〉 commonly he taketh the rodde in hand being loth to fall to strike till we fall to dulnesse sluggishnesse arrogancy and contempt as there is no other remedy but that hee must scourge vs or lose vs. Againe when God hath suffered his Children long for he had rather they should iudge themselues then hee should iudge them desiring their conuersion by his bounty and kindnesse rather then their amendment by correction so sweete and louing is his Nature so loth to strike yet he striketh not till he haue giuen good warning either by admonitions of his Prophets and seruants or motions of his owne Spirit and often checkes of our owne conscience calling vpon vs to reforme our life As it is written in Amos 3. 7. Surely the Lord will doe nothing but he will reueale it to his Prophets After these warnings by his Ministers if there follow no repentance then there being no other remedy 2 Chro. 36. 16 17 he proceeds to