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
vnto the Elect and this is an effectuall and inward calling of which S. Peter speaketh when hee saith Make your calling and election sure 2 Peter 1 10. Apollos How differeth this effectuall calling from the common calling Aquila First that draweth vs to Christ to become members of him This brings men onely to a profession of Christ to become outward worshippers of him Secondly that enlightneth vnto faith this vnto knowledge onely Thirdly that worketh a through change of the heart from euill to good as in S. Peter S. Paul those mentioned Acts 2 37 this changeth but lightly and slightly to external ciuil obedience or to a restraint onely of inward corruption as in Iudas Simon Magus and 〈◊〉 so as an effectuall calling carrieth with it first vnion with Christ secondly iustification thirdly sanctification Called and 〈◊〉 Rom. 8 30. Called sanctified Iude 1. Saints by Calling 1 Cor. 1 2. all which the common calling lacketh Apol. How is this 〈◊〉 calling described in the word of God Aquila Thus It is a 〈◊〉 of the elect out of the kingdome of darknesse that is of ignorance sin into the kingdome of Christ Col. 1 13. that is of faith and holinesse Orthus It is a seuering of the elect from the world of 〈◊〉 to become members of Christ by Faith Iohn 15 19. You are not of the world but I haue chosen you out of the world Thus the case standeth The elect and reprobate being in Adam all reuolted and departed from God put vnder the power of satan they lye together as an heape of chaffe and wheat in a great floore or as great and little fish in a net vntill by an effectuall calling as it were by a fanne there be a separation made as the wheate is seuered from the chaffe at winnowing And this first separation is begun in this world by the fanne of the Gospell Math. 3 12 Which hath his fanne in his hand c. and is finished perfectly at that great and last separation in the day mentioned Math. 25 32. Where the Goats shall for euer be seuered from the sheepe Apol. Now that you haue shewed what an effectual calling is tell vs by what meanes Christ worketh it Aquila Christ Iesus doth worke it inwardly by his Spirit of wisedome and reuelation which hee giueth to all the elect not excepting infants which dye in their infancy who cannot be saued except they be called brought vnto Christ Actes 4 12. and other band and linke whereby to be knit vnto Christ there is none besides the Spirit as it is written By one Spirit wee are all baptized into one body 1 Cor. 12 13. But for such elect as are of discretion and yeares the Spirit in them worketh by the outward preaching of the word calling them preparatiuely by the preaching of the Law therein shewing them their sinnes and iust condemnation to the terrifying of them and astonishing of their conscience but effectually calling them by the preaching of the Gospell wherein by the secret and great force of the Spirite they are so made to see the mercies of God for the forgiuenesse of their sinnes vnto their saluation by Christ as they are perswaded to rest in them and thus become they that which before they were not that is to say true Christians the members of Christ his mysticall body the sons and daughters of God And this is their effectuall calling which is nothing els but a making vs to be that which we were not as the Apostle sayth Rom. 4 17. God calleth those things which are not as though they were Whereby it appeareth to be a very easie thing for the mighty God to call and draw vs to his Son euen as easie as for vs to speake a word and to call one to vs. Some are called sooner and some later as GOD in his eternall counsell hath ordained the time of euerie ones calling which is shadowed somewhat vnto vs in the parable of the Husbandman calling to work in his vineyard some at the third houre of the day others at the sixt and others at the ninth yea and some at the eleuenth Math. 20 1 2 3. Further we do find in Scripture examples of such as haue bene called in euery part of mans life We may gather that Timothy and Iosias were called in their childhoode For of the one it is testified of him that he knew the Scriptures of a child was nourished vp in the words of faith and sound Doctrine of the other that in his yong yeares he sought God Of Iohn the Baptist it is expressely saide Luke 1. that he was filled with the holy Ghost in his mothers womb Of Paul as also of Zacheus it may appeare by the story that they were conuerted about their middle age in the strength of their life For Paul liued long after his calling and Zacheus at his conuersion was so lustie of body as he could climbe vp into a high tree to behold Christ passing by and hastily come downe at Christs commandement Luke 19. which is a signe that hee was not gone farre in yeares Lastly wee reade of one whom Iesus called at the last houre of the day to wit the theefe conuerted at his death but only one such we reade of least any presume yet one least any which are long vncalled should despaire Apollos After this which ye haue saide of the time of Calling let vs heare somewhat of the persons who are to be called Who be capeable and fit who be vnfit and vncapeable therof for the most part and as men may iudge of it Aqu. Such as liue out of the precincts of the church they are vncapeable of this calling to Christ whereof we speake For God hath denied vnto them the means He hath not giuen them his statutes and his lawes hee sendeth not vnto them his messengers with his Word but leaues them for iust causes knowne to himselfe in their ignorance Yet a calling they haue by the voyce and sound of the creatures which is sufficient thus far as to take from them all excuse as S. Paul affirmeth of them Rom. 1 20 21. but not so farre as to be powerfull to their conuersion and saluation For seeing the world by wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue 〈◊〉 Cor. 1. If there be any among Pagans which are secretly inspired with the knowledge of the Messias to saluation it is more then wee can take knowledge of Now as touching them which are within the visible Church there are some persons which become vncapeable of Gods calling as the proud which are puffed vp and swolne with conceit and opinion of their owne excellency and righteousnesse Christ came not to call the righteous to repentance Luke 5 32. And againe God resisteth the proud Iames 4 6. to teach that
the meanes of Christ absoluing him from sinne and reconciling him to God he is set in the estate of Gods fauour hath thereby his conscience sweetly quietted enioying this liberty that he may vpon all iust occasions with holy boldnesse and reuerence come to the gracious God and enter into his presence So hee is established to abide and remaine in this happy condition for all eternity so as though through the malice of the Diuell and by his owne vnwarinesse and infirmity hee may be sore assaulted and shaken and take some deepe and dangerous fall yea so farre as for a time and in part hee may lose sundry tokens fruites and gifts and feeling of grace as peace of conscience ioy of the Spirit touching the sense of them cleerenesse of vnderstanding affection to goodnesse feruency of loue boldnesse in confession of God and such like as is very manifest in Dauid and Peter Psal. 51. 7 8 9. Mat. 26. yet he is preserued so sure as hee cannot possibly fall wholly and vtterly or for euer from that grace of attonement and such effects as necessarily depend thereon which they haue attained by the faith of our Lord Iesus Christ. Because God who loueth the Elect in his Sonne is vnchangeable louing to the end also he hath receiued them into an euerlasting couenant promising so to put his feare in them as they shall not haue the will to goe from him as hee neuer hath the will to cast out whom hee hath once embraced being also of almighty power to maintaine them in his fanour committing them to the custody of his Sonne to be kept who will lose none whom the Father hath giuen him by election and which come to him by faith And though they doe often of frailety sinne and that greeuously whereby they deserue to be forsaken perpetually yet are they kept from that vnrecouerable downefall Mathew 12. Hebrewes 6. and by the intercession of Christ haue all their other falles of weakenesse couered and pardoned His Spirit moreouer which is in them and which they haue of God in due time quickening that is dead strengthening that is weake raysing them vp from their falles stirring vp their repentance and faith and enabling them to keepe on their way vntill they come to the goale And therefore this I cōfidently hold vpon the promised grounds would haue all to receiue it as a truth of God which cannot deceiue the Elect being once by a liuely faith vnited to Christ through his Spirit iustified by his righteousnes hauing their sins forgiuen them by his death and reconciled to God to the sound pacification of their conscience before him and enioying this liberty of hauing accesse into the gracious presence of God can neuer by all the powers of hel be quite and wholly pluckt from this grace Howsoeuer they may as I saide lose for a space many fruites of grace and bee further worthy for their offences to lose all for euer if God should deale in rigor as he neuer doth nor will doe with those to whom he is become so propitious in Christ as to iustifie them to be reconciled to them and to admit them as children to come to him as to their kind Father The consideration hereof it is so farre from being to be feared or suspected lest it should breede security and Iull men asleepe in a carnall presumption as on the contrary it is very auailable to quicken and prouoke Gods children to all Christian care and watchfulnesse both because the faithfull are so preserued of God in the estate of Grace as that the same word which teacheth this doth teach also that their owne feare endeuour and vigilancy in the carefull vse of all good meanes and in diligent heed-taking to all their owne wayes is required heereunto as the means of their standing Let him that standeth take heed lest he fall 1 Cor. 10 12. And againe Bee not high minded but feare Rom. 11 20. And againe He that is borne of God preserueth himselfe 1 Iohn 5 18. And secondly because the elect vpon calling to minde such mercies of God towards them as they haue with their calling to faith will be moued vnto great thankfulnes to loue and honor such a God as hath brought them and setled them in such a blisseful sure and steddy condition so as they will not grow bold to offend liue securely if it were but in this regard that they will not bee found ingratefull to such a most kinde Father But when his honour and their owne safety lyeth vpon it that they eschew security and stand vpon their guard this double corde will strongly holde them vnto theyr dutie Aquila Now I would gladly heare you speak something to the fift fruit of our iustification by faith which ye called after the Apostle a Reioycing vnder the hope of the glory of God Where if it please you I wold haue you distinctly to shew mee these three things First what he meaneth by the glory of God Secondly then what is the hope thereof And lastly of reioycing vnder that hope so this fifte fruite will bee euidenced to me the better what it is Apollos In all these I will seeke to satisfie you and that with so few words as such things may well be vttered The glory spoken of Rom. 5 2. it is that blessed celestiall glory which beleeuers shall enioy in Heauen with God and it consistes first in a remoouing from them all manner of sinne and miserie from which they shall be absolutely free the euill of sin and paine shall touch them no more then it shall touch God Secondly in the presence and hauing of al good for soule and body and that in all perfection their bodies being made incorruptible strong bright and glorious as the Starres or Sunne in the Firmament their soules filled with holinesse abounding in all loue of God his Angels and Saintes and God mutually louing and delighting in them And all this as without measure so without all terme or end Earehath not heard eye hath not seene heart cannot conceiue and thinke of the greatnesse of this glory None know it saue such as receiue it This is called the glory of God not only in this regard for that it is his free gift which hee bestoweth on his sonnes and daughters but also for that himselfe liues in it and is infinitely cloathed with this celestial glory He dwels in inaccessible glory his children being made partakers of some beames of it as they are capable yet so farre as to their absolute felicity for euer For the second thing what may bee the hope of that glory It is that certaine and sure expectation of the beleeuing iustified soule to enioy in due time this heauenly glory and whatsoeuer serues to leade thereto as it is certaine of such good things as it enioyeth already For seeing the faithfull do hope for heauenly glory and their hope shall
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
