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
this poore testimony of my thankfull minde who daily mention you in my prayers that all sauing blessings may be powred on you and continued to you till my sonne through Gods mercy prospering in his studies may expresse a morefull measure of a gratefull mind vnto you all to whom he hath beene and may yet be so much bounden which the Lord of his fauour in his good time enable him well to performe Fare ye well From my House in Canterbury the 10. of Iuly 1620. Yours euer euen to his vtmost Thomas Wilson An Aduertisement vnto the Reader COurteous and Christian Reader there bee foure seuerall things which I purposed to effect in this whole Dialogue Treatise First for the Matter to deliuer so neere as my iudgement could attaine all those workes of the Spirit euen in their particulars which are peculiar vnto Gods elect children who liue to be partakers of an outward effectuall Calling that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them it might stir them vp to a marueilous loue and thankefulnesse towards him who hath called them to such riches honour Also that finding themselues endued and blessed with such graces as they shall learn from the Word to belong onely to the chosen of God it may settle them in the perswasion and full assurance of their election to life Secondly for the Manner Because euerie one of the workes of Christ in his elect hath his counterfet in the reprobate which liue in the Church and partake onely in a generall vocation therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace for this purpose that whether the godly Reader would proue himselfe and make triall of his owne sincerity either in the whole worke of Christianity or in some special part or duty thereof heere he may find what may further him Thirdly for the Order I haue followed so precisely and truly as euer my skill would direct mee that very order of causes in this whole Treatise which God himselfe doth keepe in the bestowing and working of the graces propounding them to the Reader to be considered as they haue necessary and naturall coherence one with another and dependance one vpon another setting causes afore effects and giuing cheefe place to the principall effects By this meanes the carefull Christian in the search of himselfe shall by effects be able to finde out causes the roote by the fruites and how to value each grace and fruite according to his proper worth Also the Conscionable Minister which hath not as yet thought vpon such an order and shall approue of this as good sound may in his teaching helpe himselfe to deliuer such things first as by order of nature ought to haue precedency for the better edification of their hearers Finally as touching the Persons for whose sake I wrote this Dialogue I meant it though not onely yet cheefly for the godly vnlettered Christians to further them in this knowledge how to examine their owne estate before God As for the more Learned they can helpe themselues in this part of our Christian science or else may fetch direction from other manner of Lights then mine Whatsoeuer it is that I haue performed I pray thee good Reader take it in good part make thy profit of it and praise God for all Farewell Yours in the Lord Thomas Wilson The particular Contents of the whole Dialogue diuided into ten Portions The first Part entreateth of Calling 1. OF common and outward Calling 2. Of inward effectuall calling 3. Of differences betweene them 4. What effectuall Calling is 5. Of the meanes thereof by the Word of God 6. Time of Calling that it is diuers and vncertaine 7. Persons who for the most part are vncapable thereof 8. Of what quality and estate be the persons which be commonly called with a true effectuall Calling 9. Effectuall Calling may be knowne of them in whom it is 10. Of the tokens whereby it is knowne 11. Meanes whereby such are prepared to Calling who as yet are not called 12. Of the sundry wayes that God taketh in the worke of Calling 13. The ends or finall causes of a true Calling 14. The mouing cause thereof 15. Differences amongst those which are called in the act of their Calling 16. Election to be iudged of by Calling 17. Rash iudgement about the calling of other men to be auoyded The second Part of the Dialogue entreateth of the Graces which flow from Calling 1. ALl sauing Graces come together at one time with our Calling 2. One Grace before another in order of causes 3. Of illumination of the Minde the first worke of Grace 4. Opening of the heart 5. Of the engandring of faith and what workes of the Spirit goe thervnto The third Part of the Dialogue entreateth of a true and liuely Faith 1. A Liuely faith is a fruite of effectuall Calling 2. A gift proper to the Elect. 3. What it is and how it differeth from the faith of hypocrites and wicked men 4. Of the parts of Faith and of the properties thereof 5. Of application by Faith how it is proued and what things belong to it The fourth Part of the Dialogue entreateth of the degrees of Faith 1. A Little Faith and a great Faith a weake and strong Faith 2. Wherein they are like each other 3. The least measure of Faith what it is 4. That it must and doth labour to encrease it selfe 5. Of a strong Faith what it is 6. Of the seuer all measures thereof and which is the highest degree of beleeuing 7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life The fifth Part of the Dialogue entreateth of the rarenesse and fruitfulnesse of faith 1. OF the rarenesse of Faith or the fewnesse of beleeuers 2. Of the signes or causes thereof both common and proper to this age 3. Of the efficacy and fruitfulnesse of Faith in generall 4. Of the manifold encouragements to beleeue 5. Of discouragements and how the obiections of Satan and our corruption against beliefe in Christ are to be repelled The sixth Part of the Dialogue entreateth of the fruites of faith in particular 1. OF vnion with Christ that there is such a gift and that it is by faith 2. Two things necessarily required to the working of this vnion 3. The nature and neerenesse of it expressed by Scripture similitudes 4. In what respect this vnion with Christ is necessary for vs. 5. Of the great and seuerall fruites thereof 6. Of Iustification the second maine fruite of Faith 7. What Iustification signifieth 8. In what sense wee are instified by Faith 9. Of the double righteousnesse of Christ actiue and passiue 10. Of the two parts of Iustification forgiuenesse of sinnes and imputation of Iustice.
God for separating and choosing vs out of the world of vnbeleeuers They shall deserue to lose their faith that will not ioyfully and much praise God for it and endeuour greatly and continually to set it on worke And so to returne to the other part of your question about the working and efficacie of a true faith it is a point worthy your remembrance and worthy of a more worthy discourser then my selfe am Ye can but haue my best performance and that I promised you I finde by the Word as I beganne to shew that a liuely faith is a most powerfull and fruitfull gift bringing forth many sundry and excellent workes and effects whereof that 11. Chapter to the Hebrues giueth plentifull proofe And it will not be amisse to runne through a few of those examples named there We reade of Enoch that his person by faith pleased God and Abels sacrifice through faith was accepted of him Noah by faith beleeued and feared the iudgement and threatning of God and prepared the Arke being moued with reuerence of his authority that commanded it Abraham by faith obeyed God euen to the forsaking of his natiue countrey to goe to a strange place which he knew not and to the offering of his son Isaac the sonne of the promise Moses by faith contemned worldly honours 〈◊〉 by faith being an Heathen and an Harlor was made courteous and peaceable to the spies of Israel Finally by faith other Saints attempted to doe very hard and suffered most heauie things yea euen women by faith 〈◊〉 death and 〈◊〉 most 〈◊〉 Aquila Now that ye haue made entrance into the treatise of the efficacy of faith go forwards I pray you and shew me as distinctly as you can what bee the seuerall workes of faith being once created in the heart and what the due meditation thereof ought to worke in vs. Apollos I was minded so to doe but I must doe it heere more breefely because it must be the subiect of all our conference for the time to come Of a liuely effectuall faith there be some workes without vs which yet neerely concernes vs or some inward or wrought within vs which are so wrought as they sticke and abide within our selues For these outward workes we are to note that a liuely faith it is that effectual instrument whereby an elect person is vnited and knit vnto Christ to become a member of Christ that whereby hee becomes partaker of Christ his perfect righteousnesse performed by his manhoode vnto remission of sinnes and iustification before God as it is written We conclude that man is instified by Faith Rom. 3 and also