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
hating our sinnes and we through sinne extreamly hating God the guilt of these sinnes and punishment being wholy done away freely pardoned by the merit of Christ his death we haue now God pacified towards vs of a more then terrible Iudge becom a most amiable and kinde Father taking vs now for sonnes by grace who were children of his wrath before Secondly from this peace and reconciliation made with God our faith accepting the mercy forgiuenesse by his gracious promise freely offered there followeth another peace and happy tranquility of our cōscience which the woundes and terrors of it being now healed and quieted vpon that blessed consent betweene Gods promise and our faith instead of accusing and trobling as it was wont doth now excuse and acquite vs before God with vnspeakable rest so as in the sense of Gods pacification towards vs wee are not greatly terrified with sinne and other enemies of our saluation and though there be some agreement likenesse betweene this true peace of a good conscience that false peace of a dead and benummed conscience inasmuch as both are quiet and free from trouble or anguish yet there is in other respects as great ods betweene them as is betweene heauen and hell 1. For first a dead conscience is quiet because it hath no feeling of sinne at all like to dead flesh which you may prick with a Needle and yet it feels nothing so is it with a sleeping dead conscience it hath no sense of sinne or iudgment and thence growes the quietnes it hath which will quickly be shaken off and horrible terror succeede in the roome with sin reuiueth And it is awaked by the knowledge and due consideration of the Law of God But an holy conscience washed in the blood of Christ it is quiet because it so feeleth sinnes as it 〈◊〉 them al forgiuen and God pacified and well pleased in his Son Hence ariseth her peace which passeth all vnderstanding 2. Secondly a benummed conscience though it be quiet yet it comforteth not but lyeth as asleepe there may be in the heart naturall liuelinesse and comfort by presence of things pleasing to nature but no spirituall comfort in the conscience at all whereas the truly pacified conscience hath great comfort in it selfe chearing vp the soule as a man is cheared at a feast a good conscience is a continuall feast 3. Thirdly the benummed conscience is awlesse feareth not the offence of God by sinne nor his wrath for sinne Whereas the truely appeased conscience is fearefull to offend such a Father though it now feare not damnation which is taken away by faith in Christ yet it feareth transgression breach of the Law as it is written of Iob that he feared alwayes and of 〈◊〉 that he feared God greatly Aquila Sir may it please you ere you passe ouer to the next fruite First to shewe how this blessing of a peaceable conscience is gotten and how to be preserued and also whether and how farre it may be lost and what is to be done to recouer it Apollos There are two wayes vvhereby to attaine this peace First by an vnfeigned displeasure sorow conceyued in our hearts against our owne sinnes breaking forth in an humble sincere and constant confession of them particularly so far as they are knowne with an earnest endeauour against them to shun all occasions of them Secondly by stirring vp the heart to embrace that promise of the Gospell which offereth to vs the forgiuenesse of them verily beleeuing them to be indeede remitted to vs from God according to that his mercifull promise which hee can no more breake then he can denie himselfe for he is true and cannot lie Now hauing thus gotten this peace of mind there must great care be taken for the preseruation of it seeing it is no lesse praise to keepe a treasure then at first to purchase it And it is to be kept euen by the same meanes by which it was come by euen by often and earnest confession of our sinnes and crauing pardon thereof and by beleeuing the truth of the promise but especiallie by a carefull auoiding of euery knowne sinne euen the least labouring still as to get a cleerer insight of sins by the lanterne of the Law so as they are more brightly known and perceiued to encrease in care and watchfulnesse ouer our hearts to stop the course of sin in the very thoughts and desires where sinne being yet but young and weake may most easily be crushed neuer let it goe so farre as to get consent of the will to agree to the motion of it much lesse the helpe either of tongue or hand or other part of the body to execute it for then it will raise vp new stormes and trouble the quiet peace of the soule Hereunto ioyne a desire and study how to performe all knowne duties which concerne vs in our generall or speciall calling with all vprightnesse and singlenesse of heart as in Gods sight out of loue to please him and true desire to glorifie him by our obedience to his will For great is the peace that they haue which walke in his Statutes saith the Psalmist Therefore that which we cannot doe perfectly let vs striue to doe sincerely and aske forgiuenesse of our imperfections and so it will come to passe that our peace will not onely stand to vs but encrease daily and more abound in vs. Whereas you desire to know touching this peace if it may be lost To this I answer you it cannot be lost none can take it away no more then reconciliation with God or faith can be lost Indeede this peace of conscience as touching the sense and feeling of it may be and sometime is lost as appeareth both in the examples of Scripture as in Iob Dauid Ezekiah and by the experience of others in these our dayes who either by falling into some grosse actuall sinne or by some fearefull security not looking to and watching ouer theirwayes or by some strong fit of temptation haue beene for a time in an hell of horror and soule-sorrow hauing no more sence of peace then a man vpon a racke doth feele any ease complaining in the anguish and bitternesse of their griefe that the terrour of God hath beene vpon them that their soule hath beene disquietted within them that they were cast out of Gods sight mourning as a Turtle chattering as a Crane weeping and watering their cheekes and couch with teares weary of life wishing for death finding nothing but feare on euery side yet all this while their liuely faith the remission of their sinnes their atonement with God and the blessed peace of minde comming thereof not vtterly lost but the sense onely of these benefits taken away it faring with them as with the Sunne which being vnder the darke cloudes yet is still in it selfe a lightsome creature and when it hath power to scatter the thicke cloudes giueth forth his
beholding this iustice of the man Christ with the eye of his strict Diuine iustice he doth finde nought in it to mislike giuing to it De iure euen according to good right the recompence of life eternall This was well knowne to the wise and blessed Apostle Paul who hauing in his owne person yeelded obedience to the morall Law before his conuersion while he was a Pharisie but much better and more obedience after his calling to be a Christian yet beeing well assured that it could not stand before the tribunal of Gods iustice which condemneth the least obliquity and sweruing from the Law therefore hee renounceth it as hauing no affiance in it nay reiecting it as losse and as dung that he might be found not hauing his owne but the righteousnesse of Christ Phil. 3 6 7 Teaching all Christians euery where in his Writings namely in his Epistles to the Romanes and the Galathians to seeke after their perfect iustice from and in Christ agreeable to the rest of Scripture which exhorteth all men as they will euer enioy life to thirst hunger after the same For this all men are to take notice of that as Christ Iesus suffered not for himself but for sinners so the righteousnesse which he wrought in his humane Nature by his actiue obedience it belongeth to all his members being a mantle or robe large and broad enough to couer and cloath both himselfe and all his Howsoeuer our garments doe but fit one body at once to couer it yet this Wedding garment is able to apparrell both husband and spouse Christ his whole inuisible church which is the society of chosen and beleeuing ones There being deriued from his Godhead an infinite worth valew and price as to the sufferings of Christ so also to his passiue and actiue obedience and workes which he did that he might bee able to iustifie thereby all his elect These things being thus opened now a way is paued for vs to speak somthing of that worthy benefit of Iustification which according to your desire I will declare what manner of blessing it is and how it is by faith Iustification what it is Amongst sundry significations of this word Iustification which I meane not now to meddle with there be three especially to bee obserued One is to make iust which except it be with some commodious interpretation doth not agree to this matter wee haue in hand for we are not made iust by a iustice in our selues or in our persons Secondly it importeth as much as to declare shew foorth and allow for good and iust that which before was so as in that saying Wisedome is iustified of her children Luke 16 15. Againe the Publicans iustified God Luke 10 29. And in Iames 2. Abraham is sayd to be iustified declared such by his Workes In a third signification to iustify it is according to the vse and custome of speaking among the Hebrewes to absolue one from guilt and to pronounce him innocent As in all these places where Iustification is set against condemning as in the Prouerbes He that iustifieth the wicked or that condemneth the innocent both are like abhomination c. And Rom. 8. who shall condemne it is God that iustifieth and Acts 13 39. All that beleeue in him are iustified from all those things c. and innumerable the like places It is a word borrowed by the holy Ghost from Courts of ciuill Iustice where such as being accused and are found guiltlesse they bee by the mouth of the Iudge absolued and pronounced innocent In this third signification we vse the word here when we speake of the iustification of an elect sinner by faith not for infusion of iustice into vs whereby wee should be made iust by an inherent righteousnesse of our own nor for the declaration of our iustice before men but for the absoluing of a sinner from his guilt of sinne and the accounting or pronouncing him iust before the tribunall of God In which sence the worde is taken without all exception to the contrary in Acts 13 39 where it is written Through this man is preached to you forgiuenesse of sin and from all things from which ye could not be iustified by the Law of Moses by him euery one that beleeueth is iustified Which words in good and right interpretation can haue no other meaning then this That whereas by the Law by the workes and ceremonies thereof men could not be acquitted and assoyled from their sinnes yet by Iesus Christ so we by a liuely faith lay hold on him we shall bee absolued from our sinnes before the iudgement of Almighty God And in this selfesame meaning doth the blessed Apostle vse this word throughout his disputation of this matter in his Epistles to the Romanes and Galathians so as now it will be no hard thing to shew what benefite our iustification is Iustification of an elect sinner before God it is an action of the most mercifull God freely according to his couenant of grace absoluing him at what time he beleeueth from his sinnes before his Tribunall by the passiue righteousnesse or sufferings of his Son imputed and an accounting or pronouncing him for perfectly iust by the actiue righteousnesse of Christ imputed also vnto such a beleeuing sinner For the fuller vnderstanding hereof we are to note that in this worke of Iustification there is a two-fold action of God to be considered One is an imputation or reckoning of all our sinnes and the whole punishment thereof vnto Christ vpon whom as our surety or husband they were put by the decree of his Father and his owne election that he by bearing them might so acquit vs from them The second is an imputation or reckoning of Christ his whole righteousnesse both passiue and actiue to vs for the forgiuenesse of sinnes by the merit of the former and the acceptation of vs as absolutely righteous in his sight for the merit of the latter Euen as in a marriage where a Noble man marrieth a begger there is an exchange made The nobility and riches of the Husband is communicated to the Wife and her meannesse or extreme pouerty is now esteemed his or at least extinguished in his greatnesse so it fareth here All our faults and punishments were by imputation of God the Father so put vpon his Sonne as if they had beene his owne he was recounted a sinner yea made a sinner by it and the chastisements of our peace was vpon him he became a curse for vs and on the other side the whole righteousnesse of Christ both in his keeping the Law and in his suffering paine and death for the breach of it is so beeome and made ours by imputation as if wee in our owne person had suffered and fulfilled all So as a mans body and soule is no more his owne his sicknesse or health is no more his owne then vpon Gods imputation the passion and obedience of Christ are
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
Finally which is an admirable thing euen by the grosse sinnes of his Children it pleaseth God to doe them much good both to greeue them for that is past to humble them and shame them for the present to worke more feare and warinesse for the time to come Besides it turnes greatly to Satans great confusion their fales prouing medicines and remedies and preuentions of future sinnes and this as it much redoundeth to Gods honour so it cannot choose but vex Sathan at the heart that such sinnes as he hath drawne the godly into with great diligence and long deuice hoping therby to choke them and quite to spoile them should bee made meanes through Gods wonderfull goodnesse and wisedome euen to whet and sharpen them the more against Sathan the procurer of their wounds and woe by stirring vp themselues and strengthening others vnto all good duties He had been better to fit still then to haue tempted Dauid and Peter to such sinnes as he did as I could further proue saue that in our conference of Repentance this very thing wil be happily reuiued and come againe to be spoken of but it is now meete that wee seeke out the markes whereby Sanctification is knowne to be truly wrought and to speake of the duties of sanctified persons Apollos I doe well allow of your purpose onely by the way let me put you in remembrance that by the remainder of sinne in the new borne Christians and by those daily bitter fruits which spring from thence there is more occasion giuen to the godly to exercise their faith touching the forgiuenesse promised and their hope touching the blessednesse to come and all other their graces which if they were perfect and all sinne done away at their regeneration then what great vse of faith or hope when there should bee no vnbeleefe or doubting within them or what vse of any other vertue when it lacked the opposition resistance of the contrary vice to set it on worke Here is our warfare and there must be a continuall strife inwardly in our selues betweene grace and sinne as well as out wardly against the wicked In Heauen our warfare shall be ended and not before and further by how much the godly oftner sinne here so much the mercies of God in pardoning and Christs righteousnesse in couering such and so innumerable transgressions are manifested to bee the more glorious and excellent There being no lesse grace if not more expressed in forgiuing sinnes done after the Spirit of God and faith receiued then such as were done before Sithence the more Gods Children are beholden to God and the more meanes they haue against sinne and the more they are enlightened to vnderstand their duty the more grecuous is their fault which yet being all remitted freely vpon their repentance it declareth the abundance of the grace of God toward them Aquila It was well thought vpon by you for I had forgotten these things but now to follow my purpose Amidst so much darknesse of minde as yet remaineth after regeneration in Gods Children and so many and great imperfections Sathan also with his iuglings laboring to trouble their iudgements it seemeth then a hard thing to discerne that true sanctification of the Elect from that generall grace whereby a naturall man may liue for outward comfort and carriage as if hee were truly sanctified There bee sixe or seauen tokens by which the difference is to bee found and euery sanctified person shall by them know of himselfe that hee is gone beyond a ciuill life First a sanctified man hath care to order his life his whole way and euery step of it by the knowledge of the Word of which he enquireth what hee may doe and what not still taking counsell from thence doing all his things as necre as hee can by that diuine direction and with application of Christ beleeuing that his weaknesses are in him hidden and the vncleannesse of his worke wiped and purged by his death whereas the ciuill man dependeth vpon the allowance and reputation of men which if hee obtaine it contents him he lookes no further but to haue a good estimation in the World And whereas the sanctified man aymeth at this most how to please God euen with the deniall and displeasure of his owne corrupt heart the ciuill man doth not take thought nor trouble his head about the pleasing of God in the good he doth nor in leauing euils for the offence of God but seeketh and studieth to please himselfe and such whose fauour hee desireth to liue in ordering his course to his owne and their liking Thirdly whereas a ciuill man is very carefull in duties that concerne affaires and dealings with men that hee may get a good report that way and doth religious duties coldly and of custome the sanctified man though he will not be negligent in workes that belong to his calling yet he is cheefely 〈◊〉 〈◊〉 duties which concerne God and his 〈◊〉 〈◊〉 that both publikely and priuately Adde heereunto fourthly that ciuil 〈◊〉 〈◊〉 no great conscience of smaller sinnes as 〈◊〉 〈◊〉 talke lesse oaths gaming c and not at all 〈◊〉 against naturall corruption to get it killed nor in 〈◊〉 bled for it It is otherwise with a sanctified man he laboureth most against the roote of sinne to get it mortified to haue the fountaine drained hee 〈◊〉 him and conceiues much 〈◊〉 euen for the 〈◊〉 of sinne Psal. 51 4 5. Hee hath a great care to meete with sin in the bud to resist it in the 〈◊〉 and euill desires and auoyding conscionably euen such offences as the most men iudge but 〈◊〉 For hee 〈◊〉 the danger of death the displeasure of God in euery sin euen the least Dauid will greeue for touching the lap of Sauls garment the Lords annointed The heart of a godly man wil smite him euē for a vile vnhonest thoght for euery little ouer sight if it be but in a circumstance of an action Yet 〈◊〉 ciuil men neuer take any 〈◊〉 to auoid the sins of the time or of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turall peculiar sinnes the sanctified man of all other most setteth himselfe against these And to shut vp because the differences are infinite the euill man is 〈◊〉 about the 〈◊〉 of grace to get more strength against 〈◊〉 more power to obey God he doth not marke in himselfe the decrease of grace or increase of sinne that being humbled therefore he may vse the means appointed without 〈◊〉 〈◊〉 and faintnesse not by fits and girds It 〈◊〉 〈◊〉 with the sanctified person who 〈◊〉 how corruption workes and how grace decayes betakes himselfe vnto the vse of al good means 〈◊〉 all good care and conscience for the helping him 〈◊〉 a greater measure of the Spirit that he may grow vp in grace and knowledge For he considereth 〈◊〉 himselfe amongst sundry other things what duty he 〈◊〉 to God and to his owne soule and that this 〈◊〉 is laid vpon him by
For God who put it into their heart still preseruing it and being stronger then all that be against it how can it vtterly faile This is it therfore which I iudge that when regenerate persons being ouercome by the strength of any temptation or in-bred corruption yeeld vnto any sinne their whole will doth neuer sinne so much onely doth sin as is vnregenerate the regenerate part doth neuer sin neither can it sinne for it is impossible that grace shold sinne which is as contrary vnto sinne as light is vnto darkenesse The Spirit and grace doth euer like and loue that which is good and hate that which is euill So the Apostle confesseth that when hee did the euill he would not and did not the good he would it was dwelling sinne that did it that is to say his soule vnrenewed was that which sinned it was not he that is his soule so farre as it was vnrenewed that did sinne For his minde renewed serued the law of God it was his flesh that serued the law of sinne his inward man did euen then delight in the law of God when the lawe of his members rebelled against it And this is the condition of all other the children of God amongst whom when any of them be ouercome in this conflict their will and minde renewed doeth still make resistance to sinne yet so feeble so faintly and weakely somtimes that sinne gets the vpper hand and grace is put to the worst Now touching Dauid and such as do sinne in such a sort as he sinned this is it which I do iudge of them that it fareth with them as with a man going downe a steepe hill whose foote once slipping hee cannot recouer himselfe but tumbles downe till hee meete with some stay Or as it doth with one in a swoone or in a Lethargie whose life is in them and yet to seeming they are dead Or as a withered tree in winter season which hath neither leafe blossome or beauty and yet there is life in the roote Or as with a soldier whose braine-pan being cracked with a blow he lieth astonished and as one vanquished yet comming to himselfe againe renewes the battle and conquers his enemie Or finally as one taken prisoner against his will for lacke of power to withstand the assault being willing and ready to make an escape whensoeuer an opportunity is offered As appeareth in the example of that Kingly Prophet who was so held captiue in the hands of sinne as when God did reach out a hand vnto him to draw him out by the admonition of his Prophet outwardly and the motion of his Spirit inwardly hee quickly apprehended it and embracing the occasion gaue satan and sinne the slip and as wee say shewed them a paire of faire heeles Apollos I am altogether of your iudgement in these points and surely as this is a very true doctrine so it is comfortable to consider that God doeth so maintaine grace in the hearts of his owne children as howsoeuer for due and iust causes the gates of helmay very farre preuaile yet neuer so farre as to displant that which God hath planted nor to destroy that image which God hath set vp But it remaines now that ye speake something more particularly of this combate and what weapons are to be vsed therein after what sort we are to make vse of them Aquila Sir it were a matter of great labour a very long worke particularly to rehearse how our knowledge is assaulted by ignorance our faith by infidelity our loue by enuy and hatred our holines by prophane lusts our chastity and temperancy by incontinency riot also to declare the dangerous stratagems wiles and enticements that are vsed by satan and the world to vndermine and ouerthrow the poore christian soul. and this haply is sufficiently performed by som others Touching the Weapons which wee are to vse in this warfare and how by prayer wee are to get the power to vse them well the Apostle instructeth vs fully in the 6. chapter to the Ephesians And for the right application of the maine weapon to wit the Worde of God we haue Christs practise in the 4. chap. of Matth. Therefore if it please you leauing this argument wee will passe forward to the doctrine of Repentance This onely I thinke meete to say ere we part from this matter that there is a very great oddes between a regenerate person and one vnregenerate as touching this fight against sinne they both fight but neyther vvith like minde nor with like successe In vnregenerate persons the light of naturall reason and of knowledge infused into the conscience doe checke sinne as well as discouer it leading the combater to a mislike and some kind of resistance whereof the issue and successe is the holding backe of the rage of sinne without weakning or killing it at the roote in so much as when this resistance such as it is 〈◊〉 then sinne like a Gyant or a Tyrant mightily assaulteth and insulteth ouer the poore soule trampling it downe and fiercely oppressing it Whereas regenerate persons doe more then mislike sinne and make some slender opposition to the keeping in of the fury of euill lusts for they doe truly detest and hate sinne as that which is contrary to the will image and glory of their Father and the cause of curse to their blessed Redeemer so as there is in them a conflict not alone betweene reason and affection and betweene conscience and sinne but between grace and sinne betweene the heart renewed by grace and remaining sinne which with a loathing is refused of them when it ariseth and tempteth the regenerate setting and bending themselues directly against euery lust of reason and will as against a most mortall enemy which it desireth and seeketh vtterly to destroy for that end being in continuall watch frequent in seruent prayer alwayes fearing infirmity and Gods dreadfull Maiesty the euent and successe of which strife is a daily wasting of sinne and mortifying it at the roote that it may at the length be quite abolished Of Repentance the other consequent of Sanctification Apollos NOW friend Aquila that we haue done with the spiritual combat betwixt the old man the new arising from the imperfect measure of Sanctification which when it is full that combate shall ceasse in the next place we are to deale with Repentance which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight is very necessary for they are to be healed and made vp again by repentance euen by our turning vnto God through faith in his Sonne As it cannot be but in the combate the new man is sometime put to the worst so vpon repentance all is made whole Aquila Suffer mee here a little to stay you in your speech what may the differance be betweene Sanctification and Repentance seeing Repentance is a ceassing from euill and doing of good a turning from sin to God and Sanctification is no other but
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
