first and second one before another after for it is not in this new creation when this our little World of our selues is brought out of the world of sinne and vnbeliefe vnto the Christian World of grace as it was in the creation of the great World of Heauen and Earth when the parts of that world were made one after another in order of time the worke being distinguished according to the number of dayes in the weeke but here in this new creation we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant We are not at one time called and at another time iustified and at another time sanctified and then receiue graces of hope and loue and wisedome c. but these come as Iosephs brethren came into AEgypt for Corne all together As the prodigall childe returning to his Father did at once receiue all those fauours from his kinde Father of kisse embracing ring robe and charge to kill the fat Calfe Indeede the sauing graces for their encrease and growth to perfection require succession of time euen as Infants become not tall men till after many yeeres but these graces at the beginning and first begetting like grapes in a cluster doe all come together Euen as it standeth with the naturall body in the quickning of it the soule comming into it giueth power of motion and sense to euery member at one instant not to one sooner to another later so in our new birth all the faculties of the minde and body being before dead in trespasses and sinnes are by grace the soule of the soule spiritually at once reuiued and enabled to all functions duties of godlinesse The truth whereof appeareth in that Paul reports of the Romans that being made beleeuers they were iustified and being iustified by faith they had withall other graces as peace with God hope of glory ioy in that hope sense of Gods loue And of the Ephesians he saith that when they were called and heard the Gospell with an obedient care they also beleeued and had the seale earnest of the Spirit In a word the Elect comming to Christ at the time of their calling and Christ with his merits graces being so ioyned as one cannot haue himselfe but withall he hath all his It is therfore an vndoubted truth that howsoeuer some sauing graces may appeare before others or be felt sooner then others yet they are put vpon into the Elect at one and the same time but in order of causes one grace doth precede afore another and they are to be handled of vs one after another according to that order as neere as we can hit vpon Aq. Wel then I yeeld willingly vnto this truth acknowledge that that most mighty God that at one moment could deck adorn the firmament of heauen with so many glorious stars he also is able to fixe so many sundry glorious graces at once in the firmamet of mans heart But seeing the God of order in this supernaturall work doth obserue a natural order according to which some graces must be first as causes others must follow as effects of those causes would it please you then to declare vnto me which grace is first in the order of causes Apol. As I conceiue of it I will declare vnto you and I verily trust that I conceiue aright thus the case stands Before our effectuall calling our mindes are couered with darknesse of ignorance vnbeliefe our hearts being ful of obstinacy by reason therof so as we are wholy estranged from God Now in the worke of God in our calling the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds and scattered these foggy mists doth illuminate effectually the mind and vnderstanding distinctly soundly to know beleeue the promises of forgiuenesse reconciliation by Christ made 〈◊〉 the word withal 〈◊〉 opening the heart obediently to assent to it and embrace it with a faith affiance in the mercy of God the promiser the by this faith of the promise the elect is brought euen to Christ to be neerely vnited 〈◊〉 to him who being a stranger before now by faith dwels in the heart as a familiar guest rather as the master of the Family to guide rule keepe in order all Now being made one with Christ they straight way haue comunion first with his righteousnesse actiue passiue for iustifying them to the great tranquility ioy of the conscience and also to the raysing vp of their hearts to a sure certain hope expectation of heauenly glory Then afterwards they haue fellowship with his Spirit for sanctifying in which work of their sanctification is giuen that excellent grace of repentance or turning to God also of hearty loue toward God their father now reconciled appearing so to the cōscience quieted 〈◊〉 through the atonement felt perceiued this begetteth loue to all men especially to the Saints carieth with it all the traine of Christian vertues It coming hereof that the Elect are patient temperate peaceable meeke good long suffering modest humble c. because through that faith hope which they haue in God by Christ they are moued so to loue him to be affected to seek his honor to doe his will as withall their heart is affectioned in all things which concerne him themselues or others to please him by obedience and practise of his Word in sincerity and truth Aquila By that which hath beene spoken I perceiue what order ye thinke to be kept of God in the working the workes proper to the Elect. First there is calling in which there is 2 illumination or opening of the eye Thirdly opening of the heart Fourthly liuely faith Fiftly vnion with Christ or our incorporation into him Sixtly Iustification or imputation of Christs righteousnesse Seuenthly peace of conscience Eightly Ioy in the holy Ghost Ninthly hope of glory Tenthly Sanctification 11. Repentance called our turning from sinne 12. Loue of God 13. Charity to our neighbour 14. Patience in affliction 15. Obedience to the will of God Let me aske of these in order what I am desirous to know for my further instruction and first touching illumination where doe yee finde ground in Scripture for it Then describe it and shew what it is and what kindes there be of it and how the illumination of the Elect doth differ from the worke of the Spirit in illuminating some of the reprobate Apollos In the calling of a sinner to faith there are two workes of the Spirit The one opening of their eyes Acts 26. 18. The other the opening of their hearts Acts 16. 14. The Lord opened the heart of Lydea the former is Illumination or enlightning whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened And Luke 1. 79. To giue great
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.
It is written that by faith we receiue the promise of the Spirit that is the promise concerning Christ and righteousnesse by him which is called the Spirit because the Spirit is Authour of it reuealer of it and by his operation the applier of it This receiuing of Christ by faith it is done by a double act or worke one of the minde renewed seeing acknowledging and considering him as our owne Sauiour giuen to vs of God with all his merites and rich gifts the other of our will renewed embracing affecting and with ioy feeling his mercies being fully satisfied with him now made vnto vs of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. and become to vs as well of water springing vp in vs to life euerlasting Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather by faith then by any other gift of the mind is very plaine for it is so decreed of God in his eternall counsell that neither by repentance hope or loue or any other grace then by beleeuing onely we should become partakers of Christ and his righteousnesse according to that which is written This is the will of him that sent me saith Christ that euery one that seeth the Sonne of God and beleeueth in him shall haue eternall life Iohn 6. 40. And Galat. 3. 8. It is saide that the Scripture foreseeing that is God foreseeing and fore-appointing and in Scripture long before it came to passe reuealing that God would instifie the Gentiles through faith And this is a sure rule in Diuiniry that whatsoeuer comes to passe in time was ordained to be before all time therefore the Word and experience hauing taught that whosoeuer lay hold on Christ to their saluation it is by faith they doe it it must follow hereof that it was Gods will from all eternity The end of Gods counsell herein is twofold First is because this way of receiuing Christ with his righteousnesse to life it taketh from vs all matter of reioycing and boasting in our selues and giueth the whole glory vnto God as it is written God hath set forth Christ to be a reconciliation through faith to this end to declare his righteousnesse that is that he might be known to others as hee is in himselfe to be a most true and mercifull God in his promises to the praise of his righteousnesse And a little after Where is then the reioycing It is excluded By what Law that is to say by what doctrine of workes No but by the Law of faith Therefore it is written Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God but by his beleeuing the promises of Christ he had for when we must goe out of our selues for eternall life and all that belongs to it to receiue that from another in whole and in part what can there be left for vs to glory in and what can be more to the glory of God then to be acknowledged to be the Sauiour of empty miserable beggars which haue nothing of their owne but the old ragges of sinne and wretchednesse And how must not this exceedingly reioyce the beleeuing heart to see it selfe blessed with Christ and all his merites and that freely Another end of Gods counsell herein was not onely to prouide for the glory of his owne grace but for the stablenesse of our mindes that we might be sure of the thing promised which could not haue beene if it had come to vs any other way then by beleeuing the promise therefore the promise by Christ and the heauenly inheritance by him purchased it must be by faith that it might come by grace and the promise might be 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Rom. 4. 16. Apollos I haue willingly heard you opening the nature and proper office of a liuely faith the faith of Gods Elect enabling them euen to the apprehension of Christ which cannot be done by the faith of hypocrites and wicked men Whereof it is that this finely faith is termed the faith of Christ not onely because Christ is the giuer of it or the proper and especiall obiect but especially because it carrieth vs to Christ. As the sicke of the palsie who himselfe could not goe was by others carried to Christ to be healed of him Mat. 8. 1. 