a dying to sinne and liuing to righteousnesse Apollos I will tell you what I conceiue of it that Repentance is a fruite of Sanctification a consequent of it which doth immediately follow it and is ioyned to it as a companion the difference I will expresse it to you by a similitude as you may vnderstand it better In the worke of Sanctification the holy Spirit doth as it were shape a new garment for the soule which as it hath a robe without to wit the perfect iustice of Christ to put on by faith so it hath other garments of lesse worth which be inherent and sticke within it selfe and this is the quality of holinesse created in the soule which we are willed to put on as Col. 3. Put on the new man Againe As the Elect of God put on compassion meekenesse c. And in 〈◊〉 6. 13. Keepe your garments pure and without spot Now as in a new garment there happens rents and breaches so our holinesse by strength of corruption striuing against it and Sathans temptation doth take some rents and breaches daily which are to be made vp and restored by repentance Sanctification is as the building of an House our soules and bodies thereby are made the Temples and habitation of God Ephe. 2. verse last 1 Cor. 6. Houses being wind and weather-beaten will take decayes and neede reparations Now repentance is the repairing of those wrackes and harmes which our selues take by the assaults of sinne and Sathan Take yet another comparison In Sanctification wee haue giuen to vs the skill and power to warre against sinne Sathan and the World and weapons put into our hands wherewith to defend our selues and to offend them Now our weapons wil waxe dul and need sharpening our selues take blowes and 〈◊〉 and neede curing this doth repentance which 〈◊〉 the weapons and makes whole our selues after hurts receiued I haue now shewed you what my iudgement is of the thing you propounded Aquila Yea I vnderstand it and will examine it and then rest in it if I find no iust matter of exception meane time I yet see not but that ye are right But tell me Sir what Repeutance doe you meane For Repentance euen in Scripture phrase is attributed sometime to reprobates and wicked men as where it is said that Iudas repented him Math. 27. 1. 2. And there was a certaine repentance euen in Cain Esau Achab Symon Magus and others as the Story of Scriptures euidenceth Beside the Elect which yet are in their sinnes and want all true sauing grace the holy Ghost vseth to exhort them to repentance as Acts 3. 19. To those that killed Iesus Peter saith Repent and returne And Acts 17. 30. to the supersticious Athenians Paul saith God admonisheth all men euery where to repent See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified and others haue a repentance before their sanctification Apollos This was well moued for it is true that Repentance hath sundry acceptions in the Word of God which is the cause that Diuines write diuersly of this point and somewhat confusedly sometime for not duly distinguishing those workes of God which he diuersly worketh in men as hee pleaseth To shew you what I comprehend of this matter this word Repentance is in Scripture either taken in euil part or in good part when it is taken in the euill part then it signifieth a greefe of minde conceiued onely for punishment of sinne when yet the sinne it selfe is not a whit loathed and hated but still well liked of Thus is Iudas saide to repent who because of the present horrour which his sinne bred in his conscience and through the feare of future iudgement wished that vndone which hee had done and so repented but his heart nothing changed to abhorre his couetousnesse When it is taken in good part then it is either Legall or Euangelicall Legall Repentance I call that when by the ministery of the Law the Spirit is effectuall to worke a sight of sinnes both secret and grosse and of the curse and punishment due thereunto together with a certaine greefe and feare in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in This in the Elect is a preparatiue to the grace of conuersion and alwayes goeth afore which though in it selfe it be not true sauing grace yet it is the beginning the entrance and way to it in all the chosen and this is meant in part in all those exhortations made to vnconuerted elect persons Repentance Euangelicall is either generall or speciall generall repentance which is a turning from all sinne at once is that whereby a sinner being by precepts and threats of the Law stricken with terror and humbled vpon sight and some sense of his owne damnable state through sinne is by grace conuerted and changed in his minde and will so as of an euill man hee become a good now truly hating all his sinnes as offences of a good God reconciled in his Son and not only for punishment sake and louing righteousnesse vnfeinedly This is called passiue Repentance or conuersion and is in truth the same with Sanctification wherof ye may reade in these Texts Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall it is that whereby a sinner that beleeueth forgiuenesse of his sinnes and is sanctified or conuerted and already made good doth repent particularly of such sinnes which by occasion in the course of his life he falleth into this is of Diuines called particular Repentance Actiue and renewed Repentance and they doe distinguish it from the former And thus it is taken in all places of Scriptures where the Saints are saide to repent or exhorted to repent as 2 Cor. 7. 9. Reuel 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse For as in a garment namely a beggers garment there is alwayes something to be amended and in an house though well swept and cleansed yet there will still be something to be purged out and in an healthy body there fal out infirmiries to be cured so in the life and conuersation of euery good Christian there will be still something to be repented of and amended Our frailety and Sathans malice being considered there would indeede that care and watchfulnesse be vsed that as neere as euer may be those pure garments of our righteousnesse holinesse be kept cleane and vndefiled and our Temples of body and soule to be preserued holy yet as a materiall garment be it neuer so well lookt vnto gathereth spots and the house which is kept most neatly and curiously will haue dust and sulledgy so in the best Christians somewhat will be alwayes amisle and therefore the whole life of a Christian
be more capable of calling All alike vncapable by nature In respect of outward condition some more capable then other Simple and needy Reasons why such be commonly called as be of mean condition in the World Marke 9. 24. Had he lyed Christ would not haue heard but checked him Acts 8. 4. It is reuealed by witnesse of the Spirit or by such effects as accompany it and be afterward mentioned Three times wherein ones calling to Christ hardly or not known Col. 1. 3. 1 Thes. 1. 4. Ephes. 1. 3 4. Phil. 1. 4. 5 6. Tokens of an effectuall calling There is a lie in doctrine religion aswel as in life and manners and that is two wayes committed either by heresie or hypocrisie Ob. Resp. Iohn 10. 27. Psal. 119. For there be sheepe by 〈◊〉 ction which are not yet called Priuate means Priuate feares and confession of sinnes Note this wel A bstayning from the act of sinne 3. Suppressing of inward lust 4. Society of the godly 5. Auoyding euil company 6. Priuate reading 7. Eschewing occasions of sinne 8. Priuate fasting Publike meanes 1. Word preached Acts 2. 41 47. Nehe. 8 8. Prophecying here is put for interpretation of the will of God already reuealed and not for foreshewing his will in future euents Esay 53. V. I. 1. Word preached 2 Catechizing 3. Prayer 4 Sacraments Sundry wayes of God in his calling men 1. Without meanes 2 Weak means Such as Orators would vse for oftentation of humane wisedome 2 Cor. 10. 3 4 Cor. 4. 7. 3. Vnlikely meanes 4. Contrary meanes God giues grace to the humble Calling a worke easie to God Calling a work of Gods wonderfull power The endes of our calling 1. The glory of Gods grace 2. The saluation of the elect 3. The good of others Luke 19. 8. Luk. 18. 32 33 34. Who yet afterward haue their portion of godly forrow Al sauing graces come together with our calling at one time Rom. 5. 1 2 3. Ephes. 1. 13. The chaine of sauing graces or after what order the sauing grace of the Spirit are giuen to the Elect. 2. Illumination of the mind 3. Opening of the heart 4. Faith 5. Vnion with Christ. 6. Iustification 7. Peace of conscience ioy in the Spirit 8. Hope 9. Sanctification 10. Repentāce 11. Loue to God 12. To neighbour 13. Peace 14. Patience c. 15. Obedience Opening the Eyes Opening the heart Spirit worketh by the Law 1. A knowledge of God as Creator 2. As Iudge 3. A knowledge of sinne 4. Of the punishment of sinne 5. Feare 6. Griefe 7. Discouragement or casting downe the heart 8. Despaire Spirit worketh by the Gospell 1. Knowledge of God as a Redeemer 2. Generall sight and faith of the promises 3. 〈◊〉 of pardon that sinnes be pardonable 4. Consideration of Christs sufferings 5. Confession of sinnes 6. Hunger and thirst 7 Perswasion of mercy These do that in hypocrisie which Gods children doe in truth What a 〈◊〉 faith is A gift of God A precious gift It beleeueth the whole word of God Especially the promise of grace Relation betweene faith and the promise Why Christ receiued by faith onely because God so decreed it The second and of Gods decree 1. His glory Rom. 3. 25. Verse 27. 2 Our stablenesse Qualities of faith 1. CertaintyParticularity So the Greeke Scholiast expounds it as Master Beza cites him Heb. 11. 〈◊〉 1. Heb. 4. verse last Rom. 5. 1. 2. Particularity of faith 3. Parts of Faith 1. Knowledge 1 Iohn 2. 2 Tim. 3. What things required to knowledge 2. Assent 2 Pet 1. 16. 3. 〈◊〉 Rellar de Iustific lib. 1. 30. denyeth that application is in iustifying faith Reasons for application by faith 1 Ioh. 5. 14. Fiue things in application 1. Approbation 2. Expetition Desire seruent vnfained constant Ioh. 7. 3. Firme apprehension 4. Oblectation Psal. 19. 115. 5. Expectatiō Heb. 9. v last Rom. 8. 23. Faith what a worthy and noble gift Sundry measures of a true faith Faith little great wherein they are like Cornelius Apostles Mat. 6. Markes of a sound desire A fifth marke of a sound desire Reasons why encrease of grace is to be sought after That there is a strong faith That there be diuers measures of a strong faith and what they be Two measures of strong faith 2 Cor. 12. verse 10. I am 2. 22. Acts 5. 41. Of the rarenes of faith how few doe beleeue and by what signes it may be knowen and perceiued to be so 1. Ignorance 2. Prophanation of the Sabbath 3. Neglect of priuate prayer 4 Want of faithfulnesse Where shall one finde a faithfull man 5. Hatred of good men Esay 53 1. Causes Of the ratenesse of faith 1. Want Of the Word 2. Want Of Interpreters 3. Withdrawing of grace 4. Mans corruption 5. Satans malice 6. Gods decree 1. Extreme rage of Satan 2. Abundance of imquity 3. Diffention in doctrine 4. 〈◊〉 of Teachers The great and manifolde effects works of Faith Encouragements to faith 1. Commandement Marke 1. 1 Iohn 3. 2 God beseeching vs. 3. Faith the condition Of the Couenant See Rom 10 Gal. 3. Ioh. 3. 10. 4. God the promiser is Almighty 5. The truth of God strengtheneth faith 6. The mercifulnes of God a support to faith 7. Examples of the faithfull helpe to our faith 8. Vow in Baptisme 9. damages discommodities of vnbeleefe 10. 〈◊〉 to God by vnbeleefe 11. God honoured by our faith 12. Our faith 〈◊〉 our selues Obiections of an afflicted minde 1. Ob. Whether Scriptures be of God Reasons to proue Scripture to be of God 1 Cor. 14. 24 25. As Foelix Acts 24. * As Moses Iob. Dauid Mathew Paul 2 Obiect Whether the promises belong to my selfe 3 Obiect Presumption Titus 2 14. 〈◊〉 Iohn 2 2 3. 4. Obiection Sinnes against knowledge Vnthankefull persidiousnes 〈◊〉 obiection Sins of relapse 6. Obiection Horrible greatnesse of sin and continuance 7 Obiect Blasphemy of the Spirit Sinne against the holy ghost what it is Marke 3 28 29 30. 6 Markes whereby to know that one be free from it 8 Obiect No feeling no faith Iobe 6. Vnion threefolde Vnion with Christ what 1. Proofes for this vnion 2 It is by faith Simile Two things necessary to our vniō with Christ. 1 Donation or gift 2 Mutuall consent Simile 2 Vnion declared by similitudes taken out of Scripture 1 Similitude 2 Similitude 1 Cor. 12. 12. 3 Simile 4 Simile 5 Simile Iohn 6. 53. Simile Iohn 6. 25. Simile 4 Vnion fruitfull Simile Simile Esay 9 Euke 2. Galath 4. 4 5 Rom. 4. v 〈◊〉 Rom 6 2 3. Col. 3. 1. Ephes. 2 6 Math. 25 40. 2 Tim. 2 11. Simile Two speciall 〈◊〉 of our vnion vvith Christ. First fruite of our vnion righteousnesse from Christ by faith Man in his creation holy and happy Rom. 4 4 5. Man by the fall of Adam lost blessednes and righteousnesse and is vnder sin and death Saluation what it is A double righ teousnesse in Christ. Galathians 3. Reuelaatiōs 21.
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.
