one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
effected by force of Christs death applied vnto vs for that same diuine power of Christ which sustained his manhood in the suffering of death and gaue it merit to deserue for vs remission of sinnes the same godhead and diuine power worketh in the members of Christ thereby the death and mortification of sinne that it should be lessened in force as well as it wipeth away the guilt of their sinnes Hence it is saide Our sinne is dead by his body and againe Our old man is crucified with him because the body of Christ crucified did deserue for vs that his diuine power should kill and crucifie sinne in them which beleeue in his death The second part of Sanctification is the buriall of sinne which is the continuall proceeding of mortification euen as buriall is the proceeding of death sinne wasting in the Elect touching his vigour and strength euen as corpes waste and moulder in the graue this is wrought by Christ buried whiles that diuine might which preserued the body of Christ in the graue without putrifaction doth effect in the members of Christ by meanes of his buried body a greater degree of mortification euen to the burying and casting mould as it were on their sinnes then they are saide to be buried with him The third part of Sanctification is the quickening of the new man which consists of two parts to wit holinesse containing all vertues and duties whereby we are fitted for the loue and worship of God 2 Righteousnesse which hath all such vertues and duties as enable to loue and profit our neighbour in all things which concerne him This proceedeth from Christ raised againe from the dead that same diuine vertue which wrought in Christs body for the quickening and raising it being dead working also in the soules of his members in whom sinne is already wounded by his death and buriall for their raising vp and quickening vnto godlinesse that they may liue to God hauing strength to practise and doe the workes of God as before they did the workes of sinne For the Elect being coupled to Christ by faith and being one with his manhood touching the substance of it yet spiritually are also one with the godhead touching the efficacy thereof whence it is that the godhead which vttered force and might in Christ to vphold him in his death preseruing him from corruption in his graue and to raise him againe the third day the same godhead powerfully effecteth in Christs members the mortification of sinne by his death and buriall and newnesse of life by his resurrection As the graft which is set in a new stocke taketh iuyce and life from that stock into which it is newly planted so the faithfull partake of the vertue and power of Christ dead and raised with whom they haue communion being grafted into him by his Spirit through faith But this power of Christ communicated to the beleeuers to the killing of sinne and to the quickening of them to God and all godlinesse it doth not effect this worke all at one time but after a long time bringeth it to perfection They therefore are in a dangerous errour such as tendeth to the making of such swel as do beleeue it for truth and others to tremble which feare it may be a truth namely that the grace of Sanctification doth perfectly deliuer from sinne in this life so as thereby one shall be able to liue here without doing any sinne which is the next way to pitch downe headlong to despaire such as find not this perfection or to lift vp vnto hellish pride such as dreame they haue such a perfection Besides the falshhood of it all Scriptures both examples and testimonies crying the contrary and euery mans owne conscience and experience proclaiming aloude that we neuer ceasse to sinne till wee ceasse to liue and that the breath of sinne and our breath be both at once stopped In so plaine and vndoubted a matter proofe is needlesse yet the forme of prayer by Christ appointed to all Christians to be vsed of them as a prayer and patterne of all prayers to be made by them in their pilgrimage enioyning them to aske forgiuenesse of sinnes past to craue deliuerance from temptations of Sathan and sinne for the time to come and the Sacrament of the Supper which belongeth not to men which want nothing but to such as hauing many and great wants do in the sence of them hunger after Christ and his graces and finally the chastisements of God common to all his children which are corrected of God to preuent future faults and offences especially that iudgement of death which taketh hold of all doe demonstrate to euery one that is not wilfully blind that there is none of all the Saints which here in this World doe or can liue without sinne Therefore it will be good to spare this labour and in stead of prouing this which were as if one would bring a candle to giue light to the Sunne to declare rather the ends of Gods counsell therein and withall seeing sanctified persons haue still sinne stirring and striuing in them and bringing forth most loathsome fruites how they may perceiue that they haue the grace of Sanctification Apollos Friend Aquila I doe well allow of your purpose for I am of this minde that for many proofes in matters not darke nor doubtfull nor of great profit it is but waste time and rather bewrayes the vanity of the speaker his indiscretion at least then any whit auailes the hearer may it please you then to goe to those points which you haue propounded and sithence it is so that it had beene as easie for God in the regenerating of his Elect to haue freede them vtterly of sinne and put into them absolute holinesse as he did at first create man righteous voide of all corruption and this had beene much better for vs as one would thinke at once to be rid of such an enemy and had also more expressed Gods power to haue quelled it at one blow rather then by many strokes what might therefore be the reason why it is otherwise that his children after sanctification not onely haue sin still abiding but more troublesome to them then before Aquila That it hath pleased God to haue it thus the matter it selfe speaketh and being he is most wise therefore he will haue it so for most iust causes For touching his power there is no doubt but thereby he could haue caused it to be otherwise for how could not he quit the soule and body from sinne in the time of life that can doe it at death in one instant and his goodnesse is such that had it been more expedient for his children to haue had it so it had surely beene so But the truth is Gods way as in all other things so in this is the best way For as it was Gods wonderful mercy at all to giue them sanctification in any measure and so to put them out of that 〈◊〉
patience and no worke more proper to an elect man then this therefore called The patience of the Saints Reuel 13. 10. To teach vs that it is peculiar to them alone and it is there annexed to faith as also in Heb. 6. 12. as a fruite thereof Also to hope as an vnseparable companion of it 1 Thes. 1. 3 Remembring the patience of your hope And very worthily is hope matcht with patience and that for two respects seeing the thing we hope for which is eternall blisse and rest from our labours in Heauen is not onely deferred and put off but derided and scorned 2 Pet. 3 4 yea and we afflicted too 1 Tim. 4. 10. Therefore hope hath neede of patience to sustain it Secondly thus yoking hope with patience we are admonished that as hope cannot consist without patience so neither can patience exist or be where there is not hope Hope bringeth forth encrease of patience and patience encreased doth confirme hope Rom. 5. 3 4. Finally there is no worke wherein wee more resemble and shew our selues like vnto Christ the president and patterne of true patience then this as we are plentifully taught Heb. 12. 1 3. Also 1 Pet. 1. 20 21 22. Which places of Scripture teach vs thus much that Christ in patience abiding his Fathers will suffering willingly the shame and smart of the Crosse became an example to vs that we should follow his steps Insomuch as the Apostle Paul Rom. 8. and 2 Tom. 1. affirmeth that such as doe sallow Christ in patient suffering shall partake with him in reigning and glory It will therefore be very fit that this grace of Patience be distinctly and fully entreated of and feuered from that shadow of patience which is in the wicked who seeme to haue it and yet are nothing lesse then patient Apollos This had beene spoken of before when we entreated of Hope whose supporter patience is as hope is the prop of Faith but that I thought it sit to place it amongst those workes of godlinesse and to the last place I haue referred it because it being a large argument it will aske vs more time then at this our meeting could well haue been affoorded to such a copious theame and spacious matter Therefore if it seeme good to you we will let it alone till our next comming together The tenth Part of the Dialogue Of Patience in affliction Apollos FRiend Aquila since we first entred vpon our conference of effectuall Calling and of the fruits of it you neuer tryed my patience till now I haue here expected you a good while and if you had not come iust thus as you did surely I had returned whence I came somewhat discontented with you Aquila Sir I am but quit with you for thus you serued me once but you that haue seene me so forward in keeping times for prosecuting this businesse might haue imagined in your selfe that it was something more then ordinary which kept me thus long from you Apollos Nay I tell you that very thought held me and so ruled my mind at that as I did not grow vnpatient Aquila Sir I pray you lay aside your quarrell to me about my long tarrying and now we are so well met let me heare you speake of the nature and property of the obiect and office of Patience Apollos There is no Christian grace but it hath his speciall obiect to worke vpon and whereabout it is exercised Promises of saluation are the obiect of faith whose property is to beleeue and receiue them by the mind and will 〈◊〉 to them and embracing them for most true the thing promised is the obiect of hope whose office is to expect it till it be giuen vs. The office of loue is to knit our affections to God who is the proper obiect of our loue Repentance is busied about sinnes and the vse of it to greeue after any sinne with a purpose to offend so no more Temperance gouernes our mind about pleasures of life meckenesse about iniuries from men Mercy is exercised about miseries of others Humility bridles the mind about praises and honours And to be short the power of moderating the heart in crosses and afflictions which are put vpon vs by Gods appointment doth belong to Patience which hath afflictions or aduersities for his proper obiect for this is the will of God that no man should liue in this World without crosses and afflictions Our dayes are few they are also euill and very euill Our yeeres are few but miseries are not few they are many and manifold and some of them great and doe continually follow vs as the shadow doth the body These miseries when they happen they stirre and moue the mind to griefe euen as presence of pleasure delights tickle the mind with ioy to sorrow assaults the mind in the presence of afflictiue and heauy things wherewith it should be ouerturned were it not for the helpe of patience which doth temper our griefe and stay the mind steddy and quiet in good contentment vnder the hand of God This then is the office of patience to confirme settle the mind against the force of sorrow arising from the sence of tribulations Aquila I perceiue well by this ye haue vttered that the office and power of patience will better be declared if withall and first of all afflictions and the kindes thereof which be the matter whereabout patience is set on worke shall be opened and saide forth Will it please you then to follow this course to speake generally of afflictions to acquaint vs with those grounds of patience which be common to all afflictions and after that to handle the seuerall sorts of afflictions and the speciall grounds of patience 〈◊〉 to euery kind of afflictions 〈◊〉 the 〈◊〉 grounds whereon worldlings build the frame of their 〈◊〉 patience Apollos Aquila you haue well chalked out away wherein we may walke Thus then the 〈◊〉 and 〈◊〉 the Scripture saith That death 〈◊〉 into the World by sinne Rom. 5. 