to Faith in the Sonne of God Of which yet there is proofe by expresse places or good consequence out of holy Scripture When the Apostle saith Rom. 8. 30. Whom he calleth them he instifieth of this it followeth that men being called and iustified at one time and all doe or should know that there can bee no Iustification but by Faith that therefore in our Calling we are made to beleeue vnto Iustification Againe such places as yoke preaching and beleeuing together as Actes 11. 20 21. They preached the Lord Iesus and a great number beleeued and Acts 14. 1. They spake so as that a great number beleeued with innumerable places of the like kinde These manifestly confirme to vs that where G O D S Spirit effectually calleth to the heart by the call and voyce of the Preacher to the care there followeth Faith as an immediate worke of such a Calling Now to your second demand I answer not euery Faith is a fruite of effectuall calling and proper to the Elect for there is a Faith which is so called vnproperly as a painted fire is called fire or a dead man is named a man Such is the faith which doth accompany a common outward Calling and may be found in hypocrites and wicked men and in some of them there is historicall faith onely by a generall illumination being made to vnderstand and beleeue the doctrine of Scriptures to be of G O D and therefore to bee most true and worthy of credit and thus much the Diuels doe beleeue and so farre the blinde Scribes and Pharises came but in others of them the Spirit worketh further to bringthem to haue a certaine ioy delight in that which they know and beleeue with a kind of loue and liking to the Ministers of the word and a reuerence after a sort vnto them and to the message which they bring Yea moreouer they are brought by the same Spirit to see and confesse a great neede of Christ and to haue some hope that their sinnes may be pardoned them to desire it in some manner to confesse their sinnes and that often and particularly to aske pardon and that onely in the name and for the merit of Christ and all this while their Faith is but temporary they neuer come to bee rooted and grounded in Christ and so their faith doth faile them and vanish away Such was the faith of them which were likened to the stony ground Mat. 13 also of Simon Magus of Demas of Iudas and of all hypocrites who are deceiued themselues and doe deceiue others with the shadow and appearance of faith in stead of a true liuely and substantiall faith Which in Scripture for distinction from dead Fath is called an effectuall Faith 1 Thess. 1. 3 and Faith vnfained 1 Tim. 1. 5. and Faith of Christ and Faith of the operation of God Col. 2. 12. and Faith of the Elect Titus 11. giuen to them who are ordained to life Acts 13. 48. which euidenceth vnto vs that there is a true liuely Faith which springs from election as a fruit of it and is proper vnto the chosen Apollos I desire to heare of you what this liuely Faith is 2. wherein it differeth from the faith of hypocrites and wicked men 3. what be the parts thereof 4. and also if it haue any degrees and what they be Aquila This liuely Faith is a precious gift of God enabling the Christian soule to know and beleeue the whole doctrine of God as it is contained in the Word especially that which concerneth saluation by Christ and to apprehend or receiue particularly and certainly Christ offered in that doctrine vnto eternall life in heauen When I affirme Faith to be the gift of God it agreeth with Scripture Ephe. 2. 8. Faith is the gift of God which is to teach that men haue it not by industry as they haue Arts and Sciences nor by nature as they haue reason memory speech for then all men might beleeue But all men haue not faith 2 Thes. 3. 2. Which must admonish the faithfull of thankfulnesse in acknowledging that thorow Gods great goodnesse it is giuen them of God to beleeue especially seeing it is no ordinary gift or common which all professors may haue but a very precious and rare gift 2 〈◊〉 1. 1. being giuen to Gods owne peculiar and chosen people a people purchased with an inualuable price This gift of faith looketh to the whole word and doctrine of God Whatsoeuer is in Scripture taught and set downe it knoweth and beleeueth it to be most true be it a word of rebuke or admonition or exhortation or threatning or commandement and precept it doth beleeue and know all that God speaketh to be most true and faithfull mouing the heart and that effectually to receiue the word of admonition to grceue at the rebukes of the word for sinne to obey the word of commanding to feare at threatnings faith hauing obiect 〈◊〉 〈◊〉 no other euen or equall obiect but God speaking in his word as it is written Abraham beleeued God Gen. 15. 6. And againe The people beleeued God and his seruant Moses Exod. 14. 31. Howbeit the word of promise of the Euangelicall promise promising Christ and with him remission of our sinnes righteousnesse and life euerlasting this word is the more speciall neere and proper obiect and marke that the eye of a liuely faith looketh vnto and betweene this faith and Christ promised or the promise of Christ there is a mutuall relation or reference the promise being set forth to be beleeued by faith and faith embracing and leaning vppon this promise it findeth no stay to rest on for saluation till it come to this word of promise For as mans naturall life is preserued by eating yet not by eating euery thing but by eating wholsome and fit foode So the soule is saued by beleeuing Ephe. 2. 8. yet not by beleeuing euery truth nor euery truth of the Bible but by beleeuing that Word of truth which is the Gospel This faith of Christ crucified saueth there being nothing whereby we can be saued but Christ onely Acts 4. And no gift of God whereby we can haue Christ but faith He dwelleth in our hearts by Faith Eph. 3. For this power of receiuing Christ vnto saluation belongs to faith onlie amongst all the gifts of God Where of there is cleere proofe for it is neuer written of any other gift that thereby Christ is receiued but this is attributed often vnto faith as Iohn 1. 12. Beleeuing in the name of Christ and receiuing him are put the one for the other As many as receiued him to them hee gaue prerogatiue to be the Sonnes of God euen to them which beleeue in his name And Rom. 5. 11. By whom wee which before were sinners and enemies verse 8. 10. haue now that is since we had faith to beleeue to instification verse 1. receiued the atonement And hereunto that in Galat. 3. 14.
be any God at all Aquila Truth is so I haue and nothing so much yea and of the whole Scriptures whether they came from God or not Apollos This indeed is the very high way to destroy all faith in God to cal in question the Scriptures God Author of them The foole hath said in his heart there is no God Ps. 14. 1. And the diuel wil suggest as much vnto the very godliest and wisest heart but take this for a truth that therefore there is a God and the promises of mercie are hereby proued to bee diuine because yee are tempted to think otherwise Were there no God indeed or were not Euangelical promises and the whole Scriptures from him yee should neuer bee troubled with thoughts of these matters But because they be both most certaine and the certaine beleeuing of both being to the great commodity of the Christian soule therefore Satan so busieth himselfe to weaken the credit of them for hee knowes that by such vnbeleefe his kingdome is vnderpropped And hold this sure that that is very good and of God whatsoeuer our corrupt nature and Satan be most against But as touching the Scripture the word of faith that it is the Word of God and from heauen there be sundry and sound arguments to perswade it First the great harmony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the maiesty of the matter in great simplicity of words Thirdly the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other writing in the World doth or can effect for mens natures in their reasons and wils being corrupt are as contrary to the doctrine taught in these books as darknesse to light heauen to hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approue and honour them also the power of them maketh euen the wicked to feare and tremble Fourthly the euents of all Prophecies so many hundred yea some thousand yeeres foreshewed and made before yet accordingly fulfilled in their due time doth bewray them to be from that all-seeing verity Fifthly the Penmen of the Scriptures discouering their owne corruptions and infirmities euen to their owne preiudice and cracke of their owne estimation in the World and so vnpartially reporting the foule blemishes of their own people and countreymen doth testifie that they were gouerned by the holy Spirit in the penning of them Sixtly there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no small credit and force Seauenthly the strange preseruations of these Bookes notwithstanding the strong malice of the Diuell and his mischeeuous policies and practises of his most wicked Instruments to suppresse and extinguish them yet that they should be so kept as to remaine entire without losse of any Booke nay of any iot or tittle as very iudiciously learned men doe thinke this diuine protection doth argue that their authority is diuine Adde vnto all this the constant testimony which so many worthy Martyrs by their death and bloud haue giuen to this truth Lastly euery one of Gods children haue the witnesse of God his own Spirit the Authour of the Scriptures to testifie in their consciences of them that they are inspired of God and doe containe a diuine infallible truth So then the good correspondency of all parts of the Bible the maiesty of matter in plainenesse of wordes the rare effects vpon mens consciences for conuerting humbling comforting terrifying such as no humane writings can worke the certaine exhibiting and accomplishment of foretold persons and things the vprightnesse of the Instruments set a worke to pen them the testimony of the Inditer the holy Spirit and of the holy martyrs in their blood shed for it and the miraculous preseruation of the Scriptures in so many ages notwithstanding so great meanes and oportunities of extinguishing them euery one of these seuerally and all ioyntly together doe serue to stop Satans mouth when it shall be opened against the diuine originall of Scriptures Proceede now to shew the next assault against faith Aquila The promises in Scripture touching saluation by Christ were not made to me neither did God euer say to me particularly and by name that I shall be saued or hath hee any where commanded mee to beleeue this Apollos There be as many promises made to your selfe as other the Saints now or heretofore haue had made to themselues What promises had Iob made to himselfe alone to assure him by name of his owne saluation or yet Dauid or Moses or infinite others Hath God made promises of eternall life and of atonement by his Sonne and commanded the promises to be propounded declared to vs with charge that wee should beleeue them and hath hee giuen his Sacraments with iniunction to euery Christian to take the elements of bread and wine as pledges to himselfe of Christ and his benefits and hath hee commanded and called vpon vs to pray for pardon of our sinnes and euerlasting saluation to the praise of his mercy and giuen his Spirit into the hearts of his Children as a witnesse to themselues of their owne adoption a witnesse that cannot lie being the Spirit of truth and withall wrought so many gracious gifts and works in them which none can haue but such as are in his fauour beloued in his Sonne and is not all this in effect as much as if a particular promise were made by name vnto euery one of the faithfull of their owne happinesse Againe whosoeuer he be that out of the fit of temptations beleeues the promises to belong to himselfe that Christ loued him and died for him and doth beleeue it truly the same may assure himselfe euen in the pangs of temptation that the promises still belong vnto him because God is of an vnchangeable nature and will And doth not euen this proue that God would haue men to beleeue firmely their owne saluation because Satan would haue vs to doubt of it Are not God and Satan flat opposites and contraries And whereas you say ye are no where commanded to beleeue your owne saluation yes euen this is commanded as much as ye are commanded to trust in God for your temporal preseruation and prouision of things for this life ye may as well say I am not commanded to beleeue that God will cloth me A. Yet it were great presumptiō in such a sinner whose trespasses are so innumerable as the starres of heauen in number to look for any such mercy as eternal saluatiō Apollos If there were no commandement to beleeue the remission of all our sinnes or if our beleefe were