2 So wee being maymed and lame yea dead yet when wee thorow grace are quickened to beleeue the promise wee are carried to Christ as it were on the shoulders of our faith which is also the foote whereby we walk to him the eye whereby we see him the mouth whereby wee eate him the hand of our soule whereby wee receiue him and apply him to our 〈◊〉 decreed to bee thus by his Father for the manifestation of his truth and mercy and for our benefit in the establishing of our mindes in the assurance of enioying of Christ and all the good promised by him Now if ye please branch out this faith into his parts and acquaint vs with the seuerall measures of it that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings for I thinke ye are of this minde that all haue not a like faith neither doe ye take faith as some thinke to bee onely a generall knowledge and 〈◊〉 to the doctrine of Christ let me heare you what you will say to these masters Aquila Here in I will apply my selfe to fulfill your desire if first I doe deliuer somewhat vnto you of the two adioynts or qualities proper to this faith to wit particularity and certainty it being a particular and certaine receiuing of Christ Iesus First for certainty it is of the nature of faith to breede certainty or assurance of the thing beleeued we are not more certaine that we see what we see or do hold what we haue in our hands then we are certaine of hauing and enioying that which by faith we see and receiue In as much as doubting is ioyned with faith the faithfull hauing many doubts this commeth of the weakenesse and infirmity of faith as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse and yet the hand holds surely that it hath caught so it commeth of the frailety of faith that we stagger and doubt O ye of little faith why doe ye 〈◊〉 Mat. 6. yet faith for the nature of it doth surely receiue and hold the promise Hence it is that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for the euidence or demonstration of things which are not seene Heb. 11. 1. The meaning whereof is thus much as if the holy Ghost should say Faith is the very substance or essence of things hoped for because the things which bee but hoped for are yet to come and be voide of essence or being faith therefore whereby they are beleeued to be is a ceraine essence of
them causing them though they be absent yet after a sort to be extant and present And also it is a demonstration or euidence of things not seene because to the eye of faith as things absent are present so things 〈◊〉 become as if they were visible the vnderstanding enlightened by faith seeing those things which yet cannot be seen because they are 〈◊〉 Now how should this be truly spoken of faith were it not a certaine and firme comprehension of things Which further appeareth in this that assurance is attributed to faith where it is written Draw neere in assurance of faith Heb 10. 22. And of Abraham Rom. 4. 20. It is saide He was assured by faith of the promise made him Where it is to be obserued that doubting is an effect of vnbeliefe is set against assurance the effect of faith Hee doubted not through vnbeliefe but being strong in faith he was assured fully that the promiser was able to doe it Rom. 4. 20. 21. For as vpon the holding or receiuing a thing into the hand groweth an assurance of hauing that thing and therefore we say it is in his hands hee is sure of it or he is not sure of it for it is not yet in his hands so vpon our receiuing and holding Christ by the hand of faith followes an assurance that he is ours and that by him God is become our mercifull Father and hath forgiuen vs our sinnes and will saue vs euerlastingly from whence commeth a boldnesse and confidence that as Children to their Parents so we can confidently come to God through Christ beleeued on By whom we haue boldnesse and entrance with confidence by faith in him Ephe. 3. 12. Where note these things how they hang together 1. Faith 2. Thereupon assurance 3. Therevpon confidence and also boldnesse The faithfull hauing such a high Priest Mediator as is higher then the heauens which can doe all in all with his Father they are more then assured of reconcilement fauour for they boldly come to the throne of Grace with trust and confidence to find helpe in the time of neede Further if we cannot be certaine by the certainty of faith of the promise concerning saluation then how could we be saide by faith to haue peace with God What peace and quietnesse can there be when there lacketh certainty and how could it be truly written that by faith we stand in grace for standing notes stedfast firmenesse Finally the word of promise being more firme then heauen and earth and the mercies truth and power of the promiser being infinite and vnchangeable what should hinder but that the beleeuer may assure himselfe to haue the thing promised And how then are they too blame which teach the doctrine of doubting vnlesse we haue speciall reuelation from Heauen That which they say that in respect of our selues being variable wee may alwayes and worthily doubt and also through the great-nesse of our sinnes it is nothing for our faith resteth not vpon our owne strength but vpon Gods truth might and mercies which doe farre exceed our sinnes The greatnesse whereof in the true beleeuer doth make his truth and mercies so much the more renowned and illustrious Rom. 3. 4 5. Therefore let the faithfull striue against motions of doubting yeeld not but grew more and more assured and the more strong ye are in faith the lesse ye shall doubt which euer commeth of the weakenesse of faith as I haue saide Touching the other thing that faith is not onely a certaine but a particular receiuing of Christ me thinks that should not be doubted of that this is of the nature of faith to appropriate the promise to the beleeuer as my hand taketh a gift bestowed to make it mine owne Apollos Friend Aquila spare this labour here to speake now any further of this matter for you will be put to it againe when ye are to speak of the 〈◊〉 of faith whereof now time and order requireth that yee say something Ye say well I will follow your counsell Vnto a liuely faith there belongs three things which ye may well call parts thereof 1. Knowledge 2. Assent 3. Application There must necessarily be a knowledge of things to be beleeued For how can wee beleeue him of whom we haue not heard Rom. 10. 14. Hence it is that faith is so often called knowledge Iohn 17. 3. This is eternall life to know c. and vnderstanding Col. 2. 2. Full assurance of vnderstanding to know the mysterie of Christ and wisedome Ephe. 1. 8. He hath abounded toward vs in all wisedome and vnderstanding There being no knowledge wisedome or vnderstanding like to this of faith whereby we know the Father and vnderstand the secrets of the Kingdome and are made wise to saluation Vnto this knowledge obserue that there be required these fiue things First some warrant of Scripture to direct our knowledge in things to be beleeued vnto saluation that our faith may rest on God And therefore secondly such places as be warrants grounds of our knowledge must be perceiued for meaning of words and matter therein contained or otherwise it cannot be called knowledge Thirdiy together with a faculty to discerne the truth so perceiued from the contrary errour which is called a spirituall 〈◊〉 1 Cor. 2. 14. Prayed for Philip. 1. 9. because it is by vertue of the holy Ghost enabling a Christian to iudge of doctrines which be of God and which not Fourthly to this must be ioyned an ability to encrease in this knowledge Colos. 1. 10. Encreasing in the knowledge of God Which 〈◊〉 by the right vse of our former knowledge as riches encrease by industry and memory by vse doth encrease and waxe stronger so doth our knowledge of heauenly things Therefore let Gods children put all their knowledge to vse according to the nature of the thing knowne and their owne occasions The last and fift thing is a power to instruct others as namely those vnder their charge as children seruants that which they know themselues This was in beleeuing Abraham Gen. 18. It must be in Abrahams children This which I haue spoken of knowledge shutteth out the implicit blinde faith of the Papists amongst whom one may hold the place of a faithfull man and yet know nothing more then to rehearse the Creede the Lords Prayer and ten Commandements or to beleeue as the Church beleeueth though they know not what that is The other thing required in faith it is assent that the minde agree to the thing knowne to hold it for a truth and be so certainely perswaded thereof as hee will iudge the contrary false whensoeuer hee meeteth with it and be ready to endure anything rather then to denie such truth Such an assent was in Thomas when he saw and felt Christs hands and side and in Peter being perswaded the thing which he taught concerning Christ to be no fables also in Paul who was so
of an earthly Monarchy full little then thinking that the life of the Lord and Master should be the worlds ransome and that his resurrection should be the worlds conquest and victory they dreaming of an outward glorious reigne ouer the World and hoping to be great men in great place vnder him howbeit they giuing credit to his doctrine and embracing him for the Messias depending vpon his mouth in matter of duty and saluation they had a measure of faith though a little and weake one as Christ himselfe doth testifie of them all O ye of little faith and of Peter by name O thou of little faith wherefore didst thou doubt Mat. 14. 31. and as they signifie of themselues by their owne petition Luke 17. 5. Lord encrease our fasth The other sort of weake ones in faith be such as hauing more knowlege in the mystery of Christ touching the worke of saluation by his sufferings and righteousnesse yet doe very weakely apply this their knowledge not being perswaded of the forgiuenesse of their owne sinnes and of their reconciliation with God but earnestly desiring to embrace and beleeue the promise of it and of this sort of beleeuers there haue been in all ages very many in the Church of God euer since the ascension of Christ as daily experience proueth in many honest Christians which can speake well and distinctly of the doctrine of grace and yet haue laide but poore hold of it for their own safety and comfort much doubting themselues Aquila But Sir by this meanes it wil come to passe that many which are farre enough from true faith will be ready to imagine themselues to haue some measure of faith for euery one will by and by alledge for himselfe that he hath a good desire to beleeue in Christ and so be lulled asleepe to their own perdition presuming of that which they in truth doe want Apollos Indeed Aquila you say well this is a thing may be feared howbeit there be diuers good and sure workes to discerne a sound desire to beleeue in Christ which is the lowest degree of a liuely faith from all vaine desires of wicked men hypocrites which may pretend to haue it and yet haue it not The first is that in them whose desire is sound and godly there is a coueting rather of reconciliation then of saluation rather to bee in grace and fauour with God then to bee happy in heauen for their desire commeth from a brused heart greeued and cast downe for the offence of God and his displeasure conceiued against their sinne so as to haue but one good looke of God one smile of his louing countenance it is more desired of them then the World nay then the glory of Heauen as Dauid prayeth O lift thou vp the light of thy countenance vpon vs Psal. 4. 