12. By death is vnderstood not onely that dissolution of soule and body but all troubles and afflictions as the 〈◊〉 of death men are not 〈◊〉 sinne 〈◊〉 able to death then to afflictions It was not onely saide to Adam To 〈◊〉 thou shall returne but that in sweate of his browes 〈◊〉 should 〈◊〉 his bread and to Eue That 〈◊〉 〈◊〉 bring forth children 〈◊〉 〈◊〉 These with 〈◊〉 〈◊〉 afflictions 〈◊〉 vpon Adams 〈◊〉 among whom some may be found haply which neuer knew what prosperity meant but not one which hath not tasted of afflictions Our entrance into the World is with danger cryes our passage out of the World is by fearefull painfull death the middle between birth and death cradle and graue is full of vanity and vexation affliction being a cup which all men are to drinke of some more some lesse God measuring vnto each person a portiō of trouble as drinke was wont to be measured in cups that each in the Family
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
vnto the Elect and this is an effectuall and inward calling of which S. Peter speaketh when hee saith Make your calling and election sure 2 Peter 1 10. Apollos How differeth this effectuall calling from the common calling Aquila First that draweth vs to Christ to become members of him This brings men onely to a profession of Christ to become outward worshippers of him Secondly that enlightneth vnto faith this vnto knowledge onely Thirdly that worketh a through change of the heart from euill to good as in S. Peter S. Paul those mentioned Acts 2 37 this changeth but lightly and slightly to external ciuil obedience or to a restraint onely of inward corruption as in Iudas Simon Magus and 〈◊〉 so as an effectuall calling carrieth with it first vnion with Christ secondly iustification thirdly sanctification Called and 〈◊〉 Rom. 8 30. Called sanctified Iude 1. Saints by Calling 1 Cor. 1 2. all which the common calling lacketh Apol. How is this 〈◊〉 calling described in the word of God Aquila Thus It is a 〈◊〉 of the elect out of the kingdome of darknesse that is of ignorance sin into the kingdome of Christ Col. 1 13. that is of faith and holinesse Orthus It is a seuering of the elect from the world of 〈◊〉 to become members of Christ by Faith Iohn 15 19. You are not of the world but I haue chosen you out of the world Thus the case standeth The elect and reprobate being in Adam all reuolted and departed from God put vnder the power of satan they lye together as an heape of chaffe and wheat in a great floore or as great and little fish in a net vntill by an effectuall calling as it were by a fanne there be a separation made as the wheate is seuered from the chaffe at winnowing And this first separation is begun in this world by the fanne of the Gospell Math. 3 12 Which hath his fanne in his hand c. and is finished perfectly at that great and last separation in the day mentioned Math. 25 32. Where the Goats shall for euer be seuered from the sheepe Apol. Now that you haue shewed what an effectual calling is tell vs by what meanes Christ worketh it Aquila Christ Iesus doth worke it inwardly by his Spirit of wisedome and reuelation which hee giueth to all the elect not excepting infants which dye in their infancy who cannot be saued except they be called brought vnto Christ Actes 4 12. and other band and linke whereby to be knit vnto Christ there is none besides the Spirit as it is written By one Spirit wee are all baptized into one body 1 Cor. 12 13. But for such elect as are of discretion and yeares the Spirit in them worketh by the outward preaching of the word calling them preparatiuely by the preaching of the Law therein shewing them their sinnes and iust condemnation to the terrifying of them and astonishing of their conscience but effectually calling them by the preaching of the Gospell wherein by the secret and great force of the Spirite they are so made to see the mercies of God for the forgiuenesse of their sinnes vnto their saluation by Christ as they are perswaded to rest in them and thus become they that which before they were not that is to say true Christians the members of Christ his mysticall body the sons and daughters of God And this is their effectuall calling which is nothing els but a making vs to be that which we were not as the Apostle sayth Rom. 4 17. God calleth those things which are not as though they were Whereby it appeareth to be a very easie thing for the mighty God to call and draw vs to his Son euen as easie as for vs to speake a word and to call one to vs. Some are called sooner and some later as GOD in his eternall counsell hath ordained the time of euerie ones calling which is shadowed somewhat vnto vs in the parable of the Husbandman calling to work in his vineyard some at the third houre of the day others at the sixt and others at the ninth yea and some at the eleuenth Math. 20 1 2 3. Further we do find in Scripture examples of such as haue bene called in euery part of mans life We may gather that Timothy and Iosias were called in their childhoode For of the one it is testified of him that he knew the Scriptures of a child was nourished vp in the words of faith and sound Doctrine of the other that in his yong yeares he sought God Of Iohn the Baptist it is expressely saide Luke 1. that he was filled with the holy Ghost in his mothers womb Of Paul as also of Zacheus it may appeare by the story that they were conuerted about their middle age in the strength of their life For Paul liued long after his calling and Zacheus at his conuersion was so lustie of body as he could climbe vp into a high tree to behold Christ passing by and hastily come downe at Christs commandement Luke 19. which is a signe that hee was not gone farre in yeares Lastly wee reade of one whom Iesus called at the last houre of the day to wit the theefe conuerted at his death but only one such we reade of least any presume yet one least any which are long vncalled should despaire Apollos After this which ye haue saide of the time of Calling let vs heare somewhat of the persons who are to be called Who be capeable and fit who be vnfit and vncapeable therof for the most part and as men may iudge of it Aqu. Such as liue out of the precincts of the church they are vncapeable of this calling to Christ whereof we speake For God hath denied vnto them the means He hath not giuen them his statutes and his lawes hee sendeth not vnto them his messengers with his Word but leaues them for iust causes knowne to himselfe in their ignorance Yet a calling they haue by the voyce and sound of the creatures which is sufficient thus far as to take from them all excuse as S. Paul affirmeth of them Rom. 1 20 21. but not so farre as to be powerfull to their conuersion and saluation For seeing the world by wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue 〈◊〉 Cor. 1. If there be any among Pagans which are secretly inspired with the knowledge of the Messias to saluation it is more then wee can take knowledge of Now as touching them which are within the visible Church there are some persons which become vncapeable of Gods calling as the proud which are puffed vp and swolne with conceit and opinion of their owne excellency and righteousnesse Christ came not to call the righteous to repentance Luke 5 32. And againe God resisteth the proud Iames 4 6. to teach that
first and second one before another after for it is not in this new creation when this our little World of our selues is brought out of the world of sinne and vnbeliefe vnto the Christian World of grace as it was in the creation of the great World of Heauen and Earth when the parts of that world were made one after another in order of time the worke being distinguished according to the number of dayes in the weeke but here in this new creation we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant We are not at one time called and at another time iustified and at another time sanctified and then receiue graces of hope and loue and wisedome c. but these come as Iosephs brethren came into AEgypt for Corne all together As the prodigall childe returning to his Father did at once receiue all those fauours from his kinde Father of kisse embracing ring robe and charge to kill the fat Calfe Indeede the sauing graces for their encrease and growth to perfection require succession of time euen as Infants become not tall men till after many yeeres but these graces at the beginning and first begetting like grapes in a cluster doe all come together Euen as it standeth with the naturall body in the quickning of it the soule comming into it giueth power of motion and sense to euery member at one instant not to one sooner to another later so in our new birth all the faculties of the minde and body being before dead in trespasses and sinnes are by grace the soule of the soule spiritually at once reuiued and enabled to all functions duties of godlinesse The truth whereof appeareth in that Paul reports of the Romans that being made beleeuers they were iustified and being iustified by faith they had withall other graces as peace with God hope of glory ioy in that hope sense of Gods loue And of the Ephesians he saith that when they were called and heard the Gospell with an obedient care they also beleeued and had the seale earnest of the Spirit In a word the Elect comming to Christ at the time of their calling and Christ with his merits graces being so ioyned as one cannot haue himselfe but withall he hath all his It is therfore an vndoubted truth that howsoeuer some sauing graces may appeare before others or be felt sooner then others yet they are put vpon into the Elect at one and the same time but in order of causes one grace doth precede afore another and they are to be handled of vs one after another according to that order as neere as we can hit vpon Aq. Wel then I yeeld willingly vnto this truth acknowledge that that most mighty God that at one moment could deck adorn the firmament of heauen with so many glorious stars he also is able to fixe so many sundry glorious graces at once in the firmamet of mans heart But seeing the God of order in this supernaturall work doth obserue a natural order according to which some graces must be first as causes others must follow as effects of those causes would it please you then to declare vnto me which grace is first in the order of causes Apol. As I conceiue of it I will declare vnto you and I verily trust that I conceiue aright thus the case stands Before our effectuall calling our mindes are couered with darknesse of ignorance vnbeliefe our hearts being ful of obstinacy