first and second one before another after for it is not in this new creation when this our little World of our selues is brought out of the world of sinne and vnbeliefe vnto the Christian World of grace as it was in the creation of the great World of Heauen and Earth when the parts of that world were made one after another in order of time the worke being distinguished according to the number of dayes in the weeke but here in this new creation we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant We are not at one time called and at another time iustified and at another time sanctified and then receiue graces of hope and loue and wisedome c. but these come as Iosephs brethren came into AEgypt for Corne all together As the prodigall childe returning to his Father did at once receiue all those fauours from his kinde Father of kisse embracing ring robe and charge to kill the fat Calfe Indeede the sauing graces for their encrease and growth to perfection require succession of time euen as Infants become not tall men till after many yeeres but these graces at the beginning and first begetting like grapes in a cluster doe all come together Euen as it standeth with the naturall body in the quickning of it the soule comming into it giueth power of motion and sense to euery member at one instant not to one sooner to another later so in our new birth all the faculties of the minde and body being before dead in trespasses and sinnes are by grace the soule of the soule spiritually at once reuiued and enabled to all functions duties of godlinesse The truth whereof appeareth in that Paul reports of the Romans that being made beleeuers they were iustified and being iustified by faith they had withall other graces as peace with God hope of glory ioy in that hope sense of Gods loue And of the Ephesians he saith that when they were called and heard the Gospell with an obedient care they also beleeued and had the seale earnest of the Spirit In a word the Elect comming to Christ at the time of their calling and Christ with his merits graces being so ioyned as one cannot haue himselfe but withall he hath all his It is therfore an vndoubted truth that howsoeuer some sauing graces may appeare before others or be felt sooner then others yet they are put vpon into the Elect at one and the same time but in order of causes one grace doth precede afore another and they are to be handled of vs one after another according to that order as neere as we can hit vpon Aq. Wel then I yeeld willingly vnto this truth acknowledge that that most mighty God that at one moment could deck adorn the firmament of heauen with so many glorious stars he also is able to fixe so many sundry glorious graces at once in the firmamet of mans heart But seeing the God of order in this supernaturall work doth obserue a natural order according to which some graces must be first as causes others must follow as effects of those causes would it please you then to declare vnto me which grace is first in the order of causes Apol. As I conceiue of it I will declare vnto you and I verily trust that I conceiue aright thus the case stands Before our effectuall calling our mindes are couered with darknesse of ignorance vnbeliefe our hearts being ful of obstinacy by reason therof so as we are wholy estranged from God Now in the worke of God in our calling the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds and scattered these foggy mists doth illuminate effectually the mind and vnderstanding distinctly soundly to know beleeue the promises of forgiuenesse reconciliation by Christ made 〈◊〉 the word withal 〈◊〉 opening the heart obediently to assent to it and embrace it with a faith affiance in the mercy of God the promiser the by this faith of the promise the elect is brought euen to Christ to be neerely vnited 〈◊〉 to him who being a stranger before now by faith dwels in the heart as a familiar guest rather as the master of the Family to guide rule keepe in order all Now being made one with Christ they straight way haue comunion first with his righteousnesse actiue passiue for iustifying them to the great tranquility ioy of the conscience and also to the raysing vp of their hearts to a sure certain hope expectation of heauenly glory Then afterwards they haue fellowship with his Spirit for sanctifying in which work of their sanctification is giuen that excellent grace of repentance or turning to God also of hearty loue toward God their father now reconciled appearing so to the cōscience quieted 〈◊〉 through the atonement felt perceiued this begetteth loue to all men especially to the Saints carieth with it all the traine of Christian vertues It coming hereof that the Elect are patient temperate peaceable meeke good long suffering modest humble c. because through that faith hope which they haue in God by Christ they are moued so to loue him to be affected to seek his honor to doe his will as withall their heart is affectioned in all things which concerne him themselues or others to please him by obedience and practise of his Word in sincerity and truth Aquila By that which hath beene spoken I perceiue what order ye thinke to be kept of God in the working the workes proper to the Elect. First there is calling in which there is 2 illumination or opening of the eye Thirdly opening of the heart Fourthly liuely faith Fiftly vnion with Christ or our incorporation into him Sixtly Iustification or imputation of Christs righteousnesse Seuenthly peace of conscience Eightly Ioy in the holy Ghost Ninthly hope of glory Tenthly Sanctification 11. Repentance called our turning from sinne 12. Loue of God 13. Charity to our neighbour 14. Patience in affliction 15. Obedience to the will of God Let me aske of these in order what I am desirous to know for my further instruction and first touching illumination where doe yee finde ground in Scripture for it Then describe it and shew what it is and what kindes there be of it and how the illumination of the Elect doth differ from the worke of the Spirit in illuminating some of the reprobate Apollos In the calling of a sinner to faith there are two workes of the Spirit The one opening of their eyes Acts 26. 18. The other the opening of their hearts Acts 16. 14. The Lord opened the heart of Lydea the former is Illumination or enlightning whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened And Luke 1. 79. To giue great
light to them that sit in darknesse And againe The people which sate in darknesse saw great light Mat. 4. 16. In respect of this worke of the Spirit Christ is said to be the light of the Gentiles Luke 2. 32. And the Ministers who are but Instruments of this worke are called Lights of this Word and Lights of the blinde Mat. 5. 14. Rom. 2. 19. This worke of illumination or enlightning it is that whereby the Spirit first purgeth the mind vnderstanding from darkenesse and vanity which was in it through ignorance of God also the iudgement from that peruerse corruption of it in things belonging to God whereby it could not put a difference betweene good and euill and secondly putteth into the vnderstanding and iudgement a new light of knowledge and discretion whereby the soule knoweth and discerneth aright the truth of saluation by Christ euen particularly in the seuerall doctrines This enlightning is twofold The first is generall and slight whereby the minde is enlightened vnto an idle and vnfruitfull knowledge of God The latter is a speciall and through-enlightening vnto a diligent and profitable vnderstanding of Christ. These two kindes of knowledge whereof the one a wicked man may haue the other is giuen to none but to the Elect though they both be the gifts of the Spirit and also be of the same things yet they differ very much For first the knowledge which a godly man receiueth in his illumination it is certaine and distinct so as hee is able to applie the threatnings of Gods iudgements to the humbling of himselfe and the promises of God to raise and comfort himselfe the wicked by their knowledge cannot doe so hauing but a naked and bare speculation without any particular application of the same for humbling or comfort Againe the knowledge of the godly is sufficient to direct them generally and in euery particular duty whether it be for auoyding euil or for doing any good but the insight and knowledge of the wicked is vnsufficient and vnable to direct them in their singular and particular actions either for omission of euill or practise of good The former knowledge is full of good workes and directs them in whom it is to doe good things constantly but the latter is barren and fadeth before the end or leaues them in the end In respect of these differences the knowledge of the Elect for the cleerenesse sufficiency and certainty of it is likened to the light of the Sunne and the knowledge of the reprobates for the confusednesse vnsufficiency vnstablenesse is compared to the Lightening which doth not giue any certaine light it doth not continue any certaine time and when it is gone men see worse then before So doth it fall out with the wicked for their knowledge doth soone vanish and while it lasteth it is very vncertaine and there is in them afterwards greater and more dangerous darknesse then before for because they winke with their eyes and make their hearts fat striuing willingly not to see that they cannot but see wilfully blinding and hardening themselues therefore as a punishment of this sinne they are giuen ouer to haue dull and heauy eyes and eares so as they shall see and not perceiue heare and not vnderstand Acts 28. 27. Whereas the knowledge of the godly encreaseth in brightnesse like the Sunne which shineth more more cleerely vnto the perfect day Prou. 4. 18. So as the godly are very greatly bound to praise God for such their light of knowledge and to endeauour to walke in that light answering such a grace by thankfulnes in tongue and obedience of liues and workes as becommeth children of such light translated out of such darknesse Aquila Now that ye haue spoken of illumination or opening the eyes will it please you to say somewhat of the other worke of the Spirit which ye call the opening of the heart what may this signific or how may it differ from the former worke of enlightening Apollos By the heart according to Scripture phrase is signified not the fleshy part of the body which is thought to be the fountaine of life and seate of the affections but the faculties of the soule especially the vnderstanding and will For the heart is as it were the chaire of estate for the soule where the soule sheweth her selfe in presence therefore it is so often put for the soule and the chiefe powers thereof as God opened Lydiaes heart that is her soule Now this opening sheweth and teacheth vs that the soule is as a Chest fast lockt and barred into which while it is so there can no treasure be put So it is with the soule before our effectual calling it is close shut vp and lockt vp through ignorance and vnbeliefe sinne so as no sauing grace can drop into it but it is kept from all sight and feeling of Gods peculiar mercies Therefore this opening of the heart besides the illumination already spoken of whereby the Spirit piercing into the minde endued it with that heauenly light before touched that it may cleerely and certainely vnderstand the whole truth of the Word but chiefly the promise of the Gospel it hath also the mouing and bowing of the will with affection to receiue and embrace this promise the Spirit enduing the soule with a sweete feeling of the most mercifull goodnesse of God therein And of these two workes of the Spirit in opening of the eyes and the heart ariseth that third worke called Faith which is a gift powred into the soule knitting it vnto Christ with whom being vnderstood and knowen as hee is reuealed in his Word and embraced with affection both of the mind will it now resteth satisfied as one that hath found a rich treasure or great spoyle Aquila But I am not yet satisfied with this that you haue said about these workes of the Spirit Therefore I pray you yet more plainely and particularly lay forth the actions of the Spirit tending to the engendring of faith in the heart of an elect sinner Herein I will doe mine endeauour to giue you satisfaction the Spirit of God as in our first conference you rightly told vs worketh both by the Law and the Gospel In the preaching of the law it worketh first a knowledge of God as he is God the Creator and preseruer of all things reuealing his most great maiesty power iustice and wisedome making vs to see him a mighty terrible Iudge extremely hating and infinitely recompencing all iniquity Then it goeth on by the Law to shew vs our sinnes against this God The knowledge of sinne is by the Law Rom 3. 20. especially reuealing vnto vs that the very first motions of our minde and will against God or our Neighbour are damnable sinnes and breaches of Gods Law Rom. 7. 7. Our sinnes being thus vttered vnto vs in the very particulars as well actuall as originall as well of omission as of commission in our thoughts words and workes
