grounded vpon any worke in our owne selues that there were ought in vs that could deserue such mercy or that it could bee had any other way then thorough Christ this were presumption But to rest in the truth of Gods promise and sufficiency of Christs 〈◊〉 this is Christian submission And touching the number of your sinnes I easily beleeue they are wondrous many and more then you thinke for for who knoweth his offences But then do you beleeue also this that Christ Iesus dyed for all the iniquities of all the elect to purge them by his blood So as if all the elects sins were yours yet the remedy prouided by Christ would be found sufficient Againe to the incomprehensible boundlesse mercies of God it is as easie to forgiue many sins as few sinnes For if he will haue many pardoned they are pardoned and few be therefore pardoned because it is his will to blot them out He hath mercy on whom he will Rom. 9 15. Set then the multitude of his mercies against the multitude of your sinnes and the. vnvalueable price of Christs death against the huge heape of your innumerable faultes Whereunto adde this that sinners guilty of as many sinnes as you be or can bee haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head and more then his haires Aquila This is a ioyfull hearing but there is another scruple that many of my sinnes haue beene sinnes against knowledge and done after repentance yea and after promises and vowes of amendment and by one that haue receiued of God many blessings both in things inward and earthly and so my vnthankfulnes deserues a casting off and my persidiousnesse is worthy to haue the gates of mercy shut and barred against me Apollos I confesse that these circumstances make the case the harder for sins against knowledge are very fearefull and grosse vnthankfulnesse in despising great bounty when it is ioyned with treacherous persidiousnesse in breaking solemne vowes doth much augment the guiltinesse of sin But is it any ease to your soule to bring vnbeleefe and knit it to your other offences which be bad and vile enough already and had not neede to be encreased by addition of infidelity Again is there any thing in all that which you haue spoken which is not remissible and to be pardoned Is there any thing which Gods children may not yea doe not fall into Did not Iacob break his vowes for which God did temporally chastise him Gen. 35 1 2. How often had King Dauid repented and how often vowed obedience to God 1. at his Circumcision 2 and so often also as he came to the Passeouer 3. and vpon many particular mercies receiued as his Psalmes witnes before he fell into those grosse crimes against Bathsheba Vriah and the whole hoast And what great mercies of protections and prosperitie had he receiued before See 2 Sam. 12 7 8. May we not affirme the like of other of Gods faithfull children For I would haue it considered that all Gods children do performe repentance euery day and yet euery day fall into newe sinnes and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence yet cannot bee but done against their knowledge which hath informed their minds of such things to be sinnes as they daily run into and daily aske forgiuenesse of Which yet being done of frailty and not of set purpose thogh the doers be such as are culpable of very great vnthank fulnesse forgetting so many and great mercies towards them and theirs and haue bound themselues by many promises to God for all this vpon their renewed repentance comming to God with sorrow for them and with faith in Gods mercies through Christ they are graciously receiued And if it were not thus none could be saued For who sinnes not after repentance and after receiuing of many great blessings and making many deepe promises of a better life There is not one but is faulty this way the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned by how much the sins of his children be more abundant that where sinnes abound there also grace may more abound Rom. 5 ver 20. Which is spoken for ease of an heart groaning and diuersly perplexed and humbled with knowledge of sin not to open a window vnto iniquity For the more mercy that any needeth and looketh for obtaineth the lesse cause hee hath to offend the more reason to please and obey God as it is written There is mercie with thee O Lord that thou mayst be feared Psalme 130. verse 2. Aquila But some of my sinnes are such as I haue often gone ouer after confession particularly made of them yet againe and againe haue I gone back to the same sin as a dog to his vomit and how then should I beleeue that I can be forgiuen Apollos All this may be true as you say and you say that which being true is also very heauy For all relapses be they in bodily or spirituall maladies are very dāgerous It were better that a man should haue two or three fits of seuerall sicknesses or two or three seuerall woundes in seuerall places of the body then to haue the selfe-same sicknesse renewed by relapse and one place of the body twice wounded Yet all this may happen and proue recouerable and curable else it were wofull with vs all Who is he that doth not often goe ouer common infirmities The selfe-same wants and defects which appeare at one time in our duties those do againe shew themselues at another time yea and grosse sinnes are iterated vpon new occasions temptations Peter did thrice deny his Lord Math. 26 73 74. Abraham did twice tell a ly Lot was twice ouercom with wine and incontinency Genes 19 31 32. The virgin Mary was twice checkt of Christ for her curiosity Luke 2 49. and Iohn 2 23. The Disciples of Christ had twice emulations and debates among themselues about primacy and yet were all forgiuen If relapses be felt with greefe for that is past and with feare for time to come it is a good signe that there is helpe for them and that commandement which biddes vs beleeueremission of sinnes doth not except sinnes of relapses Aquila But some of these sinnes into which relapse hath beene made are very foule and marueilous great sinnes such as I am ashamed to name and I haue long lien in them therefore I cannot beleeue that they shal be forgiuen me Apollos God hath forgiuen to such as beleeue as great sinnes as the world euer had He forgaue drunkennesse to Naah Incest and drunkennesse to Lot Adultery and murther to Dauid Idolatry to 〈◊〉 Oppression persecution and blasphemy to 〈◊〉 to Peter he forgaue deniall and abiuring of his sonne incredulity to Moses If any mans sinne were as blacke as hel or as diuels yet the rich mercy of God in