by reason therof so as we are wholy estranged from God Now in the worke of God in our calling the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds and scattered these foggy mists doth illuminate effectually the mind and vnderstanding distinctly soundly to know beleeue the promises of forgiuenesse reconciliation by Christ made 〈◊〉 the word withal 〈◊〉 opening the heart obediently to assent to it and embrace it with a faith affiance in the mercy of God the promiser the by this faith of the promise the elect is brought euen to Christ to be neerely vnited 〈◊〉 to him who being a stranger before now by faith dwels in the heart as a familiar guest rather as the master of the Family to guide rule keepe in order all Now being made one with Christ they straight way haue comunion first with his righteousnesse actiue passiue for iustifying them to the great tranquility ioy of the conscience and also to the raysing vp of their hearts to a sure certain hope expectation of heauenly glory Then afterwards they haue fellowship with his Spirit for sanctifying in which work of their sanctification is giuen that excellent grace of repentance or turning to God also of hearty loue toward God their father now reconciled appearing so to the cōscience quieted 〈◊〉 through the atonement felt perceiued this begetteth loue to all men especially to the Saints carieth with it all the traine of Christian vertues It coming hereof that the Elect are patient temperate peaceable meeke good long suffering modest humble c. because through that faith hope which they haue in God by Christ they are moued so to loue him to be affected to seek his honor to doe his will as withall their heart is affectioned in all things which concerne him themselues or others to please him by obedience and practise of his Word in sincerity and truth Aquila By that which hath beene spoken I perceiue what order ye thinke to be kept of God in the working the workes proper to the Elect. First there is calling in which there is 2 illumination or opening of the eye Thirdly opening of the heart Fourthly liuely faith Fiftly vnion with Christ or our incorporation into him Sixtly Iustification or imputation of Christs righteousnesse Seuenthly peace of conscience Eightly Ioy in the holy Ghost Ninthly hope of glory Tenthly Sanctification 11. Repentance called our turning from sinne 12. Loue of God 13. Charity to our neighbour 14. Patience in affliction 15. Obedience to the will of God Let me aske of these in order what I am desirous to know for my further instruction and first touching illumination where doe yee finde ground in Scripture for it Then describe it and shew what it is and what kindes there be of it and how the illumination of the Elect doth differ from the worke of the Spirit in illuminating some of the reprobate Apollos In the calling of a sinner to faith there are two workes of the Spirit The one opening of their eyes Acts 26. 18. The other the opening of their hearts Acts 16. 14. The Lord opened the heart of Lydea the former is Illumination or enlightning whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened And Luke 1. 79. To giue great
whether they were little or great against God or men after this there followes a reuelation of all the fearefull punishments and curses temporall and eternall for the plaguing of body and soule now and for euer by the threatning and denunciation whereof and haply by a sensible experience of some part of it the holy Spirit breedeth terrour feare and astonishment vpon the view and apprehension of so many erroneous sinnes and such lamentable dolefull estate as is due thereunto Hereof called the Spirit of feare and bondage Rom. 8. 15. 2 Tim. 1. 7. Whereupon the saide spirit bringeth to a speciall griefe vpon the sence of Gods heauy wrath for some especial sinne called Pricking of the heart Acts 2. 37. whereby it bereaueth men of their chiefe desires putteth them out of conceit with the best things in themselues turning their mirth to mourning their chiefe delight to bitter griefe taking downe their hearts courage and stomack because they see they haue to doe with a righteous most rigorous Iudge who will remit nothing of his iustice but taketh reuenge vpon all sinne and iniquities and finding no strength or meanes in themselues to escape his wrath they despaire of euer obtaining his fauour by any their owne worth or goodnesse These are the workes of the Spirit in the ministry of the Law and in Ioh. 16. 8. They are called the rebuking of the world of sinne Here the office of the Law ceasseth and can bring no neerer to Christ but onely to bewray vnto vs our great neede and want of his sufferings righteousnesse and thereof the Law is termed our Schoole-master to Christ Galat 3. 24. Thus then the Spirit hauing brought the sinnefull soule by the preaching of the Law in the view and dread of her iniquity and misery to beholde what great and extreame neede shee hath of Christ and of euery droppe of his blood of his Spirit and of euery grace thereof doth after this by the Word of the Gospell begin to open her a doore to the grace and fauour of God shewing God vnto her as a Redeemer and Sauiour of sinners freely offering mercy for forgiuenesse and saluation in the promises of the Word enlightening the minde to know the truth and certainty of them mouing the iudgement to yeeld and subscribe vnto them being known to be from God and then further making poore sinners to perceiue and beleeue that all sinnes how many and horrible soeuer for all the multitude and hugenesse of them are pardonable and such as may be forgiuen them as being far and very farre lesser then the infinite mercies of God and most vnualuable merites of Christs passion and death the infinite price and worth whereof being wrought by the same Gospell to see and consider the distrustfull hearts be therewithall stirred vp by the holie Ghost to make particular confession of sinnes and to seeke mercy and pardon of them from God by Iesus Christ with trust of finding it as also to hunger and thirst after that perfect righteousnesse of Christ there set before them and finally by the operation of that Spirit applying to them the promises concerning Christ and righteousnesse by him they are sure'y perswaded that they belong to themselues wherupon flying from the terrour of iustice threatned in the Law they dare approach to the Throne of grace saying Abba Father in respect whereof the holy Ghost is called the Spirit of adoption of faith and of a sound minde Rom. 8. 15. 2 Tim. 1. 7. Aquila I doe acknowledge my selfe now well content with this your Anatomy and opening of the works of the Spirit in calling illuminating and opening the heart that it may beleeue Christ to saluation whereby I see how farre many are from faith which suppose themselues neere to it and also perceiue how manifoldly and greatly the Elect which doe beleeue are beholden to God for his wondrous working in them And lastly more and more discerne the continuall and sincere preaching of the Law and Gospell to be of great vse in the Church that Gods Elect thereby may bee translated from infidelity to faith Now if you thinke good we will hold our selues content to haue proceeded thus farre at this present and at our next meeting we will conferre further if God will concerning this great worke of Faith to the creating whereof we haue seene so many and sundry workes of the Spirit to be behouefull and requisite Apollos I am well pleased so to doe for my businesse calleth me away and it may be also your Family or calling may craue your presence and meete it is that these lesser duties giue place to the greater At our next meeting together I will try your knowledge about the nature and office of faith and other things which belong to that worthy and noble gift the Mother-gift and Queene of all graces which bee inspired into mans hear The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ. Apollos WEll saide Neighbour Aquila I see you will not faile me in that you keep your appointed time so duly for you are here euen iust at the time we agreed vpon Aquila Sir I loue to stand to my word in euery thing which is in my power to performe I will be aduised what I promise but hauing once giuen my faith I will not breake it willingly Fidelity in keeping promise with men is one of those Christian graces which are proper to Gods children as there will be occasion hereafter to declare but in the meane time the thing that wee are now to deale in it is not concerning ciuill faith betweene man and man but about Christian faith in the promises which God hath made to man Which because it is a large theame and wil take vp much time I haue purposely set apart some and ouercome othersome businesse that wee might intend the through-sifting of this point Apollos And my leysure doth serue mee very well Therefore because you thought it no ease vnto you to propound Questions ye shall now vndergoe the burthen of an answer which you liked so well of Let me see how you proue that Faith is a fruite of our calling and a gift proper to the Elect seeing it is reported of many that they haue beleeued which yet were not Elect as of Simon Magus Actes 8. 13. Also some in Iohn 2. 23 24. Yea of the very Diuels that they doe beleeue Iames 2. 19. In which place verse 26. the same Apostle telleth vs of a dead faith which one may haue and yet be no true Christian. Aquila For your former Question whether it be a fruite of our effectuall Calling If there were no euident testimony to proue it yet the thing is plaine enough for all know which know any thing that in our Calling wee are made to beleeue this being the very terminus or end wherein the worke of our Calling resteth to bring vs
Sathan outward troubles inward temptations yet especially those last and greatest euils and afflictions which at and about the time of his crucifying and sacrifice were for mans sinne inflicted vpon him in soule and body either immediately from the hand of his most irefull highly offended Father or mediately from the Diuell and wicked men Iewes and Gentiles outragiously conspiring and working him all the smart and shame possible could be put vpon him whatsoeuer euill diuine iustice would or hellish malice could heape vpon him and he was capable of that and all that he as our surety in humble submission to his Father did endure for our iniquities The which his passiue righteousnesse consisting in his willing and constant obedience of his manhood vnder the Crosse hath receiued such sufficiency of merit and worthinesse from his godhead to which it is personally vnited for the deseruing and purchasing for all his Elect that most notable benefit which the Scriptures commonly call remission or forgiuenesse of sins Which is an vtter acquitting and deliuering of all beleeuers from all guilt come vpon them by their owne or Adams sinne imputed and from all punishment due to them for the same either in this World or in the next So as West is not so farre remoued from East the highest heauens from the nethermost earth as guilt and paine fault and curse be remoued from the faithfull by this passiue obedience of Christ Iesus Wherevnto belong all those Scriptures which affirme that we haue remission of sinnes by his bloud and that hee died for our sinnes and redeemed vs from alliniquity by his death This being his last and greatest suffering by a Synecdoche of the part for the whole comprehends all other sufferings which being endured of him with most hearty obedience haue freed all beleeuers from extreme euill from damnation in hell and the whole wrath of God for sinne Insomuch as howsoeuer many and great tribulations doe chance to befall them in their life time and death in the end seaze vpon the godly yet these happen vnto them as no part of Gods curse for sinne or as fruites of his fury and hot indignation but quite contrary the crosses of their life being sanctified by Christ his Crosse they are great furtherances to mortification and amendment of life and good trials of their faith patience and nourishments of their hope and death when it comes hauing lost his sting there is nothing remaining in it which is not beneficial to them it being but as a bridge or gate to carry them ouer and conuey them into their heauenly Countrey And as the faithfull doe escape all euill by the passiue righteousnesse of Christ his suffering of euils being their acquittance and discharge as a surety hauing answered a debt for thee enfreeth thee as if it had beene satisfied with thy owne money the most iust God neuer exacting one debt twise so they find entrance into life by his actiue iustice for none must liue but the iust which haue perfect conformity with the strict iustice of the Law The iust shall liue This exact righteousnesse all flesh lacketh for No flesh can be iustified in his sight Psal. 143. 