7. And elsewhere the Church prayeth Returne and let the light of thy countenance shine vpon vs and we shall be whole Psal. 80. 3. And in another place the godly professe saying In thy fauour is life It is true that one cannot haue the fauour of God but he is sure to be saued and it is lawfull to desire saluation but yet the thing which the beleeuing broken heart doth cheefly looke vnto it is to be loued and fauoured of God Againe this godly desire is vehement not slight or light but very feruent like to the desire after meate of one pinched with hunger which is very earnest as we say hunger wil breake the hard stone wals or to the desire and longing of a woman with childe which vseth to be very vehement such is this sound desire of them who begin to beleeue they couet more to be satisfied with a full sight of Gods face then worldlings desire siluer and gold the doctrine of grace being to them more desirable euen then the finest gold Psal. 19. Wee haue heard of the desire of the Cananitish woman for her Daughter being vexed with a Diuell and we reade of the chased Hart breathing panting after the coole water brookes euen so the soule chased by temptations scorched with the heate of sinful lusts hauing begun once to taste the sweetnesse or but to feele the neede of sauing mercies doth most eagerly and sharpely desire to attaine vnto them This earnestnesse of desire it is not in them by fits and starts like Pilates desire to know the truth Iohn 18. which as a weake sparkle quickly died of it selfe but it is constant as is the desire of a thirsty man whose desire ceaseth not till his thirst be quenched such as Anna her desire was after a childe it was great and continued till the thing was granted which she did desire so it fareth with a sound desire to beleeue and find Christ it lasteth till faith bee formed in the heart and Christ be borne in them they are not quiet till then nor then neither still more and more desiring to bee knit and ioyned neerer to Christ their loue their ioy their crowne their treasure Lastly this witnesseth the soundnesse of this godly desire to beleeue in Iesus Christ that it bringeth forth some good affections which are accompanied with some reformation of life and manners They in whom it is being carefull according to that they know to obey and please God hauing with their desire to beleeue ioined an vnfained desire to repent and to liue honestly keeping a good conscience towards God and men in all things There is the quite contrary of all these to bee seene in vnfaithfull men for their desire it is of happinesse and not at all of Gods loue as Balaam would be blessed but tooke no thought to be reconciled to God or to reforme his way Againe their desires be faint and be soone quelled being neither vehement nor constant and no maruell for they are vnsound rather seeking themselues that it may be well with them then that God may set his heart vpon them and loue them and be glorified in his mercies towards them And finally they desire to be forgiuen saued but it is without desire to repent and amend their liues they like Heauen well but not the way that leadeth thither their desire being to bee glorified with God by hauing his blessing and ioy and not to glorifie him by doing his will Aquila Will not this thinke you doe some hurt to teach that there is a desire of faith which is an acceptance with God for faith it selfe may it not cause men thus to content themselues seeing now they haue some measure of faith which is sufficient to saue them Haply it will be thought that here they may fixe their staffe and set their rest Apollos No Aquila there is no feare of this in this sound godly desire that being a portion of sauing grace whose property is to grow still and waxe greater euen as young figges or raysins grow till they be ripe and come to their full bignesse as all things which haue a vegetatiue or
graces Psal. 23. throughout and the carefull obseruations both of them and of Gods mighty prouidence protection against dangers with his assistance against euils and enemies of all sorts doth not a little auaile to put more life and heart into faith as appeareth by the example of Dauid 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah by the former triall of Gods might in helping him against the Lyon and the Beare Also Paul resolued strongly for time to come that God would deliuer him because he had deliuered him 2 Tim. 4. 17 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances and often goe ouer them in their remembrance and thoughts as Papists supersticiously numbred their prayers ouer their beads so to refresh their faith by recording and numbring Gods seuerall sauours learning more strongly to trust in him whom they so well know by experimentall knowledge Let them which know the Lord put their trust in him Psal. 9. 10. Finally amongst other things which further to bring to this highest pitch of faith it is of no small moment to haue a care and watchfull endeuour in all things to keepe a good conscience for it is not written in vaine that Abrahams faith was perfected by his workes There is a great neerenesse of kindred betweene faith and obedience as faith in the promise of mercy breeds obedience to the Commandements so obedient walking before God giues more courage to a faithfull man the more boldly and surely to expect the performance of the promise being made to such persons as out of loue to God obey his will Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him because he had this testimony within himselfe that he endeuoured the keeping of his statutes Saue me O Lord for I haue kept thy Testimonies and againe I haue great delight in thy Statutes therefore quicken me according to thy word and many suchlike Thus friend Aquila in so short roome as I could I haue answered your foure demands and for an ouerplus as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes which is the least measure of faith so I will here deliuer some tokens of the strongest faith wherby it may be known The first whereof is this when a faithfull man is able to beleeue the promises though the meanes seeme euen to fight against the truth of them as Dauid being a priuate man yea and persecuted yet beleeued the promise of his aduancement to the Kingdome And Abraham resteth in the word of Gods promise for Isaac and the blessing of all nations in him euen when Gods own word of commandement to kill his sonne did warre against the word of promise to blesse all people in that sonne Secondly in many and manifold dangers yet still to cleaue to God with trust in his mercies as the Saints spoken of Heb. 11. They were imprisoned scourged racked slaine with the sword driuen into dennes and caues and yet they still by faith beleeued God Thirdly when any are able to reioyce in their suffering and to endure their tribulations with gladnesse as they that suffered the spoyling of their goods with ioy Hob. 10. 34. and the Apostles that went away reioycing that they were counted worthy to suffer for his name Lastly if any be ready if the will of God be to aduenture their liues for Christ as Antipas as the Martyres who loued not their liues vnto death these things as also the contempt of the world the deniall of our selues the manifold fruits of charity when any doe as it were forget themselues to seeke the good of others distributing liberally vnto the necessity of the Saints these I say are great testimonies of a great measure of Faith and nothing such a sure token thereof as to be much and earnest in all kinde of supplications for our selues for others and for the whole Church watching vnto prayer and being feruent therein But now good friend Aquila it is meet we should thinke of repairing to our owne houses to see if all there be in peace and safety Aquila Sir I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly and well content to hearken vnto your motion of returning home reseruing other matters which now cannot be dealt in to our next meeting The fift part of the Dialogue of the rarenesse of Faith and fewnesse of Beleeuers As also of the efficacy and fruitefulnesse of a true faith Of encouragement to beleeue with answer of Obiections against Faith Apollos I Am bound to affoord you my best helpe for of you Aquila I haue bene made to know the way of GOD more perfectly I wil euer acknowledge it and be ready to shew all thankefulnesse for it But our time will slide from vs and though wee haue all peace at home yet it is not good to giue prouocations Let vs therefore fall close to our businesse that wee may dispatch in due time Wherin would you wish vs now to deal me thinkes we haue sayd much of Faith shall wee passe to some other thing Aquila No Sir I pray you let vs dwell a little longer in this argument For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith whereof little hath bene saide scarse a touch giuen of it and what may be the matter that true Faith being such a noble and necessary such a woorthy and wonderful gift yet there be so few so very few euen within the Church of God liuing vnder the Ministry of the Gospel which are endued there-with as is too manifest by their manner of liuing for very many liue very il now one can neuer liue ill that beleeues well as on the other side hee that beleeues ill cannot liue well Apollos Heerein you say most truly For true Faith is neuer idle nor barren but working and fruitefull in good workes Thence it is called Effectuall Faith 1. Thess. 1 3 and elsewhere it is sayde that Faith workes by loue Gal. 5 6. of Abrahams faith it is said It wrought with his works Iames 2 22. where the Apostle maketh voydnesse of workes or want of charity a note of a dead faith For as dead men can woorke no more any humane or naturall worke so that faith that works not by charity is dead Nothing therefore is such a testimony of the lacke of liuely faith as mens euil and wicked liues Many other things there bee which doe descry this truth that Faith is a rare gift to be found but in a few as namely the great ignorance of God and his will For there being as we haue seene before required in faith a competent knowledge nay faith being for the nature of it a diuine wisedom put into the heart os the elect