them causing them though they be absent yet after a sort to be extant and present And also it is a demonstration or euidence of things not seene because to the eye of faith as things absent are present so things 〈◊〉 become as if they were visible the vnderstanding enlightened by faith seeing those things which yet cannot be seen because they are 〈◊〉 Now how should this be truly spoken of faith were it not a certaine and firme comprehension of things Which further appeareth in this that assurance is attributed to faith where it is written Draw neere in assurance of faith Heb 10. 22. And of Abraham Rom. 4. 20. It is saide He was assured by faith of the promise made him Where it is to be obserued that doubting is an effect of vnbeliefe is set against assurance the effect of faith Hee doubted not through vnbeliefe but being strong in faith he was assured fully that the promiser was able to doe it Rom. 4. 20. 21. For as vpon the holding or receiuing a thing into the hand groweth an assurance of hauing that thing and therefore we say it is in his hands hee is sure of it or he is not sure of it for it is not yet in his hands so vpon our receiuing and holding Christ by the hand of faith followes an assurance that he is ours and that by him God is become our mercifull Father and hath forgiuen vs our sinnes and will saue vs euerlastingly from whence commeth a boldnesse and confidence that as Children to their Parents so we can confidently come to God through Christ beleeued on By whom we haue boldnesse and entrance with confidence by faith in him Ephe. 3. 12. Where note these things how they hang together 1. Faith 2. Thereupon assurance 3. Therevpon confidence and also boldnesse The faithfull hauing such a high Priest Mediator as is higher then the heauens which can doe all in all with his Father they are more then assured of reconcilement fauour for they boldly come to the throne of Grace with trust and confidence to find helpe in the time of neede Further if we cannot be certaine by the certainty of faith of the promise concerning saluation then how could we be saide by faith to haue peace with God What peace and quietnesse can there be when there lacketh certainty and how could it be truly written that by faith we stand in grace for standing notes stedfast firmenesse Finally the word of promise being more firme then heauen and earth and the mercies truth and power of the promiser being infinite and vnchangeable what should hinder but that the beleeuer may assure himselfe to haue the thing promised And how then are they too blame which teach the doctrine of doubting vnlesse we haue speciall reuelation from Heauen That which they say that in respect of our selues being variable wee may alwayes and worthily doubt and also through the great-nesse of our sinnes it is nothing for our faith resteth not vpon our owne strength but vpon Gods truth might and mercies which doe farre exceed our sinnes The greatnesse whereof in the true beleeuer doth make his truth and mercies so much the more renowned and illustrious Rom. 3. 4 5. Therefore let the faithfull striue against motions of doubting yeeld not but grew more and more assured and the more strong ye are in faith the lesse ye shall doubt which euer commeth of the weakenesse of faith as I haue saide Touching the other thing that faith is not onely a certaine but a particular receiuing of Christ me thinks that should not be doubted of that this is of the nature of faith to appropriate the promise to the beleeuer as my hand taketh a gift bestowed to make it mine owne Apollos Friend Aquila spare this labour here to speake now any further of this matter for you will be put to it againe when ye are to speak of the 〈◊〉 of faith whereof now time and order requireth that yee say something Ye say well I will follow your counsell Vnto a liuely faith there belongs three things which ye may well call parts thereof 1. Knowledge 2. Assent 3. Application There must necessarily be a knowledge of things to be beleeued For how can wee beleeue him of whom we haue not heard Rom. 10. 14. Hence it is that faith is so often called knowledge Iohn 17. 3. This is eternall life to know c. and vnderstanding Col. 2. 2. Full assurance of vnderstanding to know the mysterie of Christ and wisedome Ephe. 1. 8. He hath abounded toward vs in all wisedome and vnderstanding There being no knowledge wisedome or vnderstanding like to this of faith whereby we know the Father and vnderstand the secrets of the Kingdome and are made wise to saluation Vnto this knowledge obserue that there be required these fiue things First some warrant of Scripture to direct our knowledge in things to be beleeued vnto saluation that our faith may rest on God And therefore secondly such places as be warrants grounds of our knowledge must be perceiued for meaning of words and matter therein contained or otherwise it cannot be called knowledge Thirdiy together with a faculty to discerne the truth so perceiued from the contrary errour which is called a spirituall 〈◊〉 1 Cor. 2. 14. Prayed for Philip. 1. 9. because it is by vertue of the holy Ghost enabling a Christian to iudge of doctrines which be of God and which not Fourthly to this must be ioyned an ability to encrease in this knowledge Colos. 1. 10. Encreasing in the knowledge of God Which 〈◊〉 by the right vse of our former knowledge as riches encrease by industry and memory by vse doth encrease and waxe stronger so doth our knowledge of heauenly things Therefore let Gods children put all their knowledge to vse according to the nature of the thing knowne and their owne occasions The last and fift thing is a power to instruct others as namely those vnder their charge as children seruants that which they know themselues This was in beleeuing Abraham Gen. 18. It must be in Abrahams children This which I haue spoken of knowledge shutteth out the implicit blinde faith of the Papists amongst whom one may hold the place of a faithfull man and yet know nothing more then to rehearse the Creede the Lords Prayer and ten Commandements or to beleeue as the Church beleeueth though they know not what that is The other thing required in faith it is assent that the minde agree to the thing knowne to hold it for a truth and be so certainely perswaded thereof as hee will iudge the contrary false whensoeuer hee meeteth with it and be ready to endure anything rather then to denie such truth Such an assent was in Thomas when he saw and felt Christs hands and side and in Peter being perswaded the thing which he taught concerning Christ to be no fables also in Paul who was so
doth 〈◊〉 him when he commeth in to sup with her 〈◊〉 3. 20. Can our time be better employed then in taking a more particular large suruey of these iunkets and robes to satisfie our selues with some sight and taste of them But ere this can be done there is one office more for you to doe and that is I would entreate you to acquaint me with all the encouragements ye can thinke of which may whet on our faith and prouoke vs to beleeue God in his Word also how the hinderances of our faith as blockes in our way may be remoued Apollos Good friend Aquila but that I may denie no seruice which you will put me to performe else this taske were fitter for you to vndergoe as one that haue had your faith much exercised with sundry conflicts wherein you haue through Gods mercy stood fast and quitted your selfe like a man therefore if I by lacke of experience haply passe by any matter of moment in this businesse doe ye recall me and remember me of it Great and many are the impediments to withdraw and pull the faithfull from the holde of their faith and to draw them to distrust but on the other side also very strong and plentiful are the encouragements which the word from Heauen affordeth them to stay themselues vpon Gods promise for all things that pertaine to euerlasting happinesse First of all this is not the least that the great God by his cōmandement hath laid a charge vpon all his children to beleeue his promises and albeit this alone were sufficient to moue them to doe so lest they be found disobedient to God and to striue against his holy will who beares them so much good will yet it pleaseth him not onely to vse his authority in enioyning them to haue faith in his Son for their saluation but he also in the person of his Ministers out of his clemency descendeth so farre as to entreate and beseech them that they would accept reconciliation and peace with him through Christ Wee as the Ambassadours of Christ saith Paul as though God did beseech you through vs exhort you to be reconciled to God 2 Cor. 5. 