whether they were little or great against God or men after this there followes a reuelation of all the fearefull punishments and curses temporall and eternall for the plaguing of body and soule now and for euer by the threatning and denunciation whereof and haply by a sensible experience of some part of it the holy Spirit breedeth terrour feare and astonishment vpon the view and apprehension of so many erroneous sinnes and such lamentable dolefull estate as is due thereunto Hereof called the Spirit of feare and bondage Rom. 8. 15. 2 Tim. 1. 7. Whereupon the saide spirit bringeth to a speciall griefe vpon the sence of Gods heauy wrath for some especial sinne called Pricking of the heart Acts 2. 37. whereby it bereaueth men of their chiefe desires putteth them out of conceit with the best things in themselues turning their mirth to mourning their chiefe delight to bitter griefe taking downe their hearts courage and stomack because they see they haue to doe with a righteous most rigorous Iudge who will remit nothing of his iustice but taketh reuenge vpon all sinne and iniquities and finding no strength or meanes in themselues to escape his wrath they despaire of euer obtaining his fauour by any their owne worth or goodnesse These are the workes of the Spirit in the ministry of the Law and in Ioh. 16. 8. They are called the rebuking of the world of sinne Here the office of the Law ceasseth and can bring no neerer to Christ but onely to bewray vnto vs our great neede and want of his sufferings righteousnesse and thereof the Law is termed our Schoole-master to Christ Galat 3. 24. Thus then the Spirit hauing brought the sinnefull soule by the preaching of the Law in the view and dread of her iniquity and misery to beholde what great and extreame neede shee hath of Christ and of euery droppe of his blood of his Spirit and of euery grace thereof doth after this by the Word of the Gospell begin to open her a doore to the grace and fauour of God shewing God vnto her as a Redeemer and Sauiour of sinners freely offering mercy for forgiuenesse and saluation in the promises of the Word enlightening the minde to know the truth and certainty of them mouing the iudgement to yeeld and subscribe vnto them being known to be from God and then further making poore sinners to perceiue and beleeue that all sinnes how many and horrible soeuer for all the multitude and hugenesse of them are pardonable and such as may be forgiuen them as being far and very farre lesser then the infinite mercies of God and most vnualuable merites of Christs passion and death the infinite price and worth whereof being wrought by the same Gospell to see and consider the distrustfull hearts be therewithall stirred vp by the holie Ghost to make particular confession of sinnes and to seeke mercy and pardon of them from God by Iesus Christ with trust of finding it as also to hunger and thirst after that perfect righteousnesse of Christ there set before them and finally by the operation of that Spirit applying to them the promises concerning Christ and righteousnesse by him they are sure'y perswaded that they belong to themselues wherupon flying from the terrour of iustice threatned in the Law they dare approach to the Throne of grace saying Abba Father in respect whereof the holy Ghost is called the Spirit of adoption of faith and of a sound minde Rom. 8. 15. 2 Tim. 1. 7. Aquila I doe acknowledge my selfe now well content with this your Anatomy and opening of the works of the Spirit in calling illuminating and opening the heart that it may beleeue Christ to saluation whereby I see how farre many are from faith which suppose themselues neere to it and also perceiue how manifoldly and greatly the Elect which doe beleeue are beholden to God for his wondrous working in them And lastly more and more discerne the continuall and sincere preaching of the Law and Gospell to be of great vse in the Church that Gods Elect thereby may bee translated from infidelity to faith Now if you thinke good we will hold our selues content to haue proceeded thus farre at this present and at our next meeting we will conferre further if God will concerning this great worke of Faith to the creating whereof we haue seene so many and sundry workes of the Spirit to be behouefull and requisite Apollos I am well pleased so to doe for my businesse calleth me away and it may be also your Family or calling may craue your presence and meete it is that these lesser duties giue place to the greater At our next meeting together I will try your knowledge about the nature and office of faith and other things which belong to that worthy and noble gift the Mother-gift and Queene of all graces which bee inspired into mans hear The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ. Apollos WEll saide Neighbour Aquila I see you will not faile me in that you keep your appointed time so duly for you are here euen iust at the time we agreed vpon Aquila Sir I loue to stand to my word in euery thing which is in my power to performe I will be aduised what I promise but hauing once giuen my faith I will not breake it willingly Fidelity in keeping promise with men is one of those Christian graces which are proper to Gods children as there will be occasion hereafter to declare but in the meane time the thing that wee are now to deale in it is not concerning ciuill faith betweene man and man but about Christian faith in the promises which God hath made to man Which because it is a large theame and wil take vp much time I haue purposely set apart some and ouercome othersome businesse that wee might intend the through-sifting of this point Apollos And my leysure doth serue mee very well Therefore because you thought it no ease vnto you to propound Questions ye shall now vndergoe the burthen of an answer which you liked so well of Let me see how you proue that Faith is a fruite of our calling and a gift proper to the Elect seeing it is reported of many that they haue beleeued which yet were not Elect as of Simon Magus Actes 8. 13. Also some in Iohn 2. 23 24. Yea of the very Diuels that they doe beleeue Iames 2. 19. In which place verse 26. the same Apostle telleth vs of a dead faith which one may haue and yet be no true Christian. Aquila For your former Question whether it be a fruite of our effectuall Calling If there were no euident testimony to proue it yet the thing is plaine enough for all know which know any thing that in our Calling wee are made to beleeue this being the very terminus or end wherein the worke of our Calling resteth to bring vs
all meanes both priuate and publike for support and helpe of it lest any tempt God by refusing the meanes whereof all haue need continually Beside this each faith little and great may bee knowne of him in whom it is vnlesse it be in a great storme of temptation or at the instant and about the time of their first conuersion else Christ would not haue asked particular men if they did beleeue nor Paul would haue saide of himselfe I know whom I haue beleeued nor exhorted others to examine themselues if they be in the faith 2 Cor. 13. 6. 2 Tim. 1. Yet moreouer in each faith this is common that the things beleeued are aboue compasse of naturall reason for if we consider the things which the Word setteth forth to be beleeued as for example that the World was made of nothing that a dead body turned into dust shall liue againe that a Virgin remaining a Virgin can be a Mother that God and man is one person that so many thousand beleeuers so far distant are one body that Saints in Earth are one with Christ in Heauen and eate drinke him without diminishing that one offence of one man condemned the whole world that the righteousnesse of one man maketh millions to be iust that God is then a Father when hee shewes himselfe an enemy in these and many such like things faith can beleeue them because God hath spoken them when blinde reason cannot see Lastly one faith is as sufficient to saue as another a little as wel as a great because a weake faith can looke vpon Christ and lay hold on him no lesse truly then a strong and great faith euen as a weake and sore eye might behold the brasen Serpent to health as well as a sound and cleere eye but though there be such great and manifold likenesse betweene faith and faith yet this letteth not but that there is a difference amongst the godly as touching the diuers measures of their faith euen as much as betweene the hand of a babe and of a man betweene a young plant and a growne tree The most wise God distributing his graces as it pleaseth him to some thus to some otherwise so as none haue cause to disdaine such as be infirme if themselues be strong for it was God who established them nor any to enuie others if haply they doe not so abound in wisedome and faith as others doe because it was God that so disposed euery man his portion But the strong must apply themselues to helpe the weaker bearing with infirmities and the weaker with reuerence and loue to honor such as goe before them Euen as the foote doth not lift vp it selfe against the head nor the head doth not despise the foote but each member respecteth and cherisheth one another to the preseruation of the whole body so let beleeuing Christians in respect of God who doth all in them of his good pleasure worke out their saluation in feare and trembling euery one being thankefull to him for their owne measure knowing that they haue nothing but what is giuen thinking themselues happy to haue at all any measure of liuely faith and in respect of themselues to walke in mutuall loue one supporting and comforting another in all loue and modesty as becommeth Saints Aquila Whereas yee haue shewed many things wherein the two measures of faith doe accord and be alike let it not be offensiue to you that I put you in mind of one correspondency between them which it should seeme you thought not vpon and that is this It is common to each degree of faith first to beleeue the promise before they come to any experience feeling or comfort from the apprehension of Gods mercies as in the woman of Canaan who verily beleeued that Iesus was the Messias and would minister helpe to her distressed daughter which was vexed with a Diuell as the Story shewes Mat. 15. 23. when as yet shee had not onely no experience but rather all things went crosse and contrary to her Therefore it was a fault in Thomas who would haue his senses the guide of his faith Except I feele and see saith he I will in no wise beleeue Ioh. 20. 25. whereas our Sauiour pronounced them blessed who beleeue and see not For it is not in supernaturall and diuine as it is in humane and natural things where by our sense and experience we are led but in heauenly matters first of all Gods children giue credit to the promise striuing against in-bred distrust they doe beleeue God to be true who hath spoken the word so as they waite vpon God till in his time he giue the feeling and comfort of that which they trust to be truly promised a marke worthy to be thought on because many esteem of faith by feeling iudging themselues to haue no faith because they want comfortable and ioyous feeling which is not faith but a fruit and consequent of faith in some more in some lesse and sometime none at all as in time of some great triall Apollos No Aquila I am not offended that yee did admonish me hereof I rather thanke you and wish you still to admonish me not withstanding this matter I knew would come further to be spoken of in the prosecution of this doctrine touching the seuerall degrees of faith But to goe forwards I thinke good to deliuer vnto you seuerally the difference betweene these two measures of faith more distinctly fully as their likenesse and agreement hath beene opened And first for the least measure and degree of faith it is this when Christians cannot certainly distinctly say I beleeue my own saluation and the pardon of all my sinnes but being displeased with themselues for their sinnes they doe vnfainedly constantly desire the pardon of them all and their reconciliation with God aboue the whole World yea aboue a world of worlds And this their desire of faith it is a degree of faith the seed and beginning of faith stirred vp by the Spirit of adoption Rom. 8. 26. pleasing God as faith it selfe hauing great promises made to it Mat. 5. 6. Ioh. 7. 37. As that indicious Diuine Master Perkins hath sufficiently proued both in his reformed Catholike and in the Book intituled the Graine of Mustard seede Therefore to let passe the confirmation of that point it is to be now shewed who be the persons in whom this weake faith is to be found which I find to be of two sorts The first is of such who haue but little knowledge by reason whereof their faith must needs be infirme Examples hereof we haue in Scripture in Rahab the Samaritanes Ioh. 4. 42. the Apostles of Christ at their first calling and Cornelius whereof some of them did onely know the promise touching a Messias and did not so much as know Iesus to be the Christ. Others which knew this yet were ignorant by what meanes he should effect the Worlds redemption hauing their heads troubled with conceit
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