2. Therefore no more surely was Adam shut out of earthly Paradise then we his posterity for lacke of perfect iustice are excluded out of the third heauens the Paradise which is aboue Therefore as Iesus Christ our Mediatour by bearing the whole punishment due to the breach of the Law with most sincere obedience hath enfreed vs from the curse and destruction of hell so by keeping doing all duties toward God and man required in the Law and that in most perfect loue he hath by this his actiue obedience merited and obtained for his people a right and title to the Kingdome of Heauen This actiue righteousnesse is doing and keeping the whole Law it is the absolute conformity and agreement of the man Christ in his life vnto the perfect rule of righteousnesse giuen of God in the Decalogue or ten Commandements Of this actiue righteousnesse there are two parts one is the conformity of his nature to the wil of God all the powers and faculties both of body and soule being rightly framed according to the most exact iustice of the moral Law he being conceiued by the holy Ghost the lumpe of flesh which hee tooke and whereout his manhood was framed was so seuered from all spot of sinne as there was not to bee found in him the least taint of sinne and corruption no inclination in minde or will against God but a through-disposition to all good Hence called the immaculate Lambe vndefiled separate from sinners and so he behoued to be that hee might offer himselfe a spotlesse sacrifice to God who vnder the Law would admit no blemished oblation Had ought in his nature been neuer so little crooked and vnright his death had no more auayled for remission or his life for righteousnesse then the death or life of Peter Paul or any other Saint for then himselfe needing a Sauiour should not haue beene ours The other part of his actiue obedience is the conformity of his actions with the holinesse of the Law which in the course of his life hee kept and fulfilled doing all that was commanded in both Tables doing it in a perfect manner and measure with perfect loue of God his Father whom he obeyed to the death and of men his neighbours whom hee loued as himselfe yea more then himselfe giuing himselfe to a cruell infamous death for them Also doing all this to a right end that he might honor his Father whose glory he sought in all things And lastly being constant vnto the end continuing in his loue obedience vnto the last breath Hence it is saide He did all things well he knew no sinne no guile found in his mouth and is called that Holy one and iust and righteous one who indeede alone hath that iustice which is able to abide the touch-stone euen the most rigorous examination of the most seuere diuine iustice which hauing thorowly and narrowly sifted it cannot not onely finde nothing what to blame in it but of right must allow it and crowne it with eternall life Hence it is that this righteousnes which Christ in his manhood hath thus performed as we haue saide is often in the Epistles of Paul termed the righteousnes of God as Rom. 3 〈◊〉 22 26. 2 Cor. 5 verse last Phil. 3. Not onely because that person which wrought it was very God the Sonne of the eternall God though it were wrought in the humane nature assumed but especially to teach vs that this righteousnes of the man Christ it is that and that alone which the most iust God approoueth and rewardeth not as hee doth approoue the vnperfect obedience of his children in fauour pardoning what is wanting and accepting the will for the worke but
transgressions bond-men to Sathan enthralled to sinne and hell and most miserably poore destitute of all righteousnesse indebted to God the Soueraigne Monarch and iust Iudge of the World both to be for euer kept from eternall life in heauen for fault of perfect holinesse and besides to be plunged ouer head eares into the damnation of hell through breach of the Law yet through the wonderfull benignity and grace of God freely giuing them his Sonne with his righteousnesse actiue and passiue for the wiping out of all guilt of sinne and desert of punishment and the adorning decking them with perfect holinesse and innocency by the imputation of faith freely made they are now of bond-men and beggerly wretches of heires of hell and exiles from heauen become most free rich and glorious euen heires yea fellow heires with Christ of that excellent inheritance which is immortall in Heauen Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith so as no maruell though the holy Apostle make so light account 〈◊〉 all other things whatsoeuer in comparison of this Neither is it to bee wondered though Sathan in all ages haue laide such battery against this mount bulwarke of Christianity No one point of all Christian doctrine which he hath so dangerously so often so many wayes assayled as this sometime carrying men from Christ to seeke forgiuenesse and some part of righteousnesse at least out of him in some other thing and sometime annihilating faith and voyding it as though there were no power in it at all so much as to helpe toward our iustification by apprehending our righteousnesse for he knowes this Article to be the key of all Religion the very heart and soule of Christianity the most comfortable and sure stay the very rocke and foundation of all hope so as ouerthrow this and ouerthrow all preaching and all beleeuing were in vaine if this one fundamentall truth could be peruerted and depraued either by defacing the gift of Christs righteousnesse by adding something to it of our owne or by cutting off the hand and arme that should receiue and embrace it It behoueth therfore al Gods children namely Gods Ministers so much the more to study striue to maintaine this truth and keepe it vnuiolable also such as haue this grace imparted to them to be iustified by beleeuing to make much of it enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede to all earnest care to grow and encrease in this grace continually I mean in the sense and feeling of it and in the more full apprehension of it euen in respect of such wonderfull effects as arise thence But neighbour Aquila because the day drawes toward an end and night approching calles vs home therefore we will here ceasse deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit till another time when we may haue more leysure to call them to minde and to consider of them Aquila Well pleased I am to haue it so for the opening of these effects which follow vpon our iustification by faith being a thing of that great consequence would not be dealt in rawly and slenderly or passed ouer in few words So fare ye well for this time The seauenth Dialogue The nine effects of Iustification by Faith Apollos NOw Neighbour Aquila may I know of you whence doe you come for ye were not wont to come that way as ye now doe Aquila I came not long sithence from home with a friend of mine that came to visit me drew me out to goe with him to set him on his way which I did willingly for his good company sake but I haue made the best hast I could that I might keep touch with you and it falleth out well that I doe so happily and fitly meete you for I was somewhat afraide lest you should haue tarried too long for me Now Sir that wee are so well come together will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith what effects vse to follow hereupon in the soules and consciences of iustified persons Apollos The blessed Apostle Saint Paul shall giue you your answer vnto this question for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans laid forth the doctrine of Iustification and very substantially proued it to be not by our workes which we doe not onely for that we are all sinners but because they answer not the iustice of the Law no not in the regenerate which haue most grace and doe most good but by faith apprehending the sufferings and death of Christ full absolution from sinne and his actiue obedience to the Law for our perfect iustice with God At the fifth Chapter he commeth to those proper and immediate effects of this grace of Iustification which you now enquire after and there as I conceiue them he rehearseth distinctly these nine 1. and 2. peace with God 3. Accesse vnto his grace 4. Standing in that grace 5. Hope of glory 6. Reioycing vnder that hope 7. Ioy in tribulation 8. A sense of Gods loue in Christ. 9. A glorying in God These are the most secret hidden workes of the Spirit as so many markes to the Christian soule whereby to finde and try out the truth and certainty of her own iustification Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously to the great contentment of Christ her husband and her owne vnspeakable comfort Aquila Of these foresaide effects I do desire now to heare you speake some-what in that order as they are named And first touching peace with God what do ye vnderstand thereby make it plaine to me what manner of gift that is Apollos These fruites of iustifying faith being many nine in number I had not neede to be long in thē we hauing so much other worke yet behinde And yet being both weighty matters and remoued from common vnderstanding I cannot well tell how to speake briefly lest I speak not plainly enough but this easeth me of some care that these things are spoken vnto one that hath them and feeleth them by good experience and therefore can sooner comprehend the nature and truth of these worthy gifts Now touching the first of them it is peace with God whereby two things are meant First reconciliation or truce with God in which sence the word is vsed in those Scriptures where Christ is termed our peace the Prince of peace our peace-maker and peace is made by his blood that is attonement or reconcilement with God whiles our sinnes which bredde an enmity betweene God vs and made a separation of vs from him and of him from vs his infinite iustice