20. What heart would not relent when his Prince with 〈◊〉 in hand as it were should 〈◊〉 to 〈◊〉 him being an offendor to accept his pardon And shall wee doubt to beleeue and giue credit to that God that is so desirous of atonement with vs as to beseech vs to admit it whom hee might command compell 〈◊〉 confound if wee should distrust him 〈◊〉 〈◊〉 that it pleased our most good God to promise Christ and all good things with him vpon no other condition then this onely that we doe by faith beleeue his promise for our obedience to the commandement for 〈◊〉 of life is no condition of the promise of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely of our faith Rom. 6. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely condition of the 〈◊〉 of mercy As it 〈◊〉 〈◊〉 God so loued the World that begane his onely begotten Son that whosoeuer beleeueth in him should 〈◊〉 for euer And againe in the foureteenth 〈◊〉 of that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeues in him should liue euerlastingly To which 〈◊〉 Marke 〈◊〉 16. He that beleeueth shall be 〈◊〉 and 〈◊〉 〈◊〉 3. 11 12. 〈◊〉 〈◊〉 and 4. 3. and in 〈◊〉 other places to this 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 a necessity that wee constantly beleeue For as in humane contracts there is no enioying the bargaine if the condition be broken so it is here if we bring not this condition of faith with vs God is not bound to stand to the couenant but as Christ saith Except ye repent ye perish Luke 13. so much more Except ye beleeue ye perish For he that beleeueth not shall be condemned Marke 16. 16 17. It must be further considered that God the Author of the couenant of grace and life is omnipotent to whom nothing is impossible who as for his holinesse and truth he will promise no more to his children then he meaneth in good sooth and earnest to doe so he lacketh no power nor might to effect what hee meaneth The Apostle Saint Paul 2 Cor. 6. 18. in coupling the almightinesse of God with this couenant saying I will be your Father and you shall be my children saith the Lord God Almighty purposed to minister good heart and courage to the faithfull by this very consideration that they are in a league of saluation with him that can doe what he will doe Abraham strengthened his own heart in beleefe by remembring that God the promiser was able to doe it Rom. 4. 20. But when a true beleeuer taketh hold on his truth and ioyneth that with his Almightinesse by thinking seriously especially in the houre of any temptation that hee hath to doe with a God which is truth it selfe author of all truth in others and an infinite louer of it also a hater and 〈◊〉 of all falshood and lies who hath giuen proofe of his fidelity euen in the least promise concerning this life feeding defending and otherwise blessing his Children according to his word they may with much comfort resolue and set it downe in their minde that his faithfulnesse will much more appeare in this great promise of remission of sinnes and of eternall life Thus very often to confirme and establish the mindes of the Saints Saint Paul telleth them Faithfull is hee which hath promised which will doe it 1 Cor. 1. 9. 1 Thes. 5. 24. Dauid assured himselfe of mercy promised him vpon this meditation that all the words of God were true 2 Sam. 7. 28. yea so true that hee fulfilleth his words euen towards such as are treacherous and persidious to him Againe as God is to be reuerenced for his mercies There is mercie with thee O Lord that thou maist be feared Psalme 130. 4. so is hee to be trusted and beleeued in for his mercies The eye of the Lord is vpon them that trust in his mercies Psalme 33. 18. Againe Let thy mercies and truth preserue me Psalme 40. And Psalme 51 and verse 1 Dauid is encouraged to come to God after his fall for pardon with good trust to find it because of his most mercifull nature ready to forgiue poore offenders And the Apostle in 1 Tim. 1. 9 10. reporteth that the mercie which he found being an oppressour a blasphemer a persecutour did serue to encourage other sinners in time to come to beleeue on God and to cast themselues on his kindnesse for pardon Which is an occasion to remember a new encouragement to faith in God namely the example of others who hauing sinned much against God yet beleeued the promise and were forgiuen as Lot Moses Dauid Peter Paul and infinite others mentioned in the holy Scripture which examples are registred there for our learning that thereby we might haue comfort
hating our sinnes and we through sinne extreamly hating God the guilt of these sinnes and punishment being wholy done away freely pardoned by the merit of Christ his death we haue now God pacified towards vs of a more then terrible Iudge becom a most amiable and kinde Father taking vs now for sonnes by grace who were children of his wrath before Secondly from this peace and reconciliation made with God our faith accepting the mercy forgiuenesse by his gracious promise freely offered there followeth another peace and happy tranquility of our cōscience which the woundes and terrors of it being now healed and quieted vpon that blessed consent betweene Gods promise and our faith instead of accusing and trobling as it was wont doth now excuse and acquite vs before God with vnspeakable rest so as in the sense of Gods pacification towards vs wee are not greatly terrified with sinne and other enemies of our saluation and though there be some agreement likenesse betweene this true peace of a good conscience that false peace of a dead and benummed conscience inasmuch as both are quiet and free from trouble or anguish yet there is in other respects as great ods betweene them as is betweene heauen and hell 1. For first a dead conscience is quiet because it hath no feeling of sinne at all like to dead flesh which you may prick with a Needle and yet it feels nothing so is it with a sleeping dead conscience it hath no sense of sinne or iudgment and thence growes the quietnes it hath which will quickly be shaken off and horrible terror succeede in the roome with sin reuiueth And it is awaked by the knowledge and due consideration of the Law of God But an holy conscience washed in the blood of Christ it is quiet because it so feeleth sinnes as it 〈◊〉 them al forgiuen and God pacified and well pleased in his