of his spirit for sanctification as it is written 〈◊〉 the Spirit by faith Galath 2 14. and the heart is purified by faith Acts 15. So as our faith carrying vs vnto Christ effecteth for vs those three most excellent graces of vnion with him instification by him and sanctification which I call outward because faith goeth out of our selues to finde them in Christ. Now the inward effect and worke offaith are all those workes of Christ dwelling in our hearts euen whatsoeuer Christ dwelling in vs 〈◊〉 within vs the same are workes of faith As a peaceable and setled conscience in regard of finne pardoned an accesse vnto the gracious presence of God a marueilous ioy of heart by this meanes a certaine hope of heauenly glory a sense and feeling of the former benefits and of the infinite loue of God shed abroad in our hearts by the holy Ghost cheerfull patience in all tribulations all which effects do spring from the application of Christ by faith as it is apparent by Rom. 5 1 2 3 4. Moreouer whatsoeuer spirituall graces there bee with the increase of them all they bee the effectes of faith as is cleare by this that often in Scripture fayth is set before other Graces as the roote mother and spring of them all see 2 Peter 1 5. Ioyne with your faith vertue c. all Graces being as handmaides to attend vpon Faith as their Mistris and Queene yea following and resting vpon it as vpon their beginning ground For faith beeing the instrument of our vnion with Christ and of our partaking with his righteousnes and Spirit it must necessarily follow that the whole traine of sauing Graces be the fruites of faith which as it taketh holde on his sufferings and obedience for our iustifying so it deriueth vertue and force from his death and resurrection for the killing of the old man or for the defacing of the image of Satan which consisteth in all manner of vices and for the quickening of the new man and erecting of the image of God which consists in righteousnesse and holinesse so as he which hath true faith can lacke no sauing Graces And finally our faith in Christ is our victory ouer the world 1 Iohn 5 4. treading downe in our hearts that corruption which reignes in the world strengthening vs to beare the reproaches troubles and persecution of the world and arming to resist yea enabling to conquer Satan the prince of the world 1 Pet. 5 8 9. And which is most of all such is the power of faith as it doth enable vs in some sort to ouercome euen God himselfe For it was by faith that Iacob had power to preuayle with God Gen. 32 28. and that Moses did as it were binde the hands of God to withhold iudgement from his people whom he was minded to destroy had not Moses his seruant stoode in the breach before him to turne away his wrath lest he should destroy them Psa. 106 23. And in Exodus when Moses prayed by faith Let me alone faith God Exo. 32. as if faith could manacle and binde Gods hands The due meditation of all these effects and workes of faith plainly proueth men of euill life to haue no faith It conuinceth hypocrites to be vnfaithful because professing faith they haue not the power of it in their hearts Also it stoppeth the mouths of Papists who charge the 〈◊〉 to teach and commend an idle faith which should giue liberty and open the windowes to all licentiousnesse Also it serueth to direct euery one in whom is true faith to discerne of himselfe that he is endewed with it whereof he feels the proper effects in himselfe Lastly it must stir vp and encrease the diligence of all Gods children to nourish a gift which is of such force and efficacy of such mighty power and manifold profit Aquila Sir me thinkes ye haue as it were brought me into a costly banket well set foorth with varietie of most delicate iunkets whereof one may feed to the ful or into a rich wardrobe full of all sorts of robes and ornaments For these workes offaith which you haue spoken of with so short a breath they are the deckings wherewith Christ Iesus doeth adorne his spouse euen euery Christian soule and the sweet and pleasant banket dishes and goodly fruits and spices where with shee againe
beholding this iustice of the man Christ with the eye of his strict Diuine iustice he doth finde nought in it to mislike giuing to it De iure euen according to good right the recompence of life eternall This was well knowne to the wise and blessed Apostle Paul who hauing in his owne person yeelded obedience to the morall Law before his conuersion while he was a Pharisie but much better and more obedience after his calling to be a Christian yet beeing well assured that it could not stand before the tribunal of Gods iustice which condemneth the least obliquity and sweruing from the Law therefore hee renounceth it as hauing no affiance in it nay reiecting it as losse and as dung that he might be found not hauing his owne but the righteousnesse of Christ Phil. 3 6 7 Teaching all Christians euery where in his Writings namely in his Epistles to the Romanes and the Galathians to seeke after their perfect iustice from and in Christ agreeable to the rest of Scripture which exhorteth all men as they will euer enioy life to thirst hunger after the same For this all men are to take notice of that as Christ Iesus suffered not for himself but for sinners so the righteousnesse which he wrought in his humane Nature by his actiue obedience it belongeth to all his members being a mantle or robe large and broad enough to couer and cloath both himselfe and all his Howsoeuer our garments doe but fit one body at once to couer it yet this Wedding garment is able to apparrell both husband and spouse Christ his whole inuisible church which is the society of chosen and beleeuing ones There being deriued from his Godhead an infinite worth valew and price as to the sufferings of Christ so also to his passiue and actiue obedience and workes which he did that he might bee able to iustifie thereby all his elect These things being thus opened now a way is paued for vs to speak somthing of that worthy benefit of Iustification which according to your desire I will declare what manner of blessing it is and how it is by faith Iustification what it is Amongst sundry significations of this word Iustification which I meane not now to meddle with there be three especially to bee obserued One is to make iust which except it be with some commodious interpretation doth not agree to this matter wee haue in hand for we are not made iust by a iustice in our selues or in our persons Secondly it importeth as much as to declare shew foorth and allow for good and iust that which before was so as in that saying Wisedome is iustified of her children Luke 16 15. Againe the Publicans iustified God Luke 10 29. And in Iames 2. Abraham is sayd to be iustified declared such by his Workes In a third signification to iustify it is according to the vse and custome of speaking among the Hebrewes to absolue one from guilt and to pronounce him innocent As in all these places where Iustification is set against condemning as in the Prouerbes He that iustifieth the wicked or that condemneth the innocent both are like abhomination c. And Rom. 8. who shall condemne it is God that iustifieth and Acts 13 39. All that beleeue in him are iustified from all those things c. and innumerable the like places It is a word borrowed by the holy Ghost from Courts of ciuill Iustice where such as being accused and are found guiltlesse they bee by the mouth of the Iudge absolued and pronounced innocent In this third signification we vse the word here when we speake of the iustification of an elect sinner by faith not for infusion of iustice into vs whereby wee should be made iust by an inherent righteousnesse of our own nor for the declaration of our iustice before men but for the absoluing of a sinner from his guilt of sinne and the accounting or pronouncing him iust before the tribunall of God In which sence the worde is taken without all exception to the contrary in Acts 13 39 where it is written Through this man is preached to you forgiuenesse of sin and from all things from which ye could not be iustified by the Law of Moses by him euery one that beleeueth is iustified Which words in good and right interpretation can haue no other meaning then this That whereas by the Law by the workes and ceremonies thereof men could not be acquitted and assoyled from their sinnes yet by Iesus Christ so we by a liuely faith lay hold on him we shall bee absolued from our sinnes before the iudgement of Almighty God And in this selfesame meaning doth the blessed Apostle vse this word throughout his disputation of this matter in his Epistles to the Romanes and Galathians so as now it will be no hard thing to shew what benefite our iustification is Iustification of an elect sinner before God it is an action of the most mercifull God freely according to his couenant of grace absoluing him at what time he beleeueth from his sinnes before his Tribunall by the passiue righteousnesse or sufferings of his Son