transgressions bond-men to Sathan enthralled to sinne and hell and most miserably poore destitute of all righteousnesse indebted to God the Soueraigne Monarch and iust Iudge of the World both to be for euer kept from eternall life in heauen for fault of perfect holinesse and besides to be plunged ouer head eares into the damnation of hell through breach of the Law yet through the wonderfull benignity and grace of God freely giuing them his Sonne with his righteousnesse actiue and passiue for the wiping out of all guilt of sinne and desert of punishment and the adorning decking them with perfect holinesse and innocency by the imputation of faith freely made they are now of bond-men and beggerly wretches of heires of hell and exiles from heauen become most free rich and glorious euen heires yea fellow heires with Christ of that excellent inheritance which is immortall in Heauen Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith so as no maruell though the holy Apostle make so light account 〈◊〉 all other things whatsoeuer in comparison of this Neither is it to bee wondered though Sathan in all ages haue laide such battery against this mount bulwarke of Christianity No one point of all Christian doctrine which he hath so dangerously so often so many wayes assayled as this sometime carrying men from Christ to seeke forgiuenesse and some part of righteousnesse at least out of him in some other thing and sometime annihilating faith and voyding it as though there were no power in it at all so much as to helpe toward our iustification by apprehending our righteousnesse for he knowes this Article to be the key of all Religion the very heart and soule of Christianity the most comfortable and sure stay the very rocke and foundation of all hope so as ouerthrow this and ouerthrow all preaching and all beleeuing were in vaine if this one fundamentall truth could be peruerted and depraued either by defacing the gift of Christs righteousnesse by adding something to it of our owne or by cutting off the hand and arme that should receiue and embrace it It behoueth therfore al Gods children namely Gods Ministers so much the more to study striue to maintaine this truth and keepe it vnuiolable also such as haue this grace imparted to them to be iustified by beleeuing to make much of it enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede to all earnest care to grow and encrease in this grace continually I mean in the sense and feeling of it and in the more full apprehension of it euen in respect of such wonderfull effects as arise thence But neighbour Aquila because the day drawes toward an end and night approching calles vs home therefore we will here ceasse deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit till another time when we may haue more leysure to call them to minde and to consider of them Aquila Well pleased I am to haue it so for the opening of these effects which follow vpon our iustification by faith being a thing of that great consequence would not be dealt in rawly and slenderly or passed ouer in few words So fare ye well for this time The seauenth Dialogue The nine effects of Iustification by Faith Apollos NOw Neighbour Aquila may I know of you whence doe you come for ye were not wont to come that way as ye now doe Aquila I came not long sithence from home with a friend of mine that came to visit me drew me out to goe with him to set him on his way which I did willingly for his good company sake but I haue made the best hast I could that I might keep touch with you and it falleth out well that I doe so happily and fitly meete you for I was somewhat afraide lest you should haue tarried too long for me Now Sir that wee are so well come together will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith what effects vse to follow hereupon in the soules and consciences of iustified persons Apollos The blessed Apostle Saint Paul shall giue you your answer vnto this question for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans laid forth the doctrine of Iustification and very substantially proued it to be not by our workes which we doe not onely for that we are all sinners but because they answer not the iustice of the Law no not in the regenerate which haue most grace and doe most good but by faith apprehending the sufferings and death of Christ full absolution from sinne and his actiue obedience to the Law for our perfect iustice with God At the fifth Chapter he commeth to those proper and immediate effects of this grace of Iustification which you now enquire after and there as I conceiue them he rehearseth distinctly these nine 1. and 2. peace with God 3. Accesse vnto his grace 4. Standing in that grace 5. Hope of glory 6. Reioycing vnder that hope 7. Ioy in tribulation 8. A sense of Gods loue in Christ. 9. A glorying in God These are the most secret hidden workes of the Spirit as so many markes to the Christian soule whereby to finde and try out the truth and certainty of her own iustification Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously to the great contentment of Christ her husband and her owne vnspeakable comfort Aquila Of these foresaide effects I do desire now to heare you speake some-what in that order as they are named And first touching peace with God what do ye vnderstand thereby make it plaine to me what manner of gift that is Apollos These fruites of iustifying faith being many nine in number I had not neede to be long in thē we hauing so much other worke yet behinde And yet being both weighty matters and remoued from common vnderstanding I cannot well tell how to speake briefly lest I speak not plainly enough but this easeth me of some care that these things are spoken vnto one that hath them and feeleth them by good experience and therefore can sooner comprehend the nature and truth of these worthy gifts Now touching the first of them it is peace with God whereby two things are meant First reconciliation or truce with God in which sence the word is vsed in those Scriptures where Christ is termed our peace the Prince of peace our peace-maker and peace is made by his blood that is attonement or reconcilement with God whiles our sinnes which bredde an enmity betweene God vs and made a separation of vs from him and of him from vs his infinite iustice
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
not make them ashamed Rom. 5 5. therefore they may surely and with certainty expect eternall glory in heauen Otherwise their hope would bring shame and confound them if they should misse of the thing hoped for Againe the beleeuers are said to reioyce vnder this glory Rom. 5 2. Now there is no reioycing with godly wise men but in things of certainty which be assured There is therefore certainty in their hope otherwise how could they pray vnto God and call him Father For his children shall certainly be saued and they may certainly looke for it and how could faith be a certain perswasion of the truth of the promise if hope were but an vncertain and wauering looking for the accomplishment of the thing promised Finally hope staying it selfe vpon the infinite truth mercy and power of God which cannot deceiue alter or faile therefore Christian hope of glorious happinesse is no opinion but a very certaine and steddy expectation Aquila Sir let me heere interrupt you a little without your offence Seeing the nature of hope is but to looke for something which as yet wee haue not and is to be had heereafter as the Apostle Rom. 8. argueth to wit when he saith Hope which is seene is no hope wee hope for such things as we see not whence then is that certainty and assurance which is affixed and ioyned vnto hope there being many things hoped for to bee had of vs heereafter which yet men neuer haue Apollos Neighbour Aquila this was well timely mooued For certainty is not of the nature of hope which being generally taken and in it owne nature is no more then as you haue saide an expecting of some future thing which is yet for to come therefore certainty or vncertainety goeth with hope according to the nature of the things hoped for which if they haue contingent causes so as they may come to passe or not then the hope of such things is euer with vncertainty and no better then a doubtfull opinion Hence it is that humane or ciuill hope which is of worldlie things which haue no certaine causes but may be or not be is euer with doubt and vnassured As for example when one hath promised to come to my house such a time to make merry with me or to pay me money I may say I hope such a man thus promising will come at the appointed time but this hope cānot make me sure For vpon good cause he may alter his mind or fall sicke or my selfe may haue necessary lets But now it is otherwise with Christian hope which is certaine and assoreth a man of the things hoped for as spiritual blessings and protection on earth and celestiall glory in heauen Which things because they are very certaine proceeding of most certaine causes as the vnchangeable mercy and truth of God purposing and promising eternal life with all things which belong thereunto and bring thither and hauing already giuen the elect in the worke of their calling and iustifying them by faith in pacifying their consciences by the feeling of their sinnes forgiuen and allowing them accesse into his grace and by other fruites of his couenant sure demonstration and experimentall knowledge of his truth and mercy Hence it is that they may with vndoubted certainty and doe assuredly looke for that which is yet behinde euen their glorious perfection in heauen And notwithstanding there bee in them still remaining corruption by strength whereof they often faile and offend by many sometime very great sins yea and their owne will is changeable yet seeing it is so that vnto beleeuers repenting all sinnes are forgiuen and God himselfe neuer changeth howsoeuer his children are subiect therunto yet he so reneweth them as he confirmeth their will and putteth strength into them by the might of his grace that