sensitiue life their property is to encrease vnto a certaine proportion whereunto nature aymeth as ye may see in plants and in beasts and birds so it is in the spirituall life it will not stay in beginnings but loueth still to attaine to that proportion and measure appointed to it of God As by the exhortation of Peter may be gathered Grow in grace and in knowledge of our Lord 1 Pet. 5. verse last for the faithful doe that which by him they are exhorred to doe and by likening faith to a graine of mustard-seede whose quality is to grow till it be a large tree but though this be the nature of sauing grace to waxe and encrease yet exhortations to quicken mens care they may doe very well Christians are to be called vpon so to be 〈◊〉 and thankfull for euery true measure of true faith as withall they neuer content themselues with any measure labouring after perfection This it is we desire faith Paul euen your perfection 2 Cor. 13. And sure it is the will of God it should be so 1 Thes. 4. 3. I beseech you 〈◊〉 en encrease more and more The which will of God his Children are the rather to hearken vnto because as their faith encreaseth so will all their graces and comforts proportionably encrease for as a man beleeueth so he loueth and so he feareth and so he obeyes and so hee prayes And after the measure of faith and of the fruits thereof so will be the measure of glory hereafter he that had two talents and the other which had fiue by vsing and encreasing them gained this of the Lord to haue rule ouer the more Cities The examples of the Prophets Apostles and other Saints which haue continually striuen to encrease in godlinesse must also stirre vp others to doe the like wherein we shall be followers not of them onely but of Christ Iesus of whom it is reported that he encreased in stature and wisedome and fauour with God and men Luke 2. v. last Aquila If it please ye let mee heare what ye count strength of faith or a strong faith which is the other or second measure of faith before spoken of and whether in this measure also there be not differing measures of strong faith one to be stronger then another and which is the highest pitch of faith that can bee attained vnto here in this our pilgrimage and by what steps the children of God climbe vp thereunto Apollos Friend Aquila you will I see prouide mee worke enough your questions be like a chaine with many linkes which must be loosed not all together for that were a breaking and not a loosing but apart one after another That there is such a measure of faith which deserues to be termed strong it is very plaine by these few Texts following Abraham being strong in faith Rom. 4. 20. And O woman great is thy faith Mat. 15. 28. and of the Centurions faith I haue not saith Christ found so great faith no not in Israel Luke 7. 9. That the Centurion which was a Gentile by nature a Souldier by profession and saw in Christs person for outward appearance nothing saue weakenesse and infirmity should yet haue such firme perswasion of his power and goodnesse hauing no particular promise as to beleeue and to be resolued in his minde that Iesus was able to helpe his sicke seruant and that without his bodily presence or touching onely by speaking the word hee should chase away such an inueterate malady this was a strong faith indeede The like ye may see in Abraham that hee being an hundred yeeres old and his wife barren stricken with age neuer hearing of any before to be made Parents at these yeeres yet without any former example to beleeue vpon the word and promise of God that he should be a father and that of such a childe of whom should come Nations and in whom all nations shuld be blessed and when he was to be sacrificed yet then to be perswaded surely that God would keepe that promise this was a great faith and a strong But this is none of the linkes of your chaine the first whereof is when faith may be counted strong and great when by the worke of the Spirit ones heart is carried beyond that desire of pardon which before was spoken of euen vnto a sure and setled perswasion that through Gods mercies in Christ his owne sinnes are pardoned to him and hee fully reconciled to God vnto the cleere certainty of his owne saluation The weake faith already described is truly perswaded that sinnes may be forgiuen and desires to haue them forgiuen with some certainty to obtaine but this strong faith besides desire and certainty hath setlednesse and fulnesse of perswasion that all is already remitted and couered As it is reported of Abrahams faith that he was fully assured thereby that God which had shewed himselfe willing to promise was also able to doe it Rom. 4. 19. Such a perswasion was in Iob when he could say I will trust in God though he kill me Iob. 13. 15. And againe I know my Redeemer liueth Iob 19. 25. And in Dauid when hee so confidently professed that hee could lacke nothing because God was his Shepheard Psal. 23. 1. and that God was his shield and fortresse his buckler and his strong Sauiour Psal. 18. 1 2. Lastly in Paul and others we know 2 Cor. 5. 1. and Rom. 8. 35. I am perswaded neither height nor depth shall separate vs. Yet take this withall that when I speake of this strong faith that it is a full perswasion I meane it not absolutely as if there were any such strength of faith as hath no weakenesse no wants or defects at all vnlesse haply in some particular thing as in that which was said to Abraham that he should be Father of many Nations wherein it is saide hee was not weake in faith or doubted through vnbeleefe Rom. 4. 19. For all faith as before was saide is vnperfect but strong faith is called a full perswasion in comparison of a weaker faith which hath not such a measure of certainty and perswasion Now to the second linke whether this measure of strong faith doth not admit sundry measures and differences It is true there is so Moses might beleeue more strongly then Iacob and Iob more strongly then Moses and Dauid more strongly then Iob and Paul yet more fully then Dauid and Abraham more strongly then they all Amongst men of strong constitution some may excell others in courage and strength so amongst them which be strong in faith one may exceed another in power of beleeuing but of this strong faith there be two euident degrees The first is of such as throughfull assurance of faith doe feele in their hearts vnspeakable ioy and glorious 1 Pet. 1. 8. euen in tribulations Rom. 5. 3. Others which be fully perswaded in their soules of Gods mercies towards them in Christ and yet are without feeling any
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
And as the woman hath giuen her selfe into the power of the man shee and whatsoeuer is hers be now become her husbands so it is here likewise euery beleeuing soule giues her selfe and all hers againe vnto Christ. The second similitude is of a naturall body wherein the head and the members are well knit and compact together by ioynts sinewes which as ligaments and bands doe so linke the members amongst themselues and to their head as they though they be distant one from another yet being all quickned by one soule they all make but one body So it is betweene Christ and the faithfull his members though they be many and by place diuided amongst themselues and all from Christ their head yet the Spirit of their head by influence from him descending into the members and quickening them with the life of grace they are by that Spirit as a band so fastened to their head through faith and amongst themselues through loue as that their head and they are mystically yet truly but one body as it is saide 1 Cor. 12. 12. As the body is one and hath many members and all the members of the body which is one though they be many yet are but one body euen so is Christ. Where note that to declare the neerenesse and euennesse as I may so speake betweene the beleeuers and Christ hee and they are all termed by one name euen Christ comprehending in this word the head with the members Hitherto also belongeth Eph. 4. 15. In all things grow vp in him which is the head by whom all the body being coupled c. The naturall body then and the head is not more one then Christ and the faithfull Which is further opened by the similitude of the Vine and branches and of grafting and planting grafts into new stockes Iohn 15 verse 1 2. c. Rom. 6. 6. As also of an house and the foundation whereon it stands Ephe 2. verse 21 22. Christ Iesus is the head corner stone in whom all the building c. For Christ is as the Vine we are as the branches he the noble stocke or roote of Iesse we the grafts he the corner stone we the building laide on him planted and grafted into him to be one with him and to grow vp in him The necessity of this vnion with Christ it is very great so as without it wee are for euer accursed For by Adam wee all fell from God lost his grace and fauour his Spirit his communion being through sinne become the very limmes of Satan held vnder his power as vassals and so seruants of sinne heires of hell and damnation thus deuoyded of all true life and bewrapt in the bands of sinne and death and so remaine till by vnion with Christ we recouer our communion with God his grace and Spirit his righteousnesse and life Hence it is so peremptorily auouched that Christ is the bread which came downe from Heauen of which whosoeuer eateth not hath no life in him And againe his flesh which he gaue for the life of the World is saide to be meate indeede his bloud drinke indeede and except a man eate his flesh and drinke his bloud hee cannot liue for euer Iohn 6. 51. In which Chapter these three things are taught about this matter First that we must haue vnion with Christ euen such as is betweene the nourishment and our substance And secondly that this vnion is wrought by beleeuing in him by seeing him by comming to him by hungering and thirsting after him And thirdly that vpon and by this vnion with Christ wee doe partake in the life of Christ which being originally in the Deity as it is written The flesh profiteth not it is the Spirit that quickeneth and againe God is life and that life is in God yet it is conueyed into the manhood of Christ personally vnited to the Godhead and from his flesh as from a Conduite receiuing grace of life from the fountaine of the Diuinity it is by the pipe of faith deriued into all his members To be short not more needfull that a naturall member as hand or foote be ioyned to the head that it may liue haue sense and motion or a branch to the Vine conioyned that it may take iuyce to fructifie then it is needfull for the Elect to bee coupled to Iesus Christ for spirituall life and euerlasting happinesse And now as concerning our last point moued touching the fruits and commodities of this vnion it is euident by this that hath beene spoken that all our good now and for euer dependeth vpon it it being the base and foundation of all the benefits whatsoeuer we haue from Christ whereof we can haue no part vnlesse we haue first a fellowship with himselfe by enioying of whom wee doe together enioy all his graces here and all his glory hereafter as his members are capable but not equally with the head euen as the branch once knit to the Vine partakes in all the life thereof And as the woman being ioyned in mariage to a rich and mighty King together with her coniunction to his person hath his maiesty glory and wealth 〈◊〉 farre as shee is capable of it and may be for her fullest contentment imparted to her Euen so it is heere in this spirituall coniunction that seeing Christ from his gifts blessings cannot be diuided but whosoeuer hath the one doth most certainly communicate in the other therefore the elect being vnited to Christ their head as there flowes from the naturall head to the lowest members power of life sense and motion so from Iesus Christ there is communicated to his spouse and his body the Church and to euery member all his riches and vnsearchable treasures both power of grace and possession of glory Heere of it being saide that Christ is made of God to vs Wisedome sanctification righteousnesse and redemption 1 Cor. 1 30. and that God hauing giuen vs Christ with him will giue vs all things Rom. 8 32. and in Iohn 6 54. All such as eate his flesh and drinke his blood that is haue vnion with himself first with his manhood and then by meanes thereof with his Godhead haue euerlasting life that is haue all his benefits euen to their eternall blisse and glory in heauen Apollos Friend Aquila it is very right so as you speak As a man cannot haue a farme as owner of it but hee hath all fruites commodities immunities royalties yea the treasure also if any happen to be hidde in the field is his so whosoeuer is owner of Christ by beleeuing in him and Christ againe possessing him as his owne the same party cannot but haue all the goodes and glory of Christ euen whatsoeuer is Christs is his his conception his birth his life his doctrine his sufferings his death his buriall his resurrection to glory his ascension his kingdome his Priesthoode his Spirit all the merits fruits profits
being herein not right though they little suspect so much by themselues The third sort is of such as hauing better knowledge of the truth of this doctrine touching the certainty of hope yet faile herein that they doe not labour to expresse the power of a true liuely hope in the purging of themselues their hearts and liues from filthinesse of sinne that they may become such as God in mercy will accept as meet and fit to enter into that vndefiled inheritance which they say they certainely by hope doe looke for But now Sir hauing dispatcht this fifth fruit of the hope of glory if it seeme good to you set vpon the next the sixth fruite Reioycing vnder this hope which is elsewhere called ioy in the Spirit or ioy of the holy Ghost and ioy vnspeakable and glorious and ioy of saluation I would haue you open this to me Apollos Ioy or reioycing generally taken it is a sweete motion of the heart vpon the presence or hope of some good thing Now as good things which are the obiects of ioy be diuers so reioycing is diuers If the good thing bee such as doe tend to the pleasing or preseruing of our Nature the ioy which is taken in it is fleshly and worldly such as reprobates wicked men of all sorts may haue But the reioycing which is peculiar to a beleeuing iustified person it ariseth and is occasioned by heauenly and spirituall graces and blessings either presently had and enioyed as calling to Christ remission of sinnes reconciliation with God peace of conscience repentance the graces of the new man faith hope loue c. or else certainly hoped for as eternall blisse and glory in Heauen Hence in Scriptures termed Ioy of the Spirit not onely because it is wrought by the Spirit but because spirituall blessings are the obiect of it And herein differeth Christian reioycing from worldly that as this springeth from the hauing and presence of earthly and perishing good things of this life and therefore lasteth not but is suddenly quailed vpon the change of estate and losse of temporall good things and euer it endeth in bitter sorrow Contrariwise the reioycing of the faithfull it is lasting and cannot be taken away such as cheereth the heart euen in afflictions as we shal heare anon because it commeth from a sence of Gods present fauour and the present enioying of many excellent heauenly fruits thereof and an assured expectation of full blessednesse to come their hearts being truly certified by the holy Spirit and assured by faith that as they now haue God propitious and gracious towards them for the free remission of all their sinnes so the day will come when all corruption of sinnes quite done away and all teares for sinne and misery being wiped from their eyes at a word when all euill being vtterly remoued from them they shall be perfectly blessed and glorified with God in which hope they reioyce and comfort their hearts lauding and praysing God with Psalmes The which their spirituall ioy comming from the feeling of Gods fauour and the looking for of Gods glory is a part of Gods Kingdome Rom. 14. The Kingdome of God is righteousnesse peace ioy in the holy Ghost And therefore of Saint Peter called Gloriousioy 1 Pet. 1. Vnto which the Apostle therefore earnestly exhorteth the faithfull Reioyce in the Lord Againe I say reioyce Phil. 4. 4. And Reioyce euermore 1 Thes. 5. 