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
be any God at all Aquila Truth is so I haue and nothing so much yea and of the whole Scriptures whether they came from God or not Apollos This indeed is the very high way to destroy all faith in God to cal in question the Scriptures God Author of them The foole hath said in his heart there is no God Ps. 14. 1. And the diuel wil suggest as much vnto the very godliest and wisest heart but take this for a truth that therefore there is a God and the promises of mercie are hereby proued to bee diuine because yee are tempted to think otherwise Were there no God indeed or were not Euangelical promises and the whole Scriptures from him yee should neuer bee troubled with thoughts of these matters But because they be both most certaine and the certaine beleeuing of both being to the great commodity of the Christian soule therefore Satan so busieth himselfe to weaken the credit of them for hee knowes that by such vnbeleefe his kingdome is vnderpropped And hold this sure that that is very good and of God whatsoeuer our corrupt nature and Satan be most against But as touching the Scripture the word of faith that it is the Word of God and from heauen there be sundry and sound arguments to perswade it First the great harmony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the maiesty of the matter in great simplicity of words Thirdly the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other writing in the World doth or can effect for mens natures in their reasons and wils being corrupt are as contrary to the doctrine taught in these books as darknesse to light heauen to hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approue and honour them also the power of them maketh euen the wicked to feare and tremble Fourthly the euents of all Prophecies so many hundred yea some thousand yeeres foreshewed and made before yet accordingly fulfilled in their due time doth bewray them to be from that all-seeing verity Fifthly the Penmen of the Scriptures discouering their owne corruptions and infirmities euen to their owne preiudice and cracke of their owne estimation in the World and so vnpartially reporting the foule blemishes of their own people and countreymen doth testifie that they were gouerned by the holy Spirit in the penning of them Sixtly there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no small credit and force Seauenthly the strange preseruations of these Bookes notwithstanding the strong malice of the Diuell and his mischeeuous policies and practises of his most wicked Instruments to suppresse and extinguish them yet that they should be so kept as to remaine entire without losse of any Booke nay of any iot or tittle as very iudiciously learned men doe thinke this diuine protection doth argue that their authority is diuine Adde vnto all this the constant testimony which so many worthy Martyrs by their death and bloud haue giuen to this truth Lastly euery one of Gods children haue the witnesse of God his own Spirit the Authour of the Scriptures to testifie in their consciences of them that they are inspired of God and doe containe a diuine infallible truth So then the good correspondency of all parts of the Bible the maiesty of matter in plainenesse of wordes the rare effects vpon mens consciences for conuerting humbling comforting terrifying such as no humane writings can worke the certaine exhibiting and accomplishment of foretold persons and things the vprightnesse of the Instruments set a worke to pen them the testimony of the Inditer the holy Spirit and of the holy martyrs in their blood shed for it and the miraculous preseruation of the Scriptures in so many ages notwithstanding so great meanes and oportunities of extinguishing them euery one of these seuerally and all ioyntly together doe serue to stop Satans mouth when it shall be opened against the diuine originall of Scriptures Proceede now to shew the next assault against faith Aquila The promises in Scripture touching saluation by Christ were not made to me neither did God euer say to me particularly and by name that I shall be saued or hath hee any where commanded mee to beleeue this Apollos There be as many promises made to your selfe as other the Saints now or heretofore haue had made to themselues What promises had Iob made to himselfe alone to assure him by name of his owne saluation or yet Dauid or Moses or infinite others Hath God made promises of eternall life and of atonement by his Sonne and commanded the promises to be propounded declared to vs with charge that wee should beleeue them and hath hee giuen his Sacraments with iniunction to euery Christian to take the elements of bread and wine as pledges to himselfe of Christ and his benefits and hath hee commanded and called vpon vs to pray for pardon of our sinnes and euerlasting saluation to the praise of his mercy and giuen his Spirit into the hearts of his Children as a witnesse to themselues of their owne adoption a witnesse that cannot lie being the Spirit of truth and withall wrought so many gracious gifts and works in them which none can haue but such as are in his fauour beloued in his Sonne and is not all this in effect as much as if a particular promise were made by name vnto