there is nothing such an enemy to the worke of the Spirite in calling and conuerting vnto faith as pride of heart when once it hath taken deepe roote and is come vnto the height not but that God can take such downe as appeareth in the taming of that swelling Pharisie Saul after made S. Paul Moreouer the scornfull which are set downe in the chaire of pestilence as Dauid saith Psal 1 1. as swine and dogges do wickedly despise and contemptuously refuse all godly admonitions raging with haued against the light and such as set it before them to these the holy things of God are forbid to be offered Math. 7 6. Generally all such make themselues vnfit for calling as haue by custom of sinne so hardned their harts as all feare and feeling of sin or wrath due to it is gone so as they stop their eares at Gods voice and withdraw their shoulders from the yoake and make stiffe theyr neckes against it These because they hate knowledge and abhorre to be reformed therefore God is so farte off from them as that when they come and call to him he wil vouchsafe them no answer yea though they cry vnto him in the anguish of their heart yet hee will not heare because when he very long and with all lenitie had called to them they would not heare but after their hardnesse and heart that cannot repent despised the bounty and long suffering patience of God Further this is to bee obserued that of those which liue in the Church such as haue great gifts of Nature more pregnant wit sharper capacities more earthly wisedome more humane knowledge These hauing much of their owne because they rest in it are hardly drawne to see their owne wants their inward spirituall nakednesse and to empty themselues of all theyr owne worthinesse therefore they are so much the more vnfit and vncapeable of a calling as it is written Ye see your calling not many wise Againe Where is the Scribe where is the disputer c 1 Cor. 1 20. The like is to be saide of such as haue great store of wealth of worldly honour and pleasure which are things that blinde men and keepe them from seeing any great need of Christ being already full and happy as they thinke These cannot rellish the Doctrine of grace which leadeth men wholly out of themselues to seeke all riches worthinesse happinesse in Christ alone Therefore it is also written 1 Cor. 1 20 21. Not manie noble not many mighty are called Againe It is as hard for a rich man to enter into the Kingdome of Grace as for a Camell to goe through a Needles eye Marke 10 24 25. The way and gate to eternall life is too strait and narrow for such as haue such a load of worldly wealth and honor on them to presse down their souls to the earth Besides this also Idiots frantick and lunaticke persons while they be such and they which are borne deafe and dumb those though they liue in the Church yet they are vncapable of a calling if wee speake of the ordinary way which God vseth to call by Howbeit these being borne of Christian Parents and belonging to Gods Couenant it may please God secretly in a manner to vs incomprehensible to worke in these for their conuersion As experience hath proued true in some such whom I haue heard of who being from their birth depriued of hearing speaking both dumb and deafe yet haue expressed loue to the persons of Gods Ministers and more to them then to others and haue by signes made knowne that they knew Christ crucified and vsed meanes to signifie their desire to communicate in the Lords Supper All which argueth some vnwonted and wonderfull worke of the Spirit of Christ in them Apollos Now I haue heard yee speake of such persons as for the most part of them neuer partake in this calling which drawes to Christ and perceiue that ye leaue to God as is fit this royall prerogatiue as he may with a non obstante call out of them whomsoeuer hee hath ordained to life let me now heare what persons ye thinke to be capable of this calling and of what quality they bee which for the most part are vouchsafed the grace and blessing of a true inward calling Aquila I would haue ye know that I iudge all men by nature in regard of the common corruption thereof alike vnfit and vncapable of effectuall calling and that no man can in any measure by any power left in his nature prepare or make fit himselfe for grace to receiue it being offered For we are dead in trespasses and sinnes Ephe. 2. 1. And the power to will and to doe is of God Phil. 2. 〈◊〉 Of our selues not being able to thinke a good thought 2 Cor. 3. All being sinne whatsoeuer is thought or done by vs before Faith Heb. 11. 5. Howbeit thus much the Word hath reuealed vnto vs for the outward estate and quality of such persons as bee called to Christ that for the most part they are the simple the poore the meane and little ones which be contemptible in the World for their parentage and other outward things as it is written The Gospell is preached to the poore and they receiue it Mat. 11. 5. Also I thanke thee Father that thou hast hid these things from the wise and prudent and reuealest them to the simple and little ones Mat. 11. 25. Moreouer God hath called the foolish of the world and the vile and the things that are not to confound the wise and the mighty that none should glory in the flesh but in Christ 1 Cor. 1. 27 28 29. And this is one reason why Christ will build his house of such timber reare vp his Temple with such stones as be course plaine rather then to chuse the tall Cedar or carued and polished stones I say the reason why his banquetting Hall is furnished with such meane guests as the halt the maymed the poore that is the despised of the world it is euen because they which be called and conuerted hauing nothing in themselues whereunto to attribute their owne conuersion they may ascribe the whole glory and praise of it vnto the grace of Christ who saw nothing in them saue simplicity meannesse and basenesse to moue him to preferre them afore others And on the other side when any rich noble or worldly wise are powerfully changed and brought vnto God to beleeue in him and to become his true worshippers they may vnderstand that it was no inward endowment of minde or externall gift of body or goods but the meere loue of God in Christ that did all In a word that they may perceiue and confesse that they were borne againe not of flesh and bloud but of the will of God because he was pleased to regenerate them that the praise might be to him as the worke was from him To this we may adde another
spirit of discretion in such as be inwardly called aswell as outwardly is attended vpon by sundry other graces as namely with an hearty and vnsained loue of that doctrine which they certainely know and by power where of they were mightily called and changed so as they willingly heare it with a true constant delight in the vnderstanding of it as it is written My sheep heare my voyce and they which are of God beare Gods word That is with much readinesse they heare it and with great and sound pleasure in it as Dauid did I loue thy Law therein is my whole delight Yea they heare it with an obedient eare and dutifull so as they can and doe so distinctly apply that which they heare know and loue to their particular vses for humbling comfort for strengthening and reformation of themselues as they submit gladly both iudgement and will reason and affections to the rule of this truth Therefore it is further written that Christs sheepe by calling doe heare his voyce and follow him Thus they haue their care-marke they heare and the wooll-marke too they follow and obey the doctrine of Christ according to the measure of grace receiued Lastly the graces of sanctification which are giuen them together with their calling and by which they are enabled to beleeue and fruitfully practise the doctrine and to continue encrease inso doing doe testifie for them to themselues and others their vndoubted calling in the Gospell Apollos Forbeare I pray a while further speech of this last marke because of those graces I will hereafter know your minde when ye first haue tolde me what men are to doe which yet haue not these tokens of calling what course such be to take to bring on their calling and how others are to behaue themselues which haue good proofe and experience of their vocation to God Aquila I wil doe my best to satisfie you herein Such as by want of the former markes and other wayes doe but make doubt that as yet they haue not this mercifull blessing of a peculiar calling let them vnder good hope of themselues that they are of the Elect because that to them God hath affoorded an outward calling offering vnto them therein Christ with all heauenly treasures neuer giue any rest to themselues vntill to their outward bee ioyned an inward calling which is so needfull as till then men are in a very bad case applying themselues to the diligent and constant vse of all such helpes and meanes as be profitable thervnto Of these meanes some be priuate some be publike the priuate meanes auaileable to an inward calling be the often humbling of our lofty stubborne hearts by a search into and a confession of particular sinnes against the Law vpon due and serious consideration of them both for the huge number being as the starres of Heauen and for the fearefull filthinesse of them being against such an infinite diuine Iustice an holy law and lastly for their deep dreadful danger being the causes of al Christs passiōs of eternal pains in hell fire to such as they are not forgiuen vnto besides innumerable iudgements and wofull plagues within which they wrap vs euen in this life By the often and carefull viewing our selues in the looking glasse of the Law beholding there our most sinfull and most wofull estate and labouring our selues to haue knowledge with some feeling experience of it enforcing what we may to apprehend with feare and griese the threatning of the Law against all and euery one of our sinnes by this meanes our dolefull condition wil come before our eyes for meekening and taking downe in some measure the hauty pride and obstinacy of our nature and will cast and strike vs into some dread of our selues and be some bridle to keepe backe the headlongnesse of our secure sinfull hearts For it cannot but that it will make a man affraide to run vpon such sinnes as he seeth and confesseth against himselfe and with his owne mouth pronounceth worthy of eternall wretchednesse And hauing once taken vp such a course of particular acknowledgement of our offences after an earnest and diligent examination of our hearts and wayes let it not be left againe but continued with such care as men can not to doe it of custome but earnestly for humiliation Next thing is there would be a good endeauour vsed to auoide the outward act of all sinne as to refraine from lewd and lasciuious talke from lying swearing and from the deede of drunkennesse adultery theft contention fighting and all such like which is in a mans power to doe if we will doe but so much as lyeth in vs to doe The Heathens hauing attained thus much as to liue ciuilly and vnblamably for their externall behauiour Yea further euen before their calling men ought by their endeauour watchfulnesse ouer themselues not onely to forbeare the committing of any outward euill in word or deede but further to snib and keepe downe the rebelling motions and desires of the soule True it is that they cannot so doe it as after they are called when the Spirit of Christ hath put a power into them for mortifying their lusts in a true hatred and abhorring of them as euils contrary to God and their owne good yet by the generall light of conscience and helpe of restraining grace they may sore checke and curbe them And in this worke and exercise of suppressing sinne both in the outward fruit and inward roote they shall not a little be furthered by embracing the company of good men from whom they shall haue many aduertisements by words or good examples in their deedes which they may imitate and follow Also by eschewing the familiarity of vaine and euill men whose words and actions are as pitch to defile as poyson to infect and as strong pul backes to hold vs from comming neere to God and finally as mighty prouocations to further vnto all hellish life Therefore of this in any wise men that will come to an happy calling must take heede what manner of men they make the companions of their life for such is the force of company either good or euill as one shall quickly become such as they be with whom hee doth associate himselfe be then curteous to all yet acquainted but with a few and they of the best It must not be forgotten that attentiue reading the Bible and other good Books which are wrote of diuine matters especially of the nature and defect of sinne of the Maiesty power of God of his seuere iudgements against offenders of his Law will doe great stead in this businesse The Gospell and promises would be so farre tasted of as may keepe vp the heart from sinking for this grace of vocation is not giuen but to such as the Law hath brought low by the sight of their sinnes and wrath due vnto them Adde vnto all the former that not
for vs then for God who can without them pull a sinner out of the hell of his sinnes into the heauen of grace here and of glory hereafter Moreouer in the means which God vseth to work a calling there is to be marked a maruellous great simplicity especially now vnder the Gospell far from worldly shew pompe and power hauing committed the charge and commission of calling Kingdomes to the faith of the Gospell vnto his twelue Apostles who were men much remoued from the glittering glory of this World being meane men of low estate and condition here in earth and vsing no other meanes to effect the conuersion of the people to God then the preaching of the Gospell in all plainnesse without all wisedome of words and by feruent prayer with patient sufferings These were the weapons of their warfare which hauing no outward brauery or beauty to allure and draw liking or might and external force to compell yet proued mighty through God to cast downe strong holds and very high imaginations lifting vp themselues against God 2 Cor. 10. 4. And hauing once planted Churches and called infinite men and women to God by his simple Apostles and other their like helpers Euangelists and Prophets it hath pleased Christ to haue his mystical body further builded vp his Saints gathered and the worke of the Ministery done by Pastors and Teachers in the power of simple and euident demonstration of his truth And to this ende he would haue this heauenly treasure put into such earthen vessels that the power of calling as it is of God and not of men so it might appeare and be knowne and acknowledged so to be to his owne eternall praise Also it would be further considered that the most good God in his most wise and gracious prouidence so disposeth things here below as that hee causeth afflictions and miseries crosses and sundry troubles which in their owne nature are bitter and greeuous and a part of the curse threatned to mans sinne and more likely to driue men quite away from God yet he causeth them I say very often to serue his purpose of helping on the calling of his Elect who by meanes of such punishments as are laide vpon them by Gods hand for sinne and inordinate walking in the time of their vnbeliefe before they came to Christ are not a little tamed and so made the fitterto hearken and to stoope to Christ Whose voyce they presumptuously contemne till the crosse hath brought downe their great spirits and stomackes as is to be seene in Paul whose sudden and terrible striking downe from his Horse and amazing him by lightning from Heauen made him somewhat milde and tractable As also in Manasses and in the thiefe vpon the Crosse who were called the one when his body was laden with Irons in prison the other when he was fastened to the Crosse suffering a very painefull and infamous punishment Neither is it onely the will of God to vse sometimes no meanes or weake meanes or vnlikely meanes but sometimes euen quite contrary meanes to helpe forwards the conuersion of a sinner to wit euen sinne it selfe Making some one grosse fall or many grosse sinnes which his chosen haue run into and liued in before their calling to be as a weight or plummet of lead to bring and keepe downe their proude hearts and so to shame and terrifie their consciences so as by that meanes there is a passage made for grace more easily to enter in them Whereas otherwise they would haue set to both their shoulders and their brest to haue kept it out if their fiercenesse and courage had not beene so danted and dismayed with the sight and horror of their owne manifold and monstrous iniquities And suffer mee here to remember my selfe in one matter that whereas I said to you before that for God to draw one from sinne to Christ is as easie as for vs to call one to vs or to speake a word I would haue ye to vnderstand it in regard of the infinitenesse of his might to which the greatest and hardest things to our sence and opinion are as easie as the least and slightest things When he would create the World there being no matter existent before he needed but command it was done and that vnformed masse out of which all creatures were hewen being extant by his commandement hee did no more but say Let it be light and out of it there presently sprang light and so of all other things which he made they were made by his word without Instrument or trauell euen as now they all consist by his word It is right so in the conuersion and calling of a sinner The dead in their sinnes heare the voyce of the Son of God and hearing they liue Ioh. 5. 25. And howsoeuer in this worke of new creation there is not onely no present matter to worke on but an vtter repugnancy and rebellion in our nature fighting and warring against God being strengthened and armed with the whole power of Satan and the World yet these many and mighty obstacles and hinderances are without any difficulty ouercome by him to whom nothing is hard and vnpossible In that he vseth such meanes as wee haue spoken of both for preparing to our calling and effecting of it yet it is not because he could not performe this worke by his very word onely but because so it pleased him and to enure vs to obedience Howbeit for all this our calling is not to be helde a slight worke as if I speake this any whit to lessen and diminish the credit and praise of Gods grace and power but rather the more to extoll and magnifie them in as much as our vocation to Christ being a worke as glorious and wonderfull as our creation of nothing is if not more and as the resurrection from the dead which yet to the wise men of the world those great Philosophers haue euer seemed things absurd and impossible so as they haue scorned the doctrine of these things Acts 17. 28 29. May wee know say they what this new doctrine meaneth and againe verse 32. when they heard of the resurrection from the dead some mocked yet in the calling of a sinner to faith in Christ there being that exceeding greatnesse of diuine power set on worke as was expressed in raysing Iesus from the graue see Ephe. 1. 19 20. for all this to bring a wretched sinner held and lockt vp in the bolts and fetters of his lusts captiuated to Satan and vnder the power of that mighty Potentate I say to bring such a one to know beleeue in to loue Christ so easily as wee would call one to come to vs or as it is to vtter a word how doth this aduance the praise of Gods almighty grace to which sinne the world and hell doe quickly though most vnwillingly yeelde And here to shut vp this Treatise of calling because I haue beene very
comfort thereof for the time And sure this is a greater degree of the twain it is not a thing of such strength nor a matter so great in ioyfull feelings to beleeue Gods loue one hauing as it were a pawne of it in their hand as when one hath God frowning vpon him and lieth in some greeuous distresse outward or inward or both then to beleeue fully and strongly that God is still a Father and will saue and deliuer him argueth a mighty faith When Abraham sawe the day of Christ with reioycing at that sight and Mary so beleeued in Christ her Sauiour as her soule reioyced in him Luke 1. 46 when Paul and other beleeuers through their strong faith reioyced vnder the hope of glory Rom. 5. 2 This was nothing such a 〈◊〉 and height of faith to loose your third linke as for Iob when hee was in greeuous affliction God hiding his face from him Iob. 13. 24. and taking him for an enemy shooting his bitter arrowes against him which pierced his reines making him to possesse the sinnes of his youth to the terrour of his soule then and in that case to say I am sure my Redeemer liueth and I shall see him with the same eyes Iob 19. 25. and If he should kill me yet will I trust in him Iob 13. 15. Or for Dauid when his soule was cast-downe and vnquiet within him and all the waues of God came ouer him yet then to say Hee is my present helpe and my God Psal. 42. 5 11. I will yet giue him thanks Or for the man in the Gospell who cried with teares saying Helpe my vnbeleese yet could then say Lord I beleeue Marke 9. 24. And this it is which you did aduertise me of as thinking I had forgotten it that there may be a true faith yea and a great measure of it too for a time where there is no comfortable experience and feeling For as the Sunne may for a time cast forth his beames to the giuing of light when there is no heat nor warmth so the Sunne of righteousnesse Christ Iesus may kindle a light of some knowledge in the promise of mercy before there come to the soule the heat and warmth of ioy and comfort And where both light and heate haue beene giuen hee may seuer them at his pleasure which he is pleased sometimes to do denying to his members a ioyfull sence of mercies for some space for very good causes and respects First vpon some sinne committed he with-draweth his louing countenance taking from them inward ioy of heart that by the absence of it they may be humbled for their sinne as a father for the better humbling of his childe after some fault will denie him wonted fauour and looke vpon it with a displeasant eye and by this meanes also Gods children are brought the better to consider the greatnesse of their offence not onely for humbling but for whetting their prayers to moue them to more earnestnesse in 〈◊〉 of pardon and the restoring of their ioy vnto them as is to be seene in Dauids example Psalme 51. Also herein God taketh great triall of their faith and loue and hath occasion on the other side to expresse and giue his children experience of his mighty grace in sustaining and releeuing them his power is knowne in weakenesse and lastly it serueth for the awing of others to keepe them in feare of offending lest they also loose the ioy of their heart in Gods countenance as a Father will shew anger to one childe to informe and terrifie the rest vnto which wee may adde another consideration that ioy is often clouded or ecclipsed that when it breakes out againe and the minde is cheered and refreshed afresh then the comforts of the Spirit may be more esteemed more thankfully receiued and carefully retained Things lightly come by are lightly set by but euery thing is more accounted of the more hardly we get it therfore as we see a faire day more welcome after a soule or a calme or rest more embraced after a storme or trouble so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit for these respects Gods children must haue patience and striue to endure the lack of comfort considering it will returne with such aduantage yea and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends for though it be the most greeuous thing in the World to haue our spirit wounded which should sustaine and beare vs out in all infirmities and afflictions Sand and Iron not being so heauy as anguish of heart yet surely in all Gods Children it hath a comfortable issue for which as God is to be waited on till it come so also he is to be praised for ministring such strength of faith as to be able to beleeue in him when nothing is seene and felt but terror and griefe and matter of despaire And where as yee asked how and by what steppes Gods people doe climbe vp vnto this height of beleefe in this I will satisfie you that there are sundry duties and meanes which thorough Gods blessing bring faith in time to such a great measure As first of all the duty of feruent prayer which being an exercise of faith as the body is encreased by exercise being moderate so is faith encreased by this exercise of prayer which springing of faith as a daughter like a good childe helpeth the mother Againe feruent prayer is like to a key or a bucket which doth vnlocke and draw out the treasures of Gods mercies Hence it is that such as haue beene most frequent in prayer haue proued fullest of knowledge faith loue and other graces Let Dauids example teach this none oftener in prayer none more rich in faith Paul full of faith because plentifull in prayer The second duty to adde vnto the strength of faith it is the often religious receiuing of the Lords Supper which for so much as by the vertue of Gods ordinance it signifieth and sealeth to euery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes and withall containeth a sacramentall promise of Christ and all his benefits to be distributed to due Communicants euen to euery faithfull receiuer Mat. 26. 26 27 28. Hence it is that it serueth greatly to the encrease of faith especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached which as it is the seede to beget faith so it is as foode and solid meate to confirme it by the ordinance of God And this effect it hath the rather if it be coupled with meditations of the Euangelicall promise the very nourishment of true faith which made godly Dauid to be much in meditations as Psalm 119. doth witnesse so earnestly to commend it to other Psal. 1. 2. Besides all this the long experience of Gods mercies and bounty in outward benefits and in inward
and hope Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe and their weake knees and the rather calling to minde that they haue by vowe in their Baptisme and by promise often iterated in the profession of Christianitie bound themselues as to doe the cōmandements so to beleeue the promises of God And better it were wee had neuer made such a vow then to breake it hauing once made it Eccl. 5 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde which as a pure virgin neuer was defiled with any vntruths but also to weigh the bond wherewith God hath bound himselfe to vs not onely in our Baptisme but namely in the Lords Supper where vnder his seale hee assureth euery true beleeuer that examineth himselfe and so eateth and drinketh that he is as verily partaker of Christ and of his passion with all the fruits thereof to remission and mortification of sin as he is partaker of the outward pledges of his body blood they being particular testimonies of assurance to euery one of his owne saluation by Christ according to the tenor of the couenant so as a token from a most trusty friend cānot more confirme our perswasions of his loue towardes vs then the Lords Supper duly receyued may warrant and assure our heartes of the especial loue of God in Christ for our eternal happinesse Vnto all this we may adde as a spurre to quicken vs the great and diuers hurtes which will redound to our selues if we beleeue not God and the maruellous dishonour that thereby should be offered to himself For if once vnbeleefe take roote in our hearts a bitter root or roote of bitternesse it will prooue For by it all our actions naturall ciuill religious indifferent good actions will be defiled and made hatefull to God For Whatsoeuer is not of faith it is sinne Rom. 14 23. And without faith it is impossible to please God Heb. 11 3. and to him whose minde and conscience is vncleane thorow infidelity and sinne all things are vncleane Titus 1 5. And what a matter this is let any man duly consider of it that as faith gets all sinnes both to bee forgiuen and to turne to our good Rom. 8 28. so infidelity gets all our best workes to become naught to turne to harme to vs and offence to God Neither this onely but through vnbeleefe we do euen bind vp the hāds of God and seale vp the fountain of his liberality that it should not flow vpon vs either in earthly benefites or heauenly graces His protections and deliuerances in our dangers and against our enemies are withhelde As it is sayde in the Gospell Christ could doe no great workes there in Capernaum because of their vnbeleefe so our vnbeleefe doeth after a sort disable God at the least it depriues vs of his gracious good things and great preseruations Neither onely doth it keep good things from vs but pulleth down euill things yea euen vpon Gods Children their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen Moses for his distrust died in the Wildernesse and might not be suffered to enter the Land of Canaan Deuterono cha 4 4. Also Zachariah otherwise a iust man yet for his vnbeleefe sake was stricken dumbe and for manie moneths was not able to speake Luke chap. 1. vers 22. If the vnbeleefe of the godly being but an infirmitie of faith were so sharpely chastised what marueile if the infidelity of the wicked being a meere absence of faith do cause vnto them many heauy plagues in this life Examples whereof are rife in the Book of God and in common life but the chiefe hurt of incredulity is that it shutteth out from the blessed and glorious kingdome of God For without shall be fearefull vnbeleeuers Reuel 21. 8. yea and throweth downe head-long into eternall perdition to suffer vengeance in flaming fires because they obey not the Gospel of Christ For he that beleeues not the wrath of God is vpon him Iohn 3. 36. and such shall be condemned Marke 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stirre vp our dul hearts to embrace the promises yet when the manifold and certaine euils which befall men for want of faith be thought vpon this should helpe to awake our heauy mindes to make vs abhorre euery vnbeleeuing thought chiefly considering that the danger to our selues by yeelding to vnbeleefe is nothing though it be much most fearefull being compared to the dishonour that will thereby redound to God for by our vnbeliefe he is spoiled as much as in vs is of his essence being namely his mercy truth and power which is to make him no God For if we make him a lyar as euery one doth which beleeueth not in the onely begotten Son of God 1 Ioh. 5. 10. then we strip him and rob him of his chiefe glory yea of his very essence Nay which is yet more feareful we doe equal match him vnto Satan as if there were no more truth in his sayings then in the father of lies as on the one side then they doe much glorifie God that doe beleeue his word witnessing of him that he is true in his promises able for performance Rom. 4. 21. yea they do themselues a speciall honour for they doe make God a testimoniall as it were and set to their hand seale that he is faithfull Ioh. 3. 33. So on the other side they do exceedingly dishonour themselues and God also which doe through infidelity cast away his promises Thus you haue heard good friend Aquila the best encouragements which I can thinke of to quicken a fainting faith which if they hit vpon a presuming heart will make it more presumptuous but if they meet with a beleeuing humbled heart for whose sake I haue collected them then they will be as drie sticks heaped vpon a dull dying fire to reuiue and cheere it Now that ye are so well acquainted with the vsuall discouragements hinderances of faith you hauing had so many strong assaults made against your faith if you wil deliuer them and also shew how they may be repulsed ouercome it will doe well in my opinion and so wee will shut vp our conference about faith Aquila I haue a good mind to doe the one that is to lay forth the obiections which the flesh Satan make against the stedtastnesse of faith to shake it but for the other you that haue truly opened the encouragements can also tell how for to fit them for the resistance and beating backe of hinderances First how shall I be assured that the gracious promises offorgiuenesse by Christ and other promises of the Gospell are from God and not deuised by men Apollos Tell me haue you not been moued to doubt whether there