transgressions bond-men to Sathan enthralled to sinne and hell and most miserably poore destitute of all righteousnesse indebted to God the Soueraigne Monarch and iust Iudge of the World both to be for euer kept from eternall life in heauen for fault of perfect holinesse and besides to be plunged ouer head eares into the damnation of hell through breach of the Law yet through the wonderfull benignity and grace of God freely giuing them his Sonne with his righteousnesse actiue and passiue for the wiping out of all guilt of sinne and desert of punishment and the adorning decking them with perfect holinesse and innocency by the imputation of faith freely made they are now of bond-men and beggerly wretches of heires of hell and exiles from heauen become most free rich and glorious euen heires yea fellow heires with Christ of that excellent inheritance which is immortall in Heauen Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith so as no maruell though the holy Apostle make so light account 〈◊〉 all other things whatsoeuer in comparison of this Neither is it to bee wondered though Sathan in all ages haue laide such battery against this mount bulwarke of Christianity No one point of all Christian doctrine which he hath so dangerously so often so many wayes assayled as this sometime carrying men from Christ to seeke forgiuenesse and some part of righteousnesse at least out of him in some other thing and sometime annihilating faith and voyding it as though there were no power in it at all so much as to helpe toward our iustification by apprehending our righteousnesse for he knowes this Article to be the key of all Religion the very heart and soule of Christianity the most comfortable and sure stay the very rocke and foundation of all hope so as ouerthrow this and ouerthrow all preaching and all beleeuing were in vaine if this one fundamentall truth could be peruerted and depraued either by defacing the gift of Christs righteousnesse by adding something to it of our owne or by cutting off the hand and arme that should receiue and embrace it It behoueth therfore al Gods children namely Gods Ministers so much the more to study striue to maintaine this truth and keepe it vnuiolable also such as haue this grace imparted to them to be iustified by beleeuing to make much of it enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede to all earnest care to grow and encrease in this grace continually I mean in the sense and feeling of it and in the more full apprehension of it euen in respect of such wonderfull effects as arise thence But neighbour Aquila because the day drawes toward an end and night approching calles vs home therefore we will here ceasse deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit till another time when we may haue more leysure to call them to minde and to consider of them Aquila Well pleased I am to haue it so for the opening of these effects which follow vpon our iustification by faith being a thing of that great consequence would not be dealt in rawly and slenderly or passed ouer in few words So fare ye well for this time The seauenth Dialogue The nine effects of Iustification by Faith Apollos NOw Neighbour Aquila may I know of you whence doe you come for ye were not wont to come that way as ye now doe Aquila I came not long sithence from home with a friend of mine that came to visit me drew me out to goe with him to set him on his way which I did willingly for his good company sake but I haue made the best hast I could that I might keep touch with you and it falleth out well that I doe so happily and fitly meete you for I was somewhat afraide lest you should haue tarried too long for me Now Sir that wee are so well come together will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith what effects vse to follow hereupon in the soules and consciences of iustified persons Apollos The blessed Apostle Saint Paul shall giue you your answer vnto this question for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans laid forth the doctrine of Iustification and very substantially proued it to be not by our workes which we doe not onely for that we are all sinners but because they answer not the iustice of the Law no not in the regenerate which haue most grace and doe most good but by faith apprehending the sufferings and death of Christ full absolution from sinne and his actiue obedience to the Law for our perfect iustice with God At the fifth Chapter he commeth to those proper and immediate effects of this grace of Iustification which you now enquire after and there as I conceiue them he rehearseth distinctly these nine 1. and 2. peace with God 3. Accesse vnto his grace 4. Standing in that grace 5. Hope of glory 6. Reioycing vnder that hope 7. Ioy in tribulation 8. A sense of Gods loue in Christ. 9. A glorying in God These are the most secret hidden workes of the Spirit as so many markes to the Christian soule whereby to finde and try out the truth and certainty of her own iustification Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously to the great contentment of Christ her husband and her owne vnspeakable comfort Aquila Of these foresaide effects I do desire now to heare you speake some-what in that order as they are named And first touching peace with God what do ye vnderstand thereby make it plaine to me what manner of gift that is Apollos These fruites of iustifying faith being many nine in number I had not neede to be long in thē we hauing so much other worke yet behinde And yet being both weighty matters and remoued from common vnderstanding I cannot well tell how to speake briefly lest I speak not plainly enough but this easeth me of some care that these things are spoken vnto one that hath them and feeleth them by good experience and therefore can sooner comprehend the nature and truth of these worthy gifts Now touching the first of them it is peace with God whereby two things are meant First reconciliation or truce with God in which sence the word is vsed in those Scriptures where Christ is termed our peace the Prince of peace our peace-maker and peace is made by his blood that is attonement or reconcilement with God whiles our sinnes which bredde an enmity betweene God vs and made a separation of vs from him and of him from vs his infinite iustice
mercies and goodnesse and in Christs death and passion they doe but abuse the mercies of God and the merits of Christ which are offered and preached vnto men to keepe them from sinning and to call them to amendment of life as it is written There is mercy with God that he may be feared Psal. 142. 4. And that the kindnesse of God leadeth to repentance Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12 1 Iohn 2. 1. Now the hope of the godly it is so far off that thereby they doe waxe bold to offend because they hope in Gods grace for pardon as contrariwise they are much moued to all good care of pleasing God in a new course of life to the end And as it is farre from them to grow secure in the carriage of their life vpon the hope they haue of Gods fauour and his glory so they doe not take heart to sinne as the wicked doe vpon opinion to repent at last for they know and consider that men may die suddenly And that as late repentance is suspitious not to be true so it is iust with God to forsake them in their death who haue forsaken his commandements in their life as also the longer it is ere one repent the harder it is sinne by custome hauing gotten strength as the further that one goeth out of his way the longer it is ere he can returne Howbeit it is certain that Gods faithful Children are subiect vnto sinnes of presumption else would not the holy Prophet haue prayed against them Psalm 19. 119. Yea and sundry times what for the better humbling of them what for the example of others to teach all men to feare themselues and to liue in awe continually of God and for the more full manifestation of this mercy toward the godly in pardoning euen their presumptuous sinnes for these and such like respects they are left of God to themselues to presume and be too confident not in Gods goodnesse and truth for that is the office of their hope but vpon their owne strength and outward prosperity forgetting the Lords goodnesse towards them and their owne great frailty as may be seene in example of Dauid Psalme 30. 6. In my prosperity I saide I shall neuer be moued And of Peter Mathew 26. I will neuer denie thee I will die rather whose presumption cost them much sorrow and many a salt teare therefore let all men be warned by their harmes But friend Aquila ye haue almost made me goe out of our way and kept me but too long in these fruits of iustifying faith of which there be yet two vnhandled which I will very quickly goe through that we may come to that other worthy benefit of our sanctification Sister or Daughter rather vnto iustification Aquila We haue indeede insisted in these matters through my fault but say then the next point is the shedding abroade of Gods loue in our hearts and our glorying in God through Christ the two last of the nine effects of iustification what doe ye vnderstand by them Apollos The loue of God that is not the actiue loue wherewith we loue him but the passiue loue where with we are beloued of him which giueth both strength to our hope and matter of our ioy is then saide to be shed abroade in our hearts when the sence and feeling of it is shed powred into the hearts of the faithfull whom God loueth in his purpose and decree from before the World was made and actually loued them at the time of their calling to faith in his Sonne the manifestation whereof vnto them when it is so expressed to them in the fruits of it as their hearts be affected with a ioyous feeling of it this is the shedding of it abroade which is the eighth fruite of Iustification It may be somewhat declared by this comparison of the boxe of precious ointment mentioned Mathew 26. which while the woman that had it kept shut gaue no sauour but hauing powred it out and shed it on Christs head it did yeeld a sweete and pleasant sent and smell to all which were in the house Euen so the loue of God is shut and pent vp in Gods purpose as it were till it be felt of the Elect but after they haue faith to beleeue the promise of saluation by Christ vnto their fellowship with Christ himselfe and all his benefits then his loue as an oyntment powred out doth plentifully refresh their hearts with the comfortable sence and feeling of it as the Apostle Rom. 8. 38 39. and the faithfull to whom Peter wrote 1 Peter 1. had good experience Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this that hee doth not onely loue them in purpose but by speciall and singular fruites as pawnes and pledges and namely by giuing his onely begotten Sonne to suffer such a reprochfull and bitter death for them being sinners and his enemies doth assure them so of his loue as they know and beleeue they are beloued and are exceedingly cheered in their hearts with a certaine perswasion of his loue which verily is a great matter and serues them to great good purposes For as it is nothing to a blinde man to know there is a Sunne a glorious and bright creature when himselfe cannot enioy the sight of it or to a very poore man to know where much treasure is while himselfe cannot come at it to haue any part of it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it but when the sence of this infinite loue of God is by a speciall worke of the Spirit giuen vnto the faithfull loe then there ariseth ioy and gladnesse in the soule euen vnspeakable and glorious ioy 1 Peter 1. 8. Also a great encrease of their hope in a more full assurance of enioying the blessing hoped for in as much as that God who hath so loued and so testified his loue cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs another loue in vs kindled toward him and toward all whom hee would haue vs loue as shall hereafter more largely be shewed But now I hasten to the ninth and last fruite which I called with the Apostle Aglorying concerning God Romans 5. 11. Which commeth herehence that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake as not onely to acquit them of all guilt and condemnation of sinne by his sufferings and death whereby of enemies they were reconciled to God But furthermore to allow them his perfect obedience and holinesse to be their owne by imputation euen to the interessing of them into the glorious inheritance of Heauen they doe thereupon greatly glorie and in a holy manner boast-and insult in their spirits ouer all the Enemies of their saluation that God is become so exceeding
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
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