16. And this Dauid begs Psal. 51. Make me to heare of ioy and gladnesse Where obserue this that ioy is begotten by the promise of the Gospell being heard Let mee heare euen by that gladsome ioyfull tydings of forgiuenesse by Christ how it is nourished and encreased by that meanes and being at any time ouershadowed as it falleth out sometime with Gods deare Children that the sunne of their ioy is hid vnder a blacke cloude of sinnes and temptations then it is recouered and had again by the word of faith by the message and testimony of forgiuenesse of sinnes being yours and beleeued therefore it is that Dauid prayes to heare of ioy For when the ioy of the Christian heart is turned into bitter greefe there is nothing wil cheere and glad it sauing the promises of the Word I had vtterly fainted in my trouble had not'thy Word comforted me Psal. 119. All other solaces which wee vse to follow for the cheering of our spirit made sad with sinne are vaine and nothing worth It is the word of promise onely through the working of that Spirit of comfort that can fetch againe a fainting spirit or keepe it in ioyfull plight without fainting Therefore as God must be sought to for this ioy when any lacke it so hee must be waited on in his Word for the obtaining and encrease of it For sithence both faith and hope of glorie are bred and fed by the hearing of the Word of the Gospell by the same way our reioycing the fruite of our hope is to be gotten and preserued But that wee may not stay too long about any one thing hauing so many things to speak of we are to vnderstand that this former reioycing of a Christian heart vnder hope of Gods glory doth bring forth another branch of reioycing farre more admirable and that is reioycing in bitter tribulations which are greeuous to our Nature for this is not so much to be maruelled at if true beleeuers haue their hearts mooued to ioy and gladnes because they certainly looke to bee glorified with God in heauen for the hope of farre lesse matters vseth to cheere vp mens hearts but this is indeede very wonderfull that afflictions which haue in them matter both of shame and pain yea and carry a shew of God displeased and angry with vs that yet the godly beleeuers should be merry and cheerefull in the feeling of them this I say is strange yet it is most certainly true the Apostle affirming of them who be iustified by Faith That they reioyce euen in tribulations Rom. 5. 3. and experience proueth to vs the truth heereof The godly in their affliction euen in most bitter martyrdom suffering the spoyling of their goods and liues with ioy The reason is because the afflictions proceeding from Gods loue and speciall fauour as the faithfull are well perswaded being reconciled to him and for an especiall good end to try and encrease their faith therefore their afflictions do nourish in them the hope of their glory as seales and pledges thereof vnto them assuring them that rest will come after their troubles according to Gods faithfull promise Now the remembrance of that rest and happinesse in hope whereof they liue causeth all things to be sweete and pleasant vnto them which they meete with in their way as part of their way by which they are to passe toward that glorious and happie end They being not a little comforted heerewith in their greatest distresses and troubles to know that beeing now made partakers
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
one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
effected by force of Christs death applied vnto vs for that same diuine power of Christ which sustained his manhood in the suffering of death and gaue it merit to deserue for vs remission of sinnes the same godhead and diuine power worketh in the members of Christ thereby the death and mortification of sinne that it should be lessened in force as well as it wipeth away the guilt of their sinnes Hence it is saide Our sinne is dead by his body and againe Our old man is crucified with him because the body of Christ crucified did deserue for vs that his diuine power should kill and crucifie sinne in them which beleeue in his death The second part of Sanctification is the buriall of sinne which is the continuall proceeding of mortification euen as buriall is the proceeding of death sinne wasting in the Elect touching his vigour and strength euen as corpes waste and moulder in the graue this is wrought by Christ buried whiles that diuine might which preserued the body of Christ in the graue without putrifaction doth effect in the members of Christ by meanes of his buried body a greater degree of mortification euen to the burying and casting mould as it were on their sinnes then they are saide to be buried with him The third part of Sanctification is the quickening of the new man which consists of two parts to wit holinesse containing all vertues and duties whereby we are fitted for the loue and worship of God 2 Righteousnesse which hath all such vertues and duties as enable to loue and profit our neighbour in all things which concerne him This proceedeth from Christ raised againe from the dead that same diuine vertue which wrought in Christs body for the quickening and raising it being dead working also in the soules of his members in whom sinne is already wounded by his death and buriall for their raising vp and quickening vnto godlinesse that they may liue to God hauing strength to practise and doe the workes of God as before they did the workes of sinne For the Elect being coupled to Christ by faith and being one with his manhood touching the substance of it yet spiritually are also one with the godhead touching the efficacy thereof whence it is that the godhead which vttered force and might in Christ to vphold him in his death preseruing him from corruption in his graue and to raise him againe the third day the same godhead powerfully effecteth in Christs members the mortification of sinne by his death and buriall and newnesse of life by his resurrection As the graft which is set in a new stocke taketh iuyce and life from that stock into which it is newly planted so the faithfull partake of the vertue and power of Christ dead and raised with whom they haue communion being grafted into him by his Spirit through faith But this power of Christ communicated to the beleeuers to the killing of sinne and to the quickening of them to God and all godlinesse it doth not effect this worke all at one time but after a long time bringeth it to perfection They therefore are in a dangerous errour such as tendeth to the making of such swel as do beleeue it for truth and others to tremble which feare it may be a truth namely that the grace of Sanctification doth perfectly deliuer from sinne in this life so as thereby one shall be able to liue here without doing any sinne which is the next way to pitch downe headlong to despaire such as find not this perfection or to lift vp vnto hellish pride such as dreame they haue such a perfection Besides the falshhood of it all Scriptures both examples and testimonies crying the contrary and euery mans owne conscience and experience proclaiming aloude that we neuer ceasse to sinne till wee ceasse to liue and that the breath of sinne and our breath be both at once stopped In so plaine and vndoubted a matter proofe is needlesse yet the forme of prayer by Christ appointed to all Christians to be vsed of them as a prayer and patterne of all prayers to be made by them in their pilgrimage enioyning them to aske forgiuenesse of sinnes past to craue deliuerance from temptations of Sathan and sinne for the time to come and the Sacrament of the Supper which belongeth not to men which want nothing but to such as hauing many and great wants do in the sence of them hunger after Christ and his graces and finally the chastisements of God common to all his children which are corrected of God to preuent future faults and offences especially that iudgement of death which taketh hold of all doe demonstrate to euery one that is not wilfully blind that there is none of all the Saints which here in this World doe or can liue without sinne Therefore it will be good to spare this labour and in stead of prouing this which were as if one would bring a candle to giue light to the Sunne to declare rather the ends of Gods counsell therein and withall seeing sanctified persons haue still sinne stirring and striuing in them and bringing forth most loathsome fruites how they may perceiue that they haue the grace of Sanctification Apollos Friend Aquila I doe well allow of your purpose for I am of this minde that for many proofes in matters not darke nor doubtfull nor of great profit it is but waste time and rather bewrayes the vanity of the speaker his indiscretion at least then any whit auailes the hearer may it please you then to goe to those points which you haue propounded and sithence it is so that it had beene as easie for God in the regenerating of his Elect to haue freede them vtterly of sinne and put into them absolute holinesse as he did at first create man righteous voide of all corruption and this had beene much better for vs as one would thinke at once to be rid of such an enemy and had also more expressed Gods power to haue quelled it at one blow rather then by many strokes what might therefore be the reason why it is otherwise that his children after sanctification not onely haue sin still abiding but more troublesome to them then before Aquila That it hath pleased God to haue it thus the matter it selfe speaketh and being he is most wise therefore he will haue it so for most iust causes For touching his power there is no doubt but thereby he could haue caused it to be otherwise for how could not he quit the soule and body from sinne in the time of life that can doe it at death in one instant and his goodnesse is such that had it been more expedient for his children to haue had it so it had surely beene so But the truth is Gods way as in all other things so in this is the best way For as it was Gods wonderful mercy at all to giue them sanctification in any measure and so to put them out of that 〈◊〉
in which they liued obeying the Prince that ruleth in the Ayre walking in sinnes according to the course of the World so it was not without a very mercifull and gracious respect vnto their owne good as well as with zealous respect of his owne glory not to giue it them in full measure during this life First in that sinne is suffered still to remaine and to tempt them it stirreth vp watchfulnesse to haue such an enemy within the house yea in the bed-chamber euen in the inward heart and spirit of a man it will not suffer him to sleepe in security But as in Townes which are only assaulted outwardly men stand continually vpon the guard so it behoueth much more Gods Children to doe hauing their City already surprized sinne being within their soule This is it also which will cause them with awefull watch to ioyne faithfull ardent prayer for helpe and strength from God against it Whence it is that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse The flesh saith he is weake that is sinne and corruption maketh you weake either to resist euill or to doe good therefore hee commandeth them and in them all other Christians to giue themselues to watchfulnesse and prayer lest they fall into temptation For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne will be apt enough to take the aduantage of our infirmity and by his subtill temptations to draw vs to wickednesse so as there will be danger of being conquered by him except with a watchfull eye Christians looke to themselues and get them for succour vnto God that by his might they may bee made able for to stand Therefore as the Canaanites which were left in the Land vndestroyed did both awe the Israelites awake their slothfulnesse and prouoke them in danger to 〈◊〉 vnto God by prayer so the corruptions sticking in the Children of God doe through feare of being foyled by them driue them vnto God and shake off spirituall slothfulnesse Besides hence they can with pitty and compassion think and speake of other mens sinnes being alwayes ready with a fellow-feeling heart to reproue knowing and considering themselues how they are compassed with like infirmities Galat. 6. 1. They are also prouoked to exercise their charity not this way onely but in prayers for their brethren by their owne experience of sinfull lusts what they doe in them they can guesse how it fareth with other Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednesse of Gods enemies remembring that the same inclinations to euils and seedes of sinne are in themselues which so breake out to the shame and ruine of others Moreouer by this they are often brought to sue for pardon vpon their slippes and fraileties and to beg the encrease of Gods graces and comforts and so haue manifold proofe of Gods truth and goodnesse in standing to his promises whereby he hath bound himselfe to fulfill the desires of his people and can encourage others and doe quicken them in their faith to trust in that God whom they find so very willing to releeue and refresh them according to his word For when their sinnes temptations force them to God and his mercy aud truth doe manifest themselues being found when hee is sought opening to such as knock giuing to such as ask forgiuing such as humbly confesse themselues and as they haue their mouthes opened to speake forth the Lords praise and to glorifie him in his righteousnesse and saluation to declare them abroade so to excite all their fellow Saints to magnifie this God to seeke and to relie vpon him with strong confidence See the practise of this in that holy Prophet Dauid who hauing recourse to God against his sinnes and drawing downe grace and comforts by his prayers he is full as of hearty thankfulnesse for himselfe so of holy exhortations towards others to moue them vnto godlinesse Yet further whereas the great fauour which is vouchsafed the Elect in their calling and the rare graces put into them from Gods Spirit might heaue and puffe them vp euen Paul being subiect to pride and arrogancy in regard of singular blessings vouchsafed him 2 Corinthians 12 the sight and sence of the remainders of olde Adam serueth as to keepe from rash iudging of others so from taking pride in our owne good things there being more reason to bee abased for filthinesse for that is our owne then for the holiest gifts for they are not our owne and withall they are blemished and spotted through that poyson and contagion of sinne that mingleth it selfe with our best prayers best words best actions best graces to make our selues and them euen odious to God should hee but with a rigorous eye behold the best things in vs and done by vs. For his pure eye cannot behold any euill and best men haue some euill ioyned with their good yea there is more euill in that they doe then good That were it not for Gods mercifull acceptance passing by and winking at the euill pardoning wants and staines and imputing his Sonnes righteousnesse to the Saints their holiest endeauours might worthily sinke them into destruction The due consideration whereof doth preserue them from that most hatefull vice of pride and presumption which are the break-neckes of so many thousands And also in these and sundry other respects as to stirre vp in the godly a desire and loue to the fellowship of the Saints to the vse of the Lords Supper and all other good meanes of their saluation to the patient bearing with and gently censuring the imperfections of their brethen and infinite such other benefits as redound to themselues by this way of their imperfect sanctification God doth maruellously worke out his owne glory Sinnes assaults and Sathans temptations combining themselues with their confederate the Worlds allurements by pleasures and profits and glorie sometime and sometime feares threats and persecutions all conspiring together against the poore soule of the Childe of God as Ammon Moab Edomites did band against the Lords people doth but minister occasion vnto God the more to euidence his almightinesse and sufficiency of grace in that he 〈◊〉 against all these maintaine one weake heart not onely enabling to the encounter strengthening to endure it but also giuing power to ouercome and triumph ouer them that they may reioyce and glory in this strong God of their saluation whose power is so manifested in their weakenesse As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan and against Moses in the Wildernesse the more it turned to the honour of God and their glory also to vanquish them and put them to flight so it is here the name of God is the more aduanced in his wonderfull assistance and protection which hee affordeth vnto his Saints against the gates of hell