imputed and an accounting or pronouncing him for perfectly iust by the actiue righteousnesse of Christ imputed also vnto such a beleeuing sinner For the fuller vnderstanding hereof we are to note that in this worke of Iustification there is a two-fold action of God to be considered One is an imputation or reckoning of all our sinnes and the whole punishment thereof vnto Christ vpon whom as our surety or husband they were put by the decree of his Father and his owne election that he by bearing them might so acquit vs from them The second is an imputation or reckoning of Christ his whole righteousnesse both passiue and actiue to vs for the forgiuenesse of sinnes by the merit of the former and the acceptation of vs as absolutely righteous in his sight for the merit of the latter Euen as in a marriage where a Noble man marrieth a begger there is an exchange made The nobility and riches of the Husband is communicated to the Wife and her meannesse or extreme pouerty is now esteemed his or at least extinguished in his greatnesse so it fareth here All our faults and punishments were by imputation of God the Father so put vpon his Sonne as if they had beene his owne he was recounted a sinner yea made a sinner by it and the chastisements of our peace was vpon him he became a curse for vs and on the other side the whole righteousnesse of Christ both in his keeping the Law and in his suffering paine and death for the breach of it is so beeome and made ours by imputation as if wee in our owne person had suffered and fulfilled all So as a mans body and soule is no more his owne his sicknesse or health is no more his owne then vpon Gods imputation the passion and obedience of Christ are
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
the Riuer makes not the Fountaine sweete but the person being first good that which he doth according to Gods will becomes good And as it is amongst men that we cannot like a gift when wee brooke not the giuer so it is with God hee neuer accepts any thing that is done how good soeuer in the nature of the thing done except the doer be first accepted Now that which maketh the doer good it is his faith in Christ whereby hee is purged from all his iniquities and hath the righteousnesse of Christ accounted to him to make him righteous in the sight of God Hence it is that no worke of ours can please God vnlesse it come from faith Hence also it is that the works which wee doe borrow all their commendations euen from hence that they are the children of faith begotten and brought forth by it See Hebrewes 11. throughout From hence it was that Caine and Abel offering each sacrifice vnto God Caines sacrifice was reiected and Abels receiued and pronounced to be better then Caines because it was offered in faith Abraham offering his sonne though the work were strange exceeding wondrous yet it had had no grace nor respect with God except it had come from faith What shall I say more a poore Kitchen-maid an Hostler a Chimney-sweeper or any other how base soeuer their trade be being a lawfull vocation if he doe his worke out of a true faith in God through Christ and out of obedience of Gods will his worke is more glorious and pleasing in Gods sight then the best and most goodly worke of a King or of a Preacher being not faithfully and obediently performed Whereof it is written that many things which are great glorious amongst men are abominable before God for if faith 〈◊〉 vs not a worke to doe our workes let them be how bright or glittering soeuer for shew and appearance to men yea and very profitable for fruite toward men yet they are no better then beautifull sinnes So the holy Ghost teacheth that what is done without faith it is sinne Rom. 14. 23. And that without faith it is impossible to please God Heb. 11. 6. Now wee are here to consider that faith in euery good worke doth set it selfe a worke three manner of wayes Or thus if ye will the act of faith in a good worke it is threefold The first is to enable vs to know that the thing which we doe it is such as God alloweth of being commanded of him The perswasion hereof it is called Faith Rom. 14. 22 23. He that doubteth sinneth if he eate because he eateth not of faith that is out of a perswasion and certainty that he doth well The second act of faith it is to assure the minde that this worke which wee are resolued of to be in it selfe lawfull to be done it is such as God will accept through Christ pardoning the spots and imperfections of it freely for his merit for all out workes hauing their staines and defects as wee haue touched in our Treatise of vnperfect Sanctification and shall hereafter declare it is of necessity that there be an application of Christs merits to our workes for the cleansing of them that so they may please God This is done by faith whereby the heart is assured that God who hath graciously loued vs in his beloued will also vouchsafe for his sake to be pleased with that wee doe after his will Thirdly and lastly there is another worke of faith and that is it which Saint Paul speaketh of Galat. 5. 6. Faith worketh by loue for it quickeneth and stirreth the heart to the loue of God and man in our good workes which we doe to be led not by selfe-loue and carnal respects but by this charity and louing affection of our good God and of our Neighbour which is a thing very necessary in euery good thing which we doe that all be done in loue This being the end of the Commandement euen loue out of a pure heart and faith vnfeined 1 Tim. 1. 5. Now whosoeuer truly beleeueth in Christ Iesus that through him hee is reconciled vnto God and hath his offences forgiuen him this faith will moue him to loue that God againe sincerely and his Neighbour for Gods sake who commanded it to be so and hath put his Image in him and vpon him that all our workes comming out of this sound loue to God and our brethren wee may abandon all by 〈◊〉 〈◊〉 pleasing or profiting our selues or of our owne praise or of shame or feare or whatsoeuer it is that preuaileth with hypocrites and end eauour to referre all wee doe to Gods glory and the welfare of our Neighbour This is a third maine condition in euery good worke that the end and marke whereat the doer aimeth be good and right the badnesse of the end marres the goodnesse of the action He that takes a good thing in hand and propounds a wrong scope he is like to one who hath a good bow and arrowes to shoote withall but looketh from the marke when he shooteth such an one shall neuer shoote well Here is the priuiledge of faithfull persons that by the Spirit of God they are carried in their willes and affections to desire and seeke in all that they doe Gods glory and the edification of their brethren euen in truth and singlenesse of heart and not in profession onely as hypocrites who will talke much of glorifying God when their eye is neuer bent to this marke but rather is cast-vpon their owne glory which as the hearbe Colloquintida marreth euery worke that is spiced with it but the Child of God hauing learned that all his workes must come from God as the Authour and looke vnto God as their end like as the Riuers which come originally out of the Sea and returne thither again Therefore as he desireth to please his neighbour in that which is good for his edifying minding this still in all such things as doe concerne his brethren how hee may better and helpe them either to God-ward or some other wise so he desireth that by his obedience good workes which he doth euen in the least of them in his eating and drinking and in his honest recreations and not onely in the serious businesse of his calling and seruice of God but in euery thing which he doth he may doe them to Gods glory that others vppon sight and knowledge of his carriage in his duties may be occasioned if they be conuerted to acknowledge Gods worke in him to the glory of God if not that then by his example they may be won drawne to godlinesse and so to glorifie God in the day of their visitation Finally in the doing of a good worke besides all the former conditions it is needfull that the meanes be good when meanes are needfull Men may not imagine that if the thing be good they doe then it is lawfull and free to