Son Hence ariseth her peace which passeth all vnderstanding 2. Secondly a benummed conscience though it be quiet yet it comforteth not but lyeth as asleepe there may be in the heart naturall liuelinesse and comfort by presence of things pleasing to nature but no spirituall comfort in the conscience at all whereas the truly pacified conscience hath great comfort in it selfe chearing vp the soule as a man is cheared at a feast a good conscience is a continuall feast 3. Thirdly the benummed conscience is awlesse feareth not the offence of God by sinne nor his wrath for sinne Whereas the truely appeased conscience is fearefull to offend such a Father though it now feare not damnation which is taken away by faith in Christ yet it feareth transgression breach of the Law as it is written of Iob that he feared alwayes and of 〈◊〉 that he feared God greatly Aquila Sir may it please you ere you passe ouer to the next fruite First to shewe how this blessing of a peaceable conscience is gotten and how to be preserued and also whether and how farre it may be lost and what is to be done to recouer it Apollos There are two wayes vvhereby to attaine this peace First by an vnfeigned displeasure sorow conceyued in our hearts against our owne sinnes breaking forth in an humble sincere and constant confession of them particularly so far as they are knowne with an earnest endeauour against them to shun all occasions of them Secondly by stirring vp the heart to embrace that promise of the Gospell which offereth to vs the forgiuenesse of them verily beleeuing them to be indeede remitted to vs from God according to that his mercifull promise which hee can no more breake then he can denie himselfe for he is true and cannot lie Now hauing thus gotten this peace of mind there must great care be taken for the preseruation of it seeing it is no lesse praise to keepe a treasure then at first to purchase it And it is to be kept euen by the same meanes by which it was come by euen by often and earnest confession of our sinnes and crauing pardon thereof and by beleeuing the truth of the promise but especiallie by a carefull auoiding of euery knowne sinne euen the least labouring still as to get a cleerer insight of sins by the lanterne of the Law so as they are more brightly known and perceiued to encrease in care and watchfulnesse ouer our hearts to stop the course of sin in the very thoughts and desires where sinne being yet but young and weake may most easily be crushed neuer let it goe so farre as to get consent of the will to agree to the motion of it much lesse the helpe either of tongue or hand or other part of the body to execute it for then it will raise vp new stormes and trouble the quiet peace of the soule Hereunto ioyne a desire and study how to performe all knowne duties which concerne vs in our generall or speciall calling with all vprightnesse and singlenesse of heart as in Gods sight out of loue to please him and true desire to glorifie him by our obedience to his will For great is the peace that they haue which walke in his Statutes saith the Psalmist Therefore that which we cannot doe perfectly let vs striue to doe sincerely and aske forgiuenesse of our imperfections and so it will come to passe that our peace will not onely stand to vs but encrease daily and more abound in vs. Whereas you desire to know touching this peace if it may be lost To this I answer you it cannot be lost none can take it away no more then reconciliation with God or faith can be lost Indeede this peace of conscience as touching the sense and feeling of it may be and sometime is lost as appeareth both in the examples of Scripture as in Iob Dauid Ezekiah and by the experience of others in these our dayes who either by falling into some grosse actuall sinne or by some fearefull security not looking to and watching ouer theirwayes or by some strong fit of temptation haue beene for a time in an hell of horror and soule-sorrow hauing no more sence of peace then a man vpon a racke doth feele any ease complaining in the anguish and bitternesse of their griefe that the terrour of God hath beene vpon them that their soule hath beene disquietted within them that they were cast out of Gods sight mourning as a Turtle chattering as a Crane weeping and watering their cheekes and couch with teares weary of life wishing for death finding nothing but feare on euery side yet all this while their liuely faith the remission of their sinnes their atonement with God and the blessed peace of minde comming thereof not vtterly lost but the sense onely of these benefits taken away it faring with them as with the Sunne which being vnder the darke cloudes yet is still in it selfe a lightsome creature and when it hath power to scatter the thicke cloudes giueth forth his
not make them ashamed Rom. 5 5. therefore they may surely and with certainty expect eternall glory in heauen Otherwise their hope would bring shame and confound them if they should misse of the thing hoped for Againe the beleeuers are said to reioyce vnder this glory Rom. 5 2. Now there is no reioycing with godly wise men but in things of certainty which be assured There is therefore certainty in their hope otherwise how could they pray vnto God and call him Father For his children shall certainly be saued and they may certainly looke for it and how could faith be a certain perswasion of the truth of the promise if hope were but an vncertain and wauering looking for the accomplishment of the thing promised Finally hope staying it selfe vpon the infinite truth mercy and power of God which cannot deceiue alter or faile therefore Christian hope of glorious happinesse is no opinion but a very certaine and steddy expectation Aquila Sir let me heere interrupt you a little without your offence Seeing the nature of hope is but to looke for something which as yet wee haue not and is to be had heereafter as the Apostle Rom. 8. argueth to wit when he saith Hope which is seene is no hope wee hope for such things as we see not whence then is that certainty and assurance which is affixed and ioyned vnto hope there being many things hoped for to bee had of vs heereafter which yet men neuer haue Apollos Neighbour Aquila this was well timely mooued For certainty is not of the nature of hope which being generally taken and in it owne nature is no more then as you haue saide an expecting of some future thing which is yet for to come therefore certainty or vncertainety goeth with hope according to the nature of the things hoped for which if they haue contingent causes so as they may come to passe or not then the hope of such things is euer with vncertainty and no better then a doubtfull opinion Hence it is that humane or ciuill hope which is of worldlie things which haue no certaine causes but may be or not be is euer with doubt and vnassured As for example when one hath promised to come to my house such a time to make merry with me or to pay me money I may say I hope such a man thus promising will come at the appointed time but this hope cānot make me sure For vpon good cause he may alter his mind or fall sicke or my selfe may haue necessary