euery one of the faithfull of their owne happinesse Againe whosoeuer he be that out of the fit of temptations beleeues the promises to belong to himselfe that Christ loued him and died for him and doth beleeue it truly the same may assure himselfe euen in the pangs of temptation that the promises still belong vnto him because God is of an vnchangeable nature and will And doth not euen this proue that God would haue men to beleeue firmely their owne saluation because Satan would haue vs to doubt of it Are not God and Satan flat opposites and contraries And whereas you say ye are no where commanded to beleeue your owne saluation yes euen this is commanded as much as ye are commanded to trust in God for your temporal preseruation and prouision of things for this life ye may as well say I am not commanded to beleeue that God will cloth me A. Yet it were great presumptiō in such a sinner whose trespasses are so innumerable as the starres of heauen in number to look for any such mercy as eternal saluatiō Apollos If there were no commandement to beleeue the remission of all our sinnes or if our beleefe were
reason why the more simple and needy are more commonly drawne to Christ because such being void of those goodly things wherein men vse to place their felicity hauing the lesse to set their hearts vpon they are the sooner and more easily brought to see their spirituall pouerty and want and to seeke for the fulnesse of all good things out of themselues in Christ Iesus In whom are hid all the treasures of wisedome and knowledge Col. 2. 3. Of whose fulnesse we receiue grace for grace Ioh. 1. 16 As being the most rich store-house of all heauenly goods without whom whosoeuer are rich they are but poore and very fooles whosoeuer are wise without him Apollos Ye haue spoken of the quality and condition of such persons as are made partakers of a true calling Now let mee heare you deliuer the signes whereby one that is called may know his calling for I thinke you are of this minde that one which is truly called may know he is so and that the Word hath taught markes to discerne of their calling Aquila It is right Whosoeuer be called if they be of yeeres know that they be so for so saith the Apostle We know by the Spirit the things which are giuen vs of God 1 Cor. 2. 12. Now amongst other things giuen vs of God our calling is one and the first Againe our calling as the word of God teacheth It is an opening of the eyes of the blind Acts 26. 18. A setting at liberty such as were in prison Luk. 4. 18. A quickning of the dead a translating from darkenesse to light from Sathan to God Ephe. 5. 8. A separation of the wheate from the chaffe Mat. 3. 12. Now all these comparisons may teach that calling is such an action of God as is discernable to them in whom it is wrought for can they be enlightened being blind before Can they come out of a darke dungeon of ignorance vnbeliefe and sinne wherein they were detained as prisoners in snares and be restored to liberty in freedome of minde and heart to serue God and not perceiue it Is it possible that they that were dead before should liue and doe the actions of a spirituall life to mooue and walke towards Heauen but that this worke of the Spirit should be somewhat felt Againe such as truly beleeue may know their owne faith as the man in the Gospell I beleeue Lord and faith euer goeth with an inward calling therefore our calling may be knowne to vs. Moreouer we haue examples of such as did know themselues to be called and haue ioyed vpon the certainty thereof as Abraham Zacheus the beleeuers at Samaria the Eunuch Yet further what Christian comfort or true inward reioycing can there be in any persons touching good things promised and to come if they had not a certainty and sure vnderstanding of their present good estate by their heauenly vocation For ioy is not of vncertaine doubtfull and vnknown things but of things surely comprehended Adde hereunto that no Christian could with any courage or heart set himselfe presently to doe the worke of Christianity if his calling and conuersion to God were not reuealed to him to certifie him of Gods good acceptance of himselfe and shew it through Christ. Finally our Iustification and Sanctification which are the nearest effects of calling and euer goe together with it may these I say bee knowne as it is written Being iustified by faith we haue peace with God Rom. 5. 1. And we know that our old man is crucified with Christ Rom. 6. 6 and shall not calling the roote of these graces be discerned Yea by the knowledge of these graces it is traced found out and descried Therefore howsoeuer at the instant of ones calling haply a Christian may be so weake such a babe in Christ or in a strange or strong fit or pang of temptation when a quaume of soule affliction and trouble comes ouer the heart or after some grosse and greeuous fall a man being as it were for a certaine time in a trance or extasie 〈◊〉 and fencelesse one may in such cases doubt of their calling yet assuredly at other times it doth so euidence it selfe as the parties called can with gladnesse of heart glory in their caller and heartily thanke him Which if others vpon the demonstration of it by the fruites can doe and often doe it in their behalfe as Rom. 6. 