vse what meanes they list good or bad without choyse Good things must be compassed by good meanes Good hath no neede of euill to helpe it And the Apostles rule is sound that euill is not to be done that good may come of it Rom. 3. 8 no not the least euill to procure the greatest good It was 〈◊〉 sinne that shee would draw the promised blessing vppon Iacob by a deceit And Dauids sinne that he would counterfeit himselfe an Idcot or franticke man against the dignity of his person to deliuer himselfe from the Philistines Also it was Lots infirmity to seeke to deliuer the men which came vnto him by prostituting his Daughters to the Sodomites lust A good action is spoyled by wicked meanes as well as by a bad ende Howsoeuer God at his pleasure may so order the successe of such actions as it shall proue good yet the party must be more humbled for the sinne doing amisse then lifted vp with the happy issue of the deede Moreouer it would not be forgotten that in doing good duties a great care is to be had of circumstances as time place persons and such like Wherein great wisedome is required to be able to discerne of these how to doe good things meetely and fitly according to time and other circumstances for the missing or failing but in a circumstance through lacke of discretion and good insight or fore-sight rather hath caused many good workes to miscarry and haue full heauy successe Of all this it followeth that no euill man can do a good work If the tree be euill the fruite will be euill Mal. 12. And that good men neede wonderfull care and circumspection as also feruent prayer for great aide from God to be enabled to doe such things as shall be good when they are done but here withall let it be obserued that when they haue done all and brought with them all the conditions of a good worke yet their worke will still haue both wants and blemishes As cleere water that passeth thorow a muddy chanell or pure liquour put into a musty caske takes corruption from them so our workes as they passe through our vnderstanding and will which are not renewed but in part and are partly flesh therefore draw filth and vncleannesse from our inbred corruption to the defiling of them yea and iustly deseruing that they should be refused and we also the doers as certainly they would be if with the eye of rigorous and exact iustice God should behold them Whence it is that no godly man can be iustified by his workes for the workes of the Law doe make vs righteous before God when they are fully performed without any the least default for then euen by the compact of Gods owne mouth saying Doe this and liue Gal. 3. there belongs vnto them as a debt eternall life But sithence none euer kept the Law thus since mans fall saue Christ therefore Righteousnes is not to be sought by the Law which rather reuealeth our vnrighteousnesse and Gods wrath against the same And as it is impossible the Law should iustifie vs because of the infirmity which is in vs whereby we are hindered from answering the strictnesse of it so we neede not fetch Righteousnesse from the Law because we haue it by grace imputing freely to the beleeuers the doings and sufferings of Christ for our perfect iustice with God besides our good workes following our Iustification as fruites effects they cannot goe before as causes of it Wherfore all Christians are to be admonished to lay aside all opinion of their owne Righteousnesse as not thinking euer to obtaine life from God by their good doings be they neuer so many or worthy when as one sinne alone spoyles all the righteousnesse of our workes euen as one droppe of Inke doth spoyle a whole goblet of Wine And hauing vtterly renounced all affiance in our works to put no manner of confidence in them for saluation let them striue to catch fast hold vpon that Righteousnesse of Christ which alone hath power to merit eternall glory to euery one that beleeueth in the name of Christ that abandoning the righteousnesse which is by the Law wee may be found in Christ hauing bis Righteousnesse which is by faith Rom. 10. 2. Aquila But Sir if it be so that such 〈◊〉 doe sticke to out best workes as you say that they cannot 〈◊〉 vs and merite ought at Gods hand vnlesse it 〈◊〉 eternall death how commeth it that God is so much pleased with them as to liken them to a fruite and to an odour of sweet smell and to sacrifice and sweet 〈◊〉 and many other such comparisons there bee in holy Scripture which declare the workes of godly Christians to be highly pleasing to God And withall seeing we cannot if we had a world of good workes by them all obtain purchase forgiuenes of one sin or the possession of heauenly ioy no not so long as for one hour to what purpose then are we so to labour in the doing of them as we are often commanded to doe with very great charge of great care to be shewed vsed in the working of them and there to come no good of them towards our saluation it should seeme it is labour lost Apollos Though there be in the most perfect worke of any Child of God here vpon earth so much fault both through the want that is in it and the blot that sticketh to it selfe loue pride hypocrisie and other corruptions being blended and mixt with it as that God might worthily cast the doer into hell if mercy set apart he should iudge it extremely and therefore iust cause of being deeply humbled is ministred to euery godly man for his choysest actions euen for them to entreate the Lord not to enter into iudgement with him marking narrowly that which is amisse yet the good workes of the faithful euen the very least of them are very pleasing and acceptable to God as the Word euery where beareth good witnesse both in particular of some of his childrens workes as that of 〈◊〉 〈◊〉 4. 4. God had respect to Abel and to his offering and Noahs sacrifice that God smelt a sauour of rest Gen. 8. 21. Of Abrahams offering his sonne ye see likewise what testimony there is of it Gen. 22. verse 12. 16. And also in generall of all good workes done by which of his Children soeuer that they are sacrifices accepted of him through Christ 1 Pet. 2. 5. And such sacrifices as God is well pleased withall Heb. 13. 16. And certaine it is that God would not command the doing of them not make such liberall promises to them being done were it not that hee hath a pleasure in them and liked well of them and sundry are the respects for which he is so delighted euen with the vnperfect and stained workes of his Children First because they are his owne worke in them as it is written Ye are the
Mathew 19. 17. Christ onely hath right to eternall life in Heauen because he alone is perfectly iust others come thither by his right 1 Passiue righteousnesse Ephes. I. Rom. 4 last verse Tit. 2. 1 Tim. 2. Heb. 9. 1 Cor. 11. ver 32 33. 1 Pet. 1. Rom. 5 verse 3. 4 5. Simile 2 Actiue righteousnesse Two parts of actiue righteousnesse He that made Adam without sin could giue Christ our Nature without our sinne which is but an accident to our Nature 1. He did all 2. He did all perfectly 3 To a right end Iohn 5 4 Being constant in doing all was commanded 2 Cor 5 v last Acts 3 14 1 Pet 3. 1 Cor. 1 30. This righteousnes being in Christ it doth become ours by an action of God called imputation of which afterwards * As sanctifie to make holie rectify to make right mollifye to make soft glorifie to make glorious c. Iustification what it is An imputation of Christs whole righteousnesse to the beleeuing man 1 Imputation Esay 53. Galat. 3. 2 Cor. 5 verse last Rom. 5. 19. Of imputatiō Reade Rom. 4. The merit of right is eternal life 2 Faith These two actions meete both together at one time God then accounting and imputing all Christs iustice to a sinner when he truly beleeueth Rom. 4 verse 22 23 24. In what meaning wee are iustified by faith Iohn 1. 12. Gal. 3. 14. Rom. 3. 27. Why God would haue his Elect so iustified by faith in Christ. Two parts of Iustification 1 Remission of sinnes 2 Accounting iustice to vs. Eternall life the fruite of imputed righteousnesse Rom. 1. 17. Galat. 2. 20. This is Popish error in their second iustification they say it is of faith and workes The first iustification with the Papist is remission of sinnes apprehended by faith Second iustification after their doctrine whereby of iust already by the first iustification he becomes more iust this is by our owne works in part This second iustification being in truth our sanctification there being but one onely iustification taught in the word which for the beginning middle and ending by faith are knowne Phil. 3. vers 9 10. See and reade Luthers Preface before his Commentary to the Galathians Rom. 5. v. 1 2 3 4 6. 11. Peace with God containeth 1. reconciliation with God 2. and peace of conscience First fruite of iustification by Faith 1. Reconciliation Esay 0 6. Ephes. 2 14. Colos. 1 20. What it is 2. Peace of conscience What. 2 How it differs from false peace of the wicked 2 How peace of conscieuce is to be got 4 How preserued 5. How farre lost 6. By what meanes lost How recouered Rom. 8. 26. Psal. 51. 17. 3 Fruite of Iustification As we neede not Saints to intercede for vs or merits to commend vs to God 4 Fruite of iustification Stand in the way 〈◊〉 sinners Stand fast Iohn 13. 1 2. Ieremy 32. Iohn 10. 28. Rom. 8 25. Iohn 16. Let them look vpon what ground they stand which think the grace of God may be finally lost and wholly Standing in grace opens no window to security So as where security reigneth it is a sign that such are not in the state of grace 5. Fruit of Iustification hope of glorie 1. Glorie of God Reuel 7 21. 2. Hope of Glory 3 Why it is certaine 4. How certainty comes to be ioyned to hope 1 Peter 1. 3. 1 Peter 1. Psalme 51. 