Finally which is an admirable thing euen by the grosse sinnes of his Children it pleaseth God to doe them much good both to greeue them for that is past to humble them and shame them for the present to worke more feare and warinesse for the time to come Besides it turnes greatly to Satans great confusion their fales prouing medicines and remedies and preuentions of future sinnes and this as it much redoundeth to Gods honour so it cannot choose but vex Sathan at the heart that such sinnes as he hath drawne the godly into with great diligence and long deuice hoping therby to choke them and quite to spoile them should bee made meanes through Gods wonderfull goodnesse and wisedome euen to whet and sharpen them the more against Sathan the procurer of their wounds and woe by stirring vp themselues and strengthening others vnto all good duties He had been better to fit still then to haue tempted Dauid and Peter to such sinnes as he did as I could further proue saue that in our conference of Repentance this very thing wil be happily reuiued and come againe to be spoken of but it is now meete that wee seeke out the markes whereby Sanctification is knowne to be truly wrought and to speake of the duties of sanctified persons Apollos I doe well allow of your purpose onely by the way let me put you in remembrance that by the remainder of sinne in the new borne Christians and by those daily bitter fruits which spring from thence there is more occasion giuen to the godly to exercise their faith touching the forgiuenesse promised and their hope touching the blessednesse to come and all other their graces which if they were perfect and all sinne done away at their regeneration then what great vse of faith or hope when there should bee no vnbeleefe or doubting within them or what vse of any other vertue when it lacked the opposition resistance of the contrary vice to set it on worke Here is our warfare and there must be a continuall strife inwardly in our selues betweene grace and sinne as well as out wardly against the wicked In Heauen our warfare shall be ended and not before and further by how much the godly oftner sinne here so much the mercies of God in pardoning and Christs righteousnesse in couering such and so innumerable transgressions are manifested to bee the more glorious and excellent There being no lesse grace if not more expressed in forgiuing sinnes done after the Spirit of God and faith receiued then such as were done before Sithence the more Gods Children are beholden to God and the more meanes they haue against sinne and the more they are enlightened to vnderstand their duty the more grecuous is their fault which yet being all remitted freely vpon their repentance it declareth the abundance of the grace of God toward them Aquila It was well thought vpon by you for I had forgotten these things but now to follow my purpose Amidst so much darknesse of minde as yet remaineth after regeneration in Gods Children and so many and great imperfections Sathan also with his iuglings laboring to trouble their iudgements it seemeth then a hard thing to discerne that true sanctification of the Elect from that generall grace whereby a naturall man may liue for outward comfort and carriage as if hee were truly sanctified There bee sixe or seauen tokens by which the difference is to bee found and euery sanctified person shall by them know of himselfe that hee is gone beyond a ciuill life First a sanctified man hath care to order his life his whole way and euery step of it by the knowledge of the Word of which he enquireth what hee may doe and what not still taking counsell from thence doing all his things as necre as hee can by that diuine direction and with application of Christ beleeuing that his weaknesses are in him hidden and the vncleannesse of his worke wiped and purged by his death whereas the ciuill man dependeth vpon the allowance and reputation of men which if hee obtaine it contents him he lookes no further but to haue a good estimation in the World And whereas the sanctified man aymeth at this most how to please God euen with the deniall and displeasure of his owne corrupt heart the ciuill man doth not take thought nor trouble his head about the pleasing of God in the good he doth nor in leauing euils for the offence of God but seeketh and studieth to please himselfe and such whose fauour hee desireth to liue in ordering his course to his owne and their liking Thirdly whereas a ciuill man is very carefull in duties that concerne affaires and dealings with men that hee may get a good report that way and doth religious duties coldly and of custome the sanctified man though he will not be negligent in workes that belong to his calling yet he is cheefely 〈◊〉 〈◊〉 duties which concerne God and his 〈◊〉 〈◊〉 that both publikely and priuately Adde heereunto fourthly that ciuil 〈◊〉 〈◊〉 no great conscience of smaller sinnes as 〈◊〉 〈◊〉 talke lesse oaths gaming c and not at all 〈◊〉 against naturall corruption to get it killed nor in 〈◊〉 bled for it It is otherwise with a sanctified man he laboureth most against the roote of sinne to get it mortified to haue the fountaine drained hee 〈◊〉 him and conceiues much 〈◊〉 euen for the 〈◊〉 of sinne Psal. 51 4 5. Hee hath a great care to meete with sin in the bud to resist it in the 〈◊〉 and euill desires and auoyding conscionably euen such offences as the most men iudge but 〈◊〉 For hee 〈◊〉 the danger of death the displeasure of God in euery sin euen the least Dauid will greeue for touching the lap of Sauls garment the Lords annointed The heart of a godly man wil smite him euē for a vile vnhonest thoght for euery little ouer sight if it be but in a circumstance of an action Yet 〈◊〉 ciuil men neuer take any 〈◊〉 to auoid the sins of the time or of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turall peculiar sinnes the sanctified man of all other most setteth himselfe against these And to shut vp because the differences are infinite the euill man is 〈◊〉 about the 〈◊〉 of grace to get more strength against 〈◊〉 more power to obey God he doth not marke in himselfe the decrease of grace or increase of sinne that being humbled therefore he may vse the means appointed without 〈◊〉 〈◊〉 and faintnesse not by fits and girds It 〈◊〉 〈◊〉 with the sanctified person who 〈◊〉 how corruption workes and how grace decayes betakes himselfe vnto the vse of al good means 〈◊〉 all good care and conscience for the helping him 〈◊〉 a greater measure of the Spirit that he may grow vp in grace and knowledge For he considereth 〈◊〉 himselfe amongst sundry other things what duty he 〈◊〉 to God and to his owne soule and that this 〈◊〉 is laid vpon him by
For God who put it into their heart still preseruing it and being stronger then all that be against it how can it vtterly faile This is it therfore which I iudge that when regenerate persons being ouercome by the strength of any temptation or in-bred corruption yeeld vnto any sinne their whole will doth neuer sinne so much onely doth sin as is vnregenerate the regenerate part doth neuer sin neither can it sinne for it is impossible that grace shold sinne which is as contrary vnto sinne as light is vnto darkenesse The Spirit and grace doth euer like and loue that which is good and hate that which is euill So the Apostle confesseth that when hee did the euill he would not and did not the good he would it was dwelling sinne that did it that is to say his soule vnrenewed was that which sinned it was not he that is his soule so farre as it was vnrenewed that did sinne For his minde renewed serued the law of God it was his flesh that serued the law of sinne his inward man did euen then delight in the law of God when the lawe of his members rebelled against it And this is the condition of all other the children of God amongst whom when any of them be ouercome in this conflict their will and minde renewed doeth still make resistance to sinne yet so feeble so faintly and weakely somtimes that sinne gets the vpper hand and grace is put to the worst Now touching Dauid and such as do sinne in such a sort as he sinned this is it which I do iudge of them that it fareth with them as with a man going downe a steepe hill whose foote once slipping hee cannot recouer himselfe but tumbles downe till hee meete with some stay Or as it doth with one in a swoone or in a Lethargie whose life is in them and yet to seeming they are dead Or as a withered tree in winter season which hath neither leafe blossome or beauty and yet there is life in the roote Or as with a soldier whose braine-pan being cracked with a blow he lieth astonished and as one vanquished yet comming to himselfe againe renewes the battle and conquers his enemie Or finally as one taken prisoner against his will for lacke of power to withstand the assault being willing and ready to make an escape whensoeuer an opportunity is offered As appeareth in the example of that Kingly Prophet who was so held captiue in the hands of sinne as when God did reach out a hand vnto him to draw him out by the admonition of his Prophet outwardly and the motion of his Spirit inwardly hee quickly apprehended it and embracing the occasion gaue satan and sinne the slip and as wee say shewed them a paire of faire heeles Apollos I am altogether of your iudgement in these points and surely as this is a very true doctrine so it is comfortable to consider that God doeth so maintaine grace in the hearts of his owne children as howsoeuer for due and iust causes the gates of helmay very farre preuaile yet neuer so farre as to displant that which God hath planted nor to destroy that image which God hath set vp But it remaines now that ye speake something more particularly of this combate and what weapons are to be vsed therein after what sort we are to make vse of them Aquila Sir it were a matter of great labour a very long worke particularly to rehearse how our knowledge is assaulted by ignorance our faith by infidelity our loue by enuy and hatred our holines by prophane lusts our chastity and temperancy by incontinency riot also to declare the dangerous stratagems wiles and enticements that are vsed by satan and the world to vndermine and ouerthrow the poore christian soul. and this haply is sufficiently performed by som others Touching the Weapons which wee are to vse in this warfare and how by prayer wee are to get the power to vse them well the Apostle instructeth vs fully in the 6. chapter to the Ephesians And for the right application of the maine weapon to wit the Worde of God we haue Christs practise in the 4. chap. of Matth. Therefore if it please you leauing this argument wee will passe forward to the doctrine of Repentance This onely I thinke meete to say ere we part from this matter that there is a very great oddes between a regenerate person and one vnregenerate as touching this fight against sinne they both fight but neyther vvith like minde nor with like successe In vnregenerate persons the light of naturall reason and of knowledge infused into the conscience doe checke sinne as well as discouer it leading the combater to a mislike and some kind of resistance whereof the issue and successe is the holding backe of the rage of sinne without weakning or killing it at the roote in so much as when this resistance such as it is 〈◊〉 then sinne like a Gyant or a Tyrant mightily assaulteth and insulteth ouer the poore soule trampling it downe and fiercely oppressing it Whereas regenerate persons doe more then mislike sinne and make some slender opposition to the keeping in of the fury of euill lusts for they doe truly detest and hate sinne as that which is contrary to the will image and glory of their Father and the cause of curse to their blessed Redeemer so as there is in them a conflict not alone betweene reason and affection and betweene conscience and sinne but between grace and sinne betweene the heart renewed by grace and remaining sinne which with a loathing is refused of them when it ariseth and tempteth the regenerate setting and bending themselues directly against euery lust of reason and will as against a most mortall enemy which it desireth and seeketh vtterly to destroy for that end being in continuall watch frequent in seruent prayer alwayes fearing infirmity and Gods dreadfull Maiesty the euent and successe of which strife is a daily wasting of sinne and mortifying it at the roote that it may at the length be quite abolished Of Repentance the other consequent of Sanctification Apollos NOW friend Aquila that we haue done with the spiritual combat betwixt the old man the new arising from the imperfect measure of Sanctification which when it is full that combate shall ceasse in the next place we are to deale with Repentance which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight is very necessary for they are to be healed and made vp again by repentance euen by our turning vnto God through faith in his Sonne As it cannot be but in the combate the new man is sometime put to the worst so vpon repentance all is made whole Aquila Suffer mee here a little to stay you in your speech what may the differance be betweene Sanctification and Repentance seeing Repentance is a ceassing from euill and doing of good a turning from sin to God and Sanctification is no other but
must be a continuall repentance There being some sinnes not yet espied therefore not particularly repented of some espied and yet not sufficiently hated striuen against and mastered and some good duties not yet knowne to vs and such as are knowne not so zealously followed nor so wisely as becommeth the redeemed by Christ which looke for eternall glory Aquila Now Sir you haue satisfied me in the acception of Repentance and shewed me how wee are to speake of it and how it agreeth to a man already called and sanctified Let mee make bold to aske you further touching this particular euangelical Repentance which is euery day to be renewed euen as a good House-wife doth once a day sweepe her House or as one that writeth a Letter lookes often ouer it so our life is often to be lookt ouer that the errors thereof may be corrected but where must this Repentance haue his beginning wherein doth it consist what be the kinds of it by what tokens is it knowne and bewrayed And after these things opened I haue certain doubts and scruples to propound to you about the doctrine and practise of Repentance Apollos This renewed Repentance of the godly takes the beginning from a godly sorrow engendred in the heart by the holy Ghost vpon the discouery of our daily infirmities and falles as the Apostle teacheth vs 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance whereas worldly sorrow brings forth death There is to be seene in the wicked shadowish and counterfeit Repentance the ground whereof is wordly sorrow not a griefe stirred vp in the heart because of displeasing God by some sinne but in respect of worldly cause as temporal losse worldly shame and punishment or else for feare or through feeling of Gods wrath for sinne which is a griefe may be found in a meere naturall and worldly man the end of which griefe is death occasioned by a despaire which is in them of obtaining mercy by which they are brought to eternall yea and sometime to a temporall vntimely death as is to be seene in Achitophel and Iudas Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow which not onely can profit nothing but thereby no man can either redeeme his losse or shame or remoue his feared punishment but bringeth forth a dangerous and deadly fruit and to labour to conuert it into a godly sorrow to greeue according to God for this hath great commodity in it for as it pleaseth God being engendred by himselfe in the heart which mourneth euen here hence because the most mercifull God is offended by transgression of his Law therefore worthily called godly sorrow so it hath a notable blessed Issue for it leadeth to repentance and that to life or saluation For as it cannot be but such as haue their heart smitten with heauinesse because of the displeasure of their louing God by their sinne but they will meditate a turning from it and an amendment so they who enter into this course of Repentance and so continue it will at last leade them to saluation and in the meane time it is a good testimonie vnto them that they are saued persons if it were no more but that