grounded vpon any worke in our owne selues that there were ought in vs that could deserue such mercy or that it could bee had any other way then thorough Christ this were presumption But to rest in the truth of Gods promise and sufficiency of Christs 〈◊〉 this is Christian submission And touching the number of your sinnes I easily beleeue they are wondrous many and more then you thinke for for who knoweth his offences But then do you beleeue also this that Christ Iesus dyed for all the iniquities of all the elect to purge them by his blood So as if all the elects sins were yours yet the remedy prouided by Christ would be found sufficient Againe to the incomprehensible boundlesse mercies of God it is as easie to forgiue many sins as few sinnes For if he will haue many pardoned they are pardoned and few be therefore pardoned because it is his will to blot them out He hath mercy on whom he will Rom. 9 15. Set then the multitude of his mercies against the multitude of your sinnes and the. vnvalueable price of Christs death against the huge heape of your innumerable faultes Whereunto adde this that sinners guilty of as many sinnes as you be or can bee haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head and more then his haires Aquila This is a ioyfull hearing but there is another scruple that many of my sinnes haue beene sinnes against knowledge and done after repentance yea and after promises and vowes of amendment and by one that haue receiued of God many blessings both in things inward and earthly and so my vnthankfulnes deserues a casting off and my persidiousnesse is worthy to haue the gates of mercy shut and barred against me Apollos I confesse that these circumstances make the case the harder for sins against knowledge are very fearefull and grosse vnthankfulnesse in despising great bounty when it is ioyned with treacherous persidiousnesse in breaking solemne vowes doth much augment the guiltinesse of sin But is it any ease to your soule to bring vnbeleefe and knit it to your other offences which be bad and vile enough already and had not neede to be encreased by addition of infidelity Again is there any thing in all that which you haue spoken which is not remissible and to be pardoned Is there any thing which Gods children may not yea doe not fall into Did not Iacob break his vowes for which God did temporally chastise him Gen. 35 1 2. How often had King Dauid repented and how often vowed obedience to God 1. at his Circumcision 2 and so often also as he came to the Passeouer 3. and vpon many particular mercies receiued as his Psalmes witnes before he fell into those grosse crimes against Bathsheba Vriah and the whole hoast And what great mercies of protections and prosperitie had he receiued before See 2 Sam. 12 7 8. May we not affirme the like of other of Gods faithfull children For I would haue it considered that all Gods children do performe repentance euery day and yet euery day fall into newe sinnes and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence yet cannot bee but done against their knowledge which hath informed their minds of such things to be sinnes as they daily run into and daily aske forgiuenesse of Which yet being done of frailty and not of set purpose thogh the doers be such as are culpable of very great vnthank fulnesse forgetting so many and great mercies towards them and theirs and haue bound themselues by many promises to God for all this vpon their renewed repentance comming to God with sorrow for them and with faith in Gods mercies through Christ they are graciously receiued And if it were not thus none could be saued For who sinnes not after repentance and after receiuing of many great blessings and making many deepe promises of a better life There is not one but is faulty this way the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned by how much the sins of his children be more abundant that where sinnes abound there also grace may more abound Rom. 5 ver 20. Which is spoken for ease of an heart groaning and diuersly perplexed and humbled with knowledge of sin not to open a window vnto iniquity For the more mercy that any needeth and looketh for obtaineth the lesse cause hee hath to offend the more reason to please and obey God as it is written There is mercie with thee O Lord that thou mayst be feared Psalme 130. verse 2. Aquila But some of my sinnes are such as I haue often gone ouer after confession particularly made of them yet againe and againe haue I gone back to the same sin as a dog to his vomit and how then should I beleeue that I can be forgiuen Apollos All this may be true as you say and you say that which being true is also very heauy For all relapses be they in bodily or spirituall maladies are very dāgerous It were better that a man should haue two or three fits of seuerall sicknesses or two or three seuerall woundes in seuerall places of the body then to haue the selfe-same sicknesse renewed by relapse and one place of the body twice wounded Yet all this may happen and proue recouerable and curable else it were wofull with vs all Who is he that doth not often goe ouer common infirmities The selfe-same wants and defects which appeare at one time in our duties those do againe shew themselues at another time yea and grosse sinnes are iterated vpon new occasions temptations Peter did thrice deny his Lord Math. 26 73 74. Abraham did twice tell a ly Lot was twice ouercom with wine and incontinency Genes 19 31 32. The virgin Mary was twice checkt of Christ for her curiosity Luke 2 49. and Iohn 2 23. The Disciples of Christ had twice emulations and debates among themselues about primacy and yet were all forgiuen If relapses be felt with greefe for that is past and with feare for time to come it is a good signe that there is helpe for them and that commandement which biddes vs beleeueremission of sinnes doth not except sinnes of relapses Aquila But some of these sinnes into which relapse hath beene made are very foule and marueilous great sinnes such as I am ashamed to name and I haue long lien in them therefore I cannot beleeue that they shal be forgiuen me Apollos God hath forgiuen to such as beleeue as great sinnes as the world euer had He forgaue drunkennesse to Naah Incest and drunkennesse to Lot Adultery and murther to Dauid Idolatry to 〈◊〉 Oppression persecution and blasphemy to 〈◊〉 to Peter he forgaue deniall and abiuring of his sonne incredulity to Moses If any mans sinne were as blacke as hel or as diuels yet the rich mercy of God in
Christ can cleanse and make vs white as snow in Salmon How can any one great sinne hinder God from sauing any beleeuer when all his sinnes could not keepe him from reconciling him being an enemy to him Yea such as haue slaine the Lords Prophets and offered their Children and haue long both themselues liued in and by their authority maintained Idoll seruice as Manasses and Salomon yet haue found fauour vpon their beleeuing Yea he that by his sinne plunged the whole World with him into sinne and death yet was accepted and pardoned because he beleeued the promise And for lying in sinne you haue not abode in them longer then Dauid or Salomon or if ye haue yet as no sinnes so no space of time doth limit God God may forgiue what hee will and when he will to whom hee will The theese that had lyen in his sinnes euen till his last breath in a manner yet finding grace to beleeue found also the grace of pardon and was taken vp into Paradise there to be with Christ for euer That infinite mercy that can ouercome the multitude and vglinesse of our sinnes can also preuaile against our continuance in sinnes Aquila I haue so gone against the light of my knowledge in the course of my life as I am often in doubt lest I haue sinned that vnpardonable sinne yea I haue had feareful thoughts against that gracious diuine maiesty whereby I haue beene moued to feare lest hee had giuen me ouervtterly Apollos In all soule temptations lightly this of sinning against the holy Ghost is one as an ague goeth with all bodily diseases which commeth through ignorance of this sinne or the strong subtilty of Satan bewitching our mindes with feare of this sinne which is not any one nor many actions against knowledge but it is a sinne committed in speech being contumelious and reprochfull against Christ his person offices benefits doctrine and workes or against all of these yet not euery such speech is this sinne vnlesse it proceede of despight and malice of heart against the truth of Christ once knowne by the enlightening of the Spirit Also this sin is accompanied with an vniuersall and totall Apostacy from truth and generall pollution in maners quite contrary to the worke of the sanctifying Spirit wrought in them whereupon it is called the blasphemy of the Spirit Hee that dreads this sinne neuer did it Secondly he that truly greeues for any sinne neuer did this sinne Thirdly he that can pray for forgiuenesse of sinne if it be but with vnfained desire to be in Gods fauour he is free from this sinne Fourthly he that can speake honorably of Christ and can abide nay like the honourable mention of him and his truth by others neuer did this sinne Fifthly hee that hath any good affection to the Ministers or other members of Christ hath no part in this finne Lastly not he that feares lest hee be giuen ouer but knowes certainly that he is indeed giuen ouer to it is within the compasse of this sinne he that feares lest hee be in it is not in it for whosoeuer is in it knowes he is so this is most certain for he is damned of his owne conscience Aquila But when I am brought to see that all my sinnes are such as may be forgiuen me then I am troubled with this that I haue no faith My heart is dull and dead full of vnbeleefe and so all that can be saide is nothing to my comfort I feele no more then a stone or blocke except it be great feare sometimes and trembling of heart with excessiue dolour and heauinesse wherewith I am euen ouerwhelmed Apollos Faith is not feeling but apprehension feeling followes as a fruit of faith which is in assent not in sence What feeling had Christ when he cried out My God my God why hast thou forsaken me and my soule is heauy to death Mat. 26. and 27. 46. In your heauinesse and sorrow you are conformed to your head and other his members to Hezekiah mourning as a Doue and chattering as a Crane Esay 38. 14 To Dauid complaining of the disquietnesse of his heart Psal. 42. and confessing that his teares was the water that washed his Couch Psal. 6. 6. To Iob whose greefe was like heauy sand and pressed downe his heart to the graue Then as wheate may be hid in chaffe so faith is often buried vnder the heape of our corruptions and discomforts Say not therefore ye haue no faith because your heart is dull and dead They of whom Christ saide that their hearts were slow to beleeue heauy and dull and foolish hearts yet did beleeue Luke 24. 25. And howsoeuer you thinke all to be full of vnbeleefe it commeth in you from hence because 〈◊〉 beleeue not now so strongly and comfortably as you were wont to doe and feele those motions of incredulity and distrust which you were not wont to feele And howsoeuer it goeth with you now as with a man in a great sicknesse that hath lost his tast and cannot iudge of meates yet you shall hereafter when health is restored say you were deceiued Finallie if it were some other besides your selfe that saide they had no faith I might be sooner brought to beleeue them And would giue them this counsell that though as yet they beleeue not yet not to despaire or cast off hope for they may beleeue hereafter so they carefully vse the meanes with waiting vpon God who calleth at all houres It is darknes in the night but at due time the Sunne ariseth so after darknesse of vnbeleefe couering the firmament of the heart there wil arise the Sun shine of liuely faith to all Gods Elect in the meane time to feele vnbeleefe with a mislike of it and with a desire of faith in Christ it is a good beginning as we haue heard hereof in the degrees of faith Aquila Sir you haue now well satisfied me in these obiections and in this whole discourse about faith I trust hereafter to heare you speake of the fruits of faith and namely to lay forth distinctly and cleerely our vnion with Christ by meanes of our faith and our communion with his righteousnesse and Spirit for iustification and sanctification which being matters of great importance and our allowance of time being already more then spent wee are to expect some new occasion for the further dealing in these things Apollos Ye say well in the meane time I thanke you for your good company and wish you much good by this conference The sixth Dialogue Of Vnion with Christ. The first maine fruite of Faith Apollos YEa Neighbour Aquila are you here already You got the start of me this time I perceiue your quality I may be your Physicion for I know your pulse If once you begin a matter ye loue to see the end of it you had neede to take in hand good things and with good aduisement seeing you are so constant in prosecuting enterprises
not make them ashamed Rom. 5 5. therefore they may surely and with certainty expect eternall glory in heauen Otherwise their hope would bring shame and confound them if they should misse of the thing hoped for Againe the beleeuers are said to reioyce vnder this glory Rom. 5 2. Now there is no reioycing with godly wise men but in things of certainty which be assured There is therefore certainty in their hope otherwise how could they pray vnto God and call him Father For his children shall certainly be saued and they may certainly looke for it and how could faith be a certain perswasion of the truth of the promise if hope were but an vncertain and wauering looking for the accomplishment of the thing promised Finally hope staying it selfe vpon the infinite truth mercy and power of God which cannot deceiue alter or faile therefore Christian hope of glorious happinesse is no opinion but a very certaine and steddy expectation Aquila Sir let me heere interrupt you a little without your offence Seeing the nature of hope is but to looke for something which as yet wee haue not and is to be had heereafter as the Apostle Rom. 8. argueth to wit when he saith Hope which is seene is no hope wee hope for such things as we see not whence then is that certainty and assurance which is affixed and ioyned vnto hope there being many things hoped for to bee had of vs heereafter which yet men neuer haue Apollos Neighbour Aquila this was well timely mooued For certainty is not of the nature of hope which being generally taken and in it owne nature is no more then as you haue saide an expecting of some future thing which is yet for to come therefore certainty or vncertainety goeth with hope according to the nature of the things hoped for which if they haue contingent causes so as they may come to passe or not then the hope of such things is euer with vncertainty and no better then a doubtfull opinion Hence it is that humane or ciuill hope which is of worldlie things which haue no certaine causes but may be or not be is euer with doubt and vnassured As for example when one hath promised to come to my house such a time to make merry with me or to pay me money I may say I hope such a man thus promising will come at the appointed time but this hope cānot make me sure For vpon good cause he may alter his mind or fall sicke or my selfe may haue necessary lets But now it is otherwise with Christian hope which is certaine and assoreth a man of the things hoped for as spiritual blessings and protection on earth and celestiall glory in heauen Which things because they are very certaine proceeding of most certaine causes as the vnchangeable mercy and truth of God purposing and promising eternal life with all things which belong thereunto and bring thither and hauing already giuen the elect in the worke of their calling and iustifying them by faith in pacifying their consciences by the feeling of their sinnes forgiuen and allowing them accesse into his grace and by other fruites of his couenant sure demonstration and experimentall knowledge of his truth and mercy Hence it is that they may with vndoubted certainty and doe assuredly looke for that which is yet behinde euen their glorious perfection in heauen And notwithstanding there bee in them still remaining corruption by strength whereof they often faile and offend by many sometime very great sins yea and their owne will is changeable yet seeing it is so that vnto beleeuers repenting all sinnes are forgiuen and God himselfe neuer changeth howsoeuer his children are subiect therunto yet he so reneweth them as he confirmeth their will and putteth strength into them by the might of his grace that though they may change cease to trust in God yet they are kept from it Hence it is for all the multitude of their iniquities and mutablenes of their mind that their hope is neuer vtterly quailed danted but standeth firme as mount Syon or as an hill of Brasse so as not onely for the present but euer for hereafter their hope shall be firme and good Which truth as it much correcteth the error of them which seuer assurance from hope of glory make of it but an opinion and wauering conceite as of a thing which they may haue or misse of a thing not to bee meruailed seeing some in part at least ground their hope vpon the merit of workes and vpon their seruing of GOD weake grounds to beare vp certaine expectation of glory so it ministreth much comfort to the faithful which haue receiued this Christian hope insomuch as whatsoeuer their afflictions enemies or sinnes be yet they cannot misse of glorious blisse in the end For God is faithful which hath promised and hauing also begun a good worke in them hee will finish it vntill the day of Iesus Christ. Finally whosoeuer hath this hope of the glory of God let him purge himselfe euen as hee is pure For if we looke for such a glory as is heauenly wee ought to be very diligent that wee may bee found of him in peace without spot and blamelesse Aquila You haue satisfied me in this fifth fruite of hope and by that which you haue deliuered I doe well obserue how three sorts of persons be hugely deceiued The first is of them who in some part doe build their hope vpon their owne good doings who must needes alwayes floate as a boate vpon the water with continuall vncertainties and doubtings of their saluation for that they can neuer be sure when their workes are sufficient and when they be free from being in some mortall sinne doe still perplex their hearts beside the great sinnes which they commit against God in whom alone the hope of his children is to be fixed as an anchor in the bottome of the water insomuch as they are pronounced accursed which hope in ought saue God and mens workes they are not good therefore popish hope is an accursed hope Indeede good workes and a iust and godly life may be vnto the Saints a secondary helpe and as it were some prop to stay their hope in this regard that to such persons as liue so is the promise of eternall life made but God his infinite mercy trueth and his Almightinesse manifested in the death and resurrection of his Sonne is the true and onely foundation of hope Thankes be vnto God saith Saint Peter who hath begotten vs to a liuely hope through the resurrection of Christ from the dead The second sort is of such as in their ignorance or mistaking thinke and speake no otherwise of Christian hope then of humane and worldly hope as if their hope of glory had no more certainty in it then hath their hope of a faire day when they see the morning cleere or of a good haruest when they see corne come vp in the blade and well eared
with Christ and his afflictions suffering and dying with him they haue the Lords owne worde for their warrant that they shall also liue and reigne with him in glory So as with consideration of these things namely their conformity with Christ and that their light and momentany sufferings shall be turned into a glory immortall and weighty hence it is that looking for it looking vpon it and not vpon their temporall calamities they are very comfortable and coragious the ioy of good things to come swallowing at lest mitigating much the greefe of euil things present Aquila Sir you might now as I thinke proceede vnto the two last pointes of Iustification but that I would intreat you to loose two or three knots One is whether Gods children may imbrace worldly comforts And the second is sithence the hope of glorie breeds in them such ioy euen to the solacing gladding of their hearts in most irkesome and painfull sufferings how commeth it that sometimes some of the best and most faithfull men do strangely despaire and are not onely without hope and ioy but exceedingly appalled and danted despairing and full of discomfite Apollos Good friend albeit something hath by occasion bene said to this point twice or thrice heretofore if ye remember when wee spake of peace of conscience and of standing in grace and else-where yet I will answer your demand touching the despaires of the faithfull if first I speake somewhat of worldly comforts which as it pleaseth God sometime to afford his owne children and that in a good measure giuing them also power to apprehend them so there is great feare and danger of being deceiued by them as we see in the wofull examples of Salomons fall and Ezekiahs sinne and sundry others which haue lost the sense of spirituall ioy by being too much caried away with worldly ioyes not keeping a measure in them Therefore Gods children are to bee admonished of these few things about their ioy in earthlie comforts 1. First that simply considered it is common vnto them not onely with the vngodly but euen with sensuall beasts who are delighted when they haue things liking to their nature Thus wee see the Calues and Lambs to skip and sport themselues the very horse reioyce when he hath good prouender 2. Secondly too much worldly ioy when the hart is much and often cheered with pleasures of life is very perillous a great enemy to godlinesse hauing bene the baite wherein many a good soule hath bin caught so as there needs great caution to be taken about the well vsing of it especially it being so hard for vs to gouerne either our passions of greefe or ioy of feare or loue 3. Thirdly therefore prayer is to bee made vnto God to guide them in their mirth and to enable them to obserue a due measure therin that the heart be not deceiued thereby 4. Fourthly in the midst of mirth and worldly ioy when the heart beginnes to cheare much some sin of our life committed or some iudgement of God which we haue bene vnder for sinne or some threatning of the word against some of our sinnes would bee called to minde to checke the immoderatenesse of our affection and so to temper and take down our mirth that it be not with excesse 5. Fiftly as Chirurgeons are faine in some cases to diuert the course of blood for the healths of their patients so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth by considering with themselues seriously that those earthlie pleasures and worldly comforts wherein their heart is delighted are the fruites of their redemption pledges to them of better things to come and so to learne to reioyce in the vse of them as testimonies of Gods loue and fauour in Christ. 6. Sixtly it would do well in their ioy for worldly things to thinke how sodainly and soone they may be lost and all turned quickly into the contrary Also to remember the afflictions of the Church of some chiefe members therof which mourne now when they reioyce that by a fellow seeling of others miseries their owne ioy may be layed and brought into better compasse 7. Seuenthly let them further call to mind how often they reade of Christs teares and sighings for sins miseries of others how sildome or neuer they reade of his laughter and mirth Which though no doubt he had and did partake of it being a man like to vs in all things saue sin and to reioyce is in it selfe no sinne yet likely it was sparingly and surely no mention is made of it in the story of the Gospell He was at some feasts indeede but no word of his mirth there 8. Lastly our mirth as it would bee by all good meanes moderated so there would care be taken that it be referred to a good end which hath a great stroke in the goodnesse of any action namely to take our worldly comforts with this purpose and mind that we may be the more apt to praise God with cheerefulnesse of heart and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse Thus there will not onely bee no harme in our worldly mirth whereof to repent but it will proue an helpe to vs vnto godlinesse and be as an hand-maide to that spirituall reioycing vnder the hope of glory Now to your other knot how it falleth our that beleeuing Christians notwithstanding their hope and ioy in God yet are sometime filled with despaire and discomfort if I should say no more but that they may often thanke the abuse of worldly ioy as the cause of those heauy gnawings of despaire which come ouer their stomacks I should say something and which were too true howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers And first I iudge it a very strange worke of God that it should fall out that a true beleeuer should despaire considering that the hope which is put into his heart as an anchor sure and stedfast hath such firme ground-worke as the constant truth the omnipotent power the vnchangeable mercies of God the Father also the precious death perfect obedience powerful resurrection of Christ our Mediatour finally the sanctification and graces of the holy Spirit which as the first fruites of the Spirit as the earnest of our inheritance the beginnings of life eternall the peculiar ornaments of Christs Spouse serue to be as vnder helpes and props of hope there being also the Ministry of the Word and Sacraments and many other meanes to confirme hope I say that for all this they should be sometime in that case as if they had neuer heard of God of life euerlasting or had not known what hope had meant it is very strange indeede Yet all experience both old and new telleth vs that as in the Elect before their calling there is a meere want and priuation of hope so after their