a dying to sinne and liuing to righteousnesse Apollos I will tell you what I conceiue of it that Repentance is a fruite of Sanctification a consequent of it which doth immediately follow it and is ioyned to it as a companion the difference I will expresse it to you by a similitude as you may vnderstand it better In the worke of Sanctification the holy Spirit doth as it were shape a new garment for the soule which as it hath a robe without to wit the perfect iustice of Christ to put on by faith so it hath other garments of lesse worth which be inherent and sticke within it selfe and this is the quality of holinesse created in the soule which we are willed to put on as Col. 3. Put on the new man Againe As the Elect of God put on compassion meekenesse c. And in 〈◊〉 6. 13. Keepe your garments pure and without spot Now as in a new garment there happens rents and breaches so our holinesse by strength of corruption striuing against it and Sathans temptation doth take some rents and breaches daily which are to be made vp and restored by repentance Sanctification is as the building of an House our soules and bodies thereby are made the Temples and habitation of God Ephe. 2. verse last 1 Cor. 6. Houses being wind and weather-beaten will take decayes and neede reparations Now repentance is the repairing of those wrackes and harmes which our selues take by the assaults of sinne and Sathan Take yet another comparison In Sanctification wee haue giuen to vs the skill and power to warre against sinne Sathan and the World and weapons put into our hands wherewith to defend our selues and to offend them Now our weapons wil waxe dul and need sharpening our selues take blowes and 〈◊〉 and neede curing this doth repentance which 〈◊〉 the weapons and makes whole our selues after hurts receiued I haue now shewed you what my iudgement is of the thing you propounded Aquila Yea I vnderstand it and will examine it and then rest in it if I find no iust matter of exception meane time I yet see not but that ye are right But tell me Sir what Repeutance doe you meane For Repentance euen in Scripture phrase is attributed sometime to reprobates and wicked men as where it is said that Iudas repented him Math. 27. 1. 2. And there was a certaine repentance euen in Cain Esau Achab Symon Magus and others as the Story of Scriptures euidenceth Beside the Elect which yet are in their sinnes and want all true sauing grace the holy Ghost vseth to exhort them to repentance as Acts 3. 19. To those that killed Iesus Peter saith Repent and returne And Acts 17. 30. to the supersticious Athenians Paul saith God admonisheth all men euery where to repent See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified and others haue a repentance before their sanctification Apollos This was well moued for it is true that Repentance hath sundry acceptions in the Word of God which is the cause that Diuines write diuersly of this point and somewhat confusedly sometime for not duly distinguishing those workes of God which he diuersly worketh in men as hee pleaseth To shew you what I comprehend of this matter this word Repentance is in Scripture either taken in euil part or in good part when it is taken in the euill part then it signifieth a greefe of minde conceiued onely for punishment of sinne when yet the sinne it selfe is not a whit loathed and hated but still well liked of Thus is Iudas saide to repent who because of the present horrour which his sinne bred in his conscience and through the feare of future iudgement wished that vndone which hee had done and so repented but his heart nothing changed to abhorre his couetousnesse When it is taken in good part then it is either Legall or Euangelicall Legall Repentance I call that when by the ministery of the Law the Spirit is effectuall to worke a sight of sinnes both secret and grosse and of the curse and punishment due thereunto together with a certaine greefe and feare in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in This in the Elect is a preparatiue to the grace of conuersion and alwayes goeth afore which though in it selfe it be not true sauing grace yet it is the beginning the entrance and way to it in all the chosen and this is meant in part in all those exhortations made to vnconuerted elect persons Repentance Euangelicall is either generall or speciall generall repentance which is a turning from all sinne at once is that whereby a sinner being by precepts and threats of the Law stricken with terror and humbled vpon sight and some sense of his owne damnable state through sinne is by grace conuerted and changed in his minde and will so as of an euill man hee become a good now truly hating all his sinnes as offences of a good God reconciled in his Son and not only for punishment sake and louing righteousnesse vnfeinedly This is called passiue Repentance or conuersion and is in truth the same with Sanctification wherof ye may reade in these Texts Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall it is that whereby a sinner that beleeueth forgiuenesse of his sinnes and is sanctified or conuerted and already made good doth repent particularly of such sinnes which by occasion in the course of his life he falleth into this is of Diuines called particular Repentance Actiue and renewed Repentance and they doe distinguish it from the former And thus it is taken in all places of Scriptures where the Saints are saide to repent or exhorted to repent as 2 Cor. 7. 9. Reuel 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse For as in a garment namely a beggers garment there is alwayes something to be amended and in an house though well swept and cleansed yet there will still be something to be purged out and in an healthy body there fal out infirmiries to be cured so in the life and conuersation of euery good Christian there will be still something to be repented of and amended Our frailety and Sathans malice being considered there would indeede that care and watchfulnesse be vsed that as neere as euer may be those pure garments of our righteousnesse holinesse be kept cleane and vndefiled and our Temples of body and soule to be preserued holy yet as a materiall garment be it neuer so well lookt vnto gathereth spots and the house which is kept most neatly and curiously will haue dust and sulledgy so in the best Christians somewhat will be alwayes amisle and therefore the whole life of a Christian
to come what remaines yet to be corrected and amended that accordingly our prayers and care may encrease As prouident House-keepers who haue great Families preuent many losses and damages in their estate by often viewing the reckonings and doings of them whom they trust so may sinnes be preuented by this godly examination of a mans owne counsels and workes Now for the cautions herein to be followed they are briefly these First let no Christian by his heedfull looking to himselfe thinke that euer he can attaine hereunto as in nothing to offend And therefore vpon the finding of his failings not to be too much discouraged for this is the common condition of all the Saints that none liue and sinne not 2. In the examination of ones selfe let no man looke to find euery failing there will be some secret sinnes Euen Dauid a man so wise and well instructed in the Law shal not espie all the motes in his owne eye Psal. 19. Who can tell his secret faults 3. For these priuy faults which cannot be found there would be a generall confession and asking of mercy for them Lord forgiue me my vnknowne sinnes 4. Knowne sins which we shall discouer particularly let them be speedily repented of for herein delay is dangerous and be particularly acknowledged the sinner accusing himselfe for them by name and adiudging himselfe for them to death with an appeale from Iustice to the Throne of Gracc for remission 5. Let neuer a sinner for any knowne sinne take further griefe then as he may be able againe to comfort himselfe with promise of mercy 6. As in practise of this daily Repentance coldnesse by custome is to be be shunned so on the other side lest the heart waxe proud through the earnest care and wel performance of it be not proud of Repentance 7. Labour still to find out new sinnes and new omissions of duties and to make them seeme more and more odious and hatefull to the soule a sinner so he keepe his hold of Christ cannot be too humble for sinne 8. Take speciall notice amongst all other sinnes of corruption of Nature and the proannesse thereof to sinning that all meanes be vsed for the weakening of that root and the drayning of that fountaine Let pardon be craued in speciall for it power asked against it 9 Let not any sinne seeme little though a difference in repentance is to be put according as the sinne is ordinarie or extraordinary yet let not any sin be thought smal being the offence of a most great God the breach of a most holy Law cause of most bitter paines to Christ meriting most wofull destruction 10. Forget not to repent of negligences ouersights heedlessenesse and to look well that these grow not too common 11. For priuate sinne priuate confession is enough open sins would haue open repentance 12. Lastly when anie knowne sinne is begun to be repented of let it be thorowly repented of euen to the shaking it off and leauing of it He that confesseth his sinne and forsaketh it shall find mercy Now friend Aquila let me heare your doubts that I may answer them Aquila My first doubt is this Whether a sinner may not truly repent except he leaue his sins Or hee may still vse a sinne and yet repent Apollos First an vnknowne sinne may be repented of and yet not left As amongst the Patriarks polygamie or hauing at once more wiues then one or Concubines with their wiues was the secret sinne which in those times was not manifested nor reckoned as a sin so they liued in it til their death yet perished not for it which they shold haue done if being known to them yet witingly willingly with open eies they had continued in it But they repented of it generally as of other secretsins Likewise there be diuers sins amongst vs which are the sins of the time yet not so esteemed whereof the godly may truly repent as of all their vnknowne offences and yet not leaue them because they do not take them to be sinnes Secondly there is a knowne sinne 〈◊〉 〈◊〉 Nature which cannot be left but whiles we liue wee must wrestle against it that it get no dominion and so it is saide to be left because wee would leaue it if it were possible The repentant sinner carieth this crookednesse of his heart about him euen as many an one carrie a crooked backe which troubles them but they cannot put it off Lastly there be daily infirmities such as euerie day we commonly runne into accompanying 〈◊〉 〈◊〉 euen as a shadow the body as vaine thoughtes idle words and euill silence sometime and waste of time and innumerable such things which the more they are resisted and striuen against the more they are lessened but wholly abolished by repentance they cannot bee Knowne sinnes if they be grosse and notorious especially if they runne into the eies offence of the world must be so repented of as they be forsaken We finde not that Dauid Minasses Peter Lot Noah after their repentance to haue againe falne into those soule offences which being wittingly continued in waste and ouerthrow the 〈◊〉 of a sinner Aquila But may not 〈◊〉 〈◊〉 〈◊〉 grosse sinne and yee 〈◊〉 and bee 〈◊〉 〈◊〉 Ap. Of this somthing hath 〈◊〉 said before therefore the lesse now If one be but a babe in Christ and weake he may do it more easily But one of growth in grace and being experienced 〈◊〉 practise of Repentance and watchfull will hardly do it Sure it is a great wound if it do fall out thogh not vnrecouerable in the child of God who is subiect to such relapses Aquila May there be true Repentance without shedding of teares Apollos As teares may be shed and yet repentance false as in Esau Heb 12 so true repentance may bee with dry cheekes Wee reade of Zacheus repentance but nothing of his teares Also of the Corinthians repentance we reade 2 Cor. 7. and of their sorrow and many good fruits but amongst all the effects of Repentance the Apostle saith not What teares hath it wrought Teares of Repentance are precious things 〈◊〉 koepeth a boule to put and keepe them in but they are verie rare things His bottle is not full yet though it hath bene filling euer since Adam Aquila Wicked men and hypocrites may goe fat in repentance greeue feare and humble themselues and confesse and fast and weepe and pray and leaue many sinnes and do many good things as Scripture witnesseth of Iudas Achab Esau Felix others what thing is there whereby the repentance which is proper to Gods children may be seuered from that counterfelt in reprobates Apollos You haue alreadie heard me deliuer seuen peculiar effects of true repentance which indeed hy-pocrites may counterfeit but not expresse truly But these three things amongst many are sure notes of heartie and vndoubted repentance First a setled distinct purpose