6. Fruite of iustification Ioy spirituall Ioy by hearing 7. Ioy in tribulations Of worldly ioy Rules and cautions for worldly ioy Let Salomons example proue this cause the godly to feare worldly comforts Grounds of hope Of the despaire of the faithfull The occasions As in Dauid hath God forgotten to be mercifull The ends of Gods counsell in it The effects of Hope Hope differeth from presumption Wicked men haue no hope in God Hope ioyned with some presumption 8. Fruit of Iustification 1 Iohn 4. 19 20. 9. Fruite of Iustification * Seeing the sinnes of the Elect could not hinder their reconciliation by the death of Christ their sinnes done after reconciliation cannot keepe them From hope of saluation and in this regard also they doe glory Iustification and sanctification both together Sanctification it is by faith Iustification and Sanctification be as two twinnes which came together into the world of the beleeuing heart Iustification being the elder fister * Therefore Sathans temptation is thus to be returned I beleeue therefore I am sanctified I haue my sinnes forgiuen therfore I am renewed Renewing Regeneration Sanctificatiō 2 Pet. 1. 5. 2 Pet. 1. 2. Parts of Sanctification Cause of Sanctification Rom. 7. 4. Rom. 6. 6. Of all men 〈◊〉 Adam before his 〈◊〉 and the man Christ voide of sinne all others haue sin euen til death * Before their sanctification the Elect and finne do agree as husband wife afterward they are at variance as two enemies The manifold profit which is to be taken by finne 1. Watchfulnesse 2. Prayer 3. 〈◊〉 4. Charity to the 〈◊〉 To Enemies 5 Humble confession Psal. 32. 5 6. Psal. 34. 1 2. Modesty and lowlinesse in our whole life 7. Experience of Gods power 8. Sins made remedies of sinnes 9. Giue aduantage against Sathan We had neede to make some vse and benefit of sin for wee take a great deale of harme by it How Sanctification differeth from a ciuill life Markes of Sanctificatiō This would not be forgottē that a 〈◊〉 man though hee 〈◊〉 〈◊〉 yet in some 〈◊〉 sinne will beare with 〈◊〉 〈◊〉 doth not a 〈◊〉 〈◊〉 who though he cannot bee free from sins 〈◊〉 〈◊〉 〈◊〉 none but 〈◊〉 〈◊〉 is an enemy cuen to his darling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it offend 〈◊〉 〈◊〉 his hand if it offend Causes of spiritual combat Rom. 6. 9 10 11. Difference between Repentance Sanctification Repentance hath sundry acceptions what they be Godly sorrow beginning of renewed Repentance Godly sorrow whence it ariseth Wherein Repentance consisteth 7. Signes of renewed Repentance 1. Care Clearing 〈◊〉 3. Anger 4 Feare Blessed is the man that thus feareth 5. Desire 6. Zeale 7. Reuenge Meanes to quicken our daily Repentance 12. Cautions about Repentance Prou. 28. Some scruples about Repentance Of this kinde was fornication thought to bee among the Corinthians 1 Cor. 6. Held in those times for nosin but some indiffrent thing So many amongst vs thinke of interest for lone of money He is no sinner who wold be no sinner M. 〈◊〉 Peccata vastantia conscientiam Scrupis Sinnes of 〈◊〉 lapse in the obiections against faith in Christ for for giuenes of our sinnes Repentance vpon great extraordinarie fals is se dome without teares 1 Sam 7. Mat 26. Luke 7. Psal. 119 57 69 112 115. Rom. 7 15 16 17 18. Psal. 51 1 2 3 Of encouragements to Repentance 1. Truth of our faith Christianity discried by our Repentance 2. Great promiles made performed to repenting sinners Of earthly things Esay 1. Of
reason why the more simple and needy are more commonly drawne to Christ because such being void of those goodly things wherein men vse to place their felicity hauing the lesse to set their hearts vpon they are the sooner and more easily brought to see their spirituall pouerty and want and to seeke for the fulnesse of all good things out of themselues in Christ Iesus In whom are hid all the treasures of wisedome and knowledge Col. 2. 3. Of whose fulnesse we receiue grace for grace Ioh. 1. 16 As being the most rich store-house of all heauenly goods without whom whosoeuer are rich they are but poore and very fooles whosoeuer are wise without him Apollos Ye haue spoken of the quality and condition of such persons as are made partakers of a true calling Now let mee heare you deliuer the signes whereby one that is called may know his calling for I thinke you are of this minde that one which is truly called may know he is so and that the Word hath taught markes to discerne of their calling Aquila It is right Whosoeuer be called if they be of yeeres know that they be so for so saith the Apostle We know by the Spirit the things which are giuen vs of God 1 Cor. 2. 12. Now amongst other things giuen vs of God our calling is one and the first Againe our calling as the word of God teacheth It is an opening of the eyes of the blind Acts 26. 18. A setting at liberty such as were in prison Luk. 4. 18. A quickning of the dead a translating from darkenesse to light from Sathan to God Ephe. 5. 8. A separation of the wheate from the chaffe Mat. 3. 12. Now all these comparisons may teach that calling is such an action of God as is discernable to them in whom it is wrought for can they be enlightened being blind before Can they come out of a darke dungeon of ignorance vnbeliefe and sinne wherein they were detained as prisoners in snares and be restored to liberty in freedome of minde and heart to serue God and not perceiue it Is it possible that they that were dead before should liue and doe the actions of a spirituall life to mooue and walke towards Heauen but that this worke of the Spirit should be somewhat felt Againe such as truly beleeue may know their owne faith as the man in the Gospell I beleeue Lord and faith euer goeth with an inward calling therefore our calling may be knowne to vs. Moreouer we haue examples of such as did know themselues to be called and haue ioyed vpon the certainty thereof as Abraham Zacheus the beleeuers at Samaria the Eunuch Yet further what Christian comfort or true inward reioycing can there be in any persons touching good things promised and to come if they had not a certainty and sure vnderstanding of their present good estate by their heauenly vocation For ioy is not of vncertaine doubtfull and vnknown things but of things surely comprehended Adde hereunto that no Christian could with any courage or heart set himselfe presently to doe the worke of Christianity if his calling and conuersion to God were not reuealed to him to certifie him of Gods good acceptance of himselfe and shew it through Christ. Finally our Iustification and Sanctification which are the nearest effects of calling and euer goe together with it may these I say bee knowne as it is written Being iustified by faith we haue peace with God Rom. 5. 1. And we know that our old man is crucified with Christ Rom. 6. 6 and shall not calling the roote of these graces be discerned Yea by the knowledge of these graces it is traced found out and descried Therefore howsoeuer at the instant of ones calling haply a Christian may be so weake such a babe in Christ or in a strange or strong fit or pang of temptation when a quaume of soule affliction and trouble comes ouer the heart or after some grosse and greeuous fall a man being as it were for a certaine time in a trance or extasie 〈◊〉 and fencelesse one may in such cases doubt of their calling yet assuredly at other times it doth so euidence it selfe as the parties called can with gladnesse of heart glory in their caller and heartily thanke him Which if others vpon the demonstration of it by the fruites can doe and often doe it in their behalfe as Rom. 6. 17. Paul for the Romans and elsewhere for other Professors of Christ then much more the called themselues vnderstand it and breake forth into cheerefull mention of it True it is and cannot be gaine-saide that many presume of a true effectuall calling who indeede were neuer so called and thus are deceiued by imagining to haue that which they alwayes lacked as they Iohn 8. 41. Which say God is our Father As men that dreame doe fancy bagges of gold and fulnesse of meate being empty poore and hungry when they awake yet they who are in truth made partakers of this holy calling in iudging themselues to be called are therein no whit deceiued For they haue a sure witnesse in themselues Rom. 8. Yea sundry witnesses 1 Iohn 5. 8. Whereas ye desire to heare the markes and meanes whereby Gods children are brought to the knowledge of their owne calling beside that which in my former speech I haue let fall to that purpose there be some other tokens which I will now rehearse The first is a spirit of discretion enabling them to discerne the voice of him who hath called them out of darkenesse into his maruellous light according to that which is written I am the good Shepheard my Sheepe heare my voyce the voyce of a stranger they wil not heare but flie from him Iohn 10. 5 6. And a little after I know mine and am knowne of mine Also Ye haue an annointment from that Holy one and know all things yee know that no lie is of the truth 1 Ioh. 2. 20 21. Meaning hereby that the truth of heauenly doctrine by the illumination of the spirit was in such cleere wise knowne vnto them as they could distinguish it from a lie putting a difference betweene erroneous and sound teaching euen as sheepe by naturall instinct and partly by custome can skill the whistle and call of their own Shepheard euen so Christians after the grace of their calling doe very well discouer the wholsome call and voyce of Christ their heauenly and spirituall Shepheard from the howling of Wolues and call of Theeues and hirelings which speake not but to deceiue and destroy You will say peraduenture that this token is common to the true Christian with other who haue but an outward calling yet by the light of their knowledge which they haue attained can both bewray and conuince errour euen whatsoeuer is contrary to the voyce of Christ. Yea some of these are able very learnedly and iudiciously to doe it Therefore we are to know that the