though they may change cease to trust in God yet they are kept from it Hence it is for all the multitude of their iniquities and mutablenes of their mind that their hope is neuer vtterly quailed danted but standeth firme as mount Syon or as an hill of Brasse so as not onely for the present but euer for hereafter their hope shall be firme and good Which truth as it much correcteth the error of them which seuer assurance from hope of glory make of it but an opinion and wauering conceite as of a thing which they may haue or misse of a thing not to bee meruailed seeing some in part at least ground their hope vpon the merit of workes and vpon their seruing of GOD weake grounds to beare vp certaine expectation of glory so it ministreth much comfort to the faithful which haue receiued this Christian hope insomuch as whatsoeuer their afflictions enemies or sinnes be yet they cannot misse of glorious blisse in the end For God is faithful which hath promised and hauing also begun a good worke in them hee will finish it vntill the day of Iesus Christ. Finally whosoeuer hath this hope of the glory of God let him purge himselfe euen as hee is pure For if we looke for such a glory as is heauenly wee ought to be very diligent that wee may bee found of him in peace without spot and blamelesse Aquila You haue satisfied me in this fifth fruite of hope and by that which you haue deliuered I doe well obserue how three sorts of persons be hugely deceiued The first is of them who in some part doe build their hope vpon their owne good doings who must needes alwayes floate as a boate vpon the water with continuall vncertainties and doubtings of their saluation for that they can neuer be sure when their workes are sufficient and when they be free from being in some mortall sinne doe still perplex their hearts beside the great sinnes which they commit against God in whom alone the hope of his children is to be fixed as an anchor in the bottome of the water insomuch as they are pronounced accursed which hope in ought saue God and mens workes they are not good therefore popish hope is an accursed hope Indeede good workes and a iust and godly life may be vnto the Saints a secondary helpe and as it were some prop to stay their hope in this regard that to such persons as liue so is the promise of eternall life made but God his infinite mercy trueth and his Almightinesse manifested in the death and resurrection of his Sonne is the true and onely foundation of hope Thankes be vnto God saith Saint Peter who hath begotten vs to a liuely hope through the resurrection of Christ from the dead The second sort is of such as in their ignorance or mistaking thinke and speake no otherwise of Christian hope then of humane and worldly hope as if their hope of glory had no more certainty in it then hath their hope of a faire day when they see the morning cleere or of a good haruest when they see corne come vp in the blade and well eared
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
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
resolued of the truth of the doctrine which he knew as he was willing to suffer euen death rather then to renounce it All the Martires of Christ in yeelding their liues for Christ did witnesse to the world that they had firmely assented vnto and were throughly resolued of the vndoubted truth which they knew and professed The third part of faith is application when the beleeuing party is perswaded not onely of the truth of the doctrine touching Christ to yeeld firme assent thereunto but that the same truth belongeth vnto himselfe As this is the greatest so it is the hardest duty of faith impugned mightily by the Papists who cannot abide to heare of it and also it is performed with much difficulty of the best Protestants in the time of temptation when they are sore assayled by their sinnes and Satan But letting other things passe here I will onely proue it to be the duty of faith to appropriate the doctrine of Christ touching eternall saluation by him to a mans selfe particularly and to shew that faith makes a man beleeue his owne saluation and not onely that there is saluation purchased for sinnes by Christ as the Scripture teacheth First the Commandement is to beleeue the Gospell Marke 1. 15. To beleeue in the name of Christ 1 〈◊〉 4. 23. Shall we say that the meaning of this Commandement is no more but to beleeue the doctrine which teacheth Iesus to be the Sonne of God and a perfect Sauiour of the World to be of God and a most true doctrine What will let then but that 〈◊〉 may be a true beleeuer and be saued for either he beleeued this or hee beleeued nothing yea he preached this Mat. 10. 7. And doth not Christ say of some of the Pharises that they knew him also whence he was Ioh. 7. 28. 15. 22 that they had no cloke for their finne because by hearing him they did see and know his doctrine and workes to be of God And in sooth how could hee in Mat. 12. 31 32. charge them with that 〈◊〉 of the Spirit vnlesse they had beene enlightened by the worke of the Spirit so farre as to vnderstand that which he taught and wrote to be diuine and not from men or by humane power And who can doubt which will not hoodwinke his eyes not to see that which is so manifest that many in the Church come so farre as to see and to assent vnto the whole doctrine of Christ euen to the professing declaring it to others distinctly learnedly of whom yet there may be great doubt made that all such are not true beleeuers endued with this liuely faith effectuall to saluation Wherefore the Commandement pressing vs to beleeue the Gospell hath meaning to presse vs to beleeue it with particularitie that the doctrine of saluation by Christ belongs to our selues as the Elect may passe further then a naturall man can doe Secondly it may appeare to be so because beleeuing and eating are put one for the other Iohn 6. 47. compared with verse 50 51. Now euery one knoweth this action of eating to be an appropriating to a mans owne selfe a portion of meat which is prouided for all so is beleeuing an application to a mans selfe of such promises as are commonly propounded to the whole Assembly Tell me will itsuffice a man for the nourishing and preseruing of his bodily strength when hee commeth to a Table well furnished with meate to perswade himselfe that the meate is very wholsome good for nourishment and well dressed or may hee not goe away hungry and feeble if hee doe not take the meate and by eating make it his owne So when a sinner commeth to a Sermon where hee heareth the doctrine of the Gospell so mildly and distinctly taught and proued will it suffice him to saluation to credit it certainly to be a diuine truth onely able to saue poore sinners and to haue beene truly and wisely handled May he not for all this goe home in as bad case as he came as far from saluation except by beleefe he receiue that meate of heauenly truth into his owne heart particularly to be refreshed by a sure perswasion of the same that it appertaines to himselfe Moreouer doth not the Apostle say that Christ is put on by faith Gal. 3. 26 27. and that he dwels in our hearts by faith Ephe. 3. 17. And doth not this imply application to be louing to faith What is putting on but an application of a garment to the body for warmth and comelinesse What is dwelling in our hearts but the presence of Christ there by his Spirit to doe all the parts of a Sauiour to him in whom he dwelleth And this is done by faith And tell me how we are bound to beleeue that the thing wee aske by prayer according to the will of God shall be giuen vs and the forgiuenesse of our owne sins also our owne saluation to be by the will of God asked in prayer and yet wee not bound to beleeue the remission of our owne sinnes and our owne saluation Moreouer when Paul said Christ loued me and died for me and saith also that hee liued by faith in the Sonne of God Gal. 3. 20. And Mary called Christ her Sauiour 〈◊〉 1. 46. And Thomas confessed saying My Lord and my God Ioh. 20. 28. And 〈◊〉 God is my 〈◊〉 and my saluation Psal. 18. 1. Did not their faith apply that Sauiour God particularly to themselues who is the common Sauiour of all beleeuers And if this were not done by their faith how then And how doth the Church in framing prayers say Our Father but in making confession of faith say I beleeue If this bee not the iudgement of the Church that euery one must haue particular faith to beleeue the doctrine for himselfe and out of 〈◊〉 〈◊〉 〈◊〉 prayers for others with himselfe Also when Sat an tempteth any about particularity of saluation to doubt that himselfe cannot be saued Christ died not for him will it not be too weake a buckler to beate backe this assault to say I doe surely beleeue the whole truth of doctrine concerning redemption by Iesus Christ that hee alone came from God and is the onely Sonne of God and that there is saluation by no other Nay will not the tempter replie I my selfe beleeue so much and yet tremble And Iulian beleeued and protested so much and yet an Apostata Wherefore as when a rich gift is bestowed amongst many poore people euery one must take to himselfe a portion of it for it will not releeue their pouerty if they onely beleeue it to bee a good gift and doe not take it to themselues so the gift of Christ which is offered to poore sinners in the doctrine of the Word to enrich them withall must of euery one by his faith as by an hand bee applied to himselfe or else they will remaine poore and beggerly still Vnto this action of application