mercies and goodnesse and in Christs death and passion they doe but abuse the mercies of God and the merits of Christ which are offered and preached vnto men to keepe them from sinning and to call them to amendment of life as it is written There is mercy with God that he may be feared Psal. 142. 4. And that the kindnesse of God leadeth to repentance Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12 1 Iohn 2. 1. Now the hope of the godly it is so far off that thereby they doe waxe bold to offend because they hope in Gods grace for pardon as contrariwise they are much moued to all good care of pleasing God in a new course of life to the end And as it is farre from them to grow secure in the carriage of their life vpon the hope they haue of Gods fauour and his glory so they doe not take heart to sinne as the wicked doe vpon opinion to repent at last for they know and consider that men may die suddenly And that as late repentance is suspitious not to be true so it is iust with God to forsake them in their death who haue forsaken his commandements in their life as also the longer it is ere one repent the harder it is sinne by custome hauing gotten strength as the further that one goeth out of his way the longer it is ere he can returne Howbeit it is certain that Gods faithful Children are subiect vnto sinnes of presumption else would not the holy Prophet haue prayed against them Psalm 19. 119. Yea and sundry times what for the better humbling of them what for the example of others to teach all men to feare themselues and to liue in awe continually of God and for the more full manifestation of this mercy toward the godly in pardoning euen their presumptuous sinnes for these and such like respects they are left of God to themselues to presume and be too confident not in Gods goodnesse and truth for that is the office of their hope but vpon their owne strength and outward prosperity forgetting the Lords goodnesse towards them and their owne great frailty as may be seene in example of Dauid Psalme 30. 6. In my prosperity I saide I shall neuer be moued And of Peter Mathew 26. I will neuer denie thee I will die rather whose presumption cost them much sorrow and many a salt teare therefore let all men be warned by their harmes But friend Aquila ye haue almost made me goe out of our way and kept me but too long in these fruits of iustifying faith of which there be yet two vnhandled which I will very quickly goe through that we may come to that other worthy benefit of our sanctification Sister or Daughter rather vnto iustification Aquila We haue indeede insisted in these matters through my fault but say then the next point is the shedding abroade of Gods loue in our hearts and our glorying in God through Christ the two last of the nine effects of iustification what doe ye vnderstand by them Apollos The loue of God that is not the actiue loue wherewith we loue him but the passiue loue where with we are beloued of him which giueth both strength to our hope and matter of our ioy is then saide to be shed abroade in our hearts when the sence and feeling of it is shed powred into the hearts of the faithfull whom God loueth in his purpose and decree from before the World was made and actually loued them at the time of their calling to faith in his Sonne the manifestation whereof vnto them when it is so expressed to them in the fruits of it as their hearts be affected with a ioyous feeling of it this is the shedding of it abroade which is the eighth fruite of Iustification It may be somewhat declared by this comparison of the boxe of precious ointment mentioned Mathew 26. which while the woman that had it kept shut gaue no sauour but hauing powred it out and shed it on Christs head it did yeeld a sweete and pleasant sent and smell to all which were in the house Euen so the loue of God is shut and pent vp in Gods purpose as it were till it be felt of the Elect but after they haue faith to beleeue the promise of saluation by Christ vnto their fellowship with Christ himselfe and all his benefits then his loue as an oyntment powred out doth plentifully refresh their hearts with the comfortable sence and feeling of it as the Apostle Rom. 8. 38 39. and the faithfull to whom Peter wrote 1 Peter 1. had good experience Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this that hee doth not onely loue them in purpose but by speciall and singular fruites as pawnes and pledges and namely by giuing his onely begotten Sonne to suffer such a reprochfull and bitter death for them being sinners and his enemies doth assure them so of his loue as they know and beleeue they are beloued and are exceedingly cheered in their hearts with a certaine perswasion of his loue which verily is a great matter and serues them to great good purposes For as it is nothing to a blinde man to know there is a Sunne a glorious and bright creature when himselfe cannot enioy the sight of it or to a very poore man to know where much treasure is while himselfe cannot come at it to haue any part of it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it but when the sence of this infinite loue of God is by a speciall worke of the Spirit giuen vnto the faithfull loe then there ariseth ioy and gladnesse in the soule euen vnspeakable and glorious ioy 1 Peter 1. 8. Also a great encrease of their hope in a more full assurance of enioying the blessing hoped for in as much as that God who hath so loued and so testified his loue cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs another loue in vs kindled toward him and toward all whom hee would haue vs loue as shall hereafter more largely be shewed But now I hasten to the ninth and last fruite which I called with the Apostle Aglorying concerning God Romans 5. 11. Which commeth herehence that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake as not onely to acquit them of all guilt and condemnation of sinne by his sufferings and death whereby of enemies they were reconciled to God But furthermore to allow them his perfect obedience and holinesse to be their owne by imputation euen to the interessing of them into the glorious inheritance of Heauen they doe thereupon greatly glorie and in a holy manner boast-and insult in their spirits ouer all the Enemies of their saluation that God is become so exceeding
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 〈◊〉
in which they liued obeying the Prince that ruleth in the Ayre walking in sinnes according to the course of the World so it was not without a very mercifull and gracious respect vnto their owne good as well as with zealous respect of his owne glory not to giue it them in full measure during this life First in that sinne is suffered still to remaine and to tempt them it stirreth vp watchfulnesse to haue such an enemy within the house yea in the bed-chamber euen in the inward heart and spirit of a man it will not suffer him to sleepe in security But as in Townes which are only assaulted outwardly men stand continually vpon the guard so it behoueth much more Gods Children to doe hauing their City already surprized sinne being within their soule This is it also which will cause them with awefull watch to ioyne faithfull ardent prayer for helpe and strength from God against it Whence it is that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse The flesh saith he is weake that is sinne and corruption maketh you weake either to resist euill or to doe good therefore hee commandeth them and in them all other Christians to giue themselues to watchfulnesse and prayer lest they fall into temptation For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne will be apt enough to take the aduantage of our infirmity and by his subtill temptations to draw vs to wickednesse so as there will be danger of being conquered by him except with a watchfull eye Christians looke to themselues and get them for succour vnto God that by his might they may bee made able for to stand Therefore as the Canaanites which were left in the Land vndestroyed did both awe the Israelites awake their slothfulnesse and prouoke them in danger to 〈◊〉 vnto God by prayer so the corruptions sticking in the Children of God doe through feare of being foyled by them driue them vnto God and shake off spirituall slothfulnesse Besides hence they can with pitty and compassion think and speake of other mens sinnes being alwayes ready with a fellow-feeling heart to reproue knowing and considering themselues how they are compassed with like infirmities Galat. 6. 1. They are also prouoked to exercise their charity not this way onely but in prayers for their brethren by their owne experience of sinfull lusts what they doe in them they can guesse how it fareth with other Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednesse of Gods enemies remembring that the same inclinations to euils and seedes of sinne are in themselues which so breake out to the shame and ruine of others Moreouer by this they are often brought to sue for pardon vpon their slippes and fraileties and to beg the encrease of Gods graces and comforts and so haue manifold proofe of Gods truth and goodnesse in standing to his promises whereby he hath bound himselfe to fulfill the desires of his people and can encourage others and doe quicken them in their faith to trust in that God whom they find so very willing to releeue and refresh them according to his word For when their sinnes temptations force them to God and his mercy aud truth doe manifest themselues being found when hee is sought opening to such as knock giuing to such as ask forgiuing such as humbly confesse themselues and as they haue their mouthes opened to speake forth the Lords praise and to glorifie him in his righteousnesse and saluation to declare them abroade so to excite all their fellow Saints to magnifie this God to seeke and to relie vpon him with strong confidence See the practise of this in that holy Prophet Dauid who hauing recourse to God against his sinnes and drawing downe grace and comforts by his prayers he is full as of hearty thankfulnesse for himselfe so of holy exhortations towards others to moue them vnto godlinesse Yet further whereas the great fauour which is vouchsafed the Elect in their calling and the rare graces put into them from Gods Spirit might heaue and puffe them vp euen Paul being subiect to pride and arrogancy in regard of singular blessings vouchsafed him 2 Corinthians 12 the sight and sence of the remainders of olde Adam serueth as to keepe from rash iudging of others so from taking pride in our owne good things there being more reason to bee abased for filthinesse for that is our owne then for the holiest gifts for they are not our owne and withall they are blemished and spotted through that poyson and contagion of sinne that mingleth it selfe with our best prayers best words best actions best graces to make our selues and them euen odious to God should hee but with a rigorous eye behold the best things in vs and done by vs. For his pure eye cannot behold any euill and best men haue some euill ioyned with their good yea there is more euill in that they doe then good That were it not for Gods mercifull acceptance passing by and winking at the euill pardoning wants and staines and imputing his Sonnes righteousnesse to the Saints their holiest endeauours might worthily sinke them into destruction The due consideration whereof doth preserue them from that most hatefull vice of pride and presumption which are the break-neckes of so many thousands And also in these and sundry other respects as to stirre vp in the godly a desire and loue to the fellowship of the Saints to the vse of the Lords Supper and all other good meanes of their saluation to the patient bearing with and gently censuring the imperfections of their brethen and infinite such other benefits as redound to themselues by this way of their imperfect sanctification God doth maruellously worke out his owne glory Sinnes assaults and Sathans temptations combining themselues with their confederate the Worlds allurements by pleasures and profits and glorie sometime and sometime feares threats and persecutions all conspiring together against the poore soule of the Childe of God as Ammon Moab Edomites did band against the Lords people doth but minister occasion vnto God the more to euidence his almightinesse and sufficiency of grace in that he 〈◊〉 against all these maintaine one weake heart not onely enabling to the encounter strengthening to endure it but also giuing power to ouercome and triumph ouer them that they may reioyce and glory in this strong God of their saluation whose power is so manifested in their weakenesse As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan and against Moses in the Wildernesse the more it turned to the honour of God and their glory also to vanquish them and put them to flight so it is here the name of God is the more aduanced in his wonderfull assistance and protection which hee affordeth vnto his Saints against the gates of hell
God that seeing Christ 〈◊〉 by his 〈◊〉 〈◊〉 put into him hath subdued his corruption giuing to it a deadly wound by his death so as though it still liue yet it can neuer recouer former 〈◊〉 and hath planted the image of God in his heart that he may beginne to be like vnto God in true holinesse and 〈◊〉 therefore it stands him vpon not to bee wanting to this grace of Christ but by all diligence and good endeuour to be an helper to it keeping 〈◊〉 vnder now Christ hath pulled it downe and 〈◊〉 it in the euill motions and desires that it neuer get a kingdome againe Being assured that he is bound as carefully and willingly to striue against sinne and to serue Christ as before his regeneration he semed sinne greedily fulfilling the lusts thereof And here of also fully assured that his resisting shall not bee in vaine but through the blessing of God shall further him to the vtter conquest rooting out of sinne at length Vnto which hee is animated nor onely vnder Gods 〈◊〉 promise of a full victorie in the end but also of a blessed fruite in this life and glorious reward in the next For if we serue 〈◊〉 by doing the will of Christ then our fruite shall be in holinesse and end in euer lasting life Wherfore the sanctified man thinkes all that he can doe to hinder the reigne of sin and to further his perfection in obedience to God to be all too little Apollos I thanke you good friend Aquila for helping me to spend the time so well and now our allowance and houre-glasse being run out we will close this conference For if you should enter vpon that hard combate which is in euery sanctified person betweene his old man and his new man I doubt you would sooner finde an entrance into it then a way out of it So wee will keepe that in store till our next meeting in this or some other conuenient place and now I challenge your promise for resorting home with mee where you shall haue little meat and a great deale of cheere Of the Spirituall combate betweene the Spirit and flesh Grace and corruption Aquila SIR I doe much thanke you for my yester-nights cheere and especially for the sawce that I had with my meate feeding me with the fruits of your lips as well as with the fruites of the earth Me thought wee had a Theologicall supper wherein our mindes were no lesse refreshed then our bodies so as I went from you well apaid with more then ordinary comfort But to see how that cunning and vigilant enemie which espieth and 〈◊〉 all our good and endeuoureth to bereaue vs of it did attempt to ouerthrow the ioy and gladnesse of my soule For within soure houres after I was gone in my first sleepe I had such a sodaine and bitter conflict as I haue had many yet to my remembrance neuer any so sharpe for the time But I thanke God for his helpe whereby the assault was repulsed ouercome Apollos Good friend Aquila I perceiue that olde enemy of yours and of all good men hath not done with you nor indeede will he till either you be dead or he cast and chained vp in hell I am not so sorrie for your greefefull combate as I am glad of your ioyfull victory ouer it But thus it falleth out that as after a great calme sodainly ariseth a rough storme and then returnes a calme againe so our ioyes euen when they are of the best sort are broken off with some greeuous euents inward or outward after which commeth matter of gladnesse againe So all things heere are vneertaine and keepe an vnsteddy and vneuen course euen as the Kings highway where it is sometime lowe as a valley sometime ouer hils and then downe againe into the bottome Thus is our way of Christianitie not all plaine and pleasant but some rugged stonie and cragged pathes we haue to passe through ere wee can come well to our iournies end But tell mee Aquila was your assault all outward in temptations from the fiend or felt you inward motions concurring your self aswell as satan combating against you Aquila Nay Sir it was a mixt combat Satan found friends in my owne bosome to helpe him euen mine owne corrupt heart which troubled me as much and more too neerer it was to me then that that damned dogge did but both together vnited their force and put me to the more molestation When all is well at home that I get the mastery of my sinfull affections I find my battle with Sathan more easie and my victory more easie but when my corruption rageth and ioynes side with the enemy then it goes harder Apollos The last time of our conference you did truly affirme that the worke of Sanctification is vnperfect during this life and that the diuine power of Christ by his death hath crackt but not wholy crusht the strength of the olde man which by mortification is left as a Souldier that hath his braine pan crackt with a blow who yet liueth and strugleth still with his aduersary or as a serpent that hath his head brused but wriggles still with his tayle and yet by his rising vp the heart is quickened and made a new man yet left as a weake babe or young childe who is in processe of time to gather strength and to grow vp to the age and stature of a man till hee come to a ripe age Now this truth Sathan knoweth as well as you or I by long obseruation as also being present in the 〈◊〉 〈◊〉 where it is taught and being a subtill Spirit hee knowes that the old man howsoeuer daunted by grace and much taken downe yet is still ready to play his part to arise vp against that new creature which by the Spirit is framed in the heart And though he can neuer hope to heale his wound againe and to set him in former plight yet hee is content to conspire with remaining corruption and to vse it as an instrument to vexe and hurt the Children of God whom hee doth so extremely hate yea though he oftentimes be not afraide onely but assured to take the foyley yet that accursed fiend such is his malice will be doing and giuing enterprizes and onsets But now we are entred thus farre in this talke of the combate of a Christian and you Aquila doe so well know by experience what it meaneth I will put you to speake of it what you know and feele for my better instruction for one experimentall Teacher is better then ten other Aquila Indeed Sir my owne experience being holpen with that which you taught vs when you handled this point amongst other the workes of grace doth enable me to say somewhat of this argument and to fetch it from the beginning I doe well remember that you haue shewed both by Scripture and common experience especially that of Paul Rom. 7. 16 17. vnto the end of the Chapter a battell there is in euery
good Christian and that it is spirituall and inuisible fought by inuisible combaters and weapons At length you deliuered the necessity of this battle by the true causes of it whereof the first is the wil and good pleasure of God who as he ordained his owne Sonne so all his members to this spirituall warre and conflict thorow which they are to passe vnto the Crowne and the Kingdome which is prepared for them as in earth no man is crowned except first hee striue lawfully none diuide the spoile which first haue not abid the brunt of the battle and obtained the victory The second cause is the extreme malice of Sathan against Christ the head and for his sake against all the Elect his members whom he will neuer ceasse to tempt and that with most wonderfull subtilty as a Serpent long experimented and with outragious cruelty as a red fierce and fell Dragon or roaring Lyon if it were possible to draw backe againe the regenerate vnto his kingdome and hauing ouercome them to destroy them 1 Pet. 5. The third is the repugnancy and contrariety which is betweene the Spirit and the flesh in the new borne Christians in whom they continually striue together as the twinnes did in Rebeccaes wombe the Spirit striuing against the flesh and the flesh lusting against the Spirit without truce or reconcilement hell and Heauen light and darkenesse God and Sathan being no more contrary in quality then the Spirit and the flesh Here I call to minde that it was taught that in Scripture phrase Spirit grace new man law of the mind in this argument were Synonyma and of one signification also flesh old man corruption law of the members were equiualent termes importing one thing so as euery regenerate man hauing these in him consisted of a double man and had two men warring in him perpetually during his whole pilgrimage the old man which is that remainder of sinne that vicious quality deprauing and poysoning our Nature inclining to the breach of Gods Law which is vsually called the flesh That which is borne of flesh is flesh Iohn 3. 6. And abstaine from the lusts of the flesh 1 Peter 2. 12. And corruption as Ephe. 4. 22. The old man is corrupt for it causeth spirituall vnsoundnesse wasting all where it reigneth lastly Law of the members because in faculties and powers of soule and body it hath force of a king or law to command and enioyne absolutely in wicked men but in the regenerate with resistance And the other man is the new man which is that quality of holinesse created in mind and will renewed by the Spirit of God hence called The Spirit and Grace because it is freely giuen and worketh things gracious and pleasing to God and lastly The Law of the minde because there it gouernes as a Law or Commander Now the opposition and strife betweene these two men in the regenerate it is this in generall that grace or the Spirit or the new man doth raise and beget godly desires and affections tending to Heauen and hindereth the wicked motions of corruption and the old man and this againe engendereth vicious euill desires and thoughts crossing and hindering the good counsels and purposes of the Spirit and new man In which conflict sometime sinne preuaileth against grace carrying vs away and leading vs captiue as it were fast bound in fetters and chaines Rom. 7. 23. and sometime grace mastereth the lusts of sinne and remaineth Conquerour And this alwayes falleth out by reason of this combate that a godly person as he cannot doe what euill Sathan sinne and himselfe according to his will corrupt would doe because grace dwelling in him doth put an obstacle and barre vnto sinfull desires that they doe not breake out as blisters or botches in ones body so he is not able to attaine to performe either all that good which he would or in so good a manner as he would with such loue to God and his Neighbour as his soule wisheth and the Law requireth because remaining corruption doth oppose it selfe vnto the worke and motions of the Spirit Which is the thing whereof Paul had experience in his owne person and hath reported in Rom. 7. 14 15. both to the instruction of all and great comfort of the weake that by reason of dwelling sinne egging and tempting him to euill pulling and drawing him from God hee both did the euils which he would not and left vndone the good which hee would doe or did it vntowardly and weakely He could no sooner haue a good thought and motion tending to God ward but euill was present and at hand very ready to quench and smother This was the condition which hee was subiect vnto euen like the condition of a sicke man newly recouered or but recouering who faine would walke a mile or two for his health but when he begins to go his legges double vnder him for feeblenesse and he can scarse walke two turnes about his chamber Or as it fareth with an escaped prisoner which desireth to flye and his heart could serue him to go twenty miles or forty a day yet his bolts and fetters so comber him as he can scarse rid one mile a day So the Apostle felt and so much other regenerated persons feele themselues encombred with their sinnefull Nature as they are enforced euen when they do best to do their duties with care wants and imperfections Apollos In this spirituall combate there is a materiall thing to bee enquired into whether corruption do so farre at any time preuaile ouer grace as wholly to extinguish it for a time or the faithfull do but onely fall into a spirituall sleepe deepely forgetting themselues yet still retaining the life of Grace The case of Dauid falling so heinously sinning so deliberately lying so long being falne causeth diuers more then to suspect that the godly in their conflict with sin may take such a foyle as to haue grace wholly beaten out of their hearts for a season though not finally For it thoughts that he yeelded vnto sinne with his whole will which cannot be where any sparkle of Grace remaines Aquila Sir this is a Question which it were more meete for you to make answer to then my selfe howbeit seeing you will haue it so I will speake my minde in it When I reade in Scripture that God is vnchangeable his couenant euerlasting his calling and giftes without repentance his regenerating grace to bee an immortall seede to remaine in the elect to be such as none can take from them and that the life of grace can no more returne to the death then Christ can returne to dye againe and that Christ doth make intercession for beleeuers and that the Comforter which is giuen them shall abide in them for euer Vpon these and such like grounds I am resolued that howsoeuer sauing grace in the Elect may be wounded yet not killed battered and beaten yet not raced sore shaken yet not plucked vp by the rootes
must be a continuall repentance There being some sinnes not yet espied therefore not particularly repented of some espied and yet not sufficiently hated striuen against and mastered and some good duties not yet knowne to vs and such as are knowne not so zealously followed nor so wisely as becommeth the redeemed by Christ which looke for eternall glory Aquila Now Sir you haue satisfied me in the acception of Repentance and shewed me how wee are to speake of it and how it agreeth to a man already called and sanctified Let mee make bold to aske you further touching this particular euangelical Repentance which is euery day to be renewed euen as a good House-wife doth once a day sweepe her House or as one that writeth a Letter lookes often ouer it so our life is often to be lookt ouer that the errors thereof may be corrected but where must this Repentance haue his beginning wherein doth it consist what be the kinds of it by what tokens is it knowne and bewrayed And after these things opened I haue certain doubts and scruples to propound to you about the doctrine and practise of Repentance Apollos This renewed Repentance of the godly takes the beginning from a godly sorrow engendred in the heart by the holy Ghost vpon the discouery of our daily infirmities and falles as the Apostle teacheth vs 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance whereas worldly sorrow brings forth death There is to be seene in the wicked shadowish and counterfeit Repentance the ground whereof is wordly sorrow not a griefe stirred vp in the heart because of displeasing God by some sinne but in respect of worldly cause as temporal losse worldly shame and punishment or else for feare or through feeling of Gods wrath for sinne which is a griefe may be found in a meere naturall and worldly man the end of which griefe is death occasioned by a despaire which is in them of obtaining mercy by which they are brought to eternall yea and sometime to a temporall vntimely death as is to be seene in Achitophel and Iudas Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow which not onely can profit nothing but thereby no man can either redeeme his losse or shame or remoue his feared punishment but bringeth forth a dangerous and deadly fruit and to labour to conuert it into a godly sorrow to greeue according to God for this hath great commodity in it for as it pleaseth God being engendred by himselfe in the heart which mourneth euen here hence because the most mercifull God is offended by transgression of his Law therefore worthily called godly sorrow so it hath a notable blessed Issue for it leadeth to repentance and that to life or saluation For as it cannot be but such as haue their heart smitten with heauinesse because of the displeasure of their louing God by their sinne but they will meditate a turning from it and an amendment so they who enter into this course of Repentance and so continue it will at last leade them to saluation and in the meane time it is a good testimonie vnto them that they are saued persons if it were no more but that the holy Ghost saith of hearts contrite sorrowfull for their sinnes that they are a sacrifice to God and that the sobs and sighes of a troubled Spirit greeued for iniquity doe proceede from the holy Spirit Psal. 51. Rom. 8. Surely this were sufficient to moue euery Christian to pray and labour for this godly griefe that he may get his heart touched with it the melting heart the sostened heart soone moued to griefe vpon sence of a sinne is a blessed heart the very habitation and lodging of God himselfe yet to heare further that our repentance occasioned by our griefe for sinne is as a way wee are to walke in to saluation this same ought to cause all men to be willing to haue this godly sorrow and to know how they may attaine it And albeit that the meditation of the filthinesse and danger of sinne being committed against an infinite Iustice the souereigne goodnesse and a most holy Law may much helpe to moue the heart after a sinne to be aggreeued yet nothing so auailable to this purpose as the due and serious consideration of the 〈◊〉 of Christs life and the death and passion of our Lord which being so infamous and sharpe intollerably and the person so abased and plagued being the eternall Sonne of God and a man most innocent and wee our selues the proper and immediate cause of all his ignominy and paines suffering not for his owne but for our sinnes this if any thing else in the world will and if there be any true grace in the heart it will make it euen to bleede with griese that such an one should suffer and such hard and heauy things and for such being but wormes-meate vngodly and his enemies what heart would not be pricked to thinke of it that the Lord of life the immaculate Lambe should endure such fierce wrath from God and men for such vile ones The very Earth trembled at this and shall not our hearts feare the Sun was darkened the Heauen also put on mourning weede and shall not wee be troubled The stones rent and shall not our hearts be rent with sorrow and our eyes gush out with teares vpon the sight and remembrance of such our sinnes as we daily fall into and by which we occasioned such an execrable death with torment to such an honourable person As it cannot be but ill with them who can thinke of this and not be displeased with themselues and greeued at their sinnes which procured this so well is that man that vpon the thought of his Sauiours sorrow for sinne can haue his owne soule touched and ready to melt into sorrow For blessed are they that mourne they shall be comforted Mathew 5. Vnto whom doth the high God looke who dwelleth in the Heauens but vnto him which hath a 〈◊〉 heart Esay 66. This sorrow maketh the sinner to become ioyfull in 〈◊〉 end yea it makes Angels glad it reioyceth Gods 〈◊〉 and is his delight who not so much detesteth 〈◊〉 as hee loueth this godly sorrow which 〈◊〉 a sinner aworke the more to mistike and detest his owne sinnes and to endeauour more and more the mortifying and subduing of them and a departure from them In this affection of sorrow there be two sorts of persons which doe somewhat offend in diuerse sort the one thinke they neuer greeue enough for their sinnes and whereas they mourne much and truly yet they satisfie not themselues because they would haue and feele more And the other who doubt and mistrust themselues that they doe not greeue at all and so are out of heart because they haue no hearty greef for their offences complaining of the hardnesse of their heart this way Let the former consider that God respecteth not the measure