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
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
one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
vs to discerne it for the loue of others especially of our enemies which proceeds from the loue of God it is the true touchstone and triall of it yet may it please you to deliuer some more and more plaine notes and tokens of our loue to God as euery one who will not bee deceiued may haue wherewith to proue to himselfe the soundnesse of his affection this way and in declaring of this ye shall make knowne what workes and duties are fitting for them to doe who haue and professe to haue the loue of God and so by one bush stop two gappes and plaster two walles with one trowell Apollos It is true which you say the proper effects are best meanes to iudge of the cause and the selfe-same effects which be markes of our loue be also duties and workes which such as loue God are bound to doe which if they be not done will testifie that all profession of the loue of God is but dissimulation Such persons as doe in truth beare a louing heart to God it will leade them to an hearty loue of his Word which is to be seene in Dauid a man if any other very full of loue towards God the zeale of whose name had euen eaten him vp Psalme 119. 139. And this hee witnesseth herein that his Word was his delight Oh saith he how doe I loue thy Law Psalme 119. 79. My delight is in thy Commandements verse 47. Thy Testimonies are better to mee then thousands of gold or siluer verse 72. They were as sweete to his soule as hony is to his mouth verse 103. Now whereas hypocrites seeme to haue the loue of the Word it is but in seeming for they loue it onely for knowledge sake the desire whereof is a thing agreeable to Nature but Gods Children loue it because it is the trueth of God and their appointed food and nourishment whereby they are to be fed to life eternall And further their loue to it doth breed which is not to be found in any hypocrite an earnest and vnfeined desire care and endeauour to doe it and practise it wherein they well declare how well they loue God As it is written If ye loue me keepe my Commandements Iohn 14. 15. And yet more plainely afterwards verse 21. Hee that hath my Commandements and keepeth them that is to say striueth what he may to keepe them this is he which loueth me see verse 23. to the same purpose All which signifying thus much that Christ Iesus taketh triall of our loue towards himselfe by our louing and out of loue labouring to doe his will reuealed in his Word As on the one side our loue to him is manifested by hating and flying such euils as he hath forbid according to that is saide in the Psalme Ye that loue the Lord hate the thing that is euill Psalme 97. 10. And Psalme 119. 128. I esteeme all thy Precepts most iust therefore I hate euery euill way So on the other side the delight we haue in seeking to know the Word for this end that wee may be the doers of the good things commanded therein it is a good and sound proofe of our loue to God the Authour of the Word who will be loued in his Word and trusted in his word and feared according to his word whereof wee conclude That loue of God which is seuered from loue and obedience of his Word to be hypocriticall It is also an infallible marke and duty of sound loue towards God to loue him in his Children and his children in him as was touched before when not for pleasure we haue in them or profit by them or for alliance or acquaintance sake or any morall perswasion but principally for their adoption sake and for the likenesse which they haue with God by their grace of sanctification wee haue our affections more set towards them then towards any other which are not such yea though they be our naturall brethren and sisters Moreouer all loue hath a simpathy or fellow-feeling causing mutual ioy or griefe according to the nature of the things which happen so it is here Gods Children as they greeue to see God disobeyed and dishonoured his Word hindered or abused so they reioyce to haue him pleased and honoured or his Word and kingdome aduanced Example whereof we haue in Dauid Psal. 69. 9. also in Iohn 2 in Paul and Barnabas and others who haue beene moued in Gods cause as in their owne and more taking to heart things which hapned either with or against Gods name then their owne a true note of true loue This is also a property of loue willingly to praise whom wee heartily loue as hatred appeares by discouering faults and fraileties and vpbraiding in reprochfull sort such as offend with their infirmities so loue delights to lay open and commend the perfection of that which is loued This is to be seene in mariage loue and in the loue of friends so it is also in Christian loue it stirreth vp to the searching out and commending of the excellencies of God I will loue thee dearely O Lord my strength saith Dauid the Lord is my rocke my fortresse and he that deliuereth me Psal. 18 1. Dauids loue which he bare to God in his heart filled his mouth and his Pen too with the praises of his God Whereof also there is an example in the Spouse of Christ in Canticles 5. 10. My beloued saith he is white and ruddy the fairest of ten thousand shee loued much and therefore shee praised much Adde vnto all this that loue doth not onely mention with ioy gladnesse the praises of God but as we vse to say shew me your loue by your gifts it is content to be at cost with God and to bestow gifts for his sake for Gods Children out of their loue vnto God they doe first giue themselues vnto God euen their soules and bodies to doe him seruice in practise of all duties commanded Euen as the Israelites brought their sacrifices freely to offer them vnto God vnder the Law so the faithfull willingly offer themselues a liuing sacrifice vnder the Gospel Rom. 12. 1 2. They giue also their graces and set them on worke towards him and their brethren as they receiue of God whatsoeuer graces they haue so they doe returne them vnto him to honour him and serue their brethren with them The hypocrite as he loues God for his benefits and so long as hee doth bestow good things on him but let God once take away his blessings the cause of his loue and then his loue faileth him his blessings and the hypocrites loue liue and die together so the gifts and graces which the hypocrite hath are referred not vnto God to glorifie him therewith but to the pleasing profiting and praysing of themselues as their owne conscience will tell them if they will hearken vnto it and beleeue the testimony thereof It is otherwise with the godly who in the
vs from the sight of the Sunne so the blessings of God stand betweene the eyes of the wicked and God himselfe that they cannot looke vpon him whereas the godly by the eye of their soule pierce thorow all meanes to behold God himselfe the Authour and disposer of all good things in whom they see a secrer blessing prouided for them which is hid from others But now Sir seeing true and vnfeined trust in God bringeth forth prayer vnto God because wee trust in him therefore wee call vpon him and vppon the happy successe of prayers followes thankefulnesse I would haue you in the next place to deale in these things and to shew me how the godly and vngodly doe differ in these workes seeing one as well as another doth performe them for it is common to all to pray and to giue thankes The Pharisie both prayed and gaue thankes Luke 18. so did Iudas as well as Peter Cain as well as Abel Apollos It is true which you say that therefore Christians doe lift vp their mindes vnto God euen because of that trust which they put in him Hence it is that they are bold to come vnto God for that they assuredly trust that he will doe them good As we neuer haue an heart to seeke to any men for helpe in whom wee haue no affiance that they will regard vs but wee readily get vs to such for kindnesse of whom we haue some good hope so it is with Gods Children their confidence which they haue in God breedes in them a willingnesse by prayer to craue his helpe whereof when they are made partakers they burst out into thankfulnesse and prayses