doth 〈◊〉 him when he commeth in to sup with her 〈◊〉 3. 20. Can our time be better employed then in taking a more particular large suruey of these iunkets and robes to satisfie our selues with some sight and taste of them But ere this can be done there is one office more for you to doe and that is I would entreate you to acquaint me with all the encouragements ye can thinke of which may whet on our faith and prouoke vs to beleeue God in his Word also how the hinderances of our faith as blockes in our way may be remoued Apollos Good friend Aquila but that I may denie no seruice which you will put me to performe else this taske were fitter for you to vndergoe as one that haue had your faith much exercised with sundry conflicts wherein you haue through Gods mercy stood fast and quitted your selfe like a man therefore if I by lacke of experience haply passe by any matter of moment in this businesse doe ye recall me and remember me of it Great and many are the impediments to withdraw and pull the faithfull from the holde of their faith and to draw them to distrust but on the other side also very strong and plentiful are the encouragements which the word from Heauen affordeth them to stay themselues vpon Gods promise for all things that pertaine to euerlasting happinesse First of all this is not the least that the great God by his cōmandement hath laid a charge vpon all his children to beleeue his promises and albeit this alone were sufficient to moue them to doe so lest they be found disobedient to God and to striue against his holy will who beares them so much good will yet it pleaseth him not onely to vse his authority in enioyning them to haue faith in his Son for their saluation but he also in the person of his Ministers out of his clemency descendeth so farre as to entreate and beseech them that they would accept reconciliation and peace with him through Christ Wee as the Ambassadours of Christ saith Paul as though God did beseech you through vs exhort you to be reconciled to God 2 Cor. 5. 20. What heart would not relent when his Prince with 〈◊〉 in hand as it were should 〈◊〉 to 〈◊〉 him being an offendor to accept his pardon And shall wee doubt to beleeue and giue credit to that God that is so desirous of atonement with vs as to beseech vs to admit it whom hee might command compell 〈◊〉 confound if wee should distrust him 〈◊〉 〈◊〉 that it pleased our most good God to promise Christ and all good things with him vpon no other condition then this onely that we doe by faith beleeue his promise for our obedience to the commandement for 〈◊〉 of life is no condition of the promise of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely of our faith Rom. 6. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely condition of the 〈◊〉 of mercy As it 〈◊〉 〈◊〉 God so loued the World that begane his onely begotten Son that whosoeuer beleeueth in him should 〈◊〉 for euer And againe in the foureteenth 〈◊〉 of that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeues in him should liue euerlastingly To which 〈◊〉 Marke 〈◊〉 16. He that beleeueth shall be 〈◊〉 and 〈◊〉 〈◊〉 3. 11 12. 〈◊〉 〈◊〉 and 4. 3. and in 〈◊〉 other places to this 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 a necessity that wee constantly beleeue For as in humane contracts there is no enioying the bargaine if the condition be broken so it is here if we bring not this condition of faith with vs God is not bound to stand to the couenant but as Christ saith Except ye repent ye perish Luke 13. so much more Except ye beleeue ye perish For he that beleeueth not shall be condemned Marke 16. 16 17. It must be further considered that God the Author of the couenant of grace and life is omnipotent to whom nothing is impossible who as for his holinesse and truth he will promise no more to his children then he meaneth in good sooth and earnest to doe so he lacketh no power nor might to effect what hee meaneth The Apostle Saint Paul 2 Cor. 6. 18. in coupling the almightinesse of God with this couenant saying I will be your Father and you shall be my children saith the Lord God Almighty purposed to minister good heart and courage to the faithfull by this very consideration that they are in a league of saluation with him that can doe what he will doe Abraham strengthened his own heart in beleefe by remembring that God the promiser was able to doe it Rom. 4. 20. But when a true beleeuer taketh hold on his truth and ioyneth that with his Almightinesse by thinking seriously especially in the houre of any temptation that hee hath to doe with a God which is truth it selfe author of all truth in others and an infinite louer of it also a hater and 〈◊〉 of all falshood and lies who hath giuen proofe of his fidelity euen in the least promise concerning this life feeding defending and otherwise blessing his Children according to his word they may with much comfort resolue and set it downe in their minde that his faithfulnesse will much more appeare in this great promise of remission of sinnes and of eternall life Thus very often to confirme and establish the mindes of the Saints Saint Paul telleth them Faithfull is hee which hath promised which will doe it 1 Cor. 1. 9. 1 Thes. 5. 24. Dauid assured himselfe of mercy promised him vpon this meditation that all the words of God were true 2 Sam. 7. 28. yea so true that hee fulfilleth his words euen towards such as are treacherous and persidious to him Againe as God is to be reuerenced for his mercies There is mercie with thee O Lord that thou maist be feared Psalme 130. 4. so is hee to be trusted and beleeued in for his mercies The eye of the Lord is vpon them that trust in his mercies Psalme 33. 18. Againe Let thy mercies and truth preserue me Psalme 40. And Psalme 51 and verse 1 Dauid is encouraged to come to God after his fall for pardon with good trust to find it because of his most mercifull nature ready to forgiue poore offenders And the Apostle in 1 Tim. 1. 9 10. reporteth that the mercie which he found being an oppressour a blasphemer a persecutour did serue to encourage other sinners in time to come to beleeue on God and to cast themselues on his kindnesse for pardon Which is an occasion to remember a new encouragement to faith in God namely the example of others who hauing sinned much against God yet beleeued the promise and were forgiuen as Lot Moses Dauid Peter Paul and infinite others mentioned in the holy Scripture which examples are registred there for our learning that thereby we might haue comfort
and hope Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe and their weake knees and the rather calling to minde that they haue by vowe in their Baptisme and by promise often iterated in the profession of Christianitie bound themselues as to doe the cōmandements so to beleeue the promises of God And better it were wee had neuer made such a vow then to breake it hauing once made it Eccl. 5 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde which as a pure virgin neuer was defiled with any vntruths but also to weigh the bond wherewith God hath bound himselfe to vs not onely in our Baptisme but namely in the Lords Supper where vnder his seale hee assureth euery true beleeuer that examineth himselfe and so eateth and drinketh that he is as verily partaker of Christ and of his passion with all the fruits thereof to remission and mortification of sin as he is partaker of the outward pledges of his body blood they being particular testimonies of assurance to euery one of his owne saluation by Christ according to the tenor of the couenant so as a token from a most trusty friend cānot more confirme our perswasions of his loue towardes vs then the Lords Supper duly receyued may warrant and assure our heartes of the especial loue of God in Christ for our eternal happinesse Vnto all this we may adde as a spurre to quicken vs the great and diuers hurtes which will redound to our selues if we beleeue not God and the maruellous dishonour that thereby should be offered to himself For if once vnbeleefe take roote in our hearts a bitter root or roote of bitternesse it will prooue For by it all our actions naturall ciuill religious indifferent good actions will be defiled and made hatefull to God For Whatsoeuer is not of faith it is sinne Rom. 14 23. And without faith it is impossible to please God Heb. 11 3. and to him whose minde and conscience is vncleane thorow infidelity and sinne all things are vncleane Titus 1 5. And what a matter this is let any man duly consider of it that as faith gets all sinnes both to bee forgiuen and to turne to our good Rom. 8 28. so infidelity gets all our best workes to become naught to turne to harme to vs and offence to God Neither this onely but through vnbeleefe we do euen bind vp the hāds of God and seale vp the fountain of his liberality that it should not flow vpon vs either in earthly benefites or heauenly graces His protections and deliuerances in our dangers and against our enemies are withhelde As it is sayde in the Gospell Christ could doe no great workes there in Capernaum because of their vnbeleefe so our vnbeleefe doeth after a sort disable God at the least it depriues vs of his gracious good things and great preseruations Neither onely doth it keep good things from vs but pulleth down euill things yea euen vpon Gods Children their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen Moses for his distrust died in the Wildernesse and might not be suffered to enter the Land of Canaan Deuterono cha 4 4. Also Zachariah otherwise a iust man yet for his vnbeleefe sake was stricken dumbe and for manie moneths was not able to speake Luke chap. 1. vers 22. If the vnbeleefe of the godly being but an infirmitie of faith were so sharpely chastised what marueile if the infidelity of the wicked being a meere absence of faith do cause vnto them many heauy plagues in this life Examples whereof are rife in the Book of God and in common life but the chiefe hurt of incredulity is that it shutteth out from the blessed and glorious kingdome of God For without shall be fearefull vnbeleeuers Reuel 21. 8. yea and throweth downe head-long into eternall perdition to suffer vengeance in flaming fires because they obey not the Gospel of Christ For he that beleeues not the wrath of God is vpon him Iohn 3. 36. and such shall be condemned Marke 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stirre vp our dul hearts to embrace the promises yet when the manifold and certaine euils which befall men for want of faith be thought vpon this should helpe to awake our heauy mindes to make vs abhorre euery vnbeleeuing thought chiefly considering that the danger to our selues by yeelding to vnbeleefe is nothing though it be much most fearefull being compared to the dishonour that will thereby redound to God for by our vnbeliefe he is spoiled as much as in vs is of his essence being namely his mercy truth and power which is to make him no God For if we make him a lyar as euery one doth which beleeueth not in the onely begotten Son of God 1 Ioh. 5. 10. then we strip him and rob him of his chiefe glory yea of his very essence Nay which is yet more feareful we doe equal match him vnto Satan as if there were no more truth in his sayings then in the father of lies as on the one side then they doe much glorifie God that doe beleeue his word witnessing of him that he is true in his promises able for performance Rom. 4. 21. yea they do themselues a speciall honour for they doe make God a testimoniall as it were and set to their hand seale that he is faithfull Ioh. 3. 33. So on the other side they do exceedingly dishonour themselues and God also which doe through infidelity cast away his promises Thus you haue heard good friend Aquila the best encouragements which I can thinke of to quicken a fainting faith which if they hit vpon a presuming heart will make it more presumptuous but if they meet with a beleeuing humbled heart for whose sake I haue collected them then they will be as drie sticks heaped vpon a dull dying fire to reuiue and cheere it Now that ye are so well acquainted with the vsuall discouragements hinderances of faith you hauing had so many strong assaults made against your faith if you wil deliuer them and also shew how they may be repulsed ouercome it will doe well in my opinion and so wee will shut vp our conference about faith Aquila I haue a good mind to doe the one that is to lay forth the obiections which the flesh Satan make against the stedtastnesse of faith to shake it but for the other you that haue truly opened the encouragements can also tell how for to fit them for the resistance and beating backe of hinderances First how shall I be assured that the gracious promises offorgiuenesse by Christ and other promises of the Gospell are from God and not deuised by men Apollos Tell me haue you not been moued to doubt whether there