so much as the truth of our sorrow if it be vnfeined though it be not great yet it is accepted and if it prouoke to repentance so as after griefe there follow some amendment then it is vnfeined And let this serue to comfort the heart God being as well pleased to haue his Children cheered with his graces and the worke of his Spirit in them as greeued for their trespasses it is not pleasing to him to see them alwayes sad hanging downe their heads as a bul-rush there is a time for sorrow a time to reioyce And for the other their desire to be truly greeued for sinne and to haue a broken heart it is accepted for sorrow with that God who in his Children accepteth the desire for the deede yea they greeue that they are not more greeued they being sorry that their sorrow is so little it is a degree of sorrow Woe to them which are secure which sinne without all griefe or suspect of any fault this way and so lie still in their sinne without any turning or change and woe to them whose sorrow is worldly such as is stirred vp not for breach of Gods Law but for dread or sence of vengeance which rot still in their sinne but happy and thrice happy is the soule which without respect of Gods rods present or his iudgement to come without any regard either of the losse of Heauen or paine of hell can be affected with griefe after sinne in this onely consideration that they haue failed in duty toward so louing a Father and deserued by their sinne to lose his fauour Of this sorrow there will follow a repentance neuer to be repented of which I thus open and make plaine to you If the griefe be conceiued from an euill 〈◊〉 which should not haue beene done there wil 〈◊〉 it true Repentance that is an holy purpose to 〈◊〉 sinne and the occasion of it an hatred of it in the 〈◊〉 〈◊〉 and seeking the death of it endeuouring by 〈◊〉 meanes against it and to do the good contrary to it Likewise if the griefe conceiued by this godly heart be for a good thing left vndone which should haue beene done there will follow a strange resolution with good endeuour to auoide such omission and to take vp such duties with more care in time to come saying with the Prophet I am vtterly purposed to keepe thy righteous Iudgements Againe I haue sworne that I will walke in thy Statutes Psal. 119. Now that we haue seene whence this speciall renewed repentance doth arise and wherein it consists the degrees would be a little examined and I find that there is an ordinary Repentance meete to be had for ordinary sinnes By ordinary sinnes I meane the common slips of life the faults that euery the most watchfull Christian doth ordinarily fall into daily infirmities in omission and commission for these there would be but ordinary griefe and ordinary repentance as aboue it hath beene declared But when any extraordinary sinnes doe happen such as were Dauids Peters Manasses Salomons foule and notorious sinnes which giue a greater wound to the conscience and an offence to the Church and more dishonour to Gods name and worke a greater decay of godlinesse in the soule there would be vsed a more extraordinary sorrow the heart would bee wrought to a deeper humiliation more feruent and frequent prayer holpen with fasting and vpon our rising out of such sinnes more streight bonds would bee taken for our good abearing afterwards serious vowes and protestations for a better life Such was Peters after his fall he wept bitterly such also the womans that washed Christs feete with teares Luke 7. Such was Dauids Psalme 51. and many other who after some foule and enormious sinnes haue performed more then ordinary repentance for daily and ordinary slips which yet be such considering the offence of so great a God in them as ought to moue much griefe displeasure with our selues and more watchfulnesse Now for the tokens or fruites of this renewed Repentance there be seauen reckoned vp 2 Cor. 7. 11. In that you were godly sorrie what great care it hath wrought in you yea what apology or clearing of your selues yea what indignation yea what feare yea what desire yea what reuenge yea what zeale Aquila I pray you Sir let me vnderstand your mind for these seauen effects of renewed Repentance what ye thinke euery one of them to be how you distinguish them one from another Apollos Aquila I doe well know that in these points all men are not of one mind and whereas some call them tokens or signes others call them rightly as you doe effects or fruites of Repentance I iudge it all one they are therefore signes to manifest the truth of Repentance because they are the proper and necessary effects of true Repentance For their distinction of one from another and what each is this I vnderstand Care it is the study of the minde and thought taking how to approue the course of our life hereafter both to God and to our owne conscience and to the Church of God As it fareth with Trauellers which haue by sloth or ignorance lost their way hauing found it again they are more carefull to keepe it so it is with the godly when they repent their care is to please God better afterwards the which their care doth expresse it selfe in the greatnesse of it not onely in the generall course of their conuersation but in euery particular action to direct it according to the rules of the Word that offence of God and men may be preuented as Col. 1. the Apostle prayeth for the faithfull that they may please God in euery thing and elsewhere that they may abound in euery good worke Yea this care in the godly as it is in themselues for eschewing one sinne as well as another and for the doing one duty as wel as another so it stretcheth it selfe vnto them of their charge children and seruants or flocke and subiects if they be publike persons as is to be seene in the example of Abraham Gen. 18. Iob Iacob Dauid Iosiah who all had care of their children and people no lesse then of themselues and this declareth ones care to be sound toward themselues when it embraceth others Of all which it followeth that all secure person which haue no further or greater care but for backe and belly for pleasure and profit are surely voide of repentance being voide of this care how they may please God So on the other side the more that care encreaseth in any after their falles to keepe the Word and stand fast in their obedience to it the more sure hee may be of the soundnesse of his repentance for how must not his sorrow for losing his way appeare to be true when his care is double to that it was not to lose it againe The next fruite of Repentance is clearing of our selues which may be diuers wayes performed
as either when we quit and cleare our selues from suspition of a sinne by shunning the very appearance of euill all that hath any neerenesse with it or lookes but toward it or when wee rebuke and punish such as wee haue thought to beare withall in their sinnes or haue in truth borne withall after which sort it is likely the Corinthians vpon Pauls sharpe reprehension did cleare themselues in the case of the incestuous man whom they had winked at Or finally by an humble true confessing of our fault to God and to men if it were open and publike with hearty crauing of pardon as in the Publican Zacheus Dauid we haue examples of this clearing and well also might the godly Corinthians cleare themselues to Paul that they were displeased with their sinne in bearing with such an offendour not onely by their diligence in censuring him but by their vnfeined confessing of the offence both to God and to the Apostle whom they hadagreeued The third fruite it is indignation which is an holy anger stirred vp in our hearts not onely against other mens faults with a pitty toward their person but especially against some sins which haue escaped our selues that we-were so beastly and foolish as to doe such euils that we might haue auoyded and when we are moued to anger more against our owne then other mens this is a very good token of a repentant heart The fourth fruite is feare not seruill but filiall and child-like arising from the feeling of Gods mercies and our owne 〈◊〉 from whence commeth an holy awe and feare lest the euils which tofore wee haue offended by or such like through our corruption breake forth againe The fifth is desire as impenitent persons haue their desires to eate to drinke to sleepe to take their ease and pastime to fare deliciously to goe gallantly and brauely in apparell to grow rich to be aloft to be well thought of and spoken of although they deserue it not and are stuffed with many other such carnall and worldly desires as tokens of their naturall impenitent heart so the godly desire to liue honestly to keepe a good conscience to dwell in the House of God for euer to enioy the sincere milke of the word to be vnburthened of sinne to mortifie their lusts be dissolued and to be with Christ and finally not to offend againe in these particulars wherin they haue offended God or his people are the testimonies of a truly repentant heart The sixth fruite is zeale which is a great griefe conceiued for the hurt of Gods glory by sinne and an ardent loue to all such things as God may be honoured by and to hinder in our selues and others whatsoeuer may dishonour or displease him Reuel 3. Repent and be zealous Therefore as cold and luke-warme Christians are vtterly without all grace of true Repentance which worketh a zeale against all sinnes and for all good to crosse the one and aduance the other according to our places meanes so the truly zealous man whose zeale is guided by the knowledge of the Word and tempered with charity such as was in Paul and Barnabas Acts 14. in Phine as in Moses in Dauid it is the euidence to our soules that it is blessed with the grace of Repentance The last fruite is reuenge which is not a requiting of euill for euill towards others a fruite of the flesh but a voluntary punishment which a sinner taketh vpon himselfe for the euils done against his God his soule or his brethren in labouring more to bridle his vnruly heart from vnlawful desires and moderating it in those which be lawfull for bearing not sinfull delights or profits alone but euen such things as are within our liberty if the vse of them will be an occasion of finne either to our selues or other This curbing of our selues and cooping vp our affections mortifying the flesh denying our selues is that reuenge here meant Also enforcing ones selfe to doe the things quite contrary to our sinnes as the drunkard to repent and punish himselfe with abstinence also the glutton and riotous with fasting the great talker by keeping silence the adulterer by forbearing all things may prouoke lusts Let me not conceale from you that I iudge this reuenge if it be referred to the Corinthians to be their exercising of that ecclesiasticall Authority which God had giuen his Church against sinne with more seuerity then wonted that as they had offended by remissenesse so they would henceforth take due reuenge vpon open sinners according to the power giuen them of God And this is very like for it is a godly reuenge to set on worke all power which God giueth vnto any for stopping of the course and current of sinne Let Papists who take such vnlawfull yet painfull reuenge of themselues by whipping c. admonish true Christians to take all lawfull reuenge Aquila Now Sir I will propound some doubts vnto you touching Repentance if first you will call to mind those cautions which ye deliuered touching the same in your publike teaching Apollos Herein I will answer your desire But let ' me tell you by the way what was saide of the meanes to quicken and stirre vp this daily Repentance Namely diligent reading of Scripture and other godly Bookes the humble submission of our mindes to all godly admonitions of the Saints blessing God in our soule after the example of Dauid for such rebukes as are priuately and friendly reached out yea thanking God for the reproaches of enemies by whom sometime one shall heare his sinne tolde him sooner then by a friend though not in a good manner nor for any good ende on their part yet considering God sets them on worke as Dauid the Prophet saide God hath bid him rebuke mee Therefore endeauour our selues to make vse of them giuing good heed both to the checkes of our conscience which often proues a faithfull monitor and to the strokes of Gods hand sensible and insensible in soule and body seeking to profit by them to amendment that wee feare him the more yea euen in the dayes of our prosperity and peace making this good vse to be inuited by them to speedy and true repentance and so we shal preuent Gods chastisements if wee voluntarily fall to iudging of our selues Yet of all other good meanes to awaken vs and bring vs vnto the practise of Repentance this is not the least euen our daily examination of our owne heart and wayes to consider particularly what escapes haue been in thoughts words and deeds in omission or commission with the circumstances of our actions for manner of doing and for the end of our workes and the persons and such like things that so we may come to see both what is to be sorrowed for presently and vpon faithfull and humble confession we may make all euen with God through Christ for that which is past and also what cause there is to watch ouer our selues for time
of heart out of a true hatred of sin not to offend in any sinne as neere as euer frailty will suffer Whereas in all euill men what shew soeuer they make there is not this purpose but a full determination to liue in some knowne sinne or a great security in their generall course Secondly a true perswasion of heart 〈◊〉 〈◊〉 sinne done that God will forgiue it through Christ when they aske pardon by him with hope of Gods goodnesse This is not in the repentance of 〈◊〉 Heereof it commeth to passe that the 〈◊〉 〈◊〉 hath of his repentance most excellent vse euen to testifie to him the soundnesse of his faith and to bee a witnesse of the forgiuenesse of his sinne and of his incorporation into Christ and finally of his saluation by him forso much as this true repentance can bee no where where first there is not faith and true reconciliation with God Thirdly true repentance causeth vs to abhor and leaue our sinnes because he whom wee know and belecue to be our Father in Christ so extreamly hateth them hath so infinitly punished the in his own Son Hypocrits leaue some sins but it is for other respects Aquila Certainly this is a goodly encouragement to inuite and prouolie all men without 〈◊〉 or dalliance to fall to repentance and to perseuer in the practise of it sithence our Christianity is thereby approoued to vs and we are thereby discerned from hypocrites and all euill men Apollos It is so indeed for what greater comfort in the world then to rest assured of our 〈◊〉 that it is vnfained and that thereby we are in Christ and bee partakers of his merites into faluation And baing greatly 〈◊〉 vnto this assurance by our Repentance how ought wee to apply our selues to the practise of it Howbeit there want not many other and weighty encoragements inciting vs to take this course For first of all to giue you a little 〈◊〉 in 〈◊〉 of 〈◊〉 more full draught consider of the sundry and excellent promises made in the word to repentant persons not onely touching things earthly and transitorie for the remouing and freeing them from dangers calamities and plagues as that he will not iudge them which iudge them selues 1 Cor. 11 29. That toward such as amend their wayes and workes hee will repent him of the plague denounced Ier. 26 15. That from such as turne and repent he will turne his fierce wrath and repent him of the euill that he hath said he wil do Ionah 1 10 11. To such as rent their hearts and turne to him with all their heart he will repent of the euill Yea his promise runs not only for taking euil things from them but for temporall good things to be giuen them and that plentifully as that he will leaue a blessing behinde him euen a meace offering Ioel 2 13 14. That He wil open the Windowes of heauen and poure out a blessing aboue measure Mal. 3 9 10. They shal be a pleasant Land and a blessed Nation verse 11 12. That such as turne to the Almighty they shall be built vp and lay vp Gold as dust Iob 22 23. And Such as for sake their sinnes and cease to do euill and learne to 〈◊〉 well should eate the good things of the Land with innumerable such promises of euill things to bee turned from such as turne to God and good things to be cast vpon them euen in this life not onely made but performed Which if it should seeme but a light thing because it concernet but temporall happinesse yet it cannot be thought small that God hath passed his Worde and Faith for euerlasting good things such as belong to heauenly happinesse to bee bestowed vpon persons truly repentant as that their sinnes both guilt and punishment should be blotted out at the day of refreshing Act 3. So 〈◊〉 as that though their sinnes 〈◊〉 as 〈◊〉 and of a 〈◊〉 die yet they should be made white as wooll or snow Esay Y. 18. Neither onely remission of sinnes to escape from iniquity and death but an entrance into 〈◊〉 life duen saluation in Heauen 〈◊〉 from the Lordsown mouth assured those that turne that they shall 〈◊〉 die but liue Ezek 18. 27. yea and that for 〈◊〉 for the repentance which springeth from godly sorrow is to 〈◊〉 2 Cor. 7. 10. 〈◊〉 sarrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnta soluation So as it 〈◊〉 that they which 〈◊〉 shall be saued as it is true that except we repent we shall all perish Luke 13. 3. Not for the merit of out worke of repentance done but because Repentance is a fruite of that faith whereby 〈◊〉 〈◊〉 on 〈◊〉 vnto saluation These promises shame not be end so 〈◊〉 made but also were as faithfully kept toward repenting Manasses Dauid Peter the woman in the Gospell and infinite other Adde vnto all this that euen the 〈◊〉 〈◊〉 of God when they lie in any known sinne without repentance or liue securely then they not onely lie open to temporary iudgements and 〈◊〉 〈◊〉 but all that while their prayers and all their 〈◊〉 of God is 〈◊〉 to God Mat. 5. 23 24. 〈◊〉 18. 〈◊〉 〈◊〉 of their saluation the Word and Sacraments become vnprofitable and can doe them no good 〈◊〉 〈◊〉 26. 28. all their actions are polluted and 〈◊〉 〈◊〉 So on the other 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 to God and repent they haue through faith an 〈◊〉 to God who will heare their prayers them 〈◊〉 accepted their actions and their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. Finally these things ought not a little to quicken vs to repentance and amendment of life that there is a day appointed wherein all shall be iudged Acts 17. 30. That repentance of a sinner doth glad Heauen and Earth Angels and men 〈◊〉 15. 10. That by meanes thereof our conscience is comforted and finds peace offences of our brethren auoided the Church edified by our example our profession beautified Sathan confounded God glorified Aquila I haue willingly heard you speake of encouragements to Repentance and I perceiue not a three-fold but seauen-fold coard both of wrath and loue to enforce and allure vnto it That euen as wee ought to esteeme present or future happinesse of body or soule of name or estate of our selues or our posterity the good of others or the glory of God and doe abhorre and will auoide the contrary then the exercise of Repentance ought to be deare vnto vs. But now Sir I couet to heare how you will direct one for the ouercomming of such hinderances as discourage and draw backe from Repentance which hath many lets euen as our faith hath Apollos Good friend Aquila wherefore serue these former encouragements but to strengthen you against discouragements when ye meete them But because haply it is hard rightly and duly to apply these encouragements when occasion is offered and it may be that there be some blockes and lets
One blast of Gods mouth will disperse them as the winde driueth chaffe before it For reproch and nick-names the Word teacheth that it was the lot of Prophets Apostles yea of Christ to be scorned and mocked and pronounceth such blessed as after their example shall endure to be reuiled for righteousnesse Math. 5. and much better it is to beare a temporary reproach in this world of the wicked for well-dooing then to abide eternall contempt for sinne in the next life 2. And as touching the other let iudge how much rather one ought to suffer the displeasure of all worldly friends then to liue out of Gods fauour as they doe which liue in sinne without repentance And who wil not esteeme the loue and liking of one godly person aboue the distast and mislike of an hundred worldlings Howbeit who knoweth but that by his repentance he may gaine euen his enemies to be his friends as for impenitencie God vseth to make friends to become enemies 3. Neither ought the meane estate of such as repent and loue God keepe any from entring into the good way of obedience to Gods will not onely because we are commanded to iudge righteously and in truth not according to outward appearance and then we should perceiue that such as are basely esteemed in the world are glorious before God in his sight but also because they are pronounced blessed which are not offended in Christ that is which stumble not at the meannesse of Christ or his little flocke his poore followers For as they are affirmed to persecute Christ which persecute his members and to feede and cloath Christ which do these things to his members so the being offended with the pouerty and simplicity of his members is to be offended with Christ. They which now refraine to embrace sincerely the trueth because of the fewnesse or small regard of such as bee his true followers if Christ himselfe were amongst vs the homelinesse of his person and state would offend them and turne them from receiuing his doctrine 4 Lastly least of all is any to be held from the way of Repentance through the euil customes of the time which being euil are therefore to be forsaken though they be customes Customes howsoeuer old yet seuered from truth and vprightnesse are but old errors Neither are we to liue by customes but by the statutes and commandements of God not to follow multitudes but to choose rather to thinke and do well with a few good then to erre and do naughtily with manie which be euil Better it were for vs to walk in the good way of repentance though it be narrow and they but a few which finde and vse it because at last it leadeth to life then to go in the way of security sin though it be broad and many treade in it because in fine it brings to destruction And what matters it to vs how professors doe liue or our Teachers or fore-fathers saue onely that wee are to greeue if they liue not wel to pity them to pray for them to helpe as we may to reclaime them But in no wise to take their life as a rule or to take an offence from their walking For Christ is to be imitated and not men namely in that wherein they leaue and goe from Christ 1 Cor. 11 1. And there is a woe aswel to such as take an offence as to them which giue for woe is to the World because of offences And we are commanded not to doe as Teachers doe when they teach wel and doe ill Haue ye any more hinderances of Repentance yet behind vnnamed Aquila The hardnesse and painefulnesse of Repentance discourageth especially our slothfull natures who are loath to abide such trauaile as wee must put our selues to if we will turne from our sinnes Apollos Indeed as I touched afore the gate of Repentance is streight it is a narrow way it will paine vs and pinch vs to walke in it but the benefit will quit the labour it will take vp much time and trauaile to leaue sinne See how much adoe and what a while it is ere we can leaue but one sinne especially if it be a sinne of nature to which we are more addicted or of our trade by which we sucke some aduantage or of the time wherein there be many to beare vs company I say then to leaue so many sinnes and to liue well to doe so many duties will craue both space and sweate but the fruite will requite the charge The haruest of Repentance is eternall life 2 Cor. 7. 10 11. as the croppe of sinne is eternall death Consider also though it be painfull to leaue sin and to exercise Repentance yet it is surely as painefull to exercise sinne I dare boldly affirme it to liue in sinne is as painefull if not more painefull then to liue well Sinners doe not fulfill their lusts with such ease example in the Drunkard Theese Epicure Gamester couetous proud ambitious which take great paines put themselues to great hazard watch whole nights and labour whole dayes for compassing and enioying their vnlawfull desires so as all ends put together to practise sinne is as hard as to practise righteousnesse which hath the sweete peace of conscience liberty of minde and ioy of heart to mittigate much the pain and labour which is endured about it But most sure I am of this that to repent and liue well according to Gods will is nothing so painefull as to liue in hell fire whatsoeuer the paine or perill of well doing is it is not matchable with hell paine Therefore let our sluggish nature be rowsed and enured vnto diligence in seeking after the Kingdome of Heauen better here to endure the burthen and paine which doth accompany godlinesse how great soeuer it be then to endure the paine of our sinnes for euer in that lake which burneth with fire and brimstone It will also helpe vs against this temptation of our slothfulnesse to call to minde not onely that ease slayeth the foolish but what hurt it doth in the meane time to the godly which doe yeeld to it How did the Church lament and smart Cantic 5. 3. because shee would not rise in the night and put on her cloathes and wet her foote a little to open the doore to Christ I say how did the Church there sinart for this her sloth shee was for a time punished with the absence of her Husband Christ more bitter then death to her also with astonishment and dulnesse of heart for her sinne and lastly with the cruelty of euill Pastors which fell vpon her and beate her and ill entreated her Aquila But such as haue long serued and followed any sinne are moued to feare lest it be too late to beginne they thinke they haue lost their tyde and it booteth not now to thinke of altering their course better to keepe them where they be rather then for to stirre and striue and bee neuer the better Apollos Indeed