lets But now it is otherwise with Christian hope which is certaine and assoreth a man of the things hoped for as spiritual blessings and protection on earth and celestiall glory in heauen Which things because they are very certaine proceeding of most certaine causes as the vnchangeable mercy and truth of God purposing and promising eternal life with all things which belong thereunto and bring thither and hauing already giuen the elect in the worke of their calling and iustifying them by faith in pacifying their consciences by the feeling of their sinnes forgiuen and allowing them accesse into his grace and by other fruites of his couenant sure demonstration and experimentall knowledge of his truth and mercy Hence it is that they may with vndoubted certainty and doe assuredly looke for that which is yet behinde euen their glorious perfection in heauen And notwithstanding there bee in them still remaining corruption by strength whereof they often faile and offend by many sometime very great sins yea and their owne will is changeable yet seeing it is so that vnto beleeuers repenting all sinnes are forgiuen and God himselfe neuer changeth howsoeuer his children are subiect therunto yet he so reneweth them as he confirmeth their will and putteth strength into them by the might of his grace that though they may change cease to trust in God yet they are kept from it Hence it is for all the multitude of their iniquities and mutablenes of their mind that their hope is neuer vtterly quailed danted but standeth firme as mount Syon or as an hill of Brasse so as not onely for the present but euer for hereafter their hope shall be firme and good Which truth as it much correcteth the error of them which seuer assurance from hope of glory make of it but an opinion and wauering conceite as of a thing which they may haue or misse of a thing not to bee meruailed seeing some in part at least ground their hope vpon the merit of workes and vpon their seruing of GOD weake grounds to beare vp certaine expectation of glory so it ministreth much comfort to the faithful which haue receiued this Christian hope insomuch as whatsoeuer their afflictions enemies or sinnes be yet they cannot misse of glorious blisse in the end For God is faithful which hath promised and hauing also begun a good worke in them hee will finish it vntill the day of Iesus Christ. Finally whosoeuer hath this hope of the glory of God let him purge himselfe euen as hee is pure For if we looke for such a glory as is heauenly wee ought to be very diligent that wee may bee found of him in peace without spot and blamelesse Aquila You haue satisfied me in this fifth fruite of hope and by that which you haue deliuered I doe well obserue how three sorts of persons be hugely deceiued The first is of them who in some part doe build their hope vpon their owne good doings who must needes alwayes floate as a boate vpon the water with continuall vncertainties and doubtings of their saluation for that they can neuer be sure when their workes are sufficient and when they be free from being in some mortall sinne doe still perplex their hearts beside the great sinnes which they commit against God in whom alone the hope of his children is to be fixed as an anchor in the bottome of the water insomuch as they are pronounced accursed which hope in ought saue God and mens workes they are not good therefore popish hope is an accursed hope Indeede good workes and a iust and godly life may be vnto the Saints a secondary helpe and as it were some prop to stay their hope in this regard that to such persons as liue so is the promise of eternall life made but God his infinite mercy trueth and his Almightinesse manifested in the death and resurrection of his Sonne is the true and onely foundation of hope Thankes be vnto God saith Saint Peter who hath begotten vs to a liuely hope through the resurrection of Christ from the dead The second sort is of such as in their ignorance or mistaking thinke and speake no otherwise of Christian hope then of humane and worldly hope as if their hope of glory had no more certainty in it then hath their hope of a faire day when they see the morning cleere or of a good haruest when they see corne come vp in the blade and well eared
religious Beasts which out of narall instinct do loue their yong how do they fare what discontentment they shew when their yong are taken from them How doe Parents greeue and take on for the death or absence of their children whom they loue being well pleased and delighted when they enioy their presence and company In that humane loue which is amongst friends it fareth after the same manner Let the example of Ionathan and Dauid teach it 2 Sam. ch 1. What pleasure tooke they in each others presence and wel-fare And how bitter was it to Ionathans heart that it should go amisse with Dauid and to Dauids to misse Ionathan his friend whom he loued as a wife her husband This is also the nature of religious loue Such as loue God or Christ or his word or people they couet to be linked vnto them as neerely as may bee delighting themselues in the partaking with them being much troubled for the want of them as is to be seene in the example of the Church in the Canticles Cant. 5 6. when her beloued was for a time gone from her and euery faithfull soule findeth it to bee their griefe to be held a while from the word or from their presence or conference with God See Psal. 42. also Psa. 84 1 2 3. vpon all which I conclude That the loue of God is that affection which maketh the christian soule take comfort contentment in the communion with God desiring and delighting to be more and more streightly knit to him and more fully to participate in him and in his gracious blessings and loue tokens Sundry are the causes for which Gods people ought to loue him thus For they are his creatures he their maker they his seruants hee their Lord they his friends and which is more his children he their deere Father in Christ yea they his spouse hee their husband so as they are tyed and bound to him by all bonds of loue and duty God beeing vnto them in a most speciall manner all these things wee haue sayde Moreouer he loued them first before they loued him yea being his enemies hee loued vs when wee hated him and gaue vs a sufficient pawne of his loue euen his owne Sonne to be a man to bee a seruant yea to be a slaine sacrifice for vs. And withall hath by his holy Spirit which he hath giuen vs shed abroad this loue in our hearts Vnto all which if we will adde the consideration of all the good which he hath already done to vs in our bodies and mindes in earthly and heauenly things and the great things which we hope to haue heereafter and the straite commandement which it laide vpon vs to loue the Lord our God and that if we loue him the commodity is not to him but to our selues then will it easily appeare how diuerslie and greatly we are obliged to this God to render him this duty of loue where in that we may proceede well we are to know that as our measure of louing him must be to loue him aboue measure as he hath loued vs infinitely and is that most perfect goodnes and beauty