religious Beasts which out of narall instinct do loue their yong how do they fare what discontentment they shew when their yong are taken from them How doe Parents greeue and take on for the death or absence of their children whom they loue being well pleased and delighted when they enioy their presence and company In that humane loue which is amongst friends it fareth after the same manner Let the example of Ionathan and Dauid teach it 2 Sam. ch 1. What pleasure tooke they in each others presence and wel-fare And how bitter was it to Ionathans heart that it should go amisse with Dauid and to Dauids to misse Ionathan his friend whom he loued as a wife her husband This is also the nature of religious loue Such as loue God or Christ or his word or people they couet to be linked vnto them as neerely as may bee delighting themselues in the partaking with them being much troubled for the want of them as is to be seene in the example of the Church in the Canticles Cant. 5 6. when her beloued was for a time gone from her and euery faithfull soule findeth it to bee their griefe to be held a while from the word or from their presence or conference with God See Psal. 42. also Psa. 84 1 2 3. vpon all which I conclude That the loue of God is that affection which maketh the christian soule take comfort contentment in the communion with God desiring and delighting to be more and more streightly knit to him and more fully to participate in him and in his gracious blessings and loue tokens Sundry are the causes for which Gods people ought to loue him thus For they are his creatures he their maker they his seruants hee their Lord they his friends and which is more his children he their deere Father in Christ yea they his spouse hee their husband so as they are tyed and bound to him by all bonds of loue and duty God beeing vnto them in a most speciall manner all these things wee haue sayde Moreouer he loued them first before they loued him yea being his enemies hee loued vs when wee hated him and gaue vs a sufficient pawne of his loue euen his owne Sonne to be a man to bee a seruant yea to be a slaine sacrifice for vs. And withall hath by his holy Spirit which he hath giuen vs shed abroad this loue in our hearts Vnto all which if we will adde the consideration of all the good which he hath already done to vs in our bodies and mindes in earthly and heauenly things and the great things which we hope to haue heereafter and the straite commandement which it laide vpon vs to loue the Lord our God and that if we loue him the commodity is not to him but to our selues then will it easily appeare how diuerslie and greatly we are obliged to this God to render him this duty of loue where in that we may proceede well we are to know that as our measure of louing him must be to loue him aboue measure as he hath loued vs infinitely and is that most perfect goodnes and beauty worthy of perfect loue so our rule to guide our loue is to loue him not for his benefites and good things onely or cheefe but to loue all other things in God and for God and God for himselfe euen for his most sweete and gracious mercies and for his vnmeasurable holinesse and truth This is ingenuous and filiall loue such as becommeth children The other being that which ariseth from his blessings principally or solely is mercenary and meete for slaues or seruants For though the blessings of God bee such as deserue at our hands not onely thankfulnesse but encrease of loue and obedience yet wee may not loue him either onely or cheefely in regard of them but principally because he is that Soueraigne goodnesse worthy of all our loue though he should neuer do vs good as godly persons are loued of vs albeit we neither presently haue not hope for any benefit from them This pure loue and vnfeigned it is engendred from the sense of Gods loue towards vs whence ariseth in our hearts a loue towards him as it is written We loue him because he first loued vs 1 Iohn 4 ver 19. Thus it is saide of the woman Luke 7 47. that because many sins were forginen therefore she loued much Thus it is when the loue of God is manifested vnto vs in the forgiuenes of all our sins and so in our reconciliation with God by Christ this loue constraines vs to loue God ardently Because he hath so loued vs as to giue his Son for vs we are moued and that most iustly to loue this most louing and mercifull God And this is it which is written that Faith worketh by loue Galat. 5. 6. For after that once we beleeue the promise of grace and by faith haue laide hold on Gods mercies offered in Christ this faith sets on worke our loue to God-ward first and afterwards towards such as God would haue vs loue euen to our enemies And this is the proper effect of our loue towards God namely that it bringeth forth another loue wherewith we loue and be ready to do good to all men especially his Children it being so that we cannot loue him which begetteth but wee must needs loue them which are begotten 1 Iohn 5. 1. For as it must needs follow of Gods loue to vs that it stirre vs vp to loue him so it is necessary that our loue wherewith we loue him doe cause vs to loue all that beare his Image especially such as beare it by regeneration Insomuch that if any man say He loueth God and yet hateth his brother surely that man is a lyar and hath no truth in him 1 Iohn 4. And this loue of others is such a fruite and effect of our loue to God as it is a speciall token whereby to iudge of the truth and sincerity of it Whosoeuer then loueth other men namely such as are Gods Children in this respect as they belong vnto God and because he commandeth loue towards them I say whosoeuer vpon these grounds vnfeinedly loues his Neighbour friend or enemy this is an euidence of a man truly louing God for he that saide That hee cannot loue God whom he seeth not who loueth not his Neighbor whom he doth see 1 Iohn 4. 20. hath also saide If we loue one another his loue 〈◊〉 perfect in vs 1 Iohn 4. 12. That is herein we haue a testimony of our loue where with we loue God that it is not counterfeit but sincere because we doe by loue embrace one another for his sake euen to please him Aquila It is an easie and common thing to dissemble the loue of God insomuch as they which be furthest from louing him in truth are found most forward to protest it in words Therefore howsoeuer this which you say doe much auaile
3. Now by the tryall of afflictions all these come to a sight and discerning themselues As it is written I haue tempted thee to know what was in thy heart Deuteronomy 10. 12 that is it was meete to make thee know what is in thy selfe whereof it will follow that such as tooke themselues to be full of grace as they in Reuel 3. 17. We are rich and full and need nothing finding themselues poore and empty either will be driuen to Christ or left without excuse Such as find they haue great strength of faith which thought they had but a small faith and they also that presumed of more then by experience they see in themselues the one shall be prouoked to more thankfulnesse and ioy the other to more humblenesse and feare and both to a greater patience considering the good that comes to them by such tryals For it is a great mercy of God in the tryall of his children to enable them to know themselues better and to behold more clearely both what they already haue and what they want that they may so ioy for the one as by the other they may be stirred to an holy feare and earnest prayer for encrease It is the greatest wisdome to know our selues and our tryals doe teach vs this wisedome for which cause they are with all patience to be endured especially sithence to them which are tryed and doe endure there is promised A Crowne of glory in the life to come Iames 1. 12. And euen in this life the godly in tryals and afflictions hauing stucke to God and followed his truth without shrinking and so conceiuing better then before their troubles that their faith is strong and their loue to God it is not for his benefits but for himselfe they are by this experience much encouraged to praise God and to proceede more chearefully in the rest of their course and more and more to despise the wicked suggestion of Sathan calling their faith and loue in question both being proued to be sound inasmuch as euen in great tryals they still trusted in God and their heart was still towards him to loue and obey him as Dauid saith Princes arose and spoke against mee yet did I not forget thy Law Psal. 119. Againe The proud haue me in derision yet did I not decline from thy Word Of Tryall by conflict of Conscience with sinne Aquila OF all the tryals of Gods Children which doe you hold to be greatest and fullest of difficulty to endure and glory to ouercome Apollos Amongst the tryals of Gods children some are but easie as to keep some earthly good things from them which others haue and they desire or to denie successe to their labours or to grant but small successe or to deferre the hearing of their prayers for a time and some lesse reproaches and hinderances in their name estate other trials be yet harder as the spoyling of their goods losse of liberty by imprisonment or banishment strange and long sicknesses in all which they haue for grounds of their patience the will of God who allotteth these things to them his promise of turning all things to the best for them the example of the Saints which haue beene put to endure the 〈◊〉 and also haue been both sustained in them and well brought through them but of all the trials their patience is most proued and approued by their enduring the conflict of conscience for sinne and the suffering of mattyrdome for the Golpell This double tryall for their sharpenesse and fiercenesse may well be called the fiery Tryall when either the conscience within is frighted and astonished with feare of hell fire for the offence of God by sinne or the body without is put to abide the flames of a temporary materiall fire for the name of Iesus and sure the former inuisible tryall is almost vnsupportable It is wondrous vncomfortable when the poore conscience hath sinne to surcharge and sting it Sathan to accuse the Law to threaten God also appearing as a bitter enemie shewing himselfe in great wrath as a seuere Iudge to condemne the mercifull promises and all things else that should breed comfort with-drawne from the eye of faith or faith so dimmed and daunted that it cannot looke vp to Christ. This is indeed a heauy tryall while a mans spirit is firme and strong it beares out all afflictions but when the spirit it selfe is wounded who can beare that Christ saith That if the salt that seasoneth other things haue lost his saltnosse wherewith saith he shall it be seasoned and if the eye which is the light of the body be darke how great is that darknesse So may I say of the spirit and heart of a godly man which comforteth him in all his troubles if that be dismayed and wounded how great is that discomfort Againe in other afflictions and tryals of Gods people this is the stay of their minds and the chief prop of their patience that though diuels and men be against them yet God is with them they see his helpe and aide ready to support and deliuer but here in this soule-tryal God himselfe shewes himselfe as an enemy offended for breach of his Law as armed with wrath and ready to take vengeance Thus it was with Iob in his tryall who thought God to be his enemy complayning that he had written bitter things against him and that hee had set him as a butte to leuell at and to shoote his arrowes against Thus it fared with holy Dauid and infinite others the Saints who could perceiue in God for the time and fit of their temptation no other but fury indignation and hot displeasure Psal. 6. 72. Psal. 22. 1 2. The Children of God neuer vtter their impatiency more then in this case so farre as they haue proceeded euen to challenge and charge God breaking forth in their infirmities into contumelies censuring him very hardly as if he were too rigorous and extreme yet for all this that their patience is so sore shaken it is still vpheld and made to endure vntill it ouercome at the last Remember the patience of Iob and what end it had Iames 5 11. The grounds of their patience in this their deepe tryall be these first the consideration of Gods soueraignty and absolute power ouer all men whom he may sist at his pleasuee and glorifie himselfe in vs by what way he will Secondly his exceeding great mercies and truth which will not suffer him to tempt aboue our strength nor to with-hold an happy issue Lastly the examples of others especially of the Sonne of God who tasted and drunke of the same Cup feeling in his soule the sharpe wrath and wrestling with the strict iustice of his displeased Father so as in his present sence he had nothing but discomfort Who being thus tryed euen with the sence of his Fathers hottest ite hauing his countenance seuerely set against him to the working of griefe distresse and perplexity in his holy conscience knoweth how