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
though he cannot absolutely keep the Law to fulfil it in the strictnesse thereof by doing all that good that is commanded there and that vnto the end and in all perfection of loue nay there be sundry good duties and workes which our regenerate man through ignorance cannot so much as attaine to the knowledge of so large and broade be the Commandements and so narrow and dull is our capacity yet as he is sanctified throughout hauing all his powers of spirit soule and body well and aptly disposed by grace to doe good so he endeauoureth to know better euery day what his worke is which is prescribed him to doe and also to performe it in euery part so farre as it is knowne with such perfection as he can doing his worke in truth and vprightnesse though with wants and weaknesse so as he balkes no duties He will not play the Pope to giue himselfe dispensation for any good worke which he is bound to doe doe it neuer so much goe against his stomacke and contrary his corrupt iudgement and affection his profit or delight yet his heart standeth with the Law Rom. 7. 16. and with that hee will take part euen against his owne lusts repenting him earnestly of his failings in duty whether it come of ignorance or infirmity being still more desirous to come neerer and neerer to God in true righteousnesse Hence it is that the godly are saide in Scripture to walke in all the wayes of God as 〈◊〉 2 Kings 22. 2. to haue kept the Statutes and Testimonies of God as Dauid Psal. 119. to haue walked in all the Commandements of God without reproofe as Zachariah and Elizabeth Luke 1. 5 6 7. to haue pleased God in all things as the 〈◊〉 〈◊〉 1. 9. to haue walked perfectly as Ezekiah because howsoeuer they could not for measure and manner doe all in an absolute fulnesse so as there should be no fault yet for desire care and endeauour they stroue to doe all which they could know and their heart was vpright in one duty as well as in another and so performed a perfection of parts as the Schoolemen speake It being quite otherwise with the vnregenerate man who as he still will cherish some sinne so he doth omit some duty good work knowne to be his duty and as necessary as any which he doth either because it thwarteth his carnall liking and fancy or pincheth him in his gaine or some other thing which is deare to him Herod will doe many things at Iohns preaching and Iehu is zealous in many things for the Lord Simon Magus will conforme himselfe to the word in sundry duties but their practise hated it is a maimed practise There were some good workes which they would not be brought to doe as there were some sinfull affections which they could not be made to put off for their heart was not right before God Acts 8 21. they were not seasoned with his true feare therefore their repentance was counterfeit in action rather then in affection in shew not in verity Aquila Sir this was well remembred It is indeede a maine matter and it is also a certaine truth that the childe of God being in the worke of his Sanctification nenewed though not perfectly yet throughout in euery faculty of his soule bearing now the Image of God his Father not in part but in whole carrying his resemblance in righteousnesse and holinesse and his heart framed vnto sincerity therefore he is renewed not to an halfe obedience but to all obedience that is in all duties which pertaine to him so as his will and purpose of heart is so farre as measure of grace will allow and enable him with readinesse to doe whatsoeuer the Lord shall say vnto him either for leauing euill vndone or for doing that which is good That which was Dauids resolution and care to haue respect to all the Commandements of God Psal. 119. 6 it is though not in such degree of grace the care and affection of euery repentant person to keepe couenant with no sinne but to disclaime and depart from all to omit willingly no good worke but to honour God by an vniuersall subiection to the Law so farre as concernes them in euery good worke submitting themselues to the mercy of God in Christ for forgiuenesse of that wherein they slip caking afterward better heede to their wayes But now Sir may it please you this being recouered which wee had in a manner lost that we proceed in our purpose and tell me is it of necessity that true Repentance be accompanied with good workes of all sorts Apollos After the doctrine of Repentance ye doe in very good time moue me for the doctrine of good workes which follow Repentance as the shadow doth the body and flow from it as a Riuer from the Fountaine or as fruite springeth from the tree Repentance lying hid in the heart as the iuyce or sappe in the roote of the tree vttereth it selfe by good workes as by meet and conuenient fruites This is it which we may marke in the Scripture how the holy Ghost hath matched repentance and good works together shewing that they should repent and doe workes worthy of Repentance Acts 26. 20. Againe Repent and doe the first workes Reuel 2. 5. Also Bring therefore fruits worthy of Repentance Mathew 3. 8. Where it is to be noted that a good worke is called a fruite not onely to shew how God accepteth them euen as a pleasant fruite is accepted of him that dresseth a Vineyard or an Orchard but in respect as they come from Repentance as a fruite from a Tree And whereas he calleth it a fruite worthy of Repentance he meaneth such workes as be meet for such persons to doe as haue repented Consider also that it cannot be that a man inwardly should loue that which is righteous and hate iniquity in his soule but hee must needs outwardly expresse it as occasion and meanes be offered so as that Repentance may be worthily suspected to be false where good workes doe not follow there is no true change in the heart where there is none seene in the life If we search the Scriptures we cannot find any who haue repented in truth but they haue beene afterwards carefull to doe good workes To omit other examples whereof Scripture affoords vs store take one or two in stead of all Zacheus repented and his repentance was fruitfull witnessing it selfe by good workes both by retribution of goods euilly gotten and by distributing of well gotten goods also by a cheerefull entertainment of Christ. The conuerted theefe as little space as he had after his conuersion yet how many wayes did his repentance declare it selfe namely by the reproofe and admonition of his fellow by admirable patience by godly prayer by iustifying and defending Christ his innocency when he was condemned of all the Iewes and doing it before them euen to their faces also by confessing
his glory in their hearing and his owne sinne and shame against himselfe And as it is in the first Repentance when a sinner is newly conuerted so also it fareth with renewed repentance which vttereth it selfe by the fruite of good workes as is manifest in the repentance of Dauid after his fall with Bathsheba which brought forth diuers good workes as instruction of the Church praise of God both priuate and publike confession of his sinnes euen to the cracking and weakning of his priuate estimation and royall dignity So in Peters repentance the like is to be seen as his teares his confirmation of others and infinite good deedes more testifying the truth of his repentance Aquila This certainely is so therefore by good workes or amendment of life we are to iudge of Repentance as of a tree by the fruit the Repentance is dead which is without amendment euen as faith is dead which is without good workes But now I would haue you tell me which workes wee shall call good workes and what things are necessarily required to a worke that it may be reckoned a good worke Apollos For your first question what a good worke is I say it is euery duty which concerneth God or men others or our selues whether it bee performed in thought word or deed either in our generall calling as we are Christians or particularly in our vocations which wee haue in Family Common-wealth or Church Thus the worke of the Ministery in teaching reprouing conuincing instructing though it be done in words yet it is called a good worke 2 Tim. 3. 17. Being made perfect to all good workes The 〈◊〉 of the oyntment on Christs head Mat. 26. is there called a good worke Shee hath done a good worke vpon me Abrahams offering of Isaac is of Iames called A good worke Iames 2. 21. And not to be long in this plaine matter the Scripture saying that we must be iudged by our workes Rom. 2. 6. And in Eccles. 12. Salomon doth affirme that euery secret thing shall come to iudgement And Christ saith that an account shall be giuen of euery idle word Mat. 12. 36. It is by this apparent that as secret thoughts and words if they be euill are to be numbred amongst bad workes so thoughts and words being good are to be esteemed for good workes especially the Scripture in so many places so largely vsing this phrase of good workes for all fruites of Repentance as we haue seene before therefore they doe erre which thinke workes of mercy to be the onely good workes required at our hands Now to your second question what is required to a worke that it may be held for a good worke There must goe these three things First the matter and substance Secondly the person must be good Thirdly the end all these must be good A good worke for the stuffe substance and matter must be commanded in the Word of God for besides that wee are willed to doe that onely which God commanded and not to turne therefrom to the right hand or to the left And wee reade also in the Word that of all things done without warrant of his Word as thereby to please and serue him he will say Who required these things at your hands Sound reason may tell vs that nothing is to be held for a good worke saue that which God willeth to be done because his will onely is the rule of all righteousnesse so as a worke is then righteous and good when it is agreeable to his reuealed will and when it swarueth therefrom it is euill The will of God being I say as the leuell lime or rule to direct our actions which are straight or crooked as they come neerer or goe farther from that line Moreouer the seruice of God standing in this that we doe such good workes by which he is serued and worshipped of vs and he liking of no seruice saue that which is done according to his owne will therefore they cannot be esteemed for good workes which hee willeth not to be done in his Word In vatne doe they serue and worship me saith the Lord by his Prophet teaching my feare by the Precepts of men Esay 29. 13. Which reproueth first of all some ignorant Christians who hearing of good workes to be done cannot stretch their thoughts beyond workes of mercy commonly called Almes deeds as if these onely were meant by good workes or not beyond externall Acts which incurre into our senses Moreouer they offend which imagine that all they doe vpon a good intent and meaning should straight way haue allowance before God for a good worke whereas in truth no intent is worthy to be held for a good intent whatsoeuer seemeth to vs saue that which is according to Gods will Not what we deeme to be good is therefore by and by good for that it appeares so to vs but what God will approue for good that indeed must stand for good not ours but his will being the met-yard of goodnesse How many might we call to mind who haue thought to doe some good thing and yet haue beene refused of God because they consulted not with his word to square their meaning thereafter Consider of Vzza putting his hand to stay the Arke of Peter counselling Christ not to goe to Ierusalem to suffer and going with Iohn his fellow Apostle into the high Priests house all being done of good intention yet we know how ill it was taken of God might haue proued their eternall ruine Finally the 〈◊〉 are also to be taxed who haue deuised a number of workes wherein they busie themselues which we may call will workes or done out of the election of their owne will and not by prescript of Gods Word the greatest part of their workes being such whereby yet they think not onely highly to please God but to merit somewhat at his hands They faile in this first part of a good worke they doe not bring the stuffe and substance whereof a good worke is made which must be as we haue saide something commanded of God in his Law not deuised of men in their owne braine for whatsoeuer man deuiseth therewith to please God it is abominable in deed be it neuer so goodly in shew Luke 16 15. Aquila What be the second and third conditions of a good worke Apollos As it is required that the thing to be done or matter of the worke be good being approued of God so the next thing is that the man be good which doth the worke the goodnesse of the worker and the third thing is that the end be good for which it is done First saith our Sauiour make the tree good and then the fruite will be good for a good tree cannot bring forth euill fruite Mat. 12. 33. It is not the good worke that makes the person good as the fruite makes not the that makes the person good as the fruite makes not the tree good nor
vse what meanes they list good or bad without choyse Good things must be compassed by good meanes Good hath no neede of euill to helpe it And the Apostles rule is sound that euill is not to be done that good may come of it Rom. 3. 8 no not the least euill to procure the greatest good It was 〈◊〉 sinne that shee would draw the promised blessing vppon Iacob by a deceit And Dauids sinne that he would counterfeit himselfe an Idcot or franticke man against the dignity of his person to deliuer himselfe from the Philistines Also it was Lots infirmity to seeke to deliuer the men which came vnto him by prostituting his Daughters to the Sodomites lust A good action is spoyled by wicked meanes as well as by a bad ende Howsoeuer God at his pleasure may so order the successe of such actions as it shall proue good yet the party must be more humbled for the sinne doing amisse then lifted vp with the happy issue of the deede Moreouer it would not be forgotten that in doing good duties a great care is to be had of circumstances as time place persons and such like Wherein great wisedome is required to be able to discerne of these how to doe good things meetely and fitly according to time and other circumstances for the missing or failing but in a circumstance through lacke of discretion and good insight or fore-sight rather hath caused many good workes to miscarry and haue full heauy successe Of all this it followeth that no euill man can do a good work If the tree be euill the fruite will be euill Mal. 12. And that good men neede wonderfull care and circumspection as also feruent prayer for great aide from God to be enabled to doe such things as shall be good when they are done but here withall let it be obserued that when they haue done all and brought with them all the conditions of a good worke yet their worke will still haue both wants and blemishes As cleere water that passeth thorow a muddy chanell or pure liquour put into a musty caske takes corruption from them so our workes as they passe through our vnderstanding and will which are not renewed but in part and are partly flesh therefore draw filth and vncleannesse from our inbred corruption to the defiling of them yea and iustly deseruing that they should be refused and we also the doers as certainly they would be if with the eye of rigorous and exact iustice God should behold them Whence it is that no godly man can be iustified by his workes for the workes of the Law doe make vs righteous before God when they are fully performed without any the least default for then euen by the compact of Gods owne mouth saying Doe this and liue Gal. 3. there belongs vnto them as a debt eternall life But sithence none euer kept the Law thus since mans fall saue Christ therefore Righteousnes is not to be sought by the Law which rather reuealeth our vnrighteousnesse and Gods wrath against the same And as it is impossible the Law should iustifie vs because of the infirmity which is in vs whereby we are hindered from answering the strictnesse of it so we neede not fetch Righteousnesse from the Law because we haue it by grace imputing freely to the beleeuers the doings and sufferings of Christ for our perfect iustice with God besides our good workes following our Iustification as fruites effects they cannot goe before as causes of it Wherfore all Christians are to be admonished to lay aside all opinion of their owne Righteousnesse as not thinking euer to obtaine life from God by their good doings be they neuer so many or worthy when as one sinne alone spoyles all the righteousnesse of our workes euen as one droppe of Inke doth spoyle a whole goblet of Wine And hauing vtterly renounced all affiance in our works to put no manner of confidence in them for saluation let them striue to catch fast hold vpon that Righteousnesse of Christ which alone hath power to merit eternall glory to euery one that beleeueth in the name of Christ that abandoning the righteousnesse which is by the Law wee may be found in Christ hauing bis Righteousnesse which is by faith Rom. 10. 2. Aquila But Sir if it be so that such 〈◊〉 doe sticke to out best workes as you say that they cannot 〈◊〉 vs and merite ought at Gods hand vnlesse it 〈◊〉 eternall death how commeth it that God is so much pleased with them as to liken them to a fruite and to an odour of sweet smell and to sacrifice and sweet 〈◊〉 and many other such comparisons there bee in holy Scripture which declare the workes of godly Christians to be highly pleasing to God And withall seeing we cannot if we had a world of good workes by them all obtain purchase forgiuenes of one sin or the possession of heauenly ioy no not so long as for one hour to what purpose then are we so to labour in the doing of them as we are often commanded to doe with very great charge of great care to be shewed vsed in the working of them and there to come no good of them towards our saluation it should seeme it is labour lost Apollos Though there be in the most perfect worke of any Child of God here vpon earth so much fault both through the want that is in it and the blot that sticketh to it selfe loue pride hypocrisie and other corruptions being blended and mixt with it as that God might worthily cast the doer into hell if mercy set apart he should iudge it extremely and therefore iust cause of being deeply humbled is ministred to euery godly man for his choysest actions euen for them to entreate the Lord not to enter into iudgement with him marking narrowly that which is amisse yet the good workes of the faithful euen the very least of them are very pleasing and acceptable to God as the Word euery where beareth good witnesse both in particular of some of his childrens workes as that of 〈◊〉 〈◊〉 4. 4. God had respect to Abel and to his offering and Noahs sacrifice that God smelt a sauour of rest Gen. 8. 21. Of Abrahams offering his sonne ye see likewise what testimony there is of it Gen. 22. verse 12. 16. And also in generall of all good workes done by which of his Children soeuer that they are sacrifices accepted of him through Christ 1 Pet. 2. 5. And such sacrifices as God is well pleased withall Heb. 13. 16. And certaine it is that God would not command the doing of them not make such liberall promises to them being done were it not that hee hath a pleasure in them and liked well of them and sundry are the respects for which he is so delighted euen with the vnperfect and stained workes of his Children First because they are his owne worke in them as it is written Ye are the
our good workes which they shall see may be moued more readily to hearken to that truth that worketh so mightily in vs. Therefore Peter counselleth faithfull wiues by their good workes to winne their vnbeleeuing husbands 1 Peter 3. 1. Also 1 Cor. 7. 16. For how knowest thou O woman whether thou shalt saue thy vnbeleeuing Husband But if any be vnconuerted and belong not to God these by our good workes shal haue their mouthes stopped that they cannot speake euill of vs or of our Religion For so is the will of God that with well doing we may stop the ignorance of foolish men 1 Peter 2. 15. Towards such as be already conuerted and become faithfull our good workes haue their proper vse either to confirme and strengthen them if they be weake in the faith as Christ saith to Peter Confirme thy brethren Luke 22. 32. Or else to comfort and reioyce such as be strong as Iohn reioyceth because the elect Lady and her children walked in the truth 2 Iohn 2. And Paul is greatly comforted by the faith and godlinesse of the Philippians Philip 3. 5. Insomuch as that which is spoken of the Vine and the fruite thereof Iudg. 9. 13. agreeth better to good workes the fruites of our faith that by them God and men are cheered Which should exceedingly worke preuaile with all good men to doe them and to doe them yet more cheerefully and plentifully not onely because as we vse to say of things we buy there is the more to put into the Inuentory so the more good workes we haue the more there is to further our reckoning but that our name may shine as the Sun in brightnesse our faith and saluation be sealed our God glorified our Religion beautified our Neighbour edified in his soule by godly admonition refreshed in his body and bowels by the fruits of our mercy and loue finally Sathan and our aduersaries confounded And for the better furthering of our selues in the practise of them let vs further remember these few things that our life is short oportunity will be taken away from vs therefore while we haue time let vs doe all the good we can considering that we haue lost much time already and heretofore haue done many things to the displeasure and discredite of so gracious a God Moreouer we haue receiued many fauours from God namely remission of all our sinnes and adoption by Christ sanctification by his Spirit with infinite other benefits for soule or body Let these mercies encrease constraine our loue to well doing and set vs on fire with zeale of good workes seeing Christ purgeth vs from our iniquitie to the end that we should be a peculiar people feruently giuen to doe good Titus 2. 14 15. And as we like to see other things fruitfull our Kine and Sheepe our Orchards our Fields so let it be our care and loue to see our selues fruitfull as it were our shame and reproach to be barren that wee may be like vnto Iesus Christ our head of whom it is written in the Gospell That he went about dooing good c. and that hee did all things well that we treading now in the steps of his faith and loue obedience and patience wee may at length reigne with him in glory For such as follow him now in the pathes of godlinesse shall hereafter sit with him at his Table in his Fathers Kingdome whither Christ Iesus safely and speedily bring vs for his name sake Amen The ninth part of the Dialogue Of particular good Workes first concerning God Of the Loue of God Apollos NOw Neighbour Aquila your constancy in following this conference makes me thinke you are like him of whom it is written That where hee beginnes a good worke he will finish it You haue taken in hand a good worke and you are desirous to accomplish it and to tell you truth so am I too and now that we draw toward an end let vs keepe close to it till we arriue where we would be there is nothing so hard but constant labour will ouercome it at last Aquila Constancy in any thing aduisedly taken vp is a very commendable thing but Sir according to your counsell let vs fall to our workeâ— Wee haue spoken of good workes generally wee are now to handle some especiall good workes which are more excellent and necessary and whereupon all the rest doe depend what choyce shall we make what good workes shall we single out from the rest therein to spend our time Apollos My aduice is this Whereas good works be all duties whereby either God or our neighbour be serued and benefited and the duties which we owe to God are cheefe as cause and ground of the rest first we will cull out such principall good workes as concerne God immediately namely the loue of God 2. his feare 3. of trust in him 4. thankesgiuing 5. prayer 6. reuerence towards his name 7. sanctifying his Sabbach and lastly of patience in suffering and then wee will descend to such fruites of faith and repentance as do belong to our neighbour For the first and great commandement is to loue God with all the heart and next to loue my neighbor as my selfe Aquila I do well approne of this order not onely because I know no better but because I iudge it to bee the best and fittest Let me then heare you tel me what it is to loue God wherefore wee stand bound to loue him and what it is that begets in vs the loue of God And then if ye wil declare the measure and manner of this loue how much it ought to bee and how it may be discerned to be in vs withall of the effects which this loue will be get in his children Apollos Loue is such an affection of the heart as desireth to be knit and neerely ioyned to the thing or party loued This is the nature of loue so to carry the heart with desire vnto that which is loued as nothing will content till it be enioyed and had The trueth of this may appeare in that loue which is inordinate and also in all well gouerned loue The theefe the adulcerer the gamester the couetous are by their loue such as they beare to their booty their whores their game and gaine so possessed as they are then quyet and not before when they haue and bee ioyned in one to that which they loue as their parting from the thing loued and losing it is their greefe yea sometime their death so their being with it and hauing it is their contentment and ioy and life Stories and experience afford vs sufficient proofe heereof We see the Gamester neuer well but when hee is at dice or cardes or other game The Fornicator is neuer at rest vnlesse he bee with his harlot The Couetous man is best pleased when he lookes vpon or fingereth money Now in well-gouerned loue it is right so whether it bee naturall or humane or
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