worthy of perfect loue so our rule to guide our loue is to loue him not for his benefites and good things onely or cheefe but to loue all other things in God and for God and God for himselfe euen for his most sweete and gracious mercies and for his vnmeasurable holinesse and truth This is ingenuous and filiall loue such as becommeth children The other being that which ariseth from his blessings principally or solely is mercenary and meete for slaues or seruants For though the blessings of God bee such as deserue at our hands not onely thankfulnesse but encrease of loue and obedience yet wee may not loue him either onely or cheefely in regard of them but principally because he is that Soueraigne goodnesse worthy of all our loue though he should neuer do vs good as godly persons are loued of vs albeit we neither presently haue not hope for any benefit from them This pure loue and vnfeigned it is engendred from the sense of Gods loue towards vs whence ariseth in our hearts a loue towards him as it is written We loue him because he first loued vs 1 Iohn 4 ver 19. Thus it is saide of the woman Luke 7 47. that because many sins were forginen therefore she loued much Thus it is when the loue of God is manifested vnto vs in the forgiuenes of all our sins and so in our reconciliation with God by Christ this loue constraines vs to loue God ardently Because he hath so loued vs as to giue his Son for vs we are moued and that most iustly to loue this most louing and mercifull God And this is it which is written that Faith worketh by loue Galat. 5. 6. For after that once we beleeue the promise of grace and by faith haue laide hold on Gods mercies offered in Christ this faith sets on worke our loue to God-ward first and afterwards towards such as God would haue vs loue euen to our enemies And this is the proper effect of our loue towards God namely that it bringeth forth another loue wherewith we loue and be ready to do good to all men especially his Children it being so that we cannot loue him which begetteth but wee must needs loue them which are begotten 1 Iohn 5. 1. For as it must needs follow of Gods loue to vs that it stirre vs vp to loue him so it is necessary that our loue wherewith we loue him doe cause vs to loue all that beare his Image especially such as beare it by regeneration Insomuch that if any man say He loueth God and yet hateth his brother surely that man is a lyar and hath no truth in him 1 Iohn 4. And this loue of others is such a fruite and effect of our loue to God as it is a speciall token whereby to iudge of the truth and sincerity of it Whosoeuer then loueth other men namely such as are Gods Children in this respect as they belong vnto God and because he commandeth loue towards them I say whosoeuer vpon these grounds vnfeinedly loues his Neighbour friend or enemy this is an euidence of a man truly louing God for he that saide That hee cannot loue God whom he seeth not who loueth not his Neighbor whom he doth see 1 Iohn 4. 20. hath also saide If we loue one another his loue 〈◊〉 perfect in vs 1 Iohn 4. 12. That is herein we haue a testimony of our loue where with we loue God that it is not counterfeit but sincere because we doe by loue embrace one another for his sake euen to please him Aquila It is an easie and common thing to dissemble the loue of God insomuch as they which be furthest from louing him in truth are found most forward to protest it in words Therefore howsoeuer this which you say doe much auaile
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
It is written that by faith we receiue the promise of the Spirit that is the promise concerning Christ and righteousnesse by him which is called the Spirit because the Spirit is Authour of it reuealer of it and by his operation the applier of it This receiuing of Christ by faith it is done by a double act or worke one of the minde renewed seeing acknowledging and considering him as our owne Sauiour giuen to vs of God with all his merites and rich gifts the other of our will renewed embracing affecting and with ioy feeling his mercies being fully satisfied with him now made vnto vs of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. and become to vs as well of water springing vp in vs to life euerlasting Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather by faith then by any other gift of the mind is very plaine for it is so decreed of God in his eternall counsell that neither by repentance hope or loue or any other grace then by beleeuing onely we should become partakers of Christ and his righteousnesse according to that which is written This is the will of him that sent me saith Christ that euery one that seeth the Sonne of God and beleeueth in him shall haue eternall life Iohn 6. 40. And Galat. 3. 8. It is saide that the Scripture foreseeing that is God foreseeing and fore-appointing and in Scripture long before it came to passe reuealing that God would instifie the Gentiles through faith And this is a sure rule in Diuiniry that whatsoeuer comes to passe in time was ordained to be before all time therefore the Word and experience hauing taught that whosoeuer lay hold on Christ to their saluation it is by faith they doe it it must follow hereof that it was Gods will from all eternity The end of Gods counsell herein is twofold First is because this way of receiuing Christ with his righteousnesse to life it taketh from vs all matter of reioycing and boasting in our selues and giueth the whole glory vnto God as it is written God hath set forth Christ to be a reconciliation through faith to this end to declare his righteousnesse that is that he might be known to others as hee is in himselfe to be a most true and mercifull God in his promises to the praise of his righteousnesse And a little after Where is then the reioycing It is excluded By what Law that is to say by what doctrine of workes No but by the Law of faith Therefore it is written Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God but by his beleeuing the promises of Christ he had for when we must goe out of our selues for eternall life and all that belongs to it to receiue that from another in whole and in part what can there be left for vs to glory in and what can be more to the glory of God then to be acknowledged to be the Sauiour of empty miserable beggars which haue nothing of their owne but the old ragges of sinne and wretchednesse And how must not this exceedingly reioyce the beleeuing heart to see it selfe blessed with Christ and all his merites and that freely Another end of Gods counsell herein was not onely to prouide for the glory of his owne grace but for the stablenesse of our mindes that we might be sure of the thing promised which could not haue beene if it had come to vs any other way then by beleeuing the promise therefore the promise by Christ and the heauenly inheritance by him purchased it must be by faith that it might come by grace and the promise might be 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Rom. 4. 