which appointeth them to saluation they were also appointed to that martyrdome Rom. 8. 29 Those whom he knew before he predestinated to be made like the Image of his Sonne that is in suffering as he suffered Hence ariseth a second consideration namely that the Martyrs in suffering death haue Iesus the Sonne of God not onely their Captaine to goe before them and leade them the way but their companion and partner in their sufferings for they not onely suffer after his example but suffer with him and he suffereth in them so as their afflictions are called The afflictions of Christ Colos. 1. 24. Thirdly their paine of martyrdome is short and light the ioyes which follow haue both immortality weight the smart and shame which they see is temporall but the glory which they see not is eternall 2 Cor. 4. 18. These light and momentany afflictions shall bring an immortall weight of glorie saith Paul The things you see are temporall but the things you see not are eternall After a bitter break-fast the Martyrs alwayes and certainly doe looke for a better dinner They sowe in teares to reape in ioy they passe through afflictions to a kingdome as the Israelites through the red Sea and Wildernesse to Canaan Fourthly they looke vpon Christ as the Authour and finisher of their faith who for the ioy set before him endured the Crosse and despised the shame Heb. 12. 2. Also they consider the examples of other Martyrs who haue gone that way of the crosse cheerfully and haue not loued their liues to death for Christ and his Word By which cloud of witnesses they are much moued and perswaded to run the race that is set before them with patience Heb. 12. 1. Fistly to suffer for Christ it is a precious gift Philip. 1. 29. For vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake It is also a thing of such worthinesse as to be reioyced for Acts 5. 41. They went away reioycing And it is an honourable and glorious 〈◊〉 1 Pet. 4. 14. If ye be rayled vpon for the name of Christ blessed are ye for the Spirit of glory and of God resteth vpon you for that must needs be precious and glorious which maketh them companions and like vnto the honourable Sonne of God procureth a blessed and honourable memory in earth amongst men prepareth them a way for euerlasting honour in Heauen Sixtly great is the profit which Martyrs doe bring both to the Church in the example of their constancy and to themselues in the exceeding great reward which shall be giuen them their miserable life being changed for a most blessed life Mat. 5. 9. Great is your reward in Heauen Seauenthly the pleasure of Martyrdome for they that suffer reioyce in such tribulation some of them clapping their hands in the middest of the flame singing Psalmes with chearefulnesse and some of them professing the fire to be vnto them as a bed of Downe or of Roses Eightly it is a safe thing to die for Christ for such as here in this World will lose their life for him shall find and saue it in another world as on the other side they that will saue it here with euill conditions shall lose it there Ninthly in suffering Martyrdome there is not onely honour profit pleasure and safety but it is also an honest duty for we shew our selues thankful to Christ our benefactor And this is an honest thing to be gratefull to such as haue done vs good also it is honesty to sticke to him in persecution and trouble whom wee haue followed in peace and prosperity and finally to maintaine his cause to death before men who by his death pleads our cause with God it is an honest part and commendable Now to conclude this point the Martyrs doe consider that it is but their bodies which they giue for Christ and that they giue them to day which might be taken away to morrow also that they giue them for a while to receiue them againe for euer they giue weake and vile bodies to receiue for them glorious bodies full of power and honour that it is reason to giue their bodies for his name who might in iustice require them to punishment Finally hauing sinned with their bodies it is meete they should with the same be willing to glorifie him And now Aquila that ye haue heard the grounds of Patience in the tryall of Martyrdome if you will obiect what is vsed by Sathan and the flesh to be laide in for the battering thereof I will shew you how they are to be repulsed Aquila As all good purposes haue their hinderances so this resolution of Martyrdome is diuersly and strongly opposed by friends our selues and our enemies Christs purpose to suffer at Ierusalem was crost by a friend his disciple Peter Mat. 16 22. and the Disciples at Tyrus Acts 21 4 would haue hindered Paul in his purpose that way Likewise at all times there be found Christian friends ready to say that our liues may winne great glory to God much good to his Church and therefore it were good to fauour our selues And surely this counsell is not to be neglected when we may follow it without disobedience to Gods Word or dishonour to his name or offence to the Church or hurt to our owne conscience otherwise they are to be answered as Peter was of Christ Get thee behind mee Sathan What thinke you of it Apollos We must not be our owne caruers how or by what way wee will glorifie God and benefit his Church for weeliue and die not to our selues but to God Rom. 14. verse 8. If it appeare vnto vs therefore that by our suffering death for Christ God will haue his honour aduanced and his Gospel and Church also further confirmed and built vp then we are to obey the calling of God who as he is absolute Lord of our liues so he is the wisest disposer of them Againe whosoeuer are called to Martyrdome and to the bearing of that crosse if they shall shunne it vpon aduice from friends to spare their liues for further welfare of the Church and honor to God let them take heede lest this be but a secret pretence for selfe-loue and carnall desire of life and let such feare that God may powre vpon them and their liues dishonour and contempt whiles they auoide the way whereby he will be honoured of them But what is it that worldly friends vse to alleadge in this case Aquila It is soone guessed what they will obiect namely losse of goods liuing forsaking wife and children Will ye say they vndoe all these and cast off the care of your Family And for preseruing of all these their counsell is with our bodies to goe to Idoll seruice and to keepe our hearts to God Apollos This wisedome is earthly carnall and diuellish for it perswadeth to be newters and to halt on both knees like the Israelites which held neither of Baal
to all to whom they can doe good without wearinesse respect of persons or hope of recompence so their meeknesse enableth them to passe by abuses offered them by men without purpose of rendring euill for euill also to beare with a quiet minde all crosses sent of God referring themselues in them to his pleasure according as their meeke Sauiour hath giuen them example Father as thou wilt Mat. 26. And moreouer it causeth them to submit themselues for their iudgements and affections vnto the truth of God euen when it is contrary to their reason and doth thwart their will and desires then they meekely yeeld themselues to be gouerned by it in their opinions and actions laying aside all superfluitie of maliciousnesse they doe with meekenesse receiue the good Word of God which is able to saue their soules Iames 1. In these graces the 〈◊〉 may come somewhat neere vnto Gods children putting forth themselues to speake and doe many good things and prouoking others to be good and helpefull notwithstanding both the examples of goodnesse which themselues giue and the perswasions which they vse in the setting others on worke for to doe good yet the truth is that they haue not one drop of sound goodnesse in them which is euidenced and cleared by this argument that they are exceeding enuious and greeue much if they perceiue any others to be equally liked and loued as themselues for their goodnesse and care of well-doing As amongst the Iewes diuers of them did sundry good things yet they enuied Christ because he did more Mathew 26. Also Saul King of Israel before an euill spirit possessed him 1 Sam. performed much good vnto the people yet he fretted and repined at Dauid who did better things and thereby gained greater praise By this it appeareth that hypocrites exercise themselues in doing good not out of any habite of goodnesse and from a loue of wel-doing but vpon hope of receiuing the like good or else to please themselues and get them the name of good men which is the cause missing of their hoped ends that after a time they waxe weary of doing good and giue ouer that course their hearts being vnsound and howsoeuer they beare a likenesse and appearance of meekenesse yet herein they bewray that they haue not true meekenesse because they refuse to bring their hearts their thoughts and lusts vnder the yoake of the Word being also vnder Gods hand murmurers and vnwilling to passe by abuses put vpon them by men For if so be that they are hardly prouoked vnto anger yet in their anger stirred vpon iust causes they exceede their bounds both for time and measure yea and for manner too holding out their displeasure longer beeing also more deeply moued then they ought and alwaies bending their anger more against the persō of their neighbours then against their sinnes Whereas if they were truly meekened both they would suffer the Word of God to rule ouer their corrupt reason and euill desires and also in their anger stirred vp against their Neighbour they would so pursue his sinnes as it should bee with commiseration and greefe for his person after the example of that same most meeke Lambe of God who in such sort conceyued indignation against the weaknesse of his Disciples and wickednes of the Iewes as yet his heart mourned and his eyes shed teares for the hardnesse of heart in the one and for the infidelitie and maliciousnesse of the other Apollos Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man Toward God for that howsoeuer their wit and iudgement makes way and stoopes vnto the word of God to thinke and beleeue as it teacheth yet diuers of them do fancie and foster strange conceites contrary to the Word but they neuer labour to bring their will and affections in thorow subiection to Gods truth nourishing still some rebellious lust wherewith they take part against the knowne will of the most blessed God as did Herod and Iudas Toward their Brethren insomuch as if they study not how to requite vnkindnesses like to those which are neuer quiet till they haue mete home the like measure dooing one shrewd turne for another yet when they do such things as men soundly meeke would do either putting down some affections which make insurrection against God or putting vp some abuses done to them by men this commeth not of obedience vnto God with desire to please and honour him neyther is it ioyned with griefe and repentance for their slippes in this kinde whereas godly persons finding how hard a thing it is to frame their thoughts and affections to bee plyable to Gods will and to temper their anger towards men as they striue to haue their fiercenesse to God and man 〈◊〉 and to attaine to a good measure of Christian 〈◊〉 so they are much humbled in their soules for coming short fayling in these duties Now after meeknesse there followes two other worthy gifts to be considered of the one is Mercy taking pitty on otherfolks miseries the other is the taking in good part ther doubtfull sayings and doings so farre as with truth and reason they may Aquila Sir in naming these two vertues yee haue but preuented me These indeede are so proper to a regenerate childe of God as the naturall man can lay no claime vnto them It is true that vnregenerate men are not altogether without mercy for Barbarians pittied Paul Acts 18 3. and the Samaritane the wounded lew Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses Exod. 2 6. but this is a meere naturall affection and comes not from the Spirit and it is exercised not of obedience to God or for his sake and glory but vpon carnall respect such as flesh and blood suggests extending it selfe vnto outward miseries onely not to soule calamities Whereof naturall men haue no sense and when their mercie is abused it is ready to turn into cruelty and fiercenes at the least it will not breake through vnkindnesses to witnesse it selfe towards such as deserue euill of them But the mercy of Gods children whether they doe respect their fellow-feeling in that they can take the harmes and losses of others as their owne remembring them that are in bonds as if they were bound thēselues and them that are in prison as if they were afflicted like members of a body who suffer together and reioyce together or the effects and workes of this affection in ministering to the needy things they lacke as cloth to the naked meate to the hungry harbor to the harborlesse and all kinde of comforts I say in all this they are led by the Spirit which mooueth them thus to pity and succour others euen for the Lords sake because it is his will and it tends to his glory for their bretherens sake to refresh their bowels and by such examples of mercy to win them to the Word Moreouer they are most affected and