17. Paul for the Romans and elsewhere for other Professors of Christ then much more the called themselues vnderstand it and breake forth into cheerefull mention of it True it is and cannot be gaine-saide that many presume of a true effectuall calling who indeede were neuer so called and thus are deceiued by imagining to haue that which they alwayes lacked as they Iohn 8. 41. Which say God is our Father As men that dreame doe fancy bagges of gold and fulnesse of meate being empty poore and hungry when they awake yet they who are in truth made partakers of this holy calling in iudging themselues to be called are therein no whit deceiued For they haue a sure witnesse in themselues Rom. 8. Yea sundry witnesses 1 Iohn 5. 8. Whereas ye desire to heare the markes and meanes whereby Gods children are brought to the knowledge of their owne calling beside that which in my former speech I haue let fall to that purpose there be some other tokens which I will now rehearse The first is a spirit of discretion enabling them to discerne the voice of him who hath called them out of darkenesse into his maruellous light according to that which is written I am the good Shepheard my Sheepe heare my voyce the voyce of a stranger they wil not heare but flie from him Iohn 10. 5 6. And a little after I know mine and am knowne of mine Also Ye haue an annointment from that Holy one and know all things yee know that no lie is of the truth 1 Ioh. 2. 20 21. Meaning hereby that the truth of heauenly doctrine by the illumination of the spirit was in such cleere wise knowne vnto them as they could distinguish it from a lie putting a difference betweene erroneous and sound teaching euen as sheepe by naturall instinct and partly by custome can skill the whistle and call of their own Shepheard euen so Christians after the grace of their calling doe very well discouer the wholsome call and voyce of Christ their heauenly and spirituall Shepheard from the howling of Wolues and call of Theeues and hirelings which speake not but to deceiue and destroy You will say peraduenture that this token is common to the true Christian with other who haue but an outward calling yet by the light of their knowledge which they haue attained can both bewray and conuince errour euen whatsoeuer is contrary to the voyce of Christ. Yea some of these are able very learnedly and iudiciously to doe it Therefore we are to know that the
spirit of discretion in such as be inwardly called aswell as outwardly is attended vpon by sundry other graces as namely with an hearty and vnsained loue of that doctrine which they certainely know and by power where of they were mightily called and changed so as they willingly heare it with a true constant delight in the vnderstanding of it as it is written My sheep heare my voyce and they which are of God beare Gods word That is with much readinesse they heare it and with great and sound pleasure in it as Dauid did I loue thy Law therein is my whole delight Yea they heare it with an obedient eare and dutifull so as they can and doe so distinctly apply that which they heare know and loue to their particular vses for humbling comfort for strengthening and reformation of themselues as they submit gladly both iudgement and will reason and affections to the rule of this truth Therefore it is further written that Christs sheepe by calling doe heare his voyce and follow him Thus they haue their care-marke they heare and the wooll-marke too they follow and obey the doctrine of Christ according to the measure of grace receiued Lastly the graces of sanctification which are giuen them together with their calling and by which they are enabled to beleeue and fruitfully practise the doctrine and to continue encrease inso doing doe testifie for them to themselues and others their vndoubted calling in the Gospell Apollos Forbeare I pray a while further speech of this last marke because of those graces I will hereafter know your minde when ye first haue tolde me what men are to doe which yet haue not these tokens of calling what course such be to take to bring on their calling and how others are to behaue themselues which haue good proofe and experience of their vocation to God Aquila I wil doe my best to satisfie you herein Such as by want of the former markes and other wayes doe but make doubt that as yet they haue not this mercifull blessing of a peculiar calling let them vnder good hope of themselues that they are of the Elect because that to them God hath affoorded an outward calling offering vnto them therein Christ with all heauenly treasures neuer giue any rest to themselues vntill to their outward bee ioyned an inward calling which is so needfull as till then men are in a very bad case applying themselues to the diligent and constant vse of all such helpes and meanes as be profitable thervnto Of these meanes some be priuate some be publike the priuate meanes auaileable to an inward calling be the often humbling of our lofty stubborne hearts by a search into and a confession of particular sinnes against the Law vpon due and serious consideration of them both for the huge number being as the starres of Heauen and for the fearefull filthinesse of them being against such an infinite diuine Iustice an holy law and