the long 〈◊〉 in the seruice of any sinne maketh Repentance more difficult but not desperate and impossible As one that is farre gone out of his way or hath suffered a wound or a sicknesse to goe on long without looking to it makes their returne and recouery more hard but takes not away all hope Right so the long abiding in any sinne it doth craue great care to repent and amend it But as they which haue foreslowed their fields or gardens and suffer them to be ouergrowne with weeds or which haue neglected their time in the beginning of a day so as they haue more worke on their hand when night approacheth they vse to recompence their former carelesnesse with encrease of paines So Christians which haue spent too much time in following their affections and walking after the course of this world all they haue to doe it is to redeeme the time and then doing their best endeauour doubling their care and paines because their sinnes are many strong and their time but short which is behind yet this is their comfort that Iesus Christ can as easily change an heart that hath long accustomed it selfe to doe euill as another heart which is not yet hardened by the custome of sin this is a sure truth that hee will helpe the well willing minde Therefore let not care of Repentance be cast off but be so much the greater as the neede is more and then our good Lord will himselfe doe the rest Get first the mastery of one sinne and then of another and so of a third and thus setting vpon them one after another the victory will be more easie for as sinne groweth weaker so the sinner will grow in strength An old man cannot become young againe but an old sinner may proue a new man by Christs grace and his owne labour Lastly they are deceiued in thinking they can keepe where they are for the sinner that growes not better must needs waxe worse he that goes not forward goes backward no man stands at a stay Aquila I heard you say that there were some sinnes which being publike require a publike repentance this I tell you many good minds sticke at and thinke it too great a shame and so are kept from doing it hoping that vpon their priuate sorrow and confession God will for Christ his Sonne pardon them Apollos Indeed Aquila now ye touch a boyle ye rub the sore there be honest minds not well enformed which cannot brooke this though it concerne not themselues They take it to be too seuere a discipline one matter is they liue not vnder such a strict discipline it would seeme nothing if they liued in a place where such things vse to be done If Theeues were not accustomed to die for their theft it would bee thought too rigorous to bring in such a penalty Againe they doe not well consider the equity of this discipline for as a publike fault would haue a publike rebuke so it would haue a publike repentance a priuate repentance and submission is too narrow a playster for so broad a wound as an open scandall Where many are offended with a crime commonly knowne the wound being great it had need of an answerable salue that humiliation and satisfaction be giuen and made to many If Christ haue commanded that for a priuate offence one shall goe to his brother and say Forgiue me it repents me shall we not thinke it meet that where a publike offence is giuen to a whole congregation there the like ought to be done shall one brother offended be respected and shall the whole fellowshippe and society of brethren be despised If one hurt but one member he is bound to make mee amends how much more if hee hurt my whole body Againe it is best for the offending person thus to doe for by his readinessc 〈◊〉 vndergoe a publike infamy taking vpon him the reproach of his sinne willingly hee shall declare his repentance to be true and sound and so not onely be receiued more gladly into fauour of men vppon such good proof of his conuersation but also purchase more peace to his owne conscience with God which assuredly can neuer enioy comfortable rest till he obey this Ordinance of Christ in satisfying whom he hath offended Further by this example of his submission he shall doe others good both by striking into them terrour not to deserue by their sinne to come vnto a publike abasing themselues before many and to giue encouragement by their example of such their repentance vnto such as shall in like manner offend by publike crime Moreouer it will stop the mouthes of the aduerfaries of Gods truth when they shal perceiue sinne not to be borne withall in any of the Children of the Church And finally great glory shall hereby redound vnto God when his truth and mercies in forgiuenesse of great sinnes shall be openly acknowledged and obedience yeelded vnto his owne appointment By these and the like considerations no doubt euen the holy man and princely Prophet Dauid hauing giuen a generall scandall in his sinne with Bathsheba yet was made to forget his owne priuate reputation and his royall dignity and to beare the publike shame of his sinne setting himselfe by that 51. Psalme as it were vpon a stage that God might haue glory and his Church edified by such an example Which also induced Salomon his sonne in like manner after his greeuous fall and generall scandall to publish his repentance to the Church in his Booke Ecclesiastes and it is not to be doubted of the Church of Corinth as their sinne in bearing with the incestuous person was open so both his and their repentance was open and made known We see the Apostle to blaze out and proclaime their Repentance for their offence that all men might take notice of their sorrow as their sinne was too much knowne which in truth if things be rightly weighed is rather the sinners honour then his shame it being a shame to sinne but none to repent and to be knowne so to doe which rather wipeth out their shame both before God and men and restoreth the former estimation vnto them It were a foule deserued shame indeed to be knowne to haue done a sinne and not to be knowne to haue repented of that sinne this would argue an obstinate carelesse desperate impenitent person I pray you who doth the lesse nay who doth not now more honourably thinke of King Dauid in that he such a person would submit himselfe to such a discipline voluntarily hauing no authority aboue him in Earth to enioyne it to him it is his renowne to this day and wil be to the Worlds ende And finally where you say they may repent priuately and hope for pardon this is all I say I doe more then doubt it I would be loath to loose that sinner by pronouncing forgiuenes of his sins who being made to know thus much of his duty vnto God and the Church
and his owne soule yet should refuse to doe it hoping that God would be good to him if hee doe in secret repent Might not Dauid and Salomon haue thought so and others also who haue done as they did Nay friend Aquila then may a sinner looke for Gods fauour when hee readily and dutifully walkes in Gods way and Gods way is publike repentance for publike scandals when he feeles his heart so affected toward God for the doing his will and setting forth his honour as that in regard thereof he doth little or nothing recount of his owne credite this is a good token that all is pardoned him But haue you any further matters to say friend Aquila as touching this purpose Aquila None but that I am much bound to you for enduring me with such patience to obiect what I thought Were it not that the time is so farre spent already I would request you that wee might passe forward to the fruites of Repentance to deliuer the doctrine of good workes Of good workes the fruites of Repentance Apollos NOw friend Aquila we thought that we had spent much time in our last conference and so as we needed not to looke back to our worke but I haue thought of something since our parting which will enforce vs to doe as Trauellers who hauing lost or let something fall are wont to goe backe againe and take it vp and carry it along with them Thus must we be faine to do for we haue left something behind vs worthy the looking backe for and the taking vp that we may carry it along with vs. And if you would know what it is I meane it of one peculiar note and marke whereby to distinguish that true Repentance which floweth from Sanctification and is proper to the regenerate child of God from that which many vnregenerate persons may by a common restraining grace attaine vnto Aquila What may that be I pray you certifie me of it in particular There be very many who will be glad with me to vnderstand it Apollos This it is That as the Elect in their Sanctification haue thogh not a perfect yet a generall change and reformation in mind and reason will and affection body and actions in all these they are somewhat and that truly altered by grace of new birth though vnperfectly So in the practise of this grace the regenerate man repenteth him not for one two or a few but of his whole corruption and of all euill fruits of his naturall corruption Albeit he cannot vtterly be without sinne in this life no more then he can be without a soule and body yet he doth not willingly nor wittingly foster nor harbour any sinne whatsoeuer but is equally an enemy to all and euery sinne though with vnequall successe labouring daily and nightly the forsaking and shaking off of all their sinnes in a true loathing of them for the godly repentant persons haue learned of Saint Iames that to be guilty of one maketh a man guilty of all it being the same God that commanded all who commanded one so that his authority is 〈◊〉 in one as in all And from the wise man they haue receiued that as one dead flie marreth a whole boxe of Oyntment so a little follie him who is in estimation for wisedome Ecclesiastes 10. 1. Also in the example of that godly man King Dauid they see this duty as in a glasse for he witnesseth of himselfe that he hateth whatsoeuer his owne wickednesse Psalme 18. 