the holy Ghost saith of hearts contrite sorrowfull for their sinnes that they are a sacrifice to God and that the sobs and sighes of a troubled Spirit greeued for iniquity doe proceede from the holy Spirit Psal. 51. Rom. 8. Surely this were sufficient to moue euery Christian to pray and labour for this godly griefe that he may get his heart touched with it the melting heart the sostened heart soone moued to griefe vpon sence of a sinne is a blessed heart the very habitation and lodging of God himselfe yet to heare further that our repentance occasioned by our griefe for sinne is as a way wee are to walke in to saluation this same ought to cause all men to be willing to haue this godly sorrow and to know how they may attaine it And albeit that the meditation of the filthinesse and danger of sinne being committed against an infinite Iustice the souereigne goodnesse and a most holy Law may much helpe to moue the heart after a sinne to be aggreeued yet nothing so auailable to this purpose as the due and serious consideration of the 〈◊〉 of Christs life and the death and passion of our Lord which being so infamous and sharpe intollerably and the person so abased and plagued being the eternall Sonne of God and a man most innocent and wee our selues the proper and immediate cause of all his ignominy and paines suffering not for his owne but for our sinnes this if any thing else in the world will and if there be any true grace in the heart it will make it euen to bleede with griese that such an one should suffer and such hard and heauy things and for such being but wormes-meate vngodly and his enemies what heart would not be pricked to thinke of it that the Lord of life the immaculate Lambe should endure such fierce wrath from God and men for such vile ones The very Earth trembled at this and shall not our hearts feare the Sun was darkened the Heauen also put on mourning weede and shall not wee be troubled The stones rent and shall not our hearts be rent with sorrow and our eyes gush out with teares vpon the sight and remembrance of such our sinnes as we daily fall into and by which we occasioned such an execrable death with torment to such an honourable person As it cannot be but ill with them who can thinke of this and not be displeased with themselues and greeued at their sinnes which procured this so well is that man that vpon the thought of his Sauiours sorrow for sinne can haue his owne soule touched and ready to melt into sorrow For blessed are they that mourne they shall be comforted Mathew 5. Vnto whom doth the high God looke who dwelleth in the Heauens but vnto him which hath a 〈◊〉 heart Esay 66. This sorrow maketh the sinner to become ioyfull in 〈◊〉 end yea it makes Angels glad it reioyceth Gods 〈◊〉 and is his delight who not so much detesteth 〈◊〉 as hee loueth this godly sorrow which 〈◊〉 a sinner aworke the more to mistike and detest his owne sinnes and to endeauour more and more the mortifying and subduing of them and a departure from them In this affection of sorrow there be two sorts of persons which doe somewhat offend in diuerse sort the one thinke they neuer greeue enough for their sinnes and whereas they mourne much and truly yet they satisfie not themselues because they would haue and feele more And the other who doubt and mistrust themselues that they doe not greeue at all and so are out of heart because they haue no hearty greef for their offences complaining of the hardnesse of their heart this way Let the former consider that God respecteth not the measure
so much as the truth of our sorrow if it be vnfeined though it be not great yet it is accepted and if it prouoke to repentance so as after griefe there follow some amendment then it is vnfeined And let this serue to comfort the heart God being as well pleased to haue his Children cheered with his graces and the worke of his Spirit in them as greeued for their trespasses it is not pleasing to him to see them alwayes sad hanging downe their heads as a bul-rush there is a time for sorrow a time to reioyce And for the other their desire to be truly greeued for sinne and to haue a broken heart it is accepted for sorrow with that God who in his Children accepteth the desire for the deede yea they greeue that they are not more greeued they being sorry that their sorrow is so little it is a degree of sorrow Woe to them which are secure which sinne without all griefe or suspect of any fault this way and so lie still in their sinne without any turning or change and woe to them whose sorrow is worldly such as is stirred vp not for breach of Gods Law but for dread or sence of vengeance which rot still in their sinne but happy and thrice happy is the soule which without respect of Gods rods present or his iudgement to come without any regard either of the losse of Heauen or paine of hell can be affected with griefe after sinne in this onely consideration that they haue failed in duty toward so louing a Father and deserued by their sinne to lose his fauour Of this sorrow there will follow a repentance neuer to be repented of which I thus open and make plaine to you If the griefe be conceiued from an euill 〈◊〉 which should not haue beene done there wil 〈◊〉 it true Repentance that is an holy purpose to 〈◊〉 sinne and the occasion of it an hatred of it in the 〈◊〉 〈◊〉 and seeking the death of it endeuouring by 〈◊〉 meanes against it and to do the good contrary to it Likewise if the griefe conceiued by this godly heart be for a good thing left vndone which should haue beene done there will follow a strange resolution with good endeuour to auoide such omission and to take vp such duties with more care in time to come saying with the Prophet I am vtterly purposed to keepe thy righteous Iudgements Againe I haue sworne that I will walke in thy Statutes Psal. 119. Now that we haue seene whence this speciall renewed repentance doth arise and wherein it consists the degrees would be a little examined and I find that there is an ordinary Repentance meete to be had for ordinary sinnes By ordinary sinnes I meane the common slips of life the faults that euery the most watchfull Christian doth ordinarily fall into daily infirmities in omission and commission for these there would be but ordinary griefe and ordinary repentance as aboue it hath beene declared But when any extraordinary sinnes doe happen such as were Dauids Peters Manasses Salomons foule and notorious sinnes which giue a greater wound to the conscience and an offence to the Church and more dishonour to Gods name and worke a greater decay of godlinesse in the soule there would be vsed a more extraordinary sorrow the heart would bee wrought to a deeper humiliation more feruent and frequent prayer holpen with fasting and vpon our rising out of such sinnes more streight bonds would bee taken for our good abearing afterwards serious vowes and protestations for a better life Such was Peters after his fall he wept bitterly such also the womans that washed Christs feete with teares Luke 7. Such was Dauids Psalme 51. and many other who after some foule and enormious sinnes haue performed more then ordinary repentance for daily and ordinary slips which yet be such considering the offence of so great a God in them as ought to moue much griefe displeasure with our selues and more watchfulnesse Now for the tokens or fruites of this renewed Repentance there be seauen reckoned vp 2 Cor. 7. 11. In that you were godly sorrie what great care it hath wrought in you yea what apology or clearing of your selues yea what indignation yea what feare yea what desire yea what reuenge yea what zeale Aquila I pray you Sir let me vnderstand your mind for these seauen effects of renewed Repentance what ye thinke euery one of them to be how you distinguish them one from another Apollos Aquila I doe well know that in these points all men are not of one mind and whereas some call them tokens or signes others call them rightly as you doe effects or fruites of Repentance I iudge it all one they are therefore signes to manifest the truth of Repentance because they are the proper and necessary effects of true Repentance For their distinction of one from another and what each is this I vnderstand Care it is the study of the minde and thought taking how to approue the course of our life hereafter both to God and to our owne conscience and to the Church of God As it fareth with Trauellers which haue by sloth or ignorance lost their way hauing found it again they are more carefull to keepe it so it is with the godly when they repent their care is to please God better afterwards the which their care doth expresse it selfe in the greatnesse of it not onely in the generall course of their conuersation but in euery particular action to direct it according to the rules of the Word that offence of God and men may be preuented as Col. 1. the Apostle prayeth for the faithfull that they may please God in euery thing and elsewhere that they may abound in euery good worke Yea this care in the godly as it is in themselues for eschewing one sinne as well as another and for the doing one duty as wel as another so it stretcheth it selfe vnto them of their charge children and seruants or flocke and subiects if they be publike persons as is to be seene in the example of Abraham Gen. 18. Iob Iacob Dauid Iosiah who all had care of their children and people no lesse then of themselues and this declareth ones care to be sound toward themselues when it embraceth others Of all which it followeth that all secure person which haue no further or greater care but for backe and belly for pleasure and profit are surely voide of repentance being voide of this care how they may please God So on the other side the more that care encreaseth in any after their falles to keepe the Word and stand fast in their obedience to it the more sure hee may be of the soundnesse of his repentance for how must not his sorrow for losing his way appeare to be true when his care is double to that it was not to lose it againe The next fruite of Repentance is clearing of our selues which may be diuers wayes performed
and his owne soule yet should refuse to doe it hoping that God would be good to him if hee doe in secret repent Might not Dauid and Salomon haue thought so and others also who haue done as they did Nay friend Aquila then may a sinner looke for Gods fauour when hee readily and dutifully walkes in Gods way and Gods way is publike repentance for publike scandals when he feeles his heart so affected toward God for the doing his will and setting forth his honour as that in regard thereof he doth little or nothing recount of his owne credite this is a good token that all is pardoned him But haue you any further matters to say friend Aquila as touching this purpose Aquila None but that I am much bound to you for enduring me with such patience to obiect what I thought Were it not that the time is so farre spent already I would request you that wee might passe forward to the fruites of Repentance to deliuer the doctrine of good workes Of good workes the fruites of Repentance Apollos NOw friend Aquila we thought that we had spent much time in our last conference and so as we needed not to looke back to our worke but I haue thought of something since our parting which will enforce vs to doe as Trauellers who hauing lost or let something fall are wont to goe backe againe and take it vp and carry it along with them Thus must we be faine to do for we haue left something behind vs worthy the looking backe for and the taking vp that we may carry it along with vs. And if you would know what it is I meane it of one peculiar note and marke whereby to distinguish that true Repentance which floweth from Sanctification and is proper to the regenerate child of God from that which many vnregenerate persons may by a common restraining grace attaine vnto Aquila What may that be I pray you certifie me of it in particular There be very many who will be glad with me to vnderstand it Apollos This it is That as the Elect in their Sanctification haue thogh not a perfect yet a generall change and reformation in mind and reason will and affection body and actions in all these they are somewhat and that truly altered by grace of new birth though vnperfectly So in the practise of this grace the regenerate man repenteth him not for one two or a few but of his whole corruption and of all euill fruits of his naturall corruption Albeit he cannot vtterly be without sinne in this life no more then he can be without a soule and body yet he doth not willingly nor wittingly foster nor harbour any sinne whatsoeuer but is equally an enemy to all and euery sinne though with vnequall successe labouring daily and nightly the forsaking and shaking off of all their sinnes in a true loathing of them for the godly repentant persons haue learned of Saint Iames that to be guilty of one maketh a man guilty of all it being the same God that commanded all who commanded one so that his authority is 〈◊〉 in one as in all And from the wise man they haue receiued that as one dead flie marreth a whole boxe of Oyntment so a little follie him who is in estimation for wisedome Ecclesiastes 10. 1. Also in the example of that godly man King Dauid they see this duty as in a glasse for he witnesseth of himselfe that he hateth whatsoeuer his owne wickednesse Psalme 18. 22. And surely it cannot be that any man should truly repent of other sins though he leaue the practise of them if he doe loue and keepe any one knowne sinne neither he that hateth any sinne can be thought other but that he hath repented of all for hee hauing power in his Sanctification against all doth therefore bend himselfe against all and hating one sinne in as much as therein is the displeasure and offence of his heauenly Father vpon this ground will hate and greeue for euery sinne with endeuour against it but whosoeuer retaineth a liking in his heart to any sinne with a purpose though he know of it to be a sin and his conscience checke him for it to continue in it can indeed hate no sinne at all though he leane the outward act of many sinnes as Herod as Simon Magus as Iudas did for worldly fame or feare of hell punishment denounced by the Word True it is that euen regenerate ones who haue shaken off their sinnes haue haply some sinne or sinnes hanging about them as burres or lime which yet they would not haue so and they beare them not onely with checke of conscience and mislike in iudgement for so the wicked ones may doe but with vnfeined sorrow of heart greeued according to God that they should be so yoked and entangled with the remnants of their corruption and they striue vnder hope more and more to ouercome those lingering vices as they haue conquered their fellowes and expericuce hath taught that there is not any of Gods Children but as they haue corruption left in them euen after new birth for such purposes as God would to humble them to exercise and stirre vp the gift of prayer to make them watchfull to declare his owne grace in forgiuing and might in vpholding and for other such like ends so in the whole host and army of their remaining sinnes there is some more rebellious and mutinous then the rest a predominant corruption wherewith they are faine to wrestle hard mightily and long ere they can put it downe Euery man hath one or other outward enemy more tedious then the rest sent to vexe him and to humble him likewise there is some one inward sinful affection that doth longer and more greeuously trouble them then all the rest doe But a regenerate man will be at no league nor take any truce with it he stands at defiance euen as I srael did with the Amalekites whom they were to prosecute to the rooting of them out and did so Right so doth euery repentant person prosecute all his vicious lusts especially his most dangerous lusts vnto the rooting them out for he wel knoweth that it were in a manner as good to keepe all sinnes as to hold one vnrepented of one being sufficient for Sathan to ensnare vs by it Yet one will not be one and alone but as one theese within the house makes way for all the rest to follow after so one sinne cherished will open a window for others to come in To conclude if the heart be false in one sinne it wil be false in more as occasion is offered and as temptations doe prouoke and when the heart is framed to vprightnesse and truth by the Spirit of Sanctification though it do not alike preuaile against euery sinne yet it doth vnfeinedly detest and resist one sinne as well as another Againe the like is to be saide for the doing of good that the regenerate