hating our sinnes and we through sinne extreamly hating God the guilt of these sinnes and punishment being wholy done away freely pardoned by the merit of Christ his death we haue now God pacified towards vs of a more then terrible Iudge becom a most amiable and kinde Father taking vs now for sonnes by grace who were children of his wrath before Secondly from this peace and reconciliation made with God our faith accepting the mercy forgiuenesse by his gracious promise freely offered there followeth another peace and happy tranquility of our cōscience which the woundes and terrors of it being now healed and quieted vpon that blessed consent betweene Gods promise and our faith instead of accusing and trobling as it was wont doth now excuse and acquite vs before God with vnspeakable rest so as in the sense of Gods pacification towards vs wee are not greatly terrified with sinne and other enemies of our saluation and though there be some agreement likenesse betweene this true peace of a good conscience that false peace of a dead and benummed conscience inasmuch as both are quiet and free from trouble or anguish yet there is in other respects as great ods betweene them as is betweene heauen and hell 1. For first a dead conscience is quiet because it hath no feeling of sinne at all like to dead flesh which you may prick with a Needle and yet it feels nothing so is it with a sleeping dead conscience it hath no sense of sinne or iudgment and thence growes the quietnes it hath which will quickly be shaken off and horrible terror succeede in the roome with sin reuiueth And it is awaked by the knowledge and due consideration of the Law of God But an holy conscience washed in the blood of Christ it is quiet because it so feeleth sinnes as it 〈◊〉 them al forgiuen and God pacified and well pleased in his Son Hence ariseth her peace which passeth all vnderstanding 2. Secondly a benummed conscience though it be quiet yet it comforteth not but lyeth as asleepe there may be in the heart naturall liuelinesse and comfort by presence of things pleasing to nature but no spirituall comfort in the conscience at all whereas the truly pacified conscience hath great comfort in it selfe chearing vp the soule as a man is cheared at a feast a good conscience is a continuall feast 3. Thirdly the benummed conscience is awlesse feareth not the offence of God by sinne nor his wrath for sinne Whereas the truely appeased conscience is fearefull to offend such a Father though it now feare not damnation which is taken away by faith in Christ yet it feareth transgression breach of the Law as it is written of Iob that he feared alwayes and of 〈◊〉 that he feared God greatly Aquila Sir may it please you ere you passe ouer to the next fruite First to shewe how this blessing of a peaceable conscience is gotten and how to be preserued and also whether and how farre it may be lost and what is to be done to recouer it Apollos There are two wayes vvhereby to attaine this peace First by an vnfeigned displeasure sorow conceyued in our hearts against our owne sinnes breaking forth in an humble sincere and constant confession of them particularly so far as they are knowne with an earnest endeauour against them to shun all occasions of them Secondly by stirring vp the heart to embrace that promise of the Gospell which offereth to vs the forgiuenesse of them verily beleeuing them to be indeede remitted to vs from God according to that his mercifull promise which hee can no more breake then he can denie himselfe for he is true and cannot lie Now hauing thus gotten this peace of mind there must great care be taken for the preseruation of it seeing it is no lesse praise to keepe a treasure then at first to purchase it And it is to be kept euen by the same meanes by which it was come by euen by often and earnest confession of our sinnes and crauing pardon thereof and by beleeuing the truth of the promise but especiallie by a carefull auoiding of euery knowne sinne euen the least labouring still as to get a cleerer insight of sins by the lanterne of the Law so as they are more brightly known and perceiued to encrease in care and watchfulnesse ouer our hearts to stop the course of sin in the very thoughts and desires where sinne being yet but young and weake may most easily be crushed neuer let it goe so farre as to get consent of the will to agree to the motion of it much lesse the helpe either of tongue or hand or other part of the body to execute it for then it will raise vp new stormes and trouble the quiet peace of the soule Hereunto ioyne a desire and study how to performe all knowne duties which concerne vs in our generall or speciall calling with all vprightnesse and singlenesse of heart as in Gods sight out of loue to please him and true desire to glorifie him by our obedience to his will For great is the peace that they haue which walke in his Statutes saith the Psalmist Therefore that which we cannot doe perfectly let vs striue to doe sincerely and aske forgiuenesse of our imperfections and so it will come to passe that our peace will not onely stand to vs but encrease daily and more abound in vs. Whereas you desire to know touching this peace if it may be lost To this I answer you it cannot be lost none can take it away no more then reconciliation with God or faith can be lost Indeede this peace of conscience as touching the sense and feeling of it may be and sometime is lost as appeareth both in the examples of Scripture as in Iob Dauid Ezekiah and by the experience of others in these our dayes who either by falling into some grosse actuall sinne or by some fearefull security not looking to and watching ouer theirwayes or by some strong fit of temptation haue beene for a time in an hell of horror and soule-sorrow hauing no more sence of peace then a man vpon a racke doth feele any ease complaining in the anguish and bitternesse of their griefe that the terrour of God hath beene vpon them that their soule hath beene disquietted within them that they were cast out of Gods sight mourning as a Turtle chattering as a Crane weeping and watering their cheekes and couch with teares weary of life wishing for death finding nothing but feare on euery side yet all this while their liuely faith the remission of their sinnes their atonement with God and the blessed peace of minde comming thereof not vtterly lost but the sense onely of these benefits taken away it faring with them as with the Sunne which being vnder the darke cloudes yet is still in it selfe a lightsome creature and when it hath power to scatter the thicke cloudes giueth forth his
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 〈◊〉
to all to whom they can doe good without wearinesse respect of persons or hope of recompence so their meeknesse enableth them to passe by abuses offered them by men without purpose of rendring euill for euill also to beare with a quiet minde all crosses sent of God referring themselues in them to his pleasure according as their meeke Sauiour hath giuen them example Father as thou wilt Mat. 26. And moreouer it causeth them to submit themselues for their iudgements and affections vnto the truth of God euen when it is contrary to their reason and doth thwart their will and desires then they meekely yeeld themselues to be gouerned by it in their opinions and actions laying aside all superfluitie of maliciousnesse they doe with meekenesse receiue the good Word of God which is able to saue their soules Iames 1. In these graces the 〈◊〉 may come somewhat neere vnto Gods children putting forth themselues to speake and doe many good things and prouoking others to be good and helpefull notwithstanding both the examples of goodnesse which themselues giue and the perswasions which they vse in the setting others on worke for to doe good yet the truth is that they haue not one drop of sound goodnesse in them which is euidenced and cleared by this argument that they are exceeding enuious and greeue much if they perceiue any others to be equally liked and loued as themselues for their goodnesse and care of well-doing As amongst the Iewes diuers of them did sundry good things yet they enuied Christ because he did more Mathew 26. Also Saul King of Israel before an euill spirit possessed him 1 Sam. performed much good vnto the people yet he fretted and repined at Dauid who did better things and thereby gained greater praise By this it appeareth that hypocrites exercise themselues in doing good not out of any habite of goodnesse and from a loue of wel-doing but vpon hope of receiuing the like good or else to please themselues and get them the name of good men which is the cause missing of their hoped ends that after a time they waxe weary of doing good and giue ouer that course their hearts being vnsound and howsoeuer they beare a likenesse and appearance of meekenesse yet herein they bewray that they haue not true meekenesse because they refuse to bring their hearts their thoughts and lusts vnder the yoake of the Word being also vnder Gods hand murmurers and vnwilling to passe by abuses put vpon them by men For if so be that they are hardly prouoked vnto anger yet in their anger stirred vpon iust causes they exceede their bounds both for time and measure yea and for manner too holding out their displeasure longer beeing also more deeply moued then they