take downe the pride and haughtinesse of his heart that hee may walke humbly with his God and before all men This is humility the second fruite of Chastisements Aquila These be two notable and goodly fruits indeed and I desire to heare you now more particularly and fully declare first how we are holpen by corrections to repentance and amendment of life then how they doe auaile vs to humblenesse of mind Apollos Iron would rust if it were not occupied the ground without dressing would bring forth bryers and 〈◊〉 so Gods regenerate Children without corrections in stead of the fruites meete for repentant persons would bring forth too much sinne and vanity And as our children let goe without chastising would proue wantons and rebellious against their gouernours so would Gods children Witnesse the experience of that godly Prophet confessing that ere hee was troubled he went astray Psalme 119. and of the people of Israel in the dayes of the Iudges They turned to the Lord when they were afflicted no sooner had they rest from their enemies but they for sooke him Iudges 3. 4 5 6. c. And this is a thing whereof God much and often complaines by his Prophets that his people in their prosperity were like vnto pampered Horses which lift the heele to kicke and spurne at their Owner and Master Euery mans owne experience can teach vs this that if we be suffered a while without correction and blessed with ease and abundance we grow forgetfull of God slacke and cold in prayer and in the whole seruice of God secure and presumptuous in all our conuersation But to speake more distinctly of this matter how chastisements when they are blessed of God doe much helpe forwards the repentance of the godly it is found true by testimony and examples in the Word that some by meanes of correction haue beene brought to the knowledge and sight of some sinne which they did not espy and know to be in themselues their correction being as an eye-salue vnto them to helpe them clearely to espie that which was hid from their eyes Thus to Iosephs brethren afflictions gaue them vnderstanding of their offence which they had long before committed against their brother Gen. 42. 21 22. Moreouer corrections helpe a man as to the knowledge so to worke the griefe and detestation of his sinne because in his sharpe and bitter corrections he perceiueth the better euen by experience what bitter things our sins are and how much they displease God See the truth of this in the Israelites 1 Sam. 7. 6. Lam. 5. 15 6 in Dauid Psalme 38. 17 and in many others What should I say further that through the rodde of correction Gods children are led vnto an hearty and earnest confession of their sinnes also to ear nest and constant prayer for the forgiuenesse of them as well as for deliuerance from the smart or punishment and to a continuall meditation and study how to leaue and abandon such vices as haue stirred vp Gods anger against them And finally they are exceedingly prouoked thorow their chastisements for time to come to yeeld better obedience to Gods Word to encrease in more feare of God deniall of themselues contempt of this world compassion towards the miseries of others As Christ being tempted pittied others and can succour his members so Christians by their owne corrections which they feele learne to commiserate others when they are iudged of God Thus the blessing of God vpon their chastisements maketh the godly to profit much in the 1. parts 2. exercises and 3. fruits of Repentance Aquila I remember that I haue heard you teach that the very wicked diuers of them howsoeuer they neuer take any sound benefit of their punishments when they are past as they shew no true Patience in bearing them while they are vpon them yet are by the seuere hand of God broght to crouch vnto God whom they despised in their prosperity yea with Pharaoh to confesse their wickednesse with Ahab to put on mourning weedes with Abimelech to leaue their sinne as touching the outward deede with Esau to shed teares but they neuer come thus farre as by their scourges to grow vnto any detestation of their sinnes past and serious sincere care of auoyding occasions of such sinne in time to come which is the prerogatiue of the faithfull person to be soundly bettered by his corrections to be made more wary and awefull for afterwards Which surely is a maruellous mercy of God towards them to be by his roddes made more fearefull to offend God and careful to please him and ministreth great and iust cause of patient contentednesse vnder the hand of God for who will not quietly and thankfully put vp that blow that shall beate him into Heauen and keepe him backe from Hell Apollos Ye say right but how much doth this bind them to all good patience and thankfulnesse in all their heauy chastenings that ouer and aboue all which wee haue saide it pleaseth their louing good God to giue them the conquest of pride and the blessing of a more humble heart by their chastisements Pride is a fault so hatefull to God as that he saith of it what he saith of no other kind of sinne That he will resist the proud and humble such as exalt themselues This vice is not yet so mortified in the godly but though that it reignes not yet it remaines and dwelles in them being grounded vpon and nourished by the good gifts of God bestowed on them which are the matter and foode of pride wee being so prone to pride and Sathan being such a cunning workeman that he can make the best men proud of their best gifts yea of their humility being therefore proud because they are not so proud as others whereof ariseth sundry very euill effects in their disdaine of others whose persons and gifts they should much reuerence and respect in entertaining and stirring contentions in putting some confidence in themselues yea and sometimes in selfe-praises and selfe liking and too high conceit of their owne worth whereby their purest actions are defiled This vice of pride which is to God so odious to our selues so dangerous it is greatly tamed by chastisements in which the Spirit of God worketh as by an Instrument for the weakning and taking down our fierce and haughty stomackes for by our corrections we are made to see our inbred pride Whereupon the heart of a Christian is moued not onely to confesse 〈◊〉 and 〈◊〉 pardon for it and so to haue it hid and couered by forgiuenesse but from the loue and inordinate 〈◊〉 which they bare vnto themselues and their owne endowments of nature and grace they are brought to haue a more lowly conceit of themselues and their own doings and to thinke others better then themselues and themselues worst of all sinners being driuen from that vaine confidence they put in their owne excellency and worth to acknowledge freely and franckly nothing
in themselues but meere beggery and want of all good and that to God alone belongs all praise of all our goodnesse whatsoeuer And thus by their punishment they are humbled in truth not in shew onely Aquila I haue heard your selfe and some others speake highly to the praise of humility as that it is the foundation and base of other vertues that as hee that will build high had neede to lay his ground-worke low so hee that will build himselfe vp in Christ vnto glory in Heauen must found himselfe in humility Of which I 〈◊〉 read in Gods Book that humblenesse is that which exalteth a man it is the ready way to honour as pride is to shame which alwayes followes after where pride rideth before so honour and glory attendeth vpon the lowly minded Yea God himselfe hath promised to dwell with the humble and make the contrite and lowly heart his temple and habitation euen he that hath his seate in the highest heauens will come and rest with him who is of a broken and humble heart Finally this is the grace wherein we must bewray our selues to haue the Spirit of Christ who was lowly and meeke and being equall with God thinking it no robbery to be so Philip 2 yet humbled himselfe to the estate of a man of a seruant of an accuised man being content to die on the Crosse for our sinnes Oh what blessed things then are our chastisements how patiently are they to be borne how thankfully is God to be blessed for them who can and doth so blesse them as to make them meanes more and more to frame our hearts to that grace of humility whereby Gods Children are not onely kept from arrogating to themselues what they haue not or be not but contrariwise they make no shew nor boast of that they haue but knowing all good to be receiued they glory not in the gift but in him who is mercifull vnto their sinnes Apollos You doe rightly iudge of Chastisements to be blessed workes of Gods loue whereby such a fruite is purchased to Gods children as the decrease of their pride and increase of humility not onely for the time they liue vnder the rodde for so long euen Pharaoh will be humble and Achab will be humble so long that is they will counterfet an humblenesse till they get out of Gods hands but to cause them to walke more humbly with their God and towards men all their life after for it is a consideration which sinkes deep into the children of God when they will bethinke themselues that they are beaten and by such an one as the great and good God deseruedly too for iust causes yea and so as others see their stripes and take knowledge that God is angry with them this makes them hang downe their heads and abate their courage Euen as an ingenious Scholler beaten for a fault before all his fellowes is much abashed therewith so it fareth with Gods children who yet are so humbled and abased in their owne eye by their blowes and strokes as they learne great patience and thankfulnesse as well as humility because they receiue all their chastisements as corrections of a most louing Father who seeketh in them their best good But it shall be sufficient to haue entreated thus farre of Chastisements let vs passe on to the trials of Gods Children Touching which we are to know thus much that in the corrections which God sendeth his Children hee doth not onely looke at this onely to admonish them of their sinnes past that they may turne and be more obedient for time to come and to abase the pride of their heart that they may carry themselues in all humblenesse but withall he doth take tryall of the faith patience and loue of his Children and sometimes it pleaseth him to inflict some greeuous iudgement vpon them without any such respect at all as to correct their sinnes but meerely for probations sake Thus hee dealt with Iob whole afflictions were not chastisements of his sinnes but trials of his faith and patience Of this kind were such aduersities and troubles as happened to Abraham Isaac and Iacob whose pilgrimages proued very combersome and full of crosses Also the crosses which 〈◊〉 Gods children for righteousnesse sake these are such 〈◊〉 as when they fall into them they are willed to 〈◊〉 exceeding ioy because they serue for triall of their faith and therefore be called Temptations 〈◊〉 1. 2. It is the pleasure of God as men try gold in a Furnace so to trie his Children by afflictions It stands with very good reason that God should at his pleasure make triall of men to see what is in them seeing men doe at their pleasure make triall of such things and persons as be in their power their Horses their Dogges their Seruants their Children And albeit times of prosperity are times of tryall for therein both euill men make proofe of their pride security and presumption and also the godly declare their modesty watchfulnesse and piety yet times of afflictions are meerest times of tryall because as on the one side many vices are couered in the dayes of prosperity and peace which are laide open in the euill day as selfe-loue loue of this World impatiency vaine confidence feare distrust and sundry others which afflictions bring to light so on the other side there be sundry vertues of good men as their faith loue obedience to God patience feare of God hope c. which be more better seene and more manifested by afflictions then out of afflictions It is an easie thing when men haue rest and riches to make profession and semblance of faith and piety Now that it may be manifested who doe it in truth who otherwise therefore God vseth to send afflictions as touch-stones to try the currant from the counterfet and as fire to seuer the drosse from the pure siluer There is much money lookes as faire as any currant money which yet is found to be vicious when it is brought to the touch to be tryed Likewise very many there be who in the dayes of peace haue faces and appearances of good and faithfull men who are made knowne in the houre of tribulation to be farre otherwise then they seemed to be the Crosse pluckes the visard of hypocrisie from their face and hauing vnmasked them makes them to shew what they are God himselfe needeth not to helpe his knowledge by these trials for he perfectly knoweth what is in vs searching our very heart and reines And indeede how should he that made vs be ignorant of vs Therefore these trials serue to lay vs open not to his al-seeing eye but to ourselues we being often very ignorant what is in vs some supposing they haue great faith loue and obedience when it is but little as Peter Others fearing their portion of faith to be little when it is great as Ioseph of Arimathea some boasting of much faith which haue neuer a deale as the Laodiceans Reuel
and vaine glory anger hatred couetousnesse desire of reuenge taking things in the euill part which are the very bellowes of variance and break-neckes of all peace On the contrary it is filled with a quiet spirit with humility contentment gentlenesse long-sufferance meekenesse forgiuing offences interpreting things in good part when with reason and truth they may which be the very Nurses of Peace and break-neckes of all contentions their words also being not greeuous but few soft and vpright far from false reports or tale-carrying not vsing scornefull nor brawling speeches Iudges 8. 2 3. And finally they containe their hands from striking violent and vniust dealings and they doe well know how to vse a wise silence when speaking may kindle or encrease anger by this meanes it commeth to passe that they easily gaine concord and agreement with their brethren and as easily maintaine it All being quite contrary in wicked men who furthermore doe herein differ from the righteous that as they will not haue peace with whom they should so they will sometimes haue it with whom they should not as they study not to seeke peace with all but with such as themselues list so they are ready for sinister respects there to liue peaceably where the godly doth not find it possible vnlesse hee would haue warre with God by hauing peace with his enemies Whereas this is the way of Gods Children that if it lie in them and be possible they will haue peace with all if there be not peace it is because it is not in their power or because they hold a iust warre better then an vngodly peace But on the other part euill men as they giue no diligence to haue agreement when they might and ought so they are content to accord with them with whom they ought to haue no fellowship for what communion can the Christian which is Christs friend haue with an Idolater or with any other of Gods enemies Yet I am far off from condemning those leagues of concord which Christian Princes doe make with Infidels and Idolaters vpon necessity of commerce and trafficke for the better maintenance of this life by exchanging of commodities or for common defence where there is no league of amity stricken to agree and accord with them in their superstitions and vngodlinesse Such leagues of peace we reade of betweene Abraham and Abimelech Geneses 23. betweene Salomon and Hyram King of Siria 1 King 5. 1. between Dauid and the King of the Ammonites 2 Sam. 10. 1. Apollos Now that you haue spoken thus much of peace you may proceed to those other vertues which either be Parents to beget or props to sustaine Christian peace Aquila Yet by your good leaue I meane to adde this one thing namely that Gods Children are of such a peaceable temper as they will not fall out no not with the worst men till it come to this that they must differ from them in some wicked cause and euen then they doe so refraine to haue communion with them in the cause as that if it may be and doe lie in them they will not haue warre with their persons but when they must breake off fellowship with their persons they and their bad cause being so linked that he that will like the one must allow or seeeme at least to allow the other yet then they so breake off society and stand off from their company as it is with pity and griefe for their follie and with prayer to God for their repentance this is it whereunto they aime being sorry if they faile Now Sir I am well pleased that we step forwards to conferre of those graces which a little before we haue seene to goe together with this peaceable heart of the godly man whereof one is Humility for as the child of God walkes humbly with his God giuing him all glory for all good things acknowledging and feeling in himselfe nought saue sinne and misery so hee carrieth himselfe humbly towards his brethren whose graces and good works he doth reuerence and with loue make mention of them in like loue couering wants and euils And being priuy to such a number of corruptions in himselfe he adiudgeth himselfe the meanest of all and worst of all others and esteemeth others better then himselfe being ready not out of the basenesse of mind but out of a lowly spirit to doe any seruice how troublesome or meane soeuer to the comfort or helpe of any Christian after the example of Christ abasing himselfe to wash his Apostles feete and also humbling himselfe for his enemies euen to the death of the Crosse Phil. 3. 5 6. The like mind hath euery godly Christian who forgets and denies himselfe that he may stoope to euery duty whereby hee may be helpefull to his euen Christians and yet so farre from looking after any praise as if he be praised especially in his owne presence hee is ready to blush Prou. 27 2. being more desirous to heare of his fallings that hee may be the more humbled then to be commended for his well doings lest he waxe proude As for those stirrings of pride which none of Gods Children are wholy freed from they much dislike them in their iudgement and loath them in their hearts striuing and praying against them with crauing of pardon for them knowing how much God abhorreth the high minded to depresse them and that the way to glory is paued and prepared by humility it being written that God will lift vp the humble 1 Pet. 5 5. Now this is further to be considered that with this singular humility there is ioyned in the godly a comely and reuerent grauity staying and ordering their affections within and mode rating their gestures words countenances and actions without according to the dignity of their persons and callings that as their humble carriage gaineth them loue so of their graue behauiour there ariseth much reuerence towards them It is not so with the euil and vnrighteous men who be vaine and light hauing no grauity at all or none but affected grauity little considering the excellency of their estate and place They be voide also of true humility because they forget the worthinesse of others therefore either out of the pride of their hearts they doe 〈◊〉 and disdaine others thinking themselues better then they as the Pharises in the Gospell did or out of basenesse of mind yeelding to all persons in all things without difference not respecting what in duty they owe but being forwards to doe any thing which may please or procure themselues respect and praise whereof if they happen to faile and misse they are thereby more daunted and troubled then they are comforted by the seruice which they did as appeareth in Achitophell Apollos It is a thing that you haue very well obserued that Gods Children doe so remember the worthinesse of others to be humbled lowly towards them as withall they doe not forget their owne worthinesse to cause in them a godly
grauity to deliuer their humblenesse from contempt Now after these things thus touched we are next in order to speake of gentlenesse that grace and vertue which makes a Christian milde and tractable apt to please loath to displease easie to be entreated ready to yeeld to others and to doe them any fauour with reason a vertue wherein Christ excelled being most gentle and wherein euery true Christian is his follower treading in the steps of his curteous and gentle disposition Doe you declare good friend what the gentlenesse of a regenerate Christian doth differ from that which vnregenerate persons doe practise for euen amongst these is a certaine gentlenesse to be seene The chiefe Captaine at Rome being an Heathen man gently entreated Pauls kinsman Acts 23. 19. and Publius the chiefe man in the I le of Melita 〈◊〉 entertained Paul himselfe Acts 28. 7. And we may reade of many others which were no Christians who seemed gentle milde curteous and faire spoken farre from frowardnesse and rigour Aquila Ye speake truth but the difference is manifold and apparant for first Gods Children in exercising gentlenesse preferre them that doe feare God being most gentle towards them euen in that respect without regard to their owne pleasure or profit others are gentle indifferently to all and least of all to such as be good Againe the godly will not be gentle when they must be seuere whereof Moyses is an example being a man maruellous gentle yet in Gods cause exceeding seuere and stout Exod. 32. 27. It is contrariwise in men vnsanctified who be sharpe and bitter in their owne but remisse in Gods quarrell Thirdly the faithfull take care to doe nothing out of their gentlenesse to please men which may displease God hereof wicked men haue no care Moreouer the godly will not turne their gentlenesse to the hurt of any man because hee loueth his neighbour therefore he lookes circumspectly to it not to doe him euill by his gentle dealing with him Fnally he is afraide least either he be too rough or too gentle being sorry if hee swarue at any time from the meane crauing pardon euen of his weaknesse that way a thing that euill men doe not trouble themselues withall And as in gentlenesse so in long-suffering the godly doe approue themselues to be the Elect of God guided by the Spirit and partakers of Gods Image for whereas euill men are either stupid and soft being without sence of iniuries done them or else too hasty and proue too eager soone and suddenly moued many times vpon light and meane occasions The godly haue such apprehension of trespasses done against them as that they forbeare wrath bridling and biting in their anger being hardly prouoked vnto displeasure waiting long and with much patience for the amendment of their enemies after the example of their heauenly Father who is slow to anger and of great patience as themselues haue felt him to be towards themselues by good experience as well as by his owne testimony in Scripture Therefore as God being deeply prouoked by their owne sins hath mercifully borne with them in his long-suffering nature so they endeauour to deale with others that offend them expecting if God at any time will giue them repentance for their sinnes But as for euill men howsoeuer they are contented to suffer and forbeare yet it proceeds not out of care to obey the commandement which requires forbearance or to follow the example of God but either because they are not able to hurt such as trespasse them or for feare of some hurt to themselues if they should by impatiency breake out into any extreme and hard courses or else they couet to be commended for quiet and patient men But that we may goe forward with this long-suffering and forbearing there goes hand in hand forgiuenesse of offences ouer against vs when vpon due consideration that God hath straitly commanded vs to forgiue one another and for his Sonne Iesus Christs sake hath pardoned vnto vs our owne manifold and great sinnes we are moued againe for his sake and for duty sake to pardon our Neighbour all wrongs done by him against our selues that it may be a testimoniall to vs of our owne forgiuenesse before God Therefore we hold our selues bound not onely to keepe our selues from reuenge but we are ready if our offending brother repent and shew himselfe desirous of reconcilement with vs to receiue him into our fauour according to the counsell of our Sauiour willing to forgiue our brother when he commeth vnto vs saying It repents me and after his owne practise embracing sinners vpon their conuersion in which point there is one special caution to be obserued of vs and it is this that wee may sometimes vnfainedly forgiue and loue where wee haue iust reason not to repose trust and confidence None more charitable then Christ forgiuing his mortall enemies yet where hee found 〈◊〉 couered with guilefull deceitfull words and countenances he would not commit himselfe vnto such Iohn 2. Herein all true Christians must endeauour to resemble and be like to their Sauiour out of their loue forgiuing quarrels and iniuries as out of their wisedome they proue slow to giue credit for hee that commanded vs to be simple and innocent as Doues loath to be harmefull vnto any euen hee also hath enioyned vs to be wise as Serpents looking to our selues lest we take hurt by easily trusting such as without cause haue declared themselues to be our enemies whatsoeuer pretence of friendship or promise they make The old and common saying is Trust not a reconciled enemy Herein naturall men doe very much faile either being loath to forgiue their enemies or doing it fainedly or with great indiscretion without heede taking and being made more wary for afterwards Apollos There be two other vertues to wit goodnesse and meeknesse let me know wherein they consist and how neere the wicked come to them and yet haue them not Aquila Goodnesse it is that vertue whereby Gods Children being good in themselues by participation of Gods goodnesse they also endeauour to doe good and to be beneficiall to others after the patterne which Christ hath set them Of whom it is written that hee went about doing good either by some word or deede priuately or publikely ordinarily or extraordinarily to mens bodies or soules he was profitable and good All true Christians be thus affected they are sorry when any houre hath passed without doing good to themselues and others watching for opportunities and according to their meanes endeuouring vpon offered occasions gladly to helpe all men being carefull to take good when they can doe none Adde hereunto that they are not onely sorry when none are the better for them but that the good which they doe is so little beseeching and begging mercy because they are so empty of goodnesse and barren in doing good things and as by their goodnesse they are carried in a great desire of being helpeful
they are generally and vnfainedly well bent toward the good name of all others especially of Gods Children so they doe hold themselues bound to maintaine and encrease their own good report by all good means not that they seeke a good name for it selfe and out of vain-glory or that they are discontented if that they be ill spoken of for well doing Mat. 5. which is a thing written on Heauen gates but to the intent that they may be fitter to glorifie God and doe more good vnto others to whom themselues and their gifts would be more acceptable and profitable the better that they be thought and spoken of Hence it is that they doe not onely looke to themselues that they may be iust before men but endeauour to flie euen secret sinnes in the sight of God abstaining as well from small sinnes as from great euen from the very appearance of euill which might breed the 〈◊〉 ill suspition of them Neither are they onely so carefull of getting as of keeping a good name which is soone lost if it be not charily preserued by the same meanes therefore they study to vphold by which they purchased their credit auoiding euery thing which is of euill report and doing things onely of good report as knowing by the word A good name Prou. 22. 1. to be a thing of great value and vse precious as gold and siluer and profitable for now and hereafter like sweete perfumes presently refreshing and preseruing against afterwards Eccles. 6. 2 3. Apol. In all this I doe well assent vnto you that both there ought to be and is in all Gods childre a tender entire respect both to their own and to the good name of others not barely for a good names fake but for Gods commandement and glory sake But let me heare of you how the case standeth with them when they are put to vtter their knowledge and testimony concerning things whereof they are occasioned to speake either in their ordinary talke or in publke speeches Aquila Such as their care is of mens persons not to witnesse any vntruth which may wound the credit 〈◊〉 of the very like care haue they of things to be spoken alwayes to speake the truth whether they doe promise ought for the time to come or affirme ought of a thing present or past priuately or publikely still their 〈◊〉 and endeauour is to shew forth the thing 〈◊〉 it is 〈◊〉 out telling a lie of any kind either hurtfull or 〈◊〉 and sportfull or officious lie for they are enstructed out of the Word and accordingly they make conference of it that all lying is 〈◊〉 to God and that such as speake truth are his delight because hee is the God of truth himselfe 〈◊〉 〈◊〉 the louer and rewarder of truth in others and a seuere reuenger of all falsehood For which causes the godly are alwayes ready to stand vnto their lawfull promises which be within their power and not altered vpon iust 〈◊〉 very wary and respectiue they are how they make promises which be as it were bonds and obligations to tie a man vnto the will of another so as now he is not his owne man but being once aduisedly made they are very faithfully kept of them though it be to their owne binderance As for their otherwords which are not promises but assertions they are so farre from hauing any intention to deceiue others by 〈◊〉 〈◊〉 words as that they take very great heed so neere as their vnderstanding they haue of things will direct them neuer to vtter and tell forth any thing which is knowne vnto them to be false yea they doe abhorre the common reporting of newes and tales euen in this very regard that they are at the least next neighbour vnto lies and oftentimes they proue no better Lastly if it were to saue their owne or the life of another by speaking a lie they would striue 〈◊〉 suffer their 〈◊〉 to perish then to offend God or to kill their owne soule by lying But amongst all vnregenerate men howsoeuer they may speake some true and vpright things and performe many promises because herein consists a mans honour and reputation yet they are not led with the loue of the truth so as to prefer it before profit credit yea and life too but are ready to preferre a falshood when it makes more for their gaine then the truth namely if they can do it and not bee espyed of men whose presence and knowledge they feare more then him that knoweth the heart and iudgeth according to truth whereas a person truly conuerted if hee doth at any time thorough infirmity faile of speaking an vpright sentence either touching persons or things he is greatly humbled though no man do know of his fault and hath no peace in his conseience till hee haue made his peace with God for it heartily crauing pardon thorough Christ and euer after setting a watch before his mouth Apollos If there be any vertue wherein vnregenerate men may seeme to match the godly as equall to them me thinkes it is Contentment For many of them doe professe that they holde themselues well pleased with their condition of life and portion of goods breaking very often into the mention of Gods goodnes for prouiding so liberally for them and seeming not so much as to wish or desire vnto themselues ought that is their neighbours Tell me friend Aquila what you do thinke heereof Aquila For my part I do thinke there is that likenes and neerenesse betweene some vnregenerate men and the new borne children of God both in this vertue of contentment and diuers others as that it is no very easie thing to discerne the oddes between them though I may speak vnto you of some differences in this point yet all the difficulty is in the finding of it out when men come to the examination in themselues And heerein is great neede of prayer that God would put into vs the spirit of discretion to make vs able to discouer the sound from the vnsound both in this and in all otherduties both in our selues and others But to come neerer vnto your Question my answer to it shall bee generall and particular my generall answer is this I doe iudge graces to be in men vnregenerate as passions are in God vnto whom the Scriptures do attribute hatred repentance wrath ielousie greefe and such like which are in God not as they are passions or affections but in respect of the worke which doth follow such passions because he worketh and doth such things as men do which are compassed with those affections As men repenting vse to vndo what they haue done and being wrathfull they vse to take reuenge hence it is that God his reuenging and destroying of his owne works is called his wrath and repentance So it fareth with vnregenerate men they are thought to haue meeknesse temperance chastity contentednes c. not for that these graces and the habit of these vertues