may by his wise silence or good answeres keepe himselfe from dangers and by his rash and inconsiderate either speaking or keeping silence may fall into many a great hazard euen of estate and life Besides this as vnto our life so vnto our comfortable being good speech doth much preuaile for Ioy shall come to a man by the answer of his lippes saith 〈◊〉 Therefore hereunto the godly doe giue great heede as they are bound that they doe not make sad their owne hearts by hasty and sinfull speech this is a thing whereof the wicked haue neither care nor conscience Indeed they are hereof carefull to make their hearts merry with iesting and witty conceits which so they want impiety and filthinesse are not simply to be condemned but to gaine to their hearts the ioy of a godly and discreete answer this is a peculiar care of good men who knowing that naturall liuelinesse or 〈◊〉 is the best part of life as griefe of heart is the beginning of death 2 Cor. 7. worldly sorrow leading thereunto therefore as by all other meanes as of dyet company physicke recreation being religiously vsed they doe cherish and quicken their spirits so they especially looke vnto this that to their naturall they may ioyne spirituall liuelinesse by the fruites of their holy speeches and actions vpon this consideration that God loues cheareful worshippers and that the more hearty and liuely that the body and mind be the better able shall they proue to doe vnto God and men their appointed seruice For the chearefulnesse of the heart maketh the countenance gladsome and addeth strength to the bones whereas the marrow of the bones euen the chiefe and best strength of a man is consumed by pensiue sadnesse and heauinesse of heart To be short the righteous because they know it to be a duty to comfort their hearts and that God and their brethren are better serued the more comfortable that the minde is therefore that which the children of this world doe that is to say make themselues mery vpon corrupt regards because they would liue and enioy the pleasures and benefits of life which is a care common to men with bruite beasts the same godly persons doe vpon conscience of the commandement and also because they would the more plentifully glorifie God and doe good to many Now to your motion for temperance or sobriety this fruite of the spirit together with 〈◊〉 doe belong to the keeping of our vessels pure and in honour being of such vse and force as without them our mindes and bodies which are the Temples of the holy Ghost cannot be preserued in holinesse to be fit mansions or habitations for Gods Spirit Many 〈◊〉 men are chaste as touching any act or deede when yet their desires are either exceeding vnruly or being restrained onely for worldly respects to auoide trouble in the flesh or for their reputation Whereas they which are regenerate whether they liue a single life or a married they haue a power giuen vnto them by the Spirit to keepe not onely their bodies but their very thoughts pure concerning the desire of sexe so farre as the measure of their grace will enable them they carefully shun after the example of continent Ioseph all temptations and occasions of vncleannesse in this respect that they would not doe wickednesse against God but if at any time any of them doe fall with Dauid breaking the Lawes of chastity they doe earnestly and vnfainedly repent with Dauid being ready to make their sinnes knowne publikely if neede require euer after more heedfully looking to their wayes Vnto their chastity they doe ioyne temperance which is a vertue moderating their desires about the pleasures of this life euen as chastity ruleth the heart about the desire of sexe so sobriety and temperance gouernes their affections about other pleasures of this life giuing them power not onely to abstaine from following and 〈◊〉 filthy and vnlawfull pleasures such as are forbid as whoredome drunkennesse gluttony c. but to withstand all inticements and prouocations thereunto and that not for feare of shame or punishment onely from God or man but of conscience towards God Moreouer in such pleasures as be lawfull and allowed as in the pleasures of eating drinking apparell recreation sleepe marriage buildings and other such honest pleasures by the vse whereof our life and kind is not onely maintained but preserued in a comfortable estate the gift of temperance is bestowed vpon the Children of God in all ages degrees and sexes as a met-yard to measure and as a bridle to hold backe their affections in vsing these warrantable delights that they doe not onely not exceede their bounds but be held in and restrained from going so far in the vse of them as otherwise their estate and ability and the custome of the times and place where they liue will suffer and giue them leaue for this is certaine that our desires after these pleasures are vnsatiable as a bottomelesse 〈◊〉 and withall Sathan layeth baites and snares to catch all the children of Adam in their pleasures euen as he caught their first parents and experience telleth vs that some very godly persons haue beene surprized and were taken in his snares to the wounding of their owne conscience and to the offence and dishonour of God Therefore as temperance is very needful to preserue vs from running into excesse and to cause vs to liue soberly and stayedly so the children of God haue a maruellous great care to cherish and practise this grace endeauouring thereby to curbe and hold in their sensuall desires and in abundance of their blessings to keepe a mediocrity in such sort vsing their liberty in outward blessings of this life as it may be a helpe and furtherance and not a hinderance to godlinesse and eternall life And this they inforce themselues to doe the rather because they know it is the will of God that they should liue temperately 1 Pet. 4. 7. and that temperance is a fruite of the Spirit Galat. 5. 23. an ornament of the Gospell Tu. 2. 10. and hath great promises made to it Lu. 21. 39. and finally brings great benefit both to minde and body If naturall men doe some temperate actions it is not out of an habite of temperance nor vpon these considerations but out of humane reason and for carnall respects Apollos Now that you haue spoken of such graces as tend to the preseruation of life and such as are behouefull for the tempering and ruling of the pleasures of life good order doth require that you come vnto such vertues as regenerate persons are bound to exercise about their Neighbours commodity and credite to shew how they stand affected towards the substance and name of their Neighbour otherwise then all other men doe Aquila Right so Thus therefore it is all godly persons make conscience of doing the least iniury to other men in their goods and wealth either by fraud or violence either directly or indirectly
fauourable vnto them as being well and throughly resolued that howsoeuer the force of Adams disobedience ioyned to their owne sinnes was very great for the spoiling of them of perfect integrity and filling them full of the infection of sinne to the casting them downe from an happy estate to infinite misery yet the grace of Christ in the merit of his passiue and actiue righteousnesse to wit of his sufferings and doings is of far more exceeding might and vertue for the ouercomming of their sinnes and the restoring of them to a farre more surpassing blessednesse then that they lost grace superabounding aboue sinne So as their hearts be replenished with ioy and glorying not onely because of the glory they looke for in Heauen but also in the vnderstanding and beleefe of that wonderous fauour which God the Father in his Sonne Christ and for his sake beareth to them here in their pilgrimage Aquila Ye are at the length come through this large Sea of doctrine touching Iustification and the nine neerest Effects thereof and are arriued safe at the doctrine of sanctification which followeth next in order to be spoken of but that we haue already by our former discourse exceeded the bounds of our appointed time Therefore it were meete we did now after this recreation of minde repaire thither where we may haue some refreshing to our bodies and if it please you Sir to goe with me wee shall finde little fare and great welcome Apollos Agreed friend Aquila so ye will passe your word to me that at our next conference ye will doe as much for my sake I had rather feede with you of your little with such great loue as you will sawce it with all then to haue great aboundance of good cheere with little sound good-will The eighth Dialogue Entreating of Sanctification the third maine fruite of Faith Aquila SIR I am glad ye are come I had so long waited for you that I began to doubt lest you had been someway letted that you could not haue kept appointment which I would haue beene sorry for Apollos No good friend not so I would haue sent you word of it if there had beene any such matter my late comming was occasioned by some vnlooked for affaires It is not with men of my function as it is with you and men of your condition who hauing lookt to your selues and some few which depend on you or haue to deale with you there is an end of your care but our care stretcheth further and is publike not priuate onely Wee know not when wee haue done so many sundry occasions of employment offer themselues so many soule cases so many soule necessities there be Sathan will find vs worke enough wee must be faine to wake when others sleepe and though I will not mention any party to you yet the matter about which I haue been stayed from you I will impart vnto you It was of one that did acknowledge himselfe to beleeue truly vnfainedly in Christ for the remission of his sinnes and yet doubted of his sanctification he found his heart so encombred and toyled with the vile corrupt motions of finne which arise vp in him as hee saide euen like sparkes out of a burning Furnace or as vapours out of a low moist and waterish ground Aquila See the notable malice and subtilty of that old Serpent when hee cannot preuaile against Gods Children in the maine to make them doubt of their faith and whether they haue their sinnes forgiuen them he troubles them about the bye and wil stirre vp doubting about their sanctification whether they be renewed If hee cannot come directly to strike at the heart yet he will haue a blow at the thigh or the leg so as hee may wound any where it is enough to him but with his malice he couples vnmatchable policy for by breeding scruple about our renewing by the Spirit of sanctification his purpose is to draw the temptation vnto this That therefore they haue no faith they are not forgiuen their sinnes they are none of Gods Children Apollos Ye say right and very truly touching Sathans drift in this temptation but herein Sathan declareth himselfe a sot to seeke to perswade one that hath his faith whole and vncrackt and doth beleeue himselfe iustified and pardoned that hee is not sanctified For whomsoeuer Christ iustifieth them at the same time he doth sanctifie These two workes in the soule of a Christian can no more be diuided then the two natures of God and man can be diuided in Christ for that death of Christ which hath merited remission of sinnes to the beleeuer the same hath merited the holy Ghost to be giuen him for the creating of holinesse in his heart And that faith which apprehends the merit of Christs death and obedience for iustification doth also lay hold vpon the vertue and power of his death and resurrection for the renewing of the minde and will vnto Gods Image of holinesse and righteousnesse Faith doth as well purifie the heart from filthinesse as deliuer it from guiltinesse of sinne Acts 15. And God the Father which gaue his Sonne to be righteousnesse made him also to be sanctification to vs not onely in that his holinesse imputed couereth all our prophanenesse of nature and life but for that the effects of his most holy Nature powred into our corrupt nature changeth both minde and will from darknesse of ignorance and sinne to the light of knowledge and holinesse Therefore Iustification and Sanctification be ioyned in Scripture as Chickens of one broode 1 Cor. 6. And Paul when hee had named the Ephesians Saints by calling and presently addeth the faithfull in Christ Iesus he would teach not onely who be worthy to be entitled Saints but also how the Elect come by this grace euen through faith in Christ Iesus faith as an Instrument receiuing as well the Spirit of Christ vnto sanctification or making vs Saints as his righteousnesse vnto iustification that wee may stand iust And thus faith of the truth and sanctification of the Spirit are put both together 2 Thes. 2. because they cannot be seuered but it is of necessity that he that beleeueth the truth of the promise for forgiuenesse of sin hath a power from the Spirit applying the vertue of Christ dead and raised for the destruction of sinne that he may walke holily And now we are thus put vpon this argument of sanctification if it please you wee will consider of it more distinctly and throughly Let me heare of you by what names this gift vseth to be called in Scripture and amongst Diuines and then how ye doe describe sanctification what be the causes and parts of this benefit in what measure we hold it how it is to be discerned in a mans selfe by what markes and such other things as doe concerne this doctrine Aquila As vnion with Christ incorporation into him engrafting or coniunction or communion with Christ doe all import