of that goodnesse which respected and releeued them it being the property of Gods children not to be more forward to desire Gods benefits and protections for them and theirs ouer their soules and bodies then to returne thankfull acknowledgements after they haue receiued mercies And whereas hypocrites and euill men doe pray and giue thankes it is true generally that there is no worke touching the outward act which Gods Children doe but the Children of this World doe the same but that which these doe in hypocrisie the other doe in truth and particularly there bee in these workes of prayer and thankfulnesse many differences betweene the one and the other as that the wicked are more ready to beg in their wants then to be thankefull when they haue sped and they are thankfull rather for prosperity then for aduersity whereas the godly see great cause to giue God thankes and praise in and for euery estate because all things are made to worke together for the best towards them Rom. 8. Againe the wicked doe quickly faint in prayer if they be not heard whereas the godly perseuere in asking till they be heard like the woman which followed the Iudge with importunity Luke 18 and the man which in the night time got his friend to arise out of his bed to fetch him a loafe to refresh his friends which came to him so Gods children howsoeuer they are long delayed for triall of their patience and constancy in prayer and to sharpen their affections and for sundry other good regards yet they pray and ceasse not till God doe send a gracious answer their prayers being like messengers which will not returne without their answer or like Ionathans arrowes which brought Dauid to him Moreouer the wicked pray coldly and out of a custome the children of God pray with care and conscience and doing their duty with feare of displeasing God The wicked pray generally the godly aske particular graces more begging sauing graces then others Whereas euill men aske temporall things more often and more earnestly neither doe they aske these out of faith to be heard Againe the godly take no worke in hand but they begin it with prayer and end it with thankesgiuing so doe not the wicked Moreeuer the godly doe continually pray with an earnest desire of the thing asked in prayer and with a sure perswasion of obtaining it both which the wicked want Finally besides many other things this is one maine difference that the godly in their prayers and thankesgiuing performe these workes in respect of and with a loue to the commandement which enioynes them and in a true and vnfeined desire of glorifying God by their obedience to his will and herein are Gods Children vnlike the wicked as in these so in all other workes which they doe being good or leaue vndone being euill that therein they consent to the law of God in their minds and wils approuing the good they doe and hating the euill which they flye and may not doe studying and endeauouring by such their submission to Gods Law to set forth and extoll the name and honour of their heauenly Father These are the rules they walke by both in prayer and prayses in reading and hearing the Word and in receiuing the Sacraments as also in the practise of all other duties towards God or men Of the Word and Sacraments Aquila SIthence ye haue mentioned the Word and mysteries and our actions about them are workes which belong to Gods worship declare wherein the godly doe differ from other men in their worke of hearing and partaking in the Word and Sacrament for all sorts of men doe these workes euen that Fox Herod will heare Iohn and the Pharises came to heare Christ and Iudas was at the Passcouer and 〈◊〉 〈◊〉 desired baptisme what is it that discerneth one from another in these common duties Apollos Sincerity and soundnesse called truth in Scripture discerneth worke from worke and duty from duty The hypocrite and wicked euen for their hearing the Word and being partakers of the Sacraments because they lacked vprightnesse in the doing seeking not God but themselues therefore they shall for them heare at the last day Ye workers of iniquity depart from me Mat. 7. 23. For this shall be saide to such which did prophecie cast out diuels and doe great workes in Christ his name because their outward workes were voide of inward sincerity And this is a thing worthy to be marked that euen a good worke done of an euill man with an euill and 〈◊〉 heart vppon pretence and shew of seruing and pleasing God when in truth no such thing is meant but the pleasing of himselfe or some other carnall respect leades him it doth become a worke of iniquity Howbeit besides vprightnesse there are to be found sundry things in godly men doing these workes which are not to bee found in the vngodly and hypocrites As first that the godly when they heare or partake in the mysteries they vse great and serious preparation before by religious meditations of their owne wants and vnworthinesse on the one side bethinking how little they deserue such mercifull helpes and yet how great neede they haue of them and on the other side of the aweful 〈◊〉 before whom they must
patience and no worke more proper to an elect man then this therefore called The patience of the Saints Reuel 13. 10. To teach vs that it is peculiar to them alone and it is there annexed to faith as also in Heb. 6. 12. as a fruite thereof Also to hope as an vnseparable companion of it 1 Thes. 1. 3 Remembring the patience of your hope And very worthily is hope matcht with patience and that for two respects seeing the thing we hope for which is eternall blisse and rest from our labours in Heauen is not onely deferred and put off but derided and scorned 2 Pet. 3 4 yea and we afflicted too 1 Tim. 4. 10. Therefore hope hath neede of patience to sustain it Secondly thus yoking hope with patience we are admonished that as hope cannot consist without patience so neither can patience exist or be where there is not hope Hope bringeth forth encrease of patience and patience encreased doth confirme hope Rom. 5. 3 4. Finally there is no worke wherein wee more resemble and shew our selues like vnto Christ the president and patterne of true patience then this as we are plentifully taught Heb. 12. 1 3. Also 1 Pet. 1. 20 21 22. Which places of Scripture teach vs thus much that Christ in patience abiding his Fathers will suffering willingly the shame and smart of the Crosse became an example to vs that we should follow his steps Insomuch as the Apostle Paul Rom. 8. and 2 Tom. 1. affirmeth that such as doe sallow Christ in patient suffering shall partake with him in reigning and glory It will therefore be very fit that this grace of Patience be distinctly and fully entreated of and feuered from that shadow of patience which is in the wicked who seeme to haue it and yet are nothing lesse then patient Apollos This had beene spoken of before when we entreated of Hope whose supporter patience is as hope is the prop of Faith but that I thought it sit to place it amongst those workes of godlinesse and to the last place I haue referred it because it being a large argument it will aske vs more time then at this our meeting could well haue been affoorded to such a copious theame and spacious matter Therefore if it seeme good to you we will let it alone till our next comming together The tenth Part of the Dialogue Of Patience in affliction Apollos FRiend Aquila since we first entred vpon our conference of effectuall Calling and of the fruits of it you neuer tryed my patience till now I haue here expected you a good while and if you had not come iust thus as you did surely I had returned whence I came somewhat discontented with you Aquila Sir I am but quit with you for thus you serued me once but you that haue seene me so forward in keeping times for prosecuting this businesse might haue imagined in your selfe that it was something more then ordinary which kept me thus long from you Apollos Nay I tell you that very thought held me and so ruled my mind at that as I did not grow vnpatient Aquila Sir I pray you lay aside your quarrell to me about my long tarrying and now we are so well met let me heare you speake of the nature and property of the obiect and office of Patience Apollos There is no Christian grace but it hath his speciall obiect to worke vpon and whereabout it is exercised Promises of saluation are the obiect of faith whose property is to beleeue and receiue them by the mind and will 〈◊〉 to them and embracing them for most true the thing promised is the obiect of hope whose office is to expect it till it be giuen vs. The office of loue is to knit our affections to God who is the proper obiect of our loue Repentance is busied about sinnes and the vse of it to greeue after any sinne with a purpose to offend so no more Temperance gouernes our mind about pleasures of life meckenesse about iniuries from men Mercy is exercised about miseries of others Humility bridles the mind about praises and honours And to be short the power of moderating the