bee in them but for that they doe such outward actions as men endued with these graces do and vse to do My particular answer is this That all vnregenerate men do faile three seuerall wayes as touching this vertue of contentment which causeth it to bee in them a contentednesse rather in seeming then in truth The first is though they confesse themselues well apayde with their estate yet indeede their heart doth not rest in it as in a good and sufficient lot assigned vnto them in the which they can surely trust to finde God good gracious vnto them For they doe not depend vpon God because they lacke a liuely faith 2. And withall because they doe want the grace of true contentment therefore it cannot be but that they still wish for more and would haue their estate bettered being of the quality of the Horse-leech which 〈◊〉 Giue giue and like vnto the graue and the fire which hauing consumed much matter and corpses are ready to deuoure more 3. Lastly as their present estate is neuer so pleasing to them but a better would be more welcome so if any decay of their present condition either for wealth or estimation liberty or health do happen fal forth which commonly doth mens estates being like to the Sea which ebbeth and floweth and vnto the Moone which waxeth and waineth they are there with much disquieted and discontented as appeareth in the example of Saul and Achitophel both which in their prosperity made shew of contentation but in their aduersity they were sore troubled as also was Nabal Wheras such as be endued with true godlinesse they do in euery estate submit themselues quietly and contentedly vnto the good will of God beeing well satisfied with that which he appointeth vnto them whatsoeuer it is more or little better or worse alwayes accounting the basest and meanest estate too good for them because of their sinnes vnworthinesse being pleased contented euen with food and rayment because they are assured that that condition of life is best for them that the most wise God sets them in And nothing doubting such is his goodnesse but that he will maintaine their life giuing them sufficient to enioy though he deny them abundance and turning all things to the best for them according to his most true promises Neither alone are they well pleased with their owne portion without wishing or desiring in thought or wordes the goods and estates of other men without vnfained forrow if they doe but furthermore they take good delight and pleasure in the comforts and good things which their neighbours do enioy euen as thogh it were their own striuing to follow that precept which commands them to reioyce with them that reioyce to Loue others as themselues mourning with them in their heauinesse Apollos Here I haue three things to aske you First whether ye thinke any godly person free from all couetousnes And then whether the desire of more wealth and a better estate be couetousnesse Lastly whether a man may be couetous in his owne goods Aquila To the first I answer negatiuely There is no person by grace of regeneration wholly freed from couetousnesse or any other sinne in this life It is enough for this time of their pilgrimage that they are deliuered from the curse and power of sinne so as neither couetousnesse nor any other sinne shall reigne in them or haue force to condemn them Howbeit as the remainder of other sinnes is in Gods children so they are molested with the stirring and ticklings of couetousnesse more or lesse The holy Prophet found an euill inclination of his heart to desire earthly things inordinately which made him pray that God would not encline his heart to couetousnesse Psal. 119. that is giue him ouer to that lust Of this fault Christ often warned his own Apostles amongst whom one was ouercome by this vice and the rest no doubt were tempted with it else Christs warning had beene in vaine It is well therfore when resistance is made against the motions of Couetousnesse for none shall altogether lacke the egging of this Lust. 2. To your second demand I answer affirmatiuely That the desire of worldly wealth is couetousnesse The nature whereof is expressed by three words of the Grecians as I haue heard you say One signifieth the loue of money another the desire of riches and the third signifieth the lust of hauing more And seeing the blessed Apostle Hebr. 13 4. doeth set couetousnesse as the flat contrary vnto contentednesse Let your conuersation saith he be without couetousnesse and Be content with that ye haue therefore if our being satisfied and resting pleased with our present estate be contentednesse then the desire of more or of a better estate in the World must needs be couetousnesse Euery man indeede is bound to follow the duties of his calling vppon which he may desire and pray for a blessing with condition exception of Gods will so much and so far as he thinks meete leauing the successe thereof to his good pleasure 3. To conclude as a man may be a theefe in his own if he husband and employ it otherwise then God hath appointed whose seruant he is and to whom hee must giue account so he may be couetous euen in his owne goods if he loue them set his heart vpon them and desire the bettering and encreasing of them otherwise then by submitting himselfe to the will of God beeing ready to receiue more if God wil adde and cast in more with all thankfulnesse yet being well apaide with that which is already when God shall thinke it good not to encrease or amend it Apollos This is indeede the summe of all that which ye haue bene taught of this grace of contentment and of all the other graces of the new man which wee haue in our conference run thorow What letteth now but that we may come to the last fruite of an effectuall calling which consists in the speciall duties which wee are bound to do and performe towards others in respect of some degree which is of God put vpon vs or them and so to finish this our worke Aquila One impediment and let there is namely that wee haue I know not how saue that in such a heape of duties some might easily be slipt by neglected to speake of certaine graces of regeneration The one is Wisedome so much commended in Scripture charging vs that we be wise as Serpents Mathew 10. that we be wise concerning that which is good Rom. 16. that wee serue and loue our brethren in meeke wisedome Iames 1. This being one speciall part of Gods Image and such a grace as guideth vs in the vse and practise of all the former graces for so much as it is not onely a fore-sight or fore-cast of things which may happen gathering effects by causes and iudging of present and future euents by precedent accidents and occurrences but it is also a faculty directing
Spirituall things Repentance a note of a person to be saued not any cause of saluation 3. Vnrepentance hath vnfitnesse for any seruice of God or any good worke Vnablenesse to take any profit by the meanes of saluation 4. Repentance hath the contrary 5. Consideration of a iudgment day 6. Repentance the ioy of Angels and men 7. Good consequents of Repentance Hind erances of Repentance Example of the oyle in the cruise Also Danieis pulse Rom. 6 22 23 Reuel 7. Mat. 5. Lu. 23 Math. 25. 1 Tim. 5. Psal. 51. Ecclesiastes 2 Cor. 7. 11. True Repentance is a turning from euery sinne to do euery good worke Iames 2. 10. Eccles. 10. 1. Simile Simile Simile Exod. 17. 14. Simile Es. 〈◊〉 3. Perfection is here set agaiust hypocrisie A double perfection 1. Of measure 2. Of parts Mar. 6. 20. 2 King 10. 31. Acts 8. 13. Simile Simile Worthinesse put for meeknesse and vnworthily for vnmeetely 1 Cor. 11. 27. Heb. 6. 7. Luke 19. 1 2 3 4 5. Luke 23. Iames 2. 26. What a good worke is How many things required to a good worke 1. Good matter Deut. 12. verse last 2 Kings 26. from verse 16. till verse 21. 2. Perso good that the manner may be good Simile Simile A threefold act of Faith in euery good worke 1 Pet. 2. 5. 〈◊〉 3. 14. 3. Good end Actions are measured by their ends Simile 4. Good meanes Good things must haue good meanes Gen. 27. Shee sinnes by impatiency 1 Sam. 21. 13. Psal. 34. 1. 5. Circumstances 〈◊〉 3. Good workes please God and why Woe be to the most cōmendable life of any man if it be iudged without mercy saith Augustine Philip. 2. 13. Deus in nobis coronat sua dona Good workes merit not and why Debitum non est meritum Merita nostra Domini misericordia meritum meum mors 〈◊〉 Christe Bernard A reward due vnto good workes and Why A reward of fauour not of debt Rom. 4. 4. God is not obnoxious 〈◊〉 his creature Heb. 1 3. Simile 2. Pet. I II. Our merite is misery It is sufficient for our merite to know we do not merite Vse of good workes 1. Vse of good workes in respect of God See M. Iohn Shaw his trea tise of Maries blessednesse Fol. 89 90. 2. In respect of the Gospell 3. In respect of our selues Simile 4. In respect of other men Vnconuerted 1. Elect. 2. Not Elect. 〈◊〉 1. Weake 2. Strong First of the workes of the first Table Mat. 22. Loue of God what it is to loue 1. Commandement What it is to loue God Why God is to be loued How much God is to be loued By what rule our loue is to be guided Whence our loue to God springeth 2 Cor. 5 14. What be the effects and signes of our loue to God More proofes of the sound loue of God Such as loue God do loue his word which they shew forth by 1. hearing 2. marking 3 remembring 4. laying it vp in their hearts 5. delighting in it 6. by meditation 7 praise 8 and practise or keeping it Hypocrites delight in knowledge but not in the thing to wit Christ known Their loue to Gods Children it is both in affect and effect in word and in worke * A feeling suffering together Acts 14. They rent their cloathes c. Amor sui diffusivus Iames is reported to haue made his knees hard 〈◊〉 Camels knees with labour in prayer 2 Sam. 15. * Dauids mourning Pe ters teares Christs agony doe manifest this truth Prayer a fruit and token of our loue Of the feare of God The feare of God how it belongs to the wicked Rom. 2 verse last Feare of God twofold Exod. 20. 20. 1. A seruile feare of this feare it is true which is commonly saide Whom wee feare we hate and wish they were not 2. Filial feare Simile Simile Psal. 112. 1. Prou. 26. 27. Prou. 8. 13. Of Ezra it is said hee feared God greatly God must be feared accordingly Trust in God proper to the faithfull Heb. 3. Heb. 10. Psal. 53. Tim. 1. 6. Psal. 18. Psal. 112. Psal. 32. What it is to trust in God Ground of trust in God The godly vse meanes but haue their trust in God onely Wherein the trust of the godly differs from the trust of the wicked Markes for triall of our trust in God Encouragements to trust in God Simile Of Prayer and thankfulnesse 2 Commandement Difference betweene good and bad in Prayer and thanksgiuing Col. 3. 17. Marke 9. Rom. 7. 16. Mat. 5. 16. 1 cor 10. 31. Note this When ones minde is vncleane it defiles his best workes Eccle. 4. verse last Exod. 19. Luke 11. 15. Mat. 5. 6. Simile The true vse of Gods Name 3. commandement As men vse their holy day cloathes And for the titles words properties Sacraments workes of God their care is to mention them with a godly reuerence 4. commandement The true vse of the Sabbath And with what 〈◊〉 they beare their absence from the Assemblies see Psal. 84. 1 2 41. Patience a vertue proper to a true Christian. Afflictions the obiect of Patience Simile Tentatio seductionis 2. Probationis Punishment Correction Triall Of Chastisements 2 Simile First ground of patience 2. God smiteth not for euery offence 4. He correcteth with wisedome and loue Kepentance furthered by chastisements Dan. 9. Luke 15. 〈◊〉 7. Humility furthered by chastisements 1 Pet 4. Esay 57. Of Tiyals 〈◊〉 14. 28 〈◊〉 30. Esay 43. * This Righteousnesse is commutatiue and distributiue * This Righteousnesse is habitual or actuall * Hence it is that such righteous persons as these doe turne away from their righteousnes and so lose themselues their labour Eze. 18. Sincerity or truth is in all graces as a common adioynt or quality The fixt commandement Loue. What brotherly loue is How our Neighbour may be loued without iniury to God An enemy is a neighbour and a brother if he be a christian Difference betweene a neighbour a brother Degrees of Loue. Rules to guide our loue Reasons why wee ought to loue Properties of Loue. Actions of Loue. Difference betweene Faith and Loue. Brotherly kindnesse Foure kinds of Peace Prouerbs 17. Humility Micah 6. 8. col 3. 10. Grauity Gentlenesse It is reported that Peter he wept so often as he 〈◊〉 the mildnesse and gentlenesse of his Lord. Luther Long sufferance peace Forgiuing offences Goodnesse Meekenesse Mercy Philip. 3 18. Prou. 12. 10. Neh. 13 14 31 Gouernment of the tongue for speech and silence Prou. 10. Selfe-preseruation Seuenth commandement Vprightnesse towards our Neighbours goods Psal. 15. 3. 7. Eze. 18. Ninth commandement Truth vprightnesse in speech 〈◊〉 in keeping of promises Iob 1. verse last Three doubts Master Luther confesseth that hee was not troubled great ly with this vice Philarguria Pleonexia 〈◊〉 Honesty Zeale a Election b calling c Meanes of calling d Illuminatiō e Opening the heart f Faith g Vnion with christ h Iustification i Sanctific atiō k Spirituall conflict l Repentance m Good workes n General graces o Vprightnesse p Particular gifts q 〈◊〉 r Encrease or growth s Glorification
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
shine afresh or as the trees in Winter which hauing neither fruite nor blossome nor leafe seeme to be dead yet haue life in the roote which appeareth in the Spring Or finally as with a man in a trance who in truth 〈◊〉 though for the time he haue no sense or vse of life euen so it is with Gods owne Children in the pang of some soule affliction or after some deepe fall by sinne there appeares in them for a season no fruits nor feeling of any sauing grace but all is clouded and dead to seeming yet not so in truth as both reason and the euent declareth For all sauing grace is of that nature as it perisheth not it neuer dyeth where it once liueth therefore called immortall And such as for a season haue feare and trouble and dulnesse with deadnesse in their conscience they doe afterwards recouer themselues the graces which seemed to be dead being stirred vp by the vse of good meanes are againe quickened And the best meanes for such as haue lost their former peace as touching all sense of it they are priuate prayer to God though it be with great vntowardnesse yea though they be troubled when they thinke on God yet still to make petitions vnto him in his Sonnes name Those very groanes and sighes which are so little as they cannot be vttered what they are yet being the worke of Christ his Spirit they are through the same Christ pleasing to God who despiseth not a contrite and broken heart therfore let not such forbeare to come but 〈◊〉 more seriously to renew their repentance taking the helpe of the prayers and comforts of the godly wise by whose counsell supplications many a weake troubled heart hath beene raysed vp to peace and rest in the Lord. For this being Gods ordinance to pray one for another and to confesse our sinnes one to another Iames 5. certainely God will blesse it to the good of his Children Therefore let such take good heart to them and for their better releefe of their distressed conscience let them remember the olde mercies of God toward them and what peace ioy and comfort they haue had heretofore in God and other the workes of his grace which they haue felt must assure them that that God which once had so farre exprest his loue towards them will be their God for euer These priuate meanes ioyned with the publike namely the reuerent vse of the Word and mysteries will againe so settle their heart in peace through Gods powerfull blessing as that they shall be occasioned to say with the Prophet Returne to thy rest O my soule for the Lord hath beene beneficiall to thee hee hath deliuered thy soule from death and thy eyes from teares Psal. 116. verse 7 8. Aquila Let me now remember you to proceede to the second fruite of Iustifying faith which with the Apostle you called Accesse into the grace of God what doe ye esteeme this to be declare it to me as I may conceiue it Apollos This third fruite which is the accesse or entrance into the grace of God it is a companion of the former following it at the heeles for our conscience being pacified through the hauing God pacified and reconciled toward vs the Christian soule assumeth and taketh great liberty in all necessities outward and inward to approach and come vnto this God thus become gracious and fauourable to vs in his Sonne and this is that accesse or entrance into his grace being the same with that which we reade of Ephesians 3. 12. Wee haue entrance with boldnesse through confidence and faith in Christ. And also one with that Heb. 4. 16. We may with boldnesse come to the throne of grace hoping to find helpe in time of neede or as before when our sinnes were vnpardoned they shut vs out of Gods presence so being now forgiuen and God reconciled to vs. We may freely vpon all occasions and doe with much liberty draw neere to him being made propitious to vs wee haue a certaine resemblance and shadow of this in naturall Children who dare not come into the sight of their Father all the while his anger is moued for some fault but flie rather his presence as did Absalon but attonement being once made and they certified thereof then Absalon dare freely shew himselfe before his Father so it fareth with Gods Children they shun and flie from God as Adam all the while they haue God angry for their sinnes and their consciences in that regard 〈◊〉 or disquietted but vpon reconciliation beleeued and the conscience thereby appeased they now with an holy boldnesse enter in to God to speake to his Grace for themselues and for others according to all their wants and distresses which how great a gift and priuiledge it is may be perceiued by the example of a base subiect through some capitall crime obnoxious by the Law to death and now by the clemency of his Prince not onely pardoned but honoured so and aduanced as hee may at all times haue accesse vnto his Prince to sue for himselfe and his friends But looke how much the fauour of God exceedeth the fauour of all earthly Monarchs and is farre more able to gratifie vs in things most neerely concerning vs enen eternall felicity so much doth this benefit of our accesse vnto God exceede that other and it is a benefit that no heart can thinke no tongue can vtter the vnualuable greatnesse of it that poore sinners should receiue this honour through the mediation of Christ and by his merits to haue free approch into Gods priuy chamber yea into his secret presence to acquaint him with all whatsoeuer wants wee haue and to talke with him as a childe with his louing Father or one friend with another Thus considering what neede wee haue of him and how able hee is to pleasure vs cannot seeme but a wonderous great mercy our vnworthinesse and his greatnesse being also coupled together Aquila The fourth fruite ye called a standing in this grace what is this I pray you Apollos It imports as much as a perseuerance and continuance of true beleeuers in that blessed estate whereinto they are brought by faith in Iesus Christ by whom they haue God fauourable not by fits and for dayes moneths yeeres but for euer and that such a thing is meant here by standing not only our common speech wherein wee call a place of continuance a station or a standing and of a man that is resolute and constant wee vse to say he stood well to it and when wee will stirre vp one to stedfastnesse wee bid him stand to it But the Scriptures also by this word expresse stablenesse both in euill Psalme 1. 1. and in good Psalme 122. 1 Corinthians 16. 13. Likewise where it is saide by Saint Paul The iustified by faith doe stand in that grace whereinto they haue sound entrance Hee intends to teach thus much that the Elect beleeuer as by
the meanes of Christ absoluing him from sinne and reconciling him to God he is set in the estate of Gods fauour hath thereby his conscience sweetly quietted enioying this liberty that he may vpon all iust occasions with holy boldnesse and reuerence come to the gracious God and enter into his presence So hee is established to abide and remaine in this happy condition for all eternity so as though through the malice of the Diuell and by his owne vnwarinesse and infirmity hee may be sore assaulted and shaken and take some deepe and dangerous fall yea so farre as for a time and in part hee may lose sundry tokens fruites and gifts and feeling of grace as peace of conscience ioy of the Spirit touching the sense of them cleerenesse of vnderstanding affection to goodnesse feruency of loue boldnesse in confession of God and such like as is very manifest in Dauid and Peter Psal. 51. 7 8 9. Mat. 26. yet he is preserued so sure as hee cannot possibly fall wholly and vtterly or for euer from that grace of attonement and such effects as necessarily depend thereon which they haue attained by the faith of our Lord Iesus Christ. Because God who loueth the Elect in his Sonne is vnchangeable louing to the end also he hath receiued them into an euerlasting couenant promising so to put his feare in them as they shall not haue the will to goe from him as hee neuer hath the will to cast out whom hee hath once embraced being also of almighty power to maintaine them in his fanour committing them to the custody of his Sonne to be kept who will lose none whom the Father hath giuen him by election and which come to him by faith And though they doe often of frailety sinne and that greeuously whereby they deserue to be forsaken perpetually yet are they kept from that vnrecouerable downefall Mathew 12. Hebrewes 6. and by the intercession of Christ haue all their other falles of weakenesse couered and pardoned His Spirit moreouer which is in them and which they haue of God in due time quickening that is dead strengthening that is weake raysing them vp from their falles stirring vp their repentance and faith and enabling them to keepe on their way vntill they come to the goale And therefore this I cōfidently hold vpon the promised grounds would haue all to receiue it as a truth of God which cannot deceiue the Elect being once by a liuely faith vnited to Christ through his Spirit iustified by his righteousnes hauing their sins forgiuen them by his death and reconciled to God to the sound pacification of their conscience before him and enioying this liberty of hauing accesse into the gracious presence of God can neuer by all the powers of hel be quite and wholly pluckt from this grace Howsoeuer they may as I saide lose for a space many fruites of grace and bee further worthy for their offences to lose all for euer if God should deale in rigor as he neuer doth nor will doe with those to whom he is become so propitious in Christ as to iustifie them to be reconciled to them and to admit them as children to come to him as to their kind Father The consideration hereof it is so farre from being to be feared or suspected lest it should breede security and Iull men asleepe in a carnall presumption as on the contrary it is very auailable to quicken and prouoke Gods children to all Christian care and watchfulnesse both because the faithfull are so preserued of God in the estate of Grace as that the same word which teacheth this doth teach also that their owne feare endeuour and vigilancy in the carefull vse of all good meanes and in diligent heed-taking to all their owne wayes is required heereunto as the means of their standing Let him that standeth take heed lest he fall 1 Cor. 10 12. And againe Bee not high minded but feare Rom. 11 20. And againe He that is borne of God preserueth himselfe 1 Iohn 5 18. And secondly because the elect vpon calling to minde such mercies of God towards them as they haue with their calling to faith will be moued vnto great thankfulnes to loue and honor such a God as hath brought them and setled them in such a blisseful sure and steddy condition so as they will not grow bold to offend liue securely if it were but in this regard that they will not bee found ingratefull to such a most kinde Father But when his honour and their owne safety lyeth vpon it that they eschew security and stand vpon their guard this double corde will strongly holde them vnto theyr dutie Aquila Now I would gladly heare you speak something to the fift fruit of our iustification by faith which ye called after the Apostle a Reioycing vnder the hope of the glory of God Where if it please you I wold haue you distinctly to shew mee these three things First what he meaneth by the glory of God Secondly then what is the hope thereof And lastly of reioycing vnder that hope so this fifte fruite will bee euidenced to me the better what it is Apollos In all these I will seeke to satisfie you and that with so few words as such things may well be vttered The glory spoken of Rom. 5 2. it is that blessed celestiall glory which beleeuers shall enioy in Heauen with God and it consistes first in a remoouing from them all manner of sinne and miserie from which they shall be absolutely free the euill of sin and paine shall touch them no more then it shall touch God Secondly in the presence and hauing of al good for soule and body and that in all perfection their bodies being made incorruptible strong bright and glorious as the Starres or Sunne in the Firmament their soules filled with holinesse abounding in all loue of God his Angels and Saintes and God mutually louing and delighting in them And all this as without measure so without all terme or end Earehath not heard eye hath not seene heart cannot conceiue and thinke of the greatnesse of this glory None know it saue such as receiue it This is called the glory of God not only in this regard for that it is his free gift which hee bestoweth on his sonnes and daughters but also for that himselfe liues in it and is infinitely cloathed with this celestial glory He dwels in inaccessible glory his children being made partakers of some beames of it as they are capable yet so farre as to their absolute felicity for euer For the second thing what may bee the hope of that glory It is that certaine and sure expectation of the beleeuing iustified soule to enioy in due time this heauenly glory and whatsoeuer serues to leade thereto as it is certaine of such good things as it enioyeth already For seeing the faithfull do hope for heauenly glory and their hope shall