and haue the nature of blessings in them Thirdly when good and euill men are vnder afflictions there is no smal difference in their patience some 〈◊〉 men haue not so much as shew of patience being full of discontentment and rage when they are vnder Gods hand others which are more calme and still yet haue no patience but perforce because they cannot choose or be loath to be thought faint-hearted Whereas good men are as well pleased with afflictions as with benefits euer accounting that best which God sends to them whatsoeuer it be bearing his crosses not of necessity but for duty sake to God After these things thus discoursed it will be sitting that we passe from this generall Treatise of afflictions and to descend vnto particulars to speake of afflictions as they are either the chastisements of our sinnes or the trials of our faith and loue thus I thinke we may distinguish the afflictions of the godly The Scripture so plainely telleth vs that God chastiseth whom he loueth nurtering and correcting euery childe whom hee receiues Heb. 12. 6 and also doth tempt and take triall of them Thus he is saide to haue tempted Abraham Gen. 22. 1. And afflictions are called temptations Iames 1. 23. For as Sathan tempteth to seduce destroy so God tempteth to proue and make triall of his people to make it knowne what is in them Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials yet wee are to consider and speake of them distinctly and 〈◊〉 things diuided in nature some being tried by affliction wherein it cannot be truly said that they are chastened as Iob and diuers Martyrs To conclude afflictions which be properly punishments to the wicked are to the righteous for correction or for their triall Apollos I thanke you Aquila for this kindnesse in cutting and laying out my worke for me I am content to be held your apprentise and to giue you the credit and place of the master workman But to fall in hand with the worke it is true indeed which you say that afflictions which in themselues and toward the wicked are a part of the curse due to sinne yet in respect of the righteous they change their condition the afflictions and death of our Lord Iesus Christ hauing sanctified all the afflictions of his members which beleeue in him that they should put on another nature and be no more to them an execration but to serue as you well say either for correction or probation or both For in one worke sometime God hath a double end both to chasten for some sinne done and to take triall of the graces in his children For our orderly proceeding I will first entreat of Chastisements and the patience which Gods Children shew therein Afterwards of their trials and namely of their great triall of trials which is by death and martyrdome whereunto some of Gods Children are put and all are to expect it The Church of God it is a Schoole the faithfull are as Disciples and Schollars in Schollars there is much forgetfulnesse and slothfulnesse and much other vntowardnesse which will neede to be remedied by the correcting hand of Christ the onely master of his Church his Ministers being to him but as Vshers The Church is as a Family the faithfull are as Gods seruants children amongst these there is alwayes some vnrulinesse and disobedience therefore God their Lord and Father cannot be without roddes for chastisements This the Scripture abundantly witnesseth that as the godly on the one side giue plentifull matter by their often and plentifull sinning yea sometimes by greeuous sinning against God why they should bee beaten euen with scourges so on the other side many and manifold are the corrections of God He hath roddes and scourges of all kindes gentler and sharper inward and soule chastisements outward and bodily corrections God can smite in goods name estate credite wife children friends liberty in euery thing that is with them or neere them or deere to them God knowes how to chasten them by taking away or lessening their comfort also by putting vpon them things greeuous to their nature wherein Gods Children through patience doe shew all good contentment at the Lords dealing with them though it be sometimes very rough and seuere Yet they know and consider that it is well deserued they haue made themselues very worthy to be wel beaten by their breach of Gods Law and it is but good reason if they be so bold as to transgresse and deserue chastisement that God should take leaue to vse his authority Therefore as they suffered with patience the Fathers of their bodies when they corrected them now much more they doe submit themselues to him that is the Father of Spirits especially when they marke his manner of proceeding in his chastisements and the chiefe ends that he aymeth at in them seeking therein their profit not his owne praise or pleasure as bodily Parents often doe For touching his proceeding albeit man suffer eth not but for his owne sinne Lament 3. 〈◊〉 is corrected but for his faults yet God doth not draw out his roddes for euery offence then there were none able to abide it for we offend so often and so much that it would quickly consume vs if wee should feele his hand for euery trespasse But as earthly Fathers winke at sundry and many things amisse in their children so it pleaseth God to vse conniuence and fauour towards our daily infirmities and smaller faults which accompany the frailty of our nature Therefore it is saide of him that he is slow to anger patient and full of compassion and goodnesse Psal. 103. Indeed when the godly doe forget themselues and fall into some foule and grosse sinne especially whereby they giue offence by their example prouoking others to sinne or when in lesser faults they grow too stubborne and waxe secure or when they lift vp their hearts and become proud and high minded 〈◊〉 commonly he taketh the rodde in hand being loth to fall to strike till we fall to dulnesse sluggishnesse arrogancy and contempt as there is no other remedy but that hee must scourge vs or lose vs. Againe when God hath suffered his Children long for he had rather they should iudge themselues then hee should iudge them desiring their conuersion by his bounty and kindnesse rather then their amendment by correction so sweete and louing is his Nature so loth to strike yet he striketh not till he haue giuen good warning either by admonitions of his Prophets and seruants or motions of his owne Spirit and often checkes of our owne conscience calling vpon vs to reforme our life As it is written in Amos 3. 7. Surely the Lord will doe nothing but he will reueale it to his Prophets After these warnings by his Ministers if there follow no repentance then there being no other remedy 2 Chro. 36. 16 17 he proceeds to
in themselues but meere beggery and want of all good and that to God alone belongs all praise of all our goodnesse whatsoeuer And thus by their punishment they are humbled in truth not in shew onely Aquila I haue heard your selfe and some others speake highly to the praise of humility as that it is the foundation and base of other vertues that as hee that will build high had neede to lay his ground-worke low so hee that will build himselfe vp in Christ vnto glory in Heauen must found himselfe in humility Of which I 〈◊〉 read in Gods Book that humblenesse is that which exalteth a man it is the ready way to honour as pride is to shame which alwayes followes after where pride rideth before so honour and glory attendeth vpon the lowly minded Yea God himselfe hath promised to dwell with the humble and make the contrite and lowly heart his temple and habitation euen he that hath his seate in the highest heauens will come and rest with him who is of a broken and humble heart Finally this is the grace wherein we must bewray our selues to haue the Spirit of Christ who was lowly and meeke and being equall with God thinking it no robbery to be so Philip 2 yet humbled himselfe to the estate of a man of a seruant of an accuised man being content to die on the Crosse for our sinnes Oh what blessed things then are our chastisements how patiently are they to be borne how thankfully is God to be blessed for them who can and doth so blesse them as to make them meanes more and more to frame our hearts to that grace of humility whereby Gods Children are not onely kept from arrogating to themselues what they haue not or be not but contrariwise they make no shew nor boast of that they haue but knowing all good to be receiued they glory not in the gift but in him who is mercifull vnto their sinnes Apollos You doe rightly iudge of Chastisements to be blessed workes of Gods loue whereby such a fruite is purchased to Gods children as the decrease of their pride and increase of humility not onely for the time they liue vnder the rodde for so long euen Pharaoh will be humble and Achab will be humble so long that is they will counterfet an humblenesse till they get out of Gods hands but to cause them to walke more humbly with their God and towards men all their life after for it is a consideration which sinkes deep into the children of God when they will bethinke themselues that they are beaten and by such an one as the great and good God deseruedly too for iust causes yea and so as others see their stripes and take knowledge that God is angry with them this makes them hang downe their heads and abate their courage Euen as an ingenious Scholler beaten for a fault before all his fellowes is much abashed therewith so it fareth with Gods children who yet are so humbled and abased in their owne eye by their blowes and strokes as they learne great patience and thankfulnesse as well as humility because they receiue all their chastisements as corrections of a most louing Father who seeketh in them their best good But it shall be sufficient to haue entreated thus farre of Chastisements let vs passe on to the trials of Gods Children Touching which we are to know thus much that in the corrections which God sendeth his Children hee doth not onely looke at this onely to admonish them of their sinnes past that they may turne and be more obedient for time to come and to abase the pride of their heart that they may carry themselues in all humblenesse but withall he doth take tryall of the faith patience and loue of his Children and sometimes it pleaseth him to inflict some greeuous iudgement vpon them without any such respect at all as to correct their sinnes but meerely for probations sake Thus hee dealt with Iob whole afflictions were not chastisements of his sinnes but trials of his faith and patience Of this kind were such aduersities and troubles as happened to Abraham Isaac and Iacob whose pilgrimages proued very combersome and full of crosses Also the crosses which 〈◊〉 Gods children for righteousnesse sake these are such 〈◊〉 as when they fall into them they are willed to 〈◊〉 exceeding ioy because they serue for triall of their faith and therefore be called Temptations 〈◊〉 1. 2. It is the pleasure of God as men try gold in a Furnace so to trie his Children by afflictions It stands with very good reason that God should at his pleasure make triall of men to see what is in them seeing men doe at their pleasure make triall of such things and persons as be in their power their Horses their Dogges their Seruants their Children And albeit times of prosperity are times of tryall for therein both euill men make proofe of their pride security and presumption and also the godly declare their modesty watchfulnesse and piety yet times of afflictions are meerest times of tryall because as on the one side many vices are couered in the dayes of prosperity and peace which are laide open in the euill day as selfe-loue loue of this World impatiency vaine confidence feare distrust and sundry others which afflictions bring to light so on the other side there be sundry vertues of good men as their faith loue obedience to God patience feare of God hope c. which be more better seene and more manifested by afflictions then out of afflictions It is an easie thing when men haue rest and riches to make profession and semblance of faith and piety Now that it may be manifested who doe it in truth who otherwise therefore God vseth to send afflictions as touch-stones to try the currant from the counterfet and as fire to seuer the drosse from the pure siluer There is much money lookes as faire as any currant money which yet is found to be vicious when it is brought to the touch to be tryed Likewise very many there be who in the dayes of peace haue faces and appearances of good and faithfull men who are made knowne in the houre of tribulation to be farre otherwise then they seemed to be the Crosse pluckes the visard of hypocrisie from their face and hauing vnmasked them makes them to shew what they are God himselfe needeth not to helpe his knowledge by these trials for he perfectly knoweth what is in vs searching our very heart and reines And indeede how should he that made vs be ignorant of vs Therefore these trials serue to lay vs open not to his al-seeing eye but to ourselues we being often very ignorant what is in vs some supposing they haue great faith loue and obedience when it is but little as Peter Others fearing their portion of faith to be little when it is great as Ioseph of Arimathea some boasting of much faith which haue neuer a deale as the Laodiceans Reuel
other things and to be willing if neede require to forgoe euen life it selfe for his sake for such is the malice of Sathan and of the wicked his children against Christian Religion and the true fauourers and followers thereof as they doe watch all oportunities of raysing vp not onely ordinary molestations but fiery persecutions against them And againe it pleaseth God after times of peace and long calmes of prosperity to send a storme and tempest of persecution and martyrdome to discouer hypocrites and to shew who be sound Christians who follow God for his blessings and who professe him of loue Therefore it is necessary that euery one be found ready and well furnished with faith and patience to be willing and able to abide the worst For as in warre when a field is pitched fought all the Souldiers that fight are not slaine yet are they all subiect to the Sword howsoeuer many escape aliue so in this warfare against Sathan and the World all are lyable to this great tryall of martyrdome though it please God to spare and free many from vndergoing it yet all by nature and condition of their profession are subiect to it and are to make reckoning and so to fit themselues as if time change for nothing is more changeable they may not be to seeke of their weapons This is it then which I doe determine according to the Word that forasmuch as all Christians are Christs billed Souldiers and haue taken the presse money to serue him to the death Ephe. 6. 5 6 7 And all ought to be as an house built vpon a rocke firme and constant Mat. 7. 24 And Paul the Apostle prayeth for the beleeuing Christians Colos. 1. that they may be strengthened to patience And also it is written That whosoeuer put their hand to the Plough and looke backe are vnfit for the Kingdome of Heauen Luke 9. 62. And all that will liue godly in Christ must suffer persecution 2 Tim. 3. 12. And finallie that by many tribulations we shall enter into the Kingdome of Heauen Acts 14. 22. Therefore howsoeuer it may seeme good vnto God to bring men to their graue in peace yet to euery Christian there is a necessity of resolution and preparation for martyrdome Touching your other demand what duties are to be done of such as will duly prepare and addresse themselues for such a tryall As this is a part of our wisedome to forethinke that persecution may arise and of our piety to be ready and willing to embrace it when it comes so it is further required of all godly wise Christians to prepare themselues as Marriners against a storme and to exercise themselues as Souldiers against the day of battle Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome consisteth in these things first to labour for a sound iudgement in matters of faith that first vpon sound instruction hee beleeue 〈◊〉 and distinctly the truth of Religion and so there will follow a franke and vndaunted confession according to that that is written I beleeued and therefore I spake 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian being either ignorant or but wauering wi'l proue vnstable in his way Iames 1. 