lastly for their deep dreadful danger being the causes of al Christs passiōs of eternal pains in hell fire to such as they are not forgiuen vnto besides innumerable iudgements and wofull plagues within which they wrap vs euen in this life By the often and carefull viewing our selues in the looking glasse of the Law beholding there our most sinfull and most wofull estate and labouring our selues to haue knowledge with some feeling experience of it enforcing what we may to apprehend with feare and griese the threatning of the Law against all and euery one of our sinnes by this meanes our dolefull condition wil come before our eyes for meekening and taking downe in some measure the hauty pride and obstinacy of our nature and will cast and strike vs into some dread of our selues and be some bridle to keepe backe the headlongnesse of our secure sinfull hearts For it cannot but that it will make a man affraide to run vpon such sinnes as he seeth and confesseth against himselfe and with his owne mouth pronounceth worthy of eternall wretchednesse And hauing once taken vp such a course of particular acknowledgement of our offences after an earnest and diligent examination of our hearts and wayes let it not be left againe but continued with such care as men can not to doe it of custome but earnestly for humiliation Next thing is there would be a good endeauour vsed to auoide the outward act of all sinne as to refraine from lewd and lasciuious talke from lying swearing and from the deede of drunkennesse adultery theft contention fighting and all such like which is in a mans power to doe if we will doe but so much as lyeth in vs to doe The Heathens hauing attained thus much as to liue ciuilly and vnblamably for their externall behauiour Yea further euen before their calling men ought by their endeauour watchfulnesse ouer themselues not onely to forbeare the committing of any outward euill in word or deede but further to snib and keepe downe the rebelling motions and desires of the soule True it is that they cannot so doe it as after they are called when the Spirit of Christ hath put a power into them for mortifying their lusts in a true hatred and abhorring of them as euils contrary to God and their owne good yet by the generall light of conscience and helpe of restraining grace they may sore checke and curbe them And in this worke and exercise of suppressing sinne both in the outward fruit and inward roote they shall not a little be furthered by embracing the company of good men from whom they shall haue many aduertisements by words or good examples in their deedes which they may imitate and follow Also by eschewing the familiarity of vaine and euill men whose words and actions are as pitch to defile as poyson to infect and as strong pul backes to hold vs from comming neere to God and finally as mighty prouocations to further vnto all hellish life Therefore of this in any wise men that will come to an happy calling must take heede what manner of men they make the companions of their life for such is the force of company either good or euill as one shall quickly become such as they be with whom hee doth associate himselfe be then curteous to all yet acquainted but with a few and they of the best It must not be forgotten that attentiue reading the Bible and other good Books which are wrote of diuine matters especially of the nature and defect of sinne of the Maiesty power of God of his seuere iudgements against offenders of his Law will doe great stead in this businesse The Gospell and promises would be so farre tasted of as may keepe vp the heart from sinking for this grace of vocation is not giuen but to such as the Law hath brought low by the sight of their sinnes and wrath due vnto them Adde vnto all the former that not
light to them that sit in darknesse And againe The people which sate in darknesse saw great light Mat. 4. 16. In respect of this worke of the Spirit Christ is said to be the light of the Gentiles Luke 2. 32. And the Ministers who are but Instruments of this worke are called Lights of this Word and Lights of the blinde Mat. 5. 14. Rom. 2. 19. This worke of illumination or enlightning it is that whereby the Spirit first purgeth the mind vnderstanding from darkenesse and vanity which was in it through ignorance of God also the iudgement from that peruerse corruption of it in things belonging to God whereby it could not put a difference betweene good and euill and secondly putteth into the vnderstanding and iudgement a new light of knowledge and discretion whereby the soule knoweth and discerneth aright the truth of saluation by Christ euen particularly in the seuerall doctrines This enlightning is twofold The first is generall and slight whereby the minde is enlightened vnto an idle and vnfruitfull knowledge of God The latter is a speciall and through-enlightening vnto a diligent and profitable vnderstanding of Christ. These two kindes of knowledge whereof the one a wicked man may haue the other is giuen to none but to the Elect though they both be the gifts of the Spirit and also be of the same things yet they differ very much For first the knowledge which a godly man receiueth in his illumination it is certaine and distinct so as hee is able to applie the