22. And surely it cannot be that any man should truly repent of other sins though he leaue the practise of them if he doe loue and keepe any one knowne sinne neither he that hateth any sinne can be thought other but that he hath repented of all for hee hauing power in his Sanctification against all doth therefore bend himselfe against all and hating one sinne in as much as therein is the displeasure and offence of his heauenly Father vpon this ground will hate and greeue for euery sinne with endeuour against it but whosoeuer retaineth a liking in his heart to any sinne with a purpose though he know of it to be a sin and his conscience checke him for it to continue in it can indeed hate no sinne at all though he leane the outward act of many sinnes as Herod as Simon Magus as Iudas did for worldly fame or feare of hell punishment denounced by the Word True it is that euen regenerate ones who haue shaken off their sinnes haue haply some sinne or sinnes hanging about them as burres or lime which yet they would not haue so and they beare them not onely with checke of conscience and mislike in iudgement for so the wicked ones may doe but with vnfeined sorrow of heart greeued according to God that they should be so yoked and entangled with the remnants of their corruption and they striue vnder hope more and more to ouercome those lingering vices as they haue conquered their fellowes and expericuce hath taught that there is not any of Gods Children but as they haue corruption left in them euen after new birth for such purposes as God would to humble them to exercise and stirre vp the gift of prayer to make them watchfull to declare his owne grace in forgiuing and might in vpholding and for other such like ends so in the whole host and army of their remaining sinnes there is some more rebellious and mutinous then the rest a predominant corruption wherewith they are faine to wrestle hard mightily and long ere they can put it downe Euery man hath one or other outward enemy more tedious then the rest sent to vexe him and to humble him likewise there is some one inward sinful affection that doth longer and more greeuously trouble them then all the rest doe But a regenerate man will be at no league nor take any truce with it he stands at defiance euen as I srael did with the Amalekites whom they were to prosecute to the rooting of them out and did so Right so doth euery repentant person prosecute all his vicious lusts especially his most dangerous lusts vnto the rooting them out for he wel knoweth that it were in a manner as good to keepe all sinnes as to hold one vnrepented of one being sufficient for Sathan to ensnare vs by it Yet one will not be one and alone but as one theese within the house makes way for all the rest to follow after so one sinne cherished will open a window for others to come in To conclude if the heart be false in one sinne it wil be false in more as occasion is offered and as temptations doe prouoke and when the heart is framed to vprightnesse and truth by the Spirit of Sanctification though it do not alike preuaile against euery sinne yet it doth vnfeinedly detest and resist one sinne as well as another Againe the like is to be saide for the doing of good that the regenerate
appeare and of the gracious promises which hee hath made to his owne ordinances with earnest prayer to be enabled to doe their publike seruice in faith and godly reuerence with singlenesse of heart as in Gods presence and before his face Secondly in the time of those solemne actions remembring themselues to be vnder the eye of God occupied in his seruice and about their owne saluation they demeane themselues accordingly being full of most holy and heauenly motions sutable to that worke they haue in hand Lastly after their being in the Assemblies they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience that as they bring with them vnto the Ministery of the Word an honest and good heart truly fully resolued according to the measure of grace receiued to beleeue and obey God hungring and thirsting after his graces offered and louing his Word and Sacraments as his blessed Ordinances and their owne soules nourishment so after the participation of the Word and mysteries they perceiue and feele by experience their strength against sinne and Sathan much encreased and their soules refreshed somewhat in all the graces of the new man euen as the strength and powers of their bodies are cheered and reuiued after a moderate wholsome bodily repast This sence and experience engendreth in them hearty thankefulnesse vnto God their Father for blessing vnto their good his own holy institutions which for their sinnes he might haue turned into a curse and withall it prouoketh them to attend and waite with reuerence loue and hope of more fruites vpon the sacred Ordinances of God making great conscience of sanctifying the Lords Sabbath in the religious and godly vse thereof Thus it is ordinarily with Gods Children when they partake in the Word and mysteries and if they happen to faile of these duties either for substance or degree they are very sorry and flye to Gods mercy for pardon and become more heedfull afterwards Of the religious vse of Gods Name and Sabbath Aquila NOw may it please you to speake of the Name and Sabbath of God and tell me how the godly must carry themselues in the vse therof as God may be pleased for herein outwardly there appeareth great likenesse betweene man and man The wicked and hypocrites in their common speech oathes vowes prayers confessions vsing Gods name and obseruing the rest of the seuenth day as diligently as any the Scribes and Pharises will be in the Synagogue on the Sabbath as well as Christ and his Disciples Apollos Indeede the sonnes of Sceua are too bold with the Name of Iesus Acts 19. 13. and so were the Priests with the Name of God We adiure thee by the liuing God tell vs c. Mat. 26. And as with the title of God they are too forward to meddle so where God hath stamped his Name vpon his Doctrine his Sacraments his workes they with their foule hands are sound to be too ready to touch it but all they get by vsing or abusing it rather it is the encrease of their guilt by prophaning so sacred a thing as his Name which is glorious and fearefull it being written That God will not hold him guiltlesse which taketh that Name in vaine Therefore the godly they very sparingly vse the Name of God neuer or sildome in their common speech vnlesse vpon great occasion and when necessity constraines and then they take it vp with great feare and awe lest they sinne in vainely vsurping it praying at least in their hearts and secretly desiring the Lord to guide them in the vse of his Name alwayes fearing to apply it to any light and trifling much lesse to any wicked purpose as to confirme a falshood or to cloke a naughtinesse And this is it which Salomon admonisheth vs of in that antithesis or opposition between him that sweareth and him that feareth an oath Eccle 9. 2. Hereby teaching that whereas sinners doe rashly vse the Name of God euen in an oath without reuerence or consideration of that awefull and wonderful Name contrariwise good men whensoeuer they are to vse the Name of God in an oath especially or otherwise they come to it with feare lest they offend by vaine vsage of it Now concerning the Sabbath they are thus affected towards it farre otherwise then euill men are they doe not supersticiously esteeme it aboue other dayes as it is a day but they ioy in the remembrance and vse of it in regard of the worship of God performed on that day and because of the benefit that doth redound to their soules for the building them vp into the sauing knowledge of God and of Iesus Christ his Sonne In these respects they doe long for the Sabbath till it come they cheere vpon it when it doth approach and in the weeke dayes they looke so well to their wayes keeping in all things a good conscience and so religiously walking in the workes of their vocation as when the Sabbath doth come they can with alacrity and ioy sanctifie it The men of this World doe not with more gladnesse gather in their Corne Wine and Oyle then God Children to keepe the Lords day Psalme 122. 1. I reioyced when they saide to me We will c. From the obseruation where of neither themselues nor such as be vnder their charge are held by such common hinderances as the World is letted by But as they breake through all 〈◊〉 that they and theirs may resort to the House of God so their desire study is to spend the whole day throughout publikely and priuately in such holy workes as are commanded of God and be sitting his day as reading singing conferring praying visiting the sicke prisoners exhorting comforting as occasion is offered reconciling of iarres examination of their Family how they profit by the publike Ministery lastly by meditation on the creatures For which purposes they make a cessation from all their owne seruile workes which on other dayes were lawfull to be done that they may be free to attend all holy duties of the Sabbath to obtain fresh strength of grace from the God of Heauen to ceasse all their life long from their dead workes the lustes of their sinfull nature so as 〈◊〉 here into a spiritual rest they may enioy at last an eternall Sabbath in Heauen Aquila What letteth but that now we may passe forwards vnto that ranke of good workes which doe concerne men seeing wee haue taken a taste of those workes which godly men and they onely can and doe performe towards God Apollos Yes friend Aquila there is a 〈◊〉 for wee haue a principal part of godlinesse yet to 〈◊〉 in which we may in no wise passe ouer and it 〈◊〉 Patience in affliction Aquila It was well remembred for there is no more necessary worke of godlinesse then this of patience we haue not more need of water and the aire then of
chastising the more seuerely the longer that he hath borne and the more that wee haue prouoked him either by greeuousnesse of the fault or obstinacy in resisting his holy Spirit speaking in the Ministery of his holy Word Acts 7. 51. Howbeit in these chastisements so iustly deserued so worthily pulled vpon vs he doth exercise maruellous wise loue or louing wisedome his long suffering in bearing before he smite is not so admirable but his wisedome and loue is as gracious when he smiteth He goes to correction with a leaden foote and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise louing a manner with such fitnesle and moderation to so good purposes as the faithfull find euen in their smartfull chastisements cause not onely of patience and great contentment but of great praise and thankfulnesse yea of ioy and cheerefulnesse in their in ward man howsoeuer their rebellious flesh mutter and storme Which the Apostle Paul well vnderstood therefore exhorts the beleeuing Christians to grue thankes in all things 1 Thes. 5. 18. He that saith Allthings excepted not chastisements And in another place he wils vs not to despise the chastenings of the Lord Heb. 12. 