8. Secondly to this must be ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature and a deniall of our selues because Scripture teacheth what experience hath confirmed that such as liue in pleasure diuers sinnes lacking the spirit of mortification being otherwise learned and leading a ciuill life haue proued back-slyders and more dishonoured God thereby in one houre then all their life long they gained him glory He had not neede immoderately to loue the World or to hold any sinnes deare to him that must part from his owne life in Christs quarrell The mortisied man therefore is the likeliest and fittest man to make a Martyr such as being engrafted into Christ his death haue got power to die to sinne are meetest persons to die for the Gospell of Christ. Vnto all which there must be added a serious meditation of such Scriptures as foretell of persecutions for the name of Christ and diligent and often calling to minde the examples of such as haue valiantly endured losse of goods and life for the Lord Iesus with earnest prayer to God for strength and power to be armed with like constancy Such as most suspect their owne strength and being afraide of their infirmity get to them all helpes of setled iudgement mortification examples prayers and Scriptures to establish their hearts there is best hope of such that they will sticke to it Some haue boasted of their strength in a vaine confidence thereof and haue started away when it came to the proofe whereas fearefull Christians which mistrusting their owne sufficiency and strength did make God their rocke haue manfully acquitted themselues choosing rather to die then to denie their Lord that bought them He that is the greatest bragger at home is not euer the best Souldier in the field nor he alwayes stands to martyrdome in the euill day which in dayes of peace is most forward in shew of zeale profession of words Nichodemus which at the first came to Iesus by night being too fearefull afterwards did declare his loue to Christ boldly standing to him in a great extreamity when his owne Disciples who saide They would die with him shrunke from him and forsooke him He therefore that least presumeth of his owne power and most striueth against the power of sinne is best made for such a businesse as to suffer with Christ. Aquila Now Sir let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience as when the fiery tryall commeth they can with constancy hold it out and how the assaults of Sathan the world and the flesh to shake and weaken this resolution may be beaten backe or repelled Apollos It is the holy Spirit of God which doth establish them vnto and in this tryall inspiring their hearts with wisdome and courage that they may know how to confesse his truth freely and boldly and with godly patience that they may suffer for it manfully As Christ saide It shall be giuen you what to speake in that houre Mathew 〈◊〉 19. And Dauid prayes God to renew a firme spirit in him and with his free Spirit to establish him Psal. 51. 11 13. And Paul for the Colossians prayeth God to strengthen them to all patience with ioy fulnesse Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power but to the mighty worke of Gods Spirit who saith vnto the weake Be thou strong and feare not for I am with thee in fire and water Howbeit there are sundry meete considerations whereby it pleaseth the holy Ghost to quicken strengthen their mindes to patient enduring First of all that by Gods eternall decree
Sir wee haue spent thus much time in this argument it will be fit that we here doe breake off vntill we may meete againe The twelfth Part of this Dialogue concerning Peace and other effects of Loue. Aquila WHat may be the matter good Sir that you fall so farre short of the houre of our meeting it was your wont to preuent me and now I haue the forehand of you Apollos Surely friend Aquila I was not in good health as you well know when wee began this conference but that little strength which I had is much of late empaired I doe sensibly feele a great decay of my naturall powers This is the cause of my long stay I once doubted how I should haue come but I haue encouraged my selfe to keepe appointment with you as I could yet so as wee must hasten in the remainder to draw to some conclusion with speed and because you may the better beare the greatest weight I wil continue to put you to speake of those graces which are behind enioyning you to obserue the Law of breuity The next vertue worke of the Spirit after Loue is Peace which is as the Daughter and Loue as the Mother or as the hand-maide and loue as the Mistrisse for Loue begets Peace and peace doth attend loue where Loue goeth before there Peace waites at the heele it is hatred stirreth vp contention but Peace followes and accompanies Loue. Touching which let me heare you briefly shew me what difference there is betweene Gods Children and others for all will seeme desirous of Peace yet Peace hath but a few true friends Aquila Sir I am heartily sorry for debility of your body it would be greeuous to me that you should faile of performance of this which we haue begun but because you require speed in this businesse I wil obey your motion in fauour of your weakenesse and out of desire to accomplish this enterprize I haue learned from your selfe and others that there is a peace with God also with our selues called Peace of Conscience Thirdly with the Creatures and lastly with our Neighbour which if it be in Common-wealth Countrey and Cities it is ciuill Peace domesticall Peace if it be in Families that peace which is in the Church amongst professours is Christian Peace whereof we are to speake This is such a knitting together of our mindes in God and among our selues as that neither in Religion by schisme or heresie or in our daily conuersation by brawles quarrels and suites there appeare any strife or variance but a good agreement on all hands Now in this vertue of Peace the godly doe much differ from others because they embrace and maintaine Peace and agreement out of loue which they beare one to another especially towards God for that they would not offend him by dissention nor be rent asunder from their brethren whom they vnfainedly affect Wherupon they are very carefull not to minister any occasion of difference neither to take hold on occasions being offered by others either in weakenesse or of purpose chusing to forgoe and remit their owne right after the example of their Father Abraham rather then to striue and fall out remembring that they are brethren by profession and how that peace is a thing very delightfull to God and exceeding pleasing and good for all men carrying with it innumerable commodities and benefits to mans life being a shadow and representation of that felicity which godly men shall haue in the life which is eternall Rom. 8 6 whereof peace is a chiefe part In which regard the godly had rather suffer wrong then to enter into contention which is bitter as gall and wormewood to their soule being as hurtfull to mankind as it is hatefull and odious to God Vpon these considerations all good men as they endeuour peace carefully looking to themselues neither to affoord nor apprehend matter of strife so on the other side if by the malice of Sathan and the weakenesse of men an entrance be made into dissention they are willing and forward to pacifie and quench the sparkles very well knowing that the beginning of strife is as the opening of a flood-gate and that it is euer doubtfull what will be the end thereof They therefore doe their best to stop contention at the first yea though they be like to make aduantage of strife yet the loue of peace and of their brethren more preuailes with them then the desire of contention or of luker Now all the children of this world be otherwise affected in this duty of peace their minds are not peaceably disposed the way of peace they know not Rom. 3. If they liue peaceably with others it is not because they truly loue peace and their neighbours but out of selfe-loue when it may serue their turne to auoide some trouble which they would not fall into or to hold some benefit which they haue by good agreement with others so long and so far they frame themselues to peace but if it come to this that they must lose any thing by yeelding peaceably to concord or that discord will draw more commodity to them they then make themselues ready for warre easily they giue and in these cases as easily they will snatch occasion giuen of falling out secretly and vnder hand nourishing and encreasing matter of strife and debate being bent rather to offend God and their brethren then to remit but a little of their will and profit neither forecasting nor caring what hurtfull things follow to others by strife so themselues may goe away gainers Apollos You doe rightly iudge that the godly man alone hath a truly peaceably mind and that all wicked men what shew soeuer they make are all enemies to peace but I desire to vnderstand if you haue ought more in your remembrance concerning this point Apollos Sir I doe well remember it hath been taught me that the godly hold this grace of peace with imperfections so as they are sometimes through frailety and the subtill reaches of Sathan at variance not onely with euil men but haue iarres and bitter strife amongst themselues Example whereof we haue in the Apostles striuing for superiority who should be greater then others Mathew 18. 1. and in Paul and Barnabas Acts 15. Also in the Churches of Corinth and Galathia 1 Cor. 1. 11. God so disposing it for most good ends as to discouer hypocrites to try the godly and to bring his secret counsels to passe Howbeit the godly afterwards are ashamed and doe repent of their folly and become more wary and more studious of peace then before This being most true of all godly persons that though they now and then forget themselues and so fall into dissentions yet their life is so ordered as that the whole carriage of it for the most part tends to peace for God hath so blessed them that they are free from such vices as stirre vp strife their heart it is without loue of all contention pride
to her husband in respect of his prehemmence in graces and authority Ephesians 5 verse last the husband loueth his wife as a daughter of Israel and member of Christ and out of this holy affection of loue careth for her I Peter 3. 7. beareth with her infirmities cherisheth instrusteth her and protecteth her Fathers are not bitter to their children but in mildnesse wisedome bring them vp in the instruction and nurture of the Lord Ephesians 6. 3. Children doe loue reuerence obey their Parents for the Lord Ephesians 6. 1. witnessing their honour towards their Parents especially in this that they make no choyce of their trades and matches without their priuity and counsell Seruants not out of feare with eye seruice but in singlenesse of heart study to please their bodily Masters Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust both touching the bodies and soules of their seruants knowing that they also haue a Master in Heauen Calosians 3. verse last The Pastor feedes his flocke not for filthy luker nor by constraint 1 Peter 5. 2 3 4. but out of a willing minde shewing himselfe an example to the flocke The flocke and people on the other side acknowledge him and haue him in singular loue for his worke sake I 〈◊〉 5. The Magistrate kindly tendreth his inferiours as his children Iob 29. and mildly ruling with iustice giueth praise to such as doe well and punisheth those that doe euill 〈◊〉 13. 2 3 4 5. And finally inferiours and subiects obediently submit themselues vnto their Rulers as vnto Fathers doing with readnesse their iust commandements and with patience bearing euen their vniust punishments Thus haue I giuen you a certaine taste of these singular and speciall duties for neither time nor your infirmity wil permit vs more largely to discourse them onely this I thinke good to adde that it is the property of all sauing graces which wee haue named and of the others which we haue forgotten for who can remember all to waxe and encrease till they come to perfection as the young fruites groweth till they be ripe it pleasing God to follow his first graces with new supplies till he haue finished the worke which he hath begun 〈◊〉 1. 4. So it is not with the wicked whose gifts decrease and at last 〈◊〉 and fall away as leaues in winter fall from the trees they being as the chaffe and dust which hauing no stedfast firmenesse be therefore soone 〈◊〉 Psalme 1. 5. Whereas the godly which are as a tree planted by the Riuers side brings forth fruite in due season whose leaues are alwayes greene and look whatsoeuer they doe it prospereth Psalme 1. 3 4. And now good Sir if it please you we will shut vp this our conference with this short Prayer O eternall most wise mighty and mercifull God we giue thee thankes for all thine Elect whom thou hast according to thine eternall will called effectually by the Ministry of the Law and Gospell to thy Son opening their eyes to see him to be their Sauiour and their hearts to embrace him with affection being satisfied with him and so working in them that most worthy gift of faith whereby being vnited and incorporate into him they partake with his iustice both actiue and passiue for their perfect iustification before thee and with his Spirit for their vnperfect sanctification in this life hauing power giuen them both to abide the combate with remaining corruptions and vpon wounds and foyles receiued in that encounter to arise by repentance and also to be able to witnesse the truth of their repentance by the constant exercise of all good workes furnishing them with needfull graces of all sorts for the sincere seruice of thy Maiesty and of their brethren according to their seuerall estates and degrees good Father we blesse thy blessed name for these workes of thy grace in them all and pray thee heartily both for their continuance in grace vnto the end til they be perfectly glorified in heauen and that the rest of thine Elect who as yet are not gathered thou wouldst hasten their conuersion and calling to fulfill in them also the good worke of thy pleasure with power encreasing them in all goodnesse protecting them against all enemies and euils till the great glorious appearing of thy Son Iesus to whom with thee and thy holy Spirit be all praise honour and glory now henceforth and for euer Amen Finis laus Christo nescia finis Errata IN Page 6. Line 20. Reade capable p. 13. l. 6. r. seruice for shew it p. 16. l. 31. let the comma be after them p. 19. l. 3. r. desert l. 17 r. for a certaine time as they c. p. 21. l. 26. r. Sacrament p. 29. l. 15. r. calling p. 36. l. 13 after proceed r. and goe l. 19. r. it after vpon p. 37 l. 14. after keepe r. all p. 51 put comma out in l. 5 8. after mind and will p. 55. l. 8 r. as for is p. 59 l. last r. wrought p. 611 l. 9. r. belong p. 69 l. 6 r. matter p. 91 l. 27 r. effects worke p. 111 l. 5 r. against the first Table after sinne l. 24 after Christ r. because they are such p. 116 l. 8 r. vnexpressible p. 110 l. 27 r. onenesse l. 28 r. so is Christ p. 151 l. 13 r. premised p. 161 l. 10 r. hard for yours p. 162 l. 22 r. friend p. 179 l. 26 r. worke p. 188 l. 22 r. after then to be exalted p. 190 l. 11 r. falles p. 192 l. 32 r. comfort p. 201 l. 26 r. is after it p. 202 l. 6 r. of sinister death p. 223 l. 26 r. rich man for Diues p. 248 l. 16. r. halted l. 27 r. renewed p. 250 in the margin r. meetnesse p. 263 l. 10 r. that euill which is our owne afore being p. 287 l. 27. r. awefull p. 290 l. 7 r. gardian p. 303. l. 13 r. outward rest p. 307 l. 8. r. these p. 308 l. 2 r. as that after mind p. 328 l. 10 strike out the latter onely 2. workes of the Spirit proper to the elect Calling and Gifts A double calling 1. Outward common to all 2. Inward peculiar to some Difference between inward and outward calling Effectuall calling hath 3. inseparable cona panions first vnion with Christ 2. Iustification 3. Sanctification Effectuall calling what it is Inward means No name giuen c. Outward and inward Law Spirit of feare Gospell Spirit of adoption The time of Calling 1 Tim. 4. 6. 2 Tim. 3. 1. 2 Kings 22 1. Persons Who not 1. Pagans Creatures teach somewhat of God but nothing of Christ. 2. Proud Iusticiaries 3. Scorners 4. Impenitent or obdurate finners 5. Worldly wise 6 Worldlyrich Example in the Laodiceans Reuel 〈◊〉 7. Idiots Lunaticke 8. Borne deafe and dumbe Who
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