threatnings of Gods iudgements to the humbling of himselfe and the promises of God to raise and comfort himselfe the wicked by their knowledge cannot doe so hauing but a naked and bare speculation without any particular application of the same for humbling or comfort Againe the knowledge of the godly is sufficient to direct them generally and in euery particular duty whether it be for auoyding euil or for doing any good but the insight and knowledge of the wicked is vnsufficient and vnable to direct them in their singular and particular actions either for omission of euill or practise of good The former knowledge is full of good workes and directs them in whom it is to doe good things constantly but the latter is barren and fadeth before the end or leaues them in the end In respect of these differences the knowledge of the Elect for the cleerenesse sufficiency and certainty of it is likened to the light of the Sunne and the knowledge of the reprobates for the confusednesse vnsufficiency vnstablenesse is compared to the Lightening which doth not giue any certaine light it doth not continue any certaine time and when it is gone men see worse then before So doth it fall out with the wicked for their knowledge doth soone vanish and while it lasteth it is very vncertaine and there is in them afterwards greater and more dangerous darknesse then before for because they winke with their eyes and make their hearts fat striuing willingly not to see that they cannot but see wilfully blinding and hardening themselues therefore as a punishment of this sinne they are giuen ouer to haue dull and heauy eyes and eares so as they shall see and not perceiue heare and not vnderstand Acts 28. 27. Whereas the knowledge of the godly encreaseth in brightnesse like the Sunne which shineth more more cleerely vnto the perfect day Prou. 4. 18. So as the godly are very greatly bound to praise God for such their light of knowledge and to endeauour to walke in that light answering such a grace by thankfulnes in tongue and obedience of liues and workes as becommeth children of such light translated out of such darknesse Aquila Now that ye haue spoken of illumination or opening the eyes will it please you to say somewhat of the other worke of the Spirit which ye call the opening of the heart what may this signific or how may it differ from the former worke of enlightening Apollos By the heart according to Scripture phrase is signified not the fleshy part of the body which is thought to be the fountaine of life and seate of the affections but the faculties of the soule especially the vnderstanding and will For the heart is as it were the chaire of estate for the soule where the soule sheweth her selfe in presence therefore it is so often put for the soule and the chiefe powers thereof as God opened Lydiaes heart that is her soule Now this opening sheweth and teacheth vs that the soule is as a Chest fast lockt and barred into which while it is so there can no treasure be put So it is with the soule before our effectual calling it is close shut vp and lockt vp through ignorance and vnbeliefe sinne so as no sauing grace can drop into it but it is kept from all sight and feeling of Gods peculiar mercies Therefore this opening of the heart besides the illumination already spoken of whereby the Spirit piercing into the minde endued it with that heauenly light before touched that it may cleerely and certainely vnderstand the whole truth of the Word but chiefly the promise of the Gospel it hath also the mouing and bowing of the will with affection to receiue and embrace this promise the Spirit enduing the soule with a sweete feeling of the most mercifull goodnesse of God therein And of these two workes of the Spirit in opening of the eyes and the heart ariseth that third worke called Faith which is a gift powred into the soule knitting it vnto Christ with whom being vnderstood and knowen as hee is reuealed in his Word and embraced with affection both of the mind will it now resteth satisfied as one that hath found a rich treasure or great spoyle Aquila But I am not yet satisfied with this that you haue said about these workes of the Spirit Therefore I pray you yet more plainely and particularly lay forth the actions of the Spirit tending to the engendring of faith in the heart of an elect sinner Herein I will doe mine endeauour to giue you satisfaction the Spirit of God as in our first conference you rightly told vs worketh both by the Law and the Gospel In the preaching of the law it worketh first a knowledge of God as he is God the Creator and preseruer of all things reuealing his most great maiesty power iustice and wisedome making vs to see him a mighty terrible Iudge extremely hating and infinitely recompencing all iniquity Then it goeth on by the Law to shew vs our sinnes against this God The knowledge of sinne is by the Law Rom 3. 20. especially reuealing vnto vs that the very first motions of our minde and will against God or our Neighbour are damnable sinnes and breaches of Gods Law Rom. 7. 7. Our sinnes being thus vttered vnto vs in the very particulars as well actuall as originall as well of omission as of commission in our thoughts words and workes
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.