16. Apollos I haue willingly heard you opening the nature and proper office of a liuely faith the faith of Gods Elect enabling them euen to the apprehension of Christ which cannot be done by the faith of hypocrites and wicked men Whereof it is that this finely faith is termed the faith of Christ not onely because Christ is the giuer of it or the proper and especiall obiect but especially because it carrieth vs to Christ. As the sicke of the palsie who himselfe could not goe was by others carried to Christ to be healed of him Mat. 8. 1. 2 So wee being maymed and lame yea dead yet when wee thorow grace are quickened to beleeue the promise wee are carried to Christ as it were on the shoulders of our faith which is also the foote whereby we walk to him the eye whereby we see him the mouth whereby wee eate him the hand of our soule whereby wee receiue him and apply him to our 〈◊〉 decreed to bee thus by his Father for the manifestation of his truth and mercy and for our benefit in the establishing of our mindes in the assurance of enioying of Christ and all the good promised by him Now if ye please branch out this faith into his parts and acquaint vs with the seuerall measures of it that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings for I thinke ye are of this minde that all haue not a like faith neither doe ye take faith as some thinke to bee onely a generall knowledge and 〈◊〉 to the doctrine of Christ let me heare you what you will say to these masters Aquila Here in I will apply my selfe to fulfill your desire if first I doe deliuer somewhat vnto you of the two adioynts or qualities proper to this faith to wit particularity and certainty it being a particular and certaine receiuing of Christ Iesus First for certainty it is of the nature of faith to breede certainty or assurance of the thing beleeued we are not more certaine that we see what we see or do hold what we haue in our hands then we are certaine of hauing and enioying that which by faith we see and receiue In as much as doubting is ioyned with faith the faithfull hauing many doubts this commeth of the weakenesse and infirmity of faith as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse and yet the hand holds surely that it hath caught so it commeth of the frailety of faith that we stagger and doubt O ye of little faith why doe ye 〈◊〉 Mat. 6. yet faith for the nature of it doth surely receiue and hold the promise Hence it is that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for the euidence or demonstration of things which are not seene Heb. 11. 1. The meaning whereof is thus much as if the holy Ghost should say Faith is the very substance or essence of things hoped for because the things which bee but hoped for are yet to come and be voide of essence or being faith therefore whereby they are beleeued to be is a ceraine essence of
all meanes both priuate and publike for support and helpe of it lest any tempt God by refusing the meanes whereof all haue need continually Beside this each faith little and great may bee knowne of him in whom it is vnlesse it be in a great storme of temptation or at the instant and about the time of their first conuersion else Christ would not haue asked particular men if they did beleeue nor Paul would haue saide of himselfe I know whom I haue beleeued nor exhorted others to examine themselues if they be in the faith 2 Cor. 13. 6. 2 Tim. 1. Yet moreouer in each faith this is common that the things beleeued are aboue compasse of naturall reason for if we consider the things which the Word setteth forth to be beleeued as for example that the World was made of nothing that a dead body turned into dust shall liue againe that a Virgin remaining a Virgin can be a Mother that God and man is one person that so many thousand beleeuers so far distant are one body that Saints in Earth are one with Christ in Heauen and eate drinke him without diminishing that one offence of one man condemned the whole world that the righteousnesse of one man maketh millions to be iust that God is then a Father when hee shewes himselfe an enemy in these and many such like things faith can beleeue them because God hath spoken them when blinde reason cannot see Lastly one faith is as sufficient to saue as another a little as wel as a great because a weake faith can looke vpon Christ and lay hold on him no lesse truly then a strong and great faith euen as a weake and sore eye might behold the brasen Serpent to health as well as a sound and cleere eye but though there be such great and manifold likenesse betweene faith and faith yet this letteth not but that there is a difference amongst the godly as touching the diuers measures of their faith euen as much as betweene the hand of a babe and of a man betweene a young plant and a growne tree The most wise God distributing his graces as it pleaseth him to some thus to some otherwise so as none haue cause to disdaine such as be infirme if themselues be strong for it was God who established them nor any to enuie others if haply they doe not so abound in wisedome and faith as others doe because it was God that so disposed euery man his portion But the strong must apply themselues to helpe the weaker bearing with infirmities and the weaker with reuerence and loue to honor such as goe before them Euen as the foote doth not lift vp it selfe against the head nor the head doth not despise the foote but each member respecteth and cherisheth one another to the preseruation of the whole body so let beleeuing Christians in respect of God who doth all in them of his good pleasure worke out their saluation in feare and trembling euery one being thankefull to him for their owne measure knowing that they haue nothing but what is giuen thinking themselues happy to haue at all any measure of liuely faith and in respect of themselues to walke in mutuall loue one supporting and comforting another in all loue and modesty as becommeth Saints Aquila Whereas yee haue shewed many things wherein the two measures of faith doe accord and be alike let it not be offensiue to you that I put you in mind of one correspondency between them which it should seeme you thought not vpon and that is this It is common to each degree of faith first to beleeue the promise before they come to any experience feeling or comfort from the apprehension of Gods mercies as in the woman of Canaan who verily beleeued that Iesus was the Messias and would minister helpe to her distressed daughter which was vexed with a Diuell as the Story shewes Mat. 15. 23. when as yet shee had not onely no experience but rather all things went crosse and contrary to her Therefore it was a fault in Thomas who would haue his senses the guide of his faith Except I feele and see saith he I will in no wise beleeue Ioh. 20. 