5. That is to say esteeme much and make great account of them as of most wholsome remedies and gracious testimonies of Gods speciall loue as Psal. 51. when it is saide God despiseth not a broken heart the meaning is he maketh great reckoning of it as the best sacrifice that can be offered him and likewise would the holy Spirit by the like phrase teach Gods children what precious and fruitfull things Gods rebukes and corrections be deseruing not only to be patiently but thankfully 〈◊〉 somely taken being full of Fatherly wisedome and loue Aquila This is it that I pray you lay open how this most heauenly mercifull Father doth expresse his loue and wisedome in his corrections sure it is that he doth all things in great wisedome and he that would haue all our things done in loue there can want no loue in his owne workes towards his owne people He which is wisedome it selfe and loue it selfe must needes deale wisely towards them whom he loues but declare particularly wherein his loue and wisedome doth appeare for this maketh much to preserue and nourish patience Apollos The wisedome of God appeareth sundry wayes in the chastising of his children First because he knoweth when it is due time to fall to correction not rashly smiting as foolish men doe who smite their inferiours before their fault be ripe for correction Secondly hee discerneth by his wisedome what chastisements be most meete and fittest for euery one where to vse a gentle and where an harder hand when to strike the soule when to smite the body when it will be best to correct by losses Also he knowes how to proportion the chastisements 〈◊〉 the sinne as the sinner may perceiue not onely that hee is beaten for a fault but for what fault helis beaten dealing herein like the skilfull wise Physicion that doth not minister like potions and medicines to all his Patients but considereth their complexions and the nature of the disease and the degree of the sicknesse and accordingly tempereth his physicke so doth God measure out to euery one such a portion of corrections which is the sinners physicke as the strength of euery one may be able to 〈◊〉 〈◊〉 as the quality of the malady doth require As a crabbed stock doth neede a crabbed wedge and a sturdy vntamed Colt a hard bi r so the obstinacy of some and the toughnesse of their spirit needeth a more seuere discipline Herein moreouer his wisedome declareth it selfe that as he knowes how to fit the chastisement vnto the condition of the fault and quality of offendors so how to keepe a moderation both for measure and time neither more correction nor longer then shall be behoueful as cunning Musicians who know how to stretch their strings till they be in tune and no further least they breake them Finally in this also his wisedome is manifested that whereas afflictions in their owne nature be euill as they are also called Amos 3. 6. Lam. 3. Parts of the curse due to sinne yet as in the creation hee made light out of darkenesse so in his wise prouidence hee draweth much good towards his out of these painefull euils wherein he maketh his great loue together with his wisedome to be known not onely in that he striketh not so often as wee deserue and farre lessethen wee are worthy his chastisements alwayes comming short of our desert neither suffers his loue them long to cōtinue but especially in this that of short corrections through his louing blessings vpon them his children reape happie and long lasting fruires Aquila I doe well perceiue how truly you ascribe wisedome vnto Gods corrections this that ye speake of their fruitfulnesse by means of his loue I would haue it further explained because it is a maine motiue to patience No reason haue any but to take that well which shal end in their own welfare it is the hoped fruit which makes the Husbandman the Merchant the Souldiour patient amidst great labours and dangers Tell vs then what may this fruit be which groweth vpon the roddes of Gods correction Apollos The maine fruite is called by the Apostle Not perishing with the world 1 Cor. 11. 32. Ye are chastised that ye should not be condemned with the world that is suffered to goe on in sinne with this secure vnrepentant world to your certaine destruction This fruite hath another subordinate fruit seruing and leading thereunto called Heb. 12. 11. The quiet fruite of righteousnesse that is the fruite of a iust and holy life which is greatly furthered by chastisements whereby the godly are awed and brought to feare God and to obey him in his Word Before I was afflicted I went astray since I haue learned to keepe thy Word Psal. 119. This fruite of a righteous life by Iob is branched out into two parts Iob 33. 16. Then be openeth their eares by the corrections which 〈◊〉 hath sealed and verse 17. That he might cause man to tur ne away from his enterpizes and that hee might hide the pride of man Which sentence teacheth vs thus much that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children the vse and fruite of their afflictions and chastisements which fruite is twofold first repentance to turne man from his enterprize the second is humility to hide the pride of man to turn man from his enterprizes what is it else but to change his euill mind and workes into good That whereas before he was corrected he purposed and accordingly enterprized things euill and vnlawfull being corrected therefore henceforth hee altereth his course purposing and enterprizing good things This is Repentance the first fruite of corrections And what is it else to hide the pride of man but to abate and
3. Now by the tryall of afflictions all these come to a sight and discerning themselues As it is written I haue tempted thee to know what was in thy heart Deuteronomy 10. 12 that is it was meete to make thee know what is in thy selfe whereof it will follow that such as tooke themselues to be full of grace as they in Reuel 3. 17. We are rich and full and need nothing finding themselues poore and empty either will be driuen to Christ or left without excuse Such as find they haue great strength of faith which thought they had but a small faith and they also that presumed of more then by experience they see in themselues the one shall be prouoked to more thankfulnesse and ioy the other to more humblenesse and feare and both to a greater patience considering the good that comes to them by such tryals For it is a great mercy of God in the tryall of his children to enable them to know themselues better and to behold more clearely both what they already haue and what they want that they may so ioy for the one as by the other they may be stirred to an holy feare and earnest prayer for encrease It is the greatest wisdome to know our selues and our tryals doe teach vs this wisedome for which cause they are with all patience to be endured especially sithence to them which are tryed and doe endure there is promised A Crowne of glory in the life to come Iames 1. 12. And euen in this life the godly in tryals and afflictions hauing stucke to God and followed his truth without shrinking and so conceiuing better then before their troubles that their faith is strong and their loue to God it is not for his benefits but for himselfe they are by this experience much encouraged to praise God and to proceede more chearefully in the rest of their course and more and more to despise the wicked suggestion of Sathan calling their faith and loue in question both being proued to be sound inasmuch as euen in great tryals they still trusted in God and their heart was still towards him to loue and obey him as Dauid saith Princes arose and spoke against mee yet did I not forget thy Law Psal. 119. Againe The proud haue me in derision yet did I not decline from thy Word Of Tryall by conflict of Conscience with sinne Aquila OF all the tryals of Gods Children which doe you hold to be greatest and fullest of difficulty to endure and glory to ouercome Apollos Amongst the tryals of Gods children some are but easie as to keep some earthly good things from them which others haue and they desire or to denie successe to their labours or to grant but small successe or to deferre the hearing of their prayers for a time and some lesse reproaches and hinderances in their name estate other trials be yet harder as the spoyling of their goods losse of liberty by imprisonment or banishment strange and long sicknesses in all which they haue for grounds of their patience the will of God who allotteth these things to them his promise of turning all things to the best for them the example of the Saints which haue beene put to endure the 〈◊〉 and also haue been both sustained in them and well brought through them but of all the trials their patience is most proued and approued by their enduring the conflict of conscience for sinne and the suffering of mattyrdome for the Golpell This double tryall for their sharpenesse and fiercenesse may well be called the fiery Tryall when either the conscience within is frighted and astonished with feare of hell fire for the offence of God by sinne or the body without is put to abide the flames of a temporary materiall fire for the name of Iesus and sure the former inuisible tryall is almost vnsupportable It is wondrous vncomfortable when the poore conscience hath sinne to surcharge and sting it Sathan to accuse the Law to threaten God also appearing as a bitter enemie shewing himselfe in great wrath as a seuere Iudge to condemne the mercifull promises and all things else that should breed comfort with-drawne from the eye of faith or faith so dimmed and daunted that it cannot looke vp to Christ. This is indeed a heauy tryall while a mans spirit is firme and strong it beares out all afflictions but when the spirit it selfe is wounded who can beare that Christ saith That if the salt that seasoneth other things haue lost his saltnosse wherewith saith he shall it be seasoned and if the eye which is the light of the body be darke how great is that darknesse So may I say of the spirit and heart of a godly man which comforteth him in all his troubles if that be dismayed and wounded how great is that discomfort Againe in other afflictions and tryals of Gods people this is the stay of their minds and the chief prop of their patience that though diuels and men be against them yet God is with them they see his helpe and aide ready to support and deliuer but here in this soule-tryal God himselfe shewes himselfe as an enemy offended for breach of his Law as armed with wrath and ready to take vengeance Thus it was with Iob in his tryall who thought God to be his enemy complayning that he had written bitter things against him and that hee had set him as a butte to leuell at and to shoote his arrowes against Thus it fared with holy Dauid and infinite others the Saints who could perceiue in God for the time and fit of their temptation no other but fury indignation and hot displeasure Psal. 6. 72. Psal. 22. 1 2. The Children of God neuer vtter their impatiency more then in this case so farre as they haue proceeded euen to challenge and charge God breaking forth in their infirmities into contumelies censuring him very hardly as if he were too rigorous and extreme yet for all this that their patience is so sore shaken it is still vpheld and made to endure vntill it ouercome at the last Remember the patience of Iob and what end it had Iames 5 11. The grounds of their patience in this their deepe tryall be these first the consideration of Gods soueraignty and absolute power ouer all men whom he may sist at his pleasuee and glorifie himselfe in vs by what way he will Secondly his exceeding great mercies and truth which will not suffer him to tempt aboue our strength nor to with-hold an happy issue Lastly the examples of others especially of the Sonne of God who tasted and drunke of the same Cup feeling in his soule the sharpe wrath and wrestling with the strict iustice of his displeased Father so as in his present sence he had nothing but discomfort Who being thus tryed euen with the sence of his Fathers hottest ite hauing his countenance seuerely set against him to the working of griefe distresse and perplexity in his holy conscience knoweth how