of Christ by faith there belongs these fiue workes of a renewed soule The first is to approue the worthinesse of the doctrine of grace knowne and beleeued to hold and esteeme it better then all Merchandize precious stones or the finest gold 〈◊〉 3. 14. yea and to iudge both these and whatsoeuer things else but dung in respect of Christ Phil. 3. 8. Then secondly to desire Christ and his merites offered in that doctrine euen as hungry persons desire meat and as Sampson thirsted after drinke when he said Giue me drinke or I die Iudges 15. 18. Thirdly so to lay hold on Christ as the man in Acts laide hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not let goe againe and 〈◊〉 〈◊〉 〈◊〉 to haue 〈◊〉 hold on a ship hee would not 〈◊〉 his hold goe till his hand was stricken off Fourthly to delight ones soule in Christ as the gracious Wife delighteth in her Husbands loue or as one is delighted with some great treasure or with the sweetnesse of hony Lastly looking for the full fruition of Christ and all his benefits as Dauid lookt for the promised Kingdome and the people of Israel lookt for their full deliuerance out of AEgypt and Babylon or as the Fathers lookt for the Messiah his first comming in the flesh Thus haue I shewed you my knowledge about the parts of faith and for the degrees thereof it is sure that there be sundry measures of this liuely faith as the Apostle 〈◊〉 when he saith The 〈◊〉 of God is reuealed from faith to faith Rom 1. That is to say from such a faith as is subiect to waxing and growth and 〈◊〉 daily from one degree to another it being also plaine by other places that there is a little faith and a great faith a weake faith and a strong faith Rom. 4. 19. 20. Mat. 16. 8. But seeing this matter will require some time to discourse it and we haue drawn the day already to night wee will now depart to visit our Families and to doe such offices there as belong to our Callings Apollos I hold it best so to doe if I say first this one word that that gift of faith which requireth so many seuerall workes of the Spirit for the 〈◊〉 of it and needeth so many actions for the setting it on worke and performing that which is the proper 〈◊〉 of it it cannot chuse but bee a most precious thing greatly to be sought and loued of all that liue in 〈◊〉 Church and loue their owne happinesse And now Aquila fare ye well till wee meete againe which I pray you let it be to morrow at the same houre and in this same place if God will The fourth part of the Dialogue touching the degrees and diuers measures of a liuely Faith Aquila I Haue made haste because I would not disappoint you and to tell you truth I am vnlike a Schoole-boy in this case who when he parts from his Booke he cares not how long it be ere they meete againe contrariwise when he and his play meete they play loath to depart Now I when our conference is broke off my fingers itch till we ioyne againe I find no better gaine then that that comes of time thus well bestowed for this sticketh by vs and enricheth to God-ward when worldly gaine fleeteth away apace and serueth for this life onely Apollos I pray you then let vs proceede in our purpose We began to speak of the degrees of a liuely faith and to shew that neither all Gods Children haue like measure of it nor euery one alwayes the selfe-same measure for indeede it is with the Church of God as with a Family or fold where the persons of the household be some young and tender some aged and lusty and in the flocke there are both Lambes and Sheepe so it is in Christs Family and fold there be Christians of all sorts some of ripe age for wisedome some children in vnderstanding some like lambes for their infirmity in knowledge and grace some like sheepe for their spirituall strength and growth And as a man differeth from himselfe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sometime 〈◊〉 Infant and afterwards 〈◊〉 to the full strength and age of a man so euery true Christian in his spirituall estate differeth from himselfe being not so strong in faith at first when he beginnes to beleeue as afterwards This being the condition of Gods people to bee as trees planted in an Orchard which spread themselues and are more fruitful the longer they continue so are the faithfull as plants in Gods house they are more full of faith and fruit in their old age Psal. 92. 13 14. Whereunto tend those frequent exhortations in the Word to encrease more and more and to grow in grace and to ioyne grace to grace and still to hasten to perfection Apollos Sir seeing you haue taken the 〈◊〉 out of my hand will it please you to wield it now you haue it and I will make bold to aske you what I desire to remember of that which was taught vs about this matter of sundry degrees of faith And first seeing the Apostle writeth that Faith is one Ephe. 4. 5. and that Saint Peter saith All the Elect haue attained like precious faith 2 Pet. 1. 1. how truly then may we affirme that there is a little and great a weake and strong faith Apollos Well friend Aquila you take me at the aduantage I had meant to haue troubled you with this charge for that I see you can well discharge it yet I will not refuse it seeing you put it vpon me Therefore to your demand this I say When Paul saith there is one faith he speaketh not of the degrees of 〈◊〉 and little and great weake and strong be but names of degrees but hee meaneth the substance of 〈◊〉 to be but one and the obiect to be but one which is Christs or one doctrine concerning saluation by him and in the other place of Peter the faith of all the Elect is saide indeede to be like precious but not like firme strong He doth not teach that it is of like quantity and measure but of like quality and worth for the faith of euery one of the Elect hath the same Authour euen the holy Ghost the same meanes the Gospell and Word of truth the same obiect whereunto it looketh Christ and his righteousnesse Also one and the same marke whereunto it tendeth the glory of God and saluation of the soule In all these things there is likenesse and agreement betweene the weake and strong faith yea and sundry other things there be wherein this likenesse holds for euery faith euen the strongest is still vnperfect we beleeue in part as we doe but know in part the best beleeuer hath need to say Lord encrease my faith It doth therefore belong to euery degree of faith as a thing common to take the vse of
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
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
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