heart in crosses and afflictions which are put vpon vs by Gods appointment doth belong to Patience which hath afflictions or aduersities for his proper obiect for this is the will of God that no man should liue in this World without crosses and afflictions Our dayes are few they are also euill and very euill Our yeeres are few but miseries are not few they are many and manifold and some of them great and doe continually follow vs as the shadow doth the body These miseries when they happen they stirre and moue the mind to griefe euen as presence of pleasure delights tickle the mind with ioy to sorrow assaults the mind in the presence of afflictiue and heauy things wherewith it should be ouerturned were it not for the helpe of patience which doth temper our griefe and stay the mind steddy and quiet in good contentment vnder the hand of God This then is the office of patience to confirme settle the mind against the force of sorrow arising from the sence of tribulations Aquila I perceiue well by this ye haue vttered that the office and power of patience will better be declared if withall and first of all afflictions and the kindes thereof which be the matter whereabout patience is set on worke shall be opened and saide forth Will it please you then to follow this course to speake generally of afflictions to acquaint vs with those grounds of patience which be common to all afflictions and after that to handle the seuerall sorts of afflictions and the speciall grounds of patience 〈◊〉 to euery kind of afflictions 〈◊〉 the 〈◊〉 grounds whereon worldlings build the frame of their 〈◊〉 patience Apollos Aquila you haue well chalked out away wherein we may walke Thus then the 〈◊〉 and 〈◊〉 the Scripture saith That death 〈◊〉 into the World by sinne Rom. 5. 12. By death is vnderstood not onely that dissolution of soule and body but all troubles and afflictions as the 〈◊〉 of death men are not 〈◊〉 sinne 〈◊〉 able to death then to afflictions It was not onely saide to Adam To 〈◊〉 thou shall returne but that in sweate of his browes 〈◊〉 should 〈◊〉 his bread and to Eue That 〈◊〉 〈◊〉 bring forth children 〈◊〉 〈◊〉 These with 〈◊〉 〈◊〉 afflictions 〈◊〉 vpon Adams 〈◊〉 among whom some may be found haply which neuer knew what prosperity meant but not one which hath not tasted of afflictions Our entrance into the World is with danger cryes our passage out of the World is by fearefull painfull death the middle between birth and death cradle and graue is full of vanity and vexation affliction being a cup which all men are to drinke of some more some lesse God measuring vnto each person a portiō of trouble as drinke was wont to be measured in cups that each in the Family
to her husband in respect of his prehemmence in graces and authority Ephesians 5 verse last the husband loueth his wife as a daughter of Israel and member of Christ and out of this holy affection of loue careth for her I Peter 3. 7. beareth with her infirmities cherisheth instrusteth her and protecteth her Fathers are not bitter to their children but in mildnesse wisedome bring them vp in the instruction and nurture of the Lord Ephesians 6. 3. Children doe loue reuerence obey their Parents for the Lord Ephesians 6. 1. witnessing their honour towards their Parents especially in this that they make no choyce of their trades and matches without their priuity and counsell Seruants not out of feare with eye seruice but in singlenesse of heart study to please their bodily Masters Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust both touching the bodies and soules of their seruants knowing that they also haue a Master in Heauen Calosians 3. verse last The Pastor feedes his flocke not for filthy luker nor by constraint 1 Peter 5. 2 3 4. but out of a willing minde shewing himselfe an example to the flocke The flocke and people on the other side acknowledge him and haue him in singular loue for his worke sake I 〈◊〉 5. The Magistrate kindly tendreth his inferiours as his children Iob 29. and mildly ruling with iustice giueth praise to such as doe well and punisheth those that doe euill 〈◊〉 13. 2 3 4 5. And finally inferiours and subiects obediently submit themselues vnto their Rulers as vnto Fathers doing with readnesse their iust commandements and with patience bearing euen their vniust punishments Thus haue I giuen you a certaine taste of these singular and speciall duties for neither time nor your infirmity wil permit vs more largely to discourse them onely this I thinke good to adde that it is the property of all sauing graces which wee haue named and of the others which we haue forgotten for who can remember all to waxe and encrease till they come to perfection as the young fruites groweth till they be ripe it pleasing God to follow his first graces with new supplies till he haue finished the worke which he hath begun 〈◊〉 1. 4. So it is not with the wicked whose gifts decrease and at last 〈◊〉 and fall away as leaues in winter fall from the trees they being as the chaffe and dust which hauing no stedfast firmenesse be therefore soone 〈◊〉 Psalme 1. 5. Whereas the godly which are as a tree planted by the Riuers side brings forth fruite in due season whose leaues are alwayes greene and look whatsoeuer they doe it prospereth Psalme 1. 3 4. And now good Sir if it please you we will shut vp this our conference with this short Prayer O eternall most wise mighty and mercifull God we giue thee thankes for all thine Elect whom thou hast according to thine eternall will called effectually by the Ministry of the Law and Gospell to thy Son opening their eyes to see him to be their Sauiour and their hearts to embrace him with affection being satisfied with him and so working in them that most worthy gift of faith whereby being vnited and incorporate into him they partake with his iustice both actiue and passiue for their perfect iustification before thee and with his Spirit for their vnperfect sanctification in this life hauing power giuen them both to abide the combate with remaining corruptions and vpon wounds and foyles receiued in that encounter to arise by repentance and also to be able to witnesse the truth of their repentance by the constant exercise of all good workes furnishing them with needfull graces of all sorts for the sincere seruice of thy Maiesty and of their brethren according to their seuerall estates and degrees good Father we blesse thy blessed name for these workes of thy grace in them all and pray thee heartily both for their continuance in grace vnto the end til they be perfectly glorified in heauen and that the rest of thine Elect who as yet are not gathered thou wouldst hasten their conuersion and calling to fulfill in them also the good worke of thy pleasure with power encreasing them in all goodnesse protecting them against all enemies and euils till the great glorious appearing of thy Son Iesus to whom with thee and thy holy Spirit be all praise honour and glory now henceforth and for euer Amen Finis laus Christo nescia finis Errata IN Page 6. Line 20. Reade capable p. 13. l. 6. r. seruice for shew it p. 16. l. 31. let the comma be after them p. 19. l. 3. r. desert l. 17 r. for a certaine time as they c. p. 21. l. 26. r. Sacrament p. 29. l. 15. r. calling p. 36. l. 13 after proceed r. and goe l. 19. r. it after vpon p. 37 l. 14. after keepe r. all p. 51 put comma out in l. 5 8. after mind and will p. 55. l. 8 r. as for is p. 59 l. last r. wrought p. 611 l. 9. r. belong p. 69 l. 6 r. matter p. 91 l. 27 r. effects worke p. 111 l. 5 r. against the first Table after sinne l. 24 after Christ r. because they are such p. 116 l. 8 r. vnexpressible p. 110 l. 27 r. onenesse l. 28 r. so is Christ p. 151 l. 13 r. premised p. 161 l. 10 r. hard for yours p. 162 l. 22 r. friend p. 179 l. 26 r. worke p. 188 l. 22 r. after then to be exalted p. 190 l. 11 r. falles p. 192 l. 32 r. comfort p. 201 l. 26 r. is after it p. 202 l. 6 r. of sinister death p. 223 l. 26 r. rich man for Diues p. 248 l. 16. r. halted l. 27 r. renewed p. 250 in the margin r. meetnesse p. 263 l. 10 r. that euill which is our owne afore being p. 287 l. 27. r. awefull p. 290 l. 7 r. gardian p. 303. l. 13 r. outward rest p. 307 l. 8. r. these p. 308 l. 2 r. as that after mind p. 328 l. 10 strike out the latter onely 2. workes of the Spirit proper to the elect Calling and Gifts A double calling 1. Outward common to all 2. Inward peculiar to some Difference between inward and outward calling Effectuall calling hath 3. inseparable cona panions first vnion with Christ 2. Iustification 3. Sanctification Effectuall calling what it is Inward means No name giuen c. Outward and inward Law Spirit of feare Gospell Spirit of adoption The time of Calling 1 Tim. 4. 6. 2 Tim. 3. 1. 2 Kings 22 1. Persons Who not 1. Pagans Creatures teach somewhat of God but nothing of Christ. 2. Proud Iusticiaries 3. Scorners 4. Impenitent or obdurate finners 5. Worldly wise 6 Worldlyrich Example in the Laodiceans Reuel 〈◊〉 7. Idiots Lunaticke 8. Borne deafe and dumbe Who