workemanship of God created to good workes c. Ephe. 2. 10. His owne Spirit framing them to doe good inspiring them with the motions and will and enabling them with the power to doe them As it is written The will and the deede are both of God Phil. 2. 13. Hence are good workes called Fruites of the Spirit Galat. 5. 22. Thereby to teach vs that good workes being wrought in the regenerate by the operation of the Spirit therefore they are accepted and pleasing to God euen as fruite is pleasant to the taste Secondly he liketh them as parts of his owne Image which he loueth wheresoeuer he findeth euen as a father doth loue a sonne that is like himselfe Beside as they are done of his faithfull children in whom he is pleased and be testimonies of their faith and tend to the setting foorth of his owne glory so they are gratefull to him And to the end that he may take delight in them he purgeth away all the spots which through our corruption doe sticke vnto them wiping them away by the effectuall application of the bloud and death of Christ which hath the force of intercession in Heauen comming between the iustice of his Father and mans 〈◊〉 which still abideth in his members So as being cleansed by the imputation of Christ his sacrifice and perfect obedience to the working beleeuer hereof it commeth to passe that God beholdeth in their workes nothing saue that which is his owne being all forgiuen and couered the rest being his he is maruellously delighted in it yea so farre as to crowne it with an euerlasting reward First hee giues the power to doe good then crownes his owne gift The places of Scripture are well knowne to euery one exercised therein where the Lord promiseth reward yea great reward not alone to the greatest workes of Christianity as suffering reproaches scornes losses death for Christ but euen to the meanest and lowest as to the feasting of the poore Luke 14. 12. to the giuing of a 〈◊〉 of cold 〈◊〉 to a Disciple or Prophet for Christ his sake Mat. 10. 42. And at the last day the feeding of the hungry clothing the naked visiting the imprisoned Christians shall haue the Crowne of immortall glory and blessing Mat. 25. awarded to them no lesse then to the feeding and guiding the Church which is the weightiest and worthiest worke of godlinesse 1 Pet. 5. 5. Whereby it is 〈◊〉 〈◊〉 well God liketh of the voperfect good deede of his Children when for a few workes done in a moment and of no great value he is content to render glory euen an immortall weight of it Aquila This it is that moueth many to thinks that there is in good workes a power to merit because a reward is promised to them but what may be the reason that seeing there is no merite in any mans worke yet workes should be rewarded Apollos Besides the consideration of imperfections spiritual pollutions which be in our best workes as we haue heard which hath caused the godly that they would not trust to their owne godlinesse but haue euer appealed to the mercy seate of Christ Iesus furthermore our workes are not our own but come from his free Spirit and are a due debt which wee owe to God our Creator and Redeemer so as we haue done but what we ought when wee haue done all Luke 17. There being also no equality betweene the infinitenesse of heauenly blisse and our finite labours in well doing therefore there can be no merite in them neither is there any cause to looke for any merite from them there is sufficiency enough of merit in the works and passions of our Lord to deserue for vs eternall glory Howbeit it pleaseth God to make vnto our workes a gracious promise of reward in his Word which speaking according to our capacity who giue rewards to men in the end of the day after all their labour and worke is finished as in them who wrought in the Vineyard Mathew 20. Thence it is that eternall life being bestowed on the faithfull after all their labours and trauaile taken in the seruice of their most good God in the end and euening of their life is called a reward and a reward it is not a merite A reward freely giuen for his goodnesse promise sake to them that beleeue in his Sonne there being not any temporall benefit no not a peece of bread which otherwise commeth to their hand then by free mercy and not a reward of debt and desert as if either the worthinesse of the worke simply considered or as it is dipped and died in the blood of Christ could binde God to vs make him a debter it being that which Christ hath done in himselfe and not that which he hath wrought in vs that hath merited our saluation in heauen and all things which belong thereunto Yet such is the bounty of our heauenly Father that as naturall Parents by promised gifts and rewards stirre vp their children to do what otherwise is their duty so hee prouokes and quickens the slow dulnesse of his children and by rewards as spurres in their sides egges and excites thē to the doing of that which otherwise by duty they are manifoldly and strongly bound to doe And these rewards they are neither meane nor few but both worthy and many yea sundry and of diuers kinds first bodily or worldly for godlinesse hath euen the promises of this life secondly spirituall to wit encrease of spirituall graces as it is written To him that hath more shal be giuen and he shall haue abundance Lastly eternall euen the Crowne of life the Paradise of God rest from labour the tree of life which are promised to such as ouercome Reuel 2 7. and 3 5. and 14 13. Now the intention of God in offering such great manifold recompence being this to quicken his owne vnto all manner of loue and obedience towards him it is therefore very meete and lawfull yea necessarie that Gods children should by such encouragements hearten themselues in their course For howsoeuer it be fit and requisite that the will of our heauenly Father and his glory be first lookt vnto that our loue to his word and to the praise of his name do set vs on worke to do our duties as we may haue this testimony that in our seruice of God and in all the good workes which wee do we seeke not our selues but the pleasing and praise of God by doing that which he commandeth yet afterward and as it were in the second place we may turne our eyes vnto the reward promised vs thereby to helpe our slacknesse and slownesse to good considering that our labour in the Lord shall not bee in vaine but bring foorth a great haruest of comfort and blisse in the end wee reaping eternall ioyes of those things which heere we did sow to the spirit As Moses encouraged himself to care
and constancie in his good course by the remembrance of the great recompence to come Heb. 11 26. so did Christ animate his Disciples Mat. 5 11 12. by the example of the Prophets promise of reward Also Paul thus quickned the Corinthians to constancie 2 Cor. 4. verse last The things saith he which wee see not are eteruall therefore faint not And 2 Tim. 2 12. If we suffer with him we shal reign with him therefore be resolued to sticke to Christ in life death Doe we not see by common experience how men of all Trades Husbandmen Soldiers Merchants are made hardie and bold to attempt and do great and dangerous things vpon hope of receiuing good things in the end as either victorie or spoile or commodity or such earthly perishing things How much more may true Christians by the hope of neuer-withering treasures prouoke themselues to enter into endure the trauailes and 〈◊〉 of that way which bringeth to heauen in the end They haue many things within them and from without them from satan euill men and themselues to make them faint and languish therfore it will be needfull to take all helpes and meanes of courage heart vnto themselues seeing God allowes them so to do and godly men in al ages haue done so By which it appeareth how the Papists in the Rhemish Testament wrong vs in saying That wee teach not our hearers either to do good or abstaine from euill for hope of heauen or feare of hell Aquila This is indeede a speciall good that comes to our selues of good workes which though they deserue nothing yet he that doth them and aboundeth in them is not sentaway empty handed but rather hath entrance made aboundantly into the blessed kingdom of glory Which beeing giuen as a free reward as it more sets foorth the mercie of God to reward that which he might condemne so it moueth his children the more heartily to loue him who not only without but against all merit on their part doth vouchsafe so richly to requite their poore endeuours in dooing his will But be there not other good vses wherunto good workes do serue and for which the godly do cheerfully take them in hand Apollos Yea verie many and excellent euerie one seruing as a strong motiue to procure all care of dooing them For that God that hath not made nor ordained ought in vaine no not the least of his creatures nor the meanest of his ordinances much lesse is it to be thought that good works were ordained to no vse or to small vse But if any thing in the world be rich plentifull for happy most gracious vses good works may haue the first place and ranke as being fruitfull on euerie side For if we looke vnto God himselfe then the good workes and good life of his children expresseth their great thankefulnesse towards him for the great benefite of their redemption Also it cheareth him and reioyceth his heart as I may so speake euen as our euill workes do greeue him and are to him as gall or sowre grapes to our teeth Deut. 32 32. so the righteous workes of all the godly bee as an odour or sweet sauour as precious spices as pleasant fruits himselfe so testifying that his soule is delighted with them And lastly God is both pleased and obeyed and honoured by good workes which are fruits of righteousnesse by Christ to the praise of God Phil. 1 11. Therfore wee should let our good workes breake foorth that men seeing them may glorifie our heauenly Father Mat. 5 16. For as the euill and loose behauiour of such as professe God to be their Father doth discredite him amongst men as himselfe complains My name is blasphemed amongst the Gentiles through you Rom. 2 24. so it is much to the glory aduancement of Gods name when the professors of godlinesse line as becomes the Gospell Now if wee looke to the Gospell of God that is beautified and adorned by the good works of such as know and professe it as it is written Let seruants shew all good faithfulnesse that they may adorne the doctrine of God in all things Titus 2 9. If the good life of a seruant be an ornament and renowne to the Gospell when he deals vprightly and faithfully toward his master what countenance do we thinke shall be gained to the holie doctrine of the word when men of greater degrees places be full of good workes Surely as it turnes to the reproach of the word if any who liue vnder it liue otherwise then well so on the contrary part their godly and honest conuersation turnes to the credit and honour of the Word Which is a thing that Gods children ought earnestly to thinke vpon that God is contented that himselfe and his Word should haue no more respect and estimation amongst men then our good actions and liues shall winne and purchase vnto it Now if we turne our eyes home to our selues besides that which was touched before our good workes are profitable euery way First to purchase vs a good report which is better then siluer to haue such as feare God to speake well of vs is more worth then all riches Prouerbs 22. 1. This fruite Abraham got by his workes Iames 2. 24. For hee was iustified viz. approued and commended for a iust person by his workes Also the faithfull mentioned Hebrewes 11 were well reported of through their faith and fruites thereof Thus Timethy got himselfe a good testimony but yet further our good workes they be testimonies of our faith to shew it to be no dead but a liuely faith which being an inuisible grace is yet after a sort made visible by well liuing as it is written Shew me thy faith by thy workes Iames 2. 18. Euen as health is knowne to be good and sound by good disposition of all outward parts of the body so our faith our calling our election be manifested and confirmed vnto vs by our study and practise of good workes 2 Peter Chap. 1. verse 5 6 7 8. Make your calling and election sure by good workes Finally a man is not more knowne to liue a naturall life by speaking seeing mouing then a Christian is knowne to liue the life of faith by his godly and righteous workes What should I say that it is more then likely that as our workes shall haue a reward of free fauour so the measure of our workes as they exceede in number and excellency shall haue a proportionable measure of glory Certainly much will be required of them who haue receiued much and why may we not thinke that much will be rendred to them who haue done much For to euery one shall be giuen according as his workes shall be 1 Cor. 3. To proceede if we regard other men the exercise of good workes is fruitfull to all sorts and kinds of men for they which belong vnto God and be yet vnconuerted by