ought and alwaies bending their anger more against the persō of their neighbours then against their sinnes Whereas if they were truly meekened both they would suffer the Word of God to rule ouer their corrupt reason and euill desires and also in their anger stirred vp against their Neighbour they would so pursue his sinnes as it should bee with commiseration and greefe for his person after the example of that same most meeke Lambe of God who in such sort conceyued indignation against the weaknesse of his Disciples and wickednes of the Iewes as yet his heart mourned and his eyes shed teares for the hardnesse of heart in the one and for the infidelitie and maliciousnesse of the other Apollos Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man Toward God for that howsoeuer their wit and iudgement makes way and stoopes vnto the word of God to thinke and beleeue as it teacheth yet diuers of them do fancie and foster strange conceites contrary to the Word but they neuer labour to bring their will and affections in thorow subiection to Gods truth nourishing still some rebellious lust wherewith they take part against the knowne will of the most blessed God as did Herod and Iudas Toward their Brethren insomuch as if they study not how to requite vnkindnesses like to those which are neuer quiet till they haue mete home the like measure dooing one shrewd turne for another yet when they do such things as men soundly meeke would do either putting down some affections which make insurrection against God or putting vp some abuses done to them by men this commeth not of obedience vnto God with desire to please and honour him neyther is it ioyned with griefe and repentance for their slippes in this kinde whereas godly persons finding how hard a thing it is to frame their thoughts and affections to bee plyable to Gods will and to temper their anger towards men as they striue to haue their fiercenesse to God and man 〈◊〉 and to attaine to a good measure of Christian 〈◊〉 so they are much humbled in their soules for coming short fayling in these duties Now after meeknesse there followes two other worthy gifts to be considered of the one is Mercy taking pitty on otherfolks miseries the other is the taking in good part ther doubtfull sayings and doings so farre as with truth and reason they may Aquila Sir in naming these two vertues yee haue but preuented me These indeede are so proper to a regenerate childe of God as the naturall man can lay no claime vnto them It is true that vnregenerate men are not altogether without mercy for Barbarians pittied Paul Acts 18 3. and the Samaritane the wounded lew Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses Exod. 2 6. but this is a meere naturall affection and comes not from the Spirit and it is exercised not of obedience to God or for his sake and glory but vpon carnall respect such as flesh and blood suggests extending it selfe vnto outward miseries onely not to soule calamities Whereof naturall men haue no sense and when their mercie is abused it is ready to turn into cruelty and fiercenes at the least it will not breake through vnkindnesses to witnesse it selfe towards such as deserue euill of them But the mercy of Gods children whether they doe respect their fellow-feeling in that they can take the harmes and losses of others as their owne remembring them that are in bonds as if they were bound thēselues and them that are in prison as if they were afflicted like members of a body who suffer together and reioyce together or the effects and workes of this affection in ministering to the needy things they lacke as cloth to the naked meate to the hungry harbor to the harborlesse and all kinde of comforts I say in all this they are led by the Spirit which mooueth them thus to pity and succour others euen for the Lords sake because it is his will and it tends to his glory for their bretherens sake to refresh their bowels and by such examples of mercy to win them to the Word Moreouer they are most affected and
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
grounded vpon any worke in our owne selues that there were ought in vs that could deserue such mercy or that it could bee had any other way then thorough Christ this were presumption But to rest in the truth of Gods promise and sufficiency of Christs 〈◊〉 this is Christian submission And touching the number of your sinnes I easily beleeue they are wondrous many and more then you thinke for for who knoweth his offences But then do you beleeue also this that Christ Iesus dyed for all the iniquities of all the elect to purge them by his blood So as if all the elects sins were yours yet the remedy prouided by Christ would be found sufficient Againe to the incomprehensible boundlesse mercies of God it is as easie to forgiue many sins as few sinnes For if he will haue many pardoned they are pardoned and few be therefore pardoned because it is his will to blot them out He hath mercy on whom he will Rom. 9 15. Set then the multitude of his mercies against the multitude of your sinnes and the. vnvalueable price of Christs death against the huge heape of your innumerable faultes Whereunto adde this that sinners guilty of as many sinnes as you be or can bee haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head and more then his haires Aquila This is a ioyfull hearing but there is another scruple that many of my sinnes haue beene sinnes against knowledge and done after repentance yea and after promises and vowes of amendment and by one that haue receiued of God many blessings both in things inward and earthly and so my vnthankfulnes deserues a casting off and my persidiousnesse is worthy to haue the gates of mercy shut and barred against me Apollos I confesse that these circumstances make the case the harder for sins against knowledge are very fearefull and grosse vnthankfulnesse in despising great bounty when it is ioyned with treacherous persidiousnesse in breaking solemne vowes doth much augment the guiltinesse of sin But is it any ease to your soule to bring vnbeleefe and knit it to your other offences which be bad and vile enough already and had not neede to be encreased by addition of infidelity Again is there any thing in all that which you haue spoken which is not remissible and to be pardoned Is there any thing which Gods children may not yea doe not fall into Did not Iacob break his vowes for which God did temporally chastise him Gen. 35 1 2. How often had King Dauid repented and how often vowed obedience to God 1. at his Circumcision 2 and so often also as he came to the Passeouer 3. and vpon many particular mercies receiued as his Psalmes witnes before he fell into those grosse crimes against Bathsheba Vriah and the whole hoast And what great mercies of protections and prosperitie had he receiued before See 2 Sam. 12 7 8. May we not affirme the like of other of Gods faithfull children For I would haue it considered that all Gods children do performe repentance euery day and yet euery day fall into newe sinnes and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence yet cannot bee but done against their knowledge which hath informed their minds of such things to be sinnes as they daily run into and daily aske forgiuenesse of Which yet being done of frailty and not of set purpose thogh the doers be such as are culpable of very great vnthank fulnesse forgetting so many and great mercies towards them and theirs and haue bound themselues by many promises to God for all this vpon their renewed repentance comming to God with sorrow for them and with faith in Gods mercies through Christ they are graciously receiued And if it were not thus none could be saued For who sinnes not after repentance and after receiuing of many great blessings and making many deepe promises of a better life There is not one but is faulty this way the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned by how much the sins of his children be more abundant that where sinnes abound there also grace may more abound Rom. 5 ver 20. Which is spoken for ease of an heart groaning and diuersly perplexed and humbled with knowledge of sin not to open a window vnto iniquity For the more mercy that any needeth and looketh for obtaineth the lesse cause hee hath to offend the more reason to please and obey God as it is written There is mercie with thee O Lord that thou mayst be feared Psalme 130. verse 2. Aquila But some of my sinnes are such as I haue often gone ouer after confession particularly made of them yet againe and againe haue I gone back to the same sin as a dog to his vomit and how then should I beleeue that I can be forgiuen Apollos All this may be true as you say and you say that which being true is also very heauy For all relapses be they in bodily or spirituall maladies are very dāgerous It were better that a man should haue two or three fits of seuerall sicknesses or two or three seuerall woundes in seuerall places of the body then to haue the selfe-same sicknesse renewed by relapse and one place of the body twice wounded Yet all this may happen and proue recouerable and curable else it were wofull with vs all Who is he that doth not often goe ouer common infirmities The selfe-same wants and defects which appeare at one time in our duties those do againe shew themselues at another time yea and grosse sinnes are iterated vpon new occasions temptations Peter did thrice deny his Lord Math. 26 73 74. Abraham did twice tell a ly Lot was twice ouercom with wine and incontinency Genes 19 31 32. The virgin Mary was twice checkt of Christ for her curiosity Luke 2 49. and Iohn 2 23. The Disciples of Christ had twice emulations and debates among themselues about primacy and yet were all forgiuen If relapses be felt with greefe for that is past and with feare for time to come it is a good signe that there is helpe for them and that commandement which biddes vs beleeueremission of sinnes doth not except sinnes of relapses Aquila But some of these sinnes into which relapse hath beene made are very foule and marueilous great sinnes such as I am ashamed to name and I haue long lien in them therefore I cannot beleeue that they shal be forgiuen me Apollos God hath forgiuen to such as beleeue as great sinnes as the world euer had He forgaue drunkennesse to Naah Incest and drunkennesse to Lot Adultery and murther to Dauid Idolatry to 〈◊〉 Oppression persecution and blasphemy to 〈◊〉 to Peter he forgaue deniall and abiuring of his sonne incredulity to Moses If any mans sinne were as blacke as hel or as diuels yet the rich mercy of God in