25. whereas our Sauiour pronounced them blessed who beleeue and see not For it is not in supernaturall and diuine as it is in humane and natural things where by our sense and experience we are led but in heauenly matters first of all Gods children giue credit to the promise striuing against in-bred distrust they doe beleeue God to be true who hath spoken the word so as they waite vpon God till in his time he giue the feeling and comfort of that which they trust to be truly promised a marke worthy to be thought on because many esteem of faith by feeling iudging themselues to haue no faith because they want comfortable and ioyous feeling which is not faith but a fruit and consequent of faith in some more in some lesse and sometime none at all as in time of some great triall Apollos No Aquila I am not offended that yee did admonish me hereof I rather thanke you and wish you still to admonish me not withstanding this matter I knew would come further to be spoken of in the prosecution of this doctrine touching the seuerall degrees of faith But to goe forwards I thinke good to deliuer vnto you seuerally the difference betweene these two measures of faith more distinctly fully as their likenesse and agreement hath beene opened And first for the least measure and degree of faith it is this when Christians cannot certainly distinctly say I beleeue my own saluation and the pardon of all my sinnes but being displeased with themselues for their sinnes they doe vnfainedly constantly desire the pardon of them all and their reconciliation with God aboue the whole World yea aboue a world of worlds And this their desire of faith it is a degree of faith the seed and beginning of faith stirred vp by the Spirit of adoption Rom. 8. 26. pleasing God as faith it selfe hauing great promises made to it Mat. 5. 6. Ioh. 7. 37. As that indicious Diuine Master Perkins hath sufficiently proued both in his reformed Catholike and in the Book intituled the Graine of Mustard seede Therefore to let passe the confirmation of that point it is to be now shewed who be the persons in whom this weake faith is to be found which I find to be of two sorts The first is of such who haue but little knowledge by reason whereof their faith must needs be infirme Examples hereof we haue in Scripture in Rahab the Samaritanes Ioh. 4. 42. the Apostles of Christ at their first calling and Cornelius whereof some of them did onely know the promise touching a Messias and did not so much as know Iesus to be the Christ. Others which knew this yet were ignorant by what meanes he should effect the Worlds redemption hauing their heads troubled with conceit
sensitiue life their property is to encrease vnto a certaine proportion whereunto nature aymeth as ye may see in plants and in beasts and birds so it is in the spirituall life it will not stay in beginnings but loueth still to attaine to that proportion and measure appointed to it of God As by the exhortation of Peter may be gathered Grow in grace and in knowledge of our Lord 1 Pet. 5. verse last for the faithful doe that which by him they are exhorred to doe and by likening faith to a graine of mustard-seede whose quality is to grow till it be a large tree but though this be the nature of sauing grace to waxe and encrease yet exhortations to quicken mens care they may doe very well Christians are to be called vpon so to be 〈◊〉 and thankfull for euery true measure of true faith as withall they neuer content themselues with any measure labouring after perfection This it is we desire faith Paul euen your perfection 2 Cor. 13. And sure it is the will of God it should be so 1 Thes. 4. 3. I beseech you 〈◊〉 en encrease more and more The which will of God his Children are the rather to hearken vnto because as their faith encreaseth so will all their graces and comforts proportionably encrease for as a man beleeueth so he loueth and so he feareth and so he obeyes and so hee prayes And after the measure of faith and of the fruits thereof so will be the measure of glory hereafter he that had two talents and the other which had fiue by vsing and encreasing them gained this of the Lord to haue rule ouer the more Cities The examples of the Prophets Apostles and other Saints which haue continually striuen to encrease in godlinesse must also stirre vp others to doe the like wherein we shall be followers not of them onely but of Christ Iesus of whom it is reported that he encreased in stature and wisedome and fauour with God and men Luke 2. v. last Aquila If it please ye let mee heare what ye count strength of faith or a strong faith which is the other or second measure of faith before spoken of and whether in this measure also there be not differing measures of strong faith one to be stronger then another and which is the highest pitch of faith that can bee attained vnto here in this our pilgrimage and by what steps the children of God climbe vp thereunto Apollos Friend Aquila you will I see prouide mee worke enough your questions be like a chaine with many linkes which must be loosed not all together for that were a breaking and not a loosing but apart one after another That there is such a measure of faith which deserues to be termed strong it is very plaine by these few Texts following Abraham being strong in faith Rom. 4. 20. And O woman great is thy faith Mat. 15. 28. and of the Centurions faith I haue not saith Christ found so great faith no not in Israel Luke 7. 9. That the Centurion which was a Gentile by nature a Souldier by profession and saw in Christs person for outward appearance nothing saue weakenesse and infirmity should yet haue such firme perswasion of his power and goodnesse hauing no particular promise as to beleeue and to be resolued in his minde that Iesus was able to helpe his sicke seruant and that without his bodily presence or touching onely by speaking the word hee should chase away such an inueterate malady this was a strong faith indeede The like ye may see in Abraham that hee being an hundred yeeres old and his wife barren stricken with age neuer hearing of any before to be made Parents at these yeeres yet without any former example to beleeue vpon the word and promise of God that he should be a father and that of such a childe of whom should come Nations and in whom all nations shuld be blessed and when he was to be sacrificed yet then to be perswaded surely that God would keepe that promise this was a great faith and a strong But this is none of the linkes of your chaine the first whereof is when faith may be counted strong and great when by the worke of the Spirit ones heart is carried beyond that desire of pardon which before was spoken of euen vnto a sure and setled perswasion that through Gods mercies in Christ his owne sinnes are pardoned to him and hee fully reconciled to God vnto the cleere certainty of his owne saluation The weake faith already described is truly perswaded that sinnes may be forgiuen and desires to haue them forgiuen with some certainty to obtaine but this strong faith besides desire and certainty hath setlednesse and fulnesse of perswasion that all is already remitted and couered As it is reported of Abrahams faith that he was fully assured thereby that God which had shewed himselfe willing to promise was also able to doe it Rom. 4. 19. Such a perswasion was in Iob when he could say I will trust in God though he kill me Iob. 13. 15. And againe I know my Redeemer liueth Iob 19. 25. And in Dauid when hee so confidently professed that hee could lacke nothing because God was his Shepheard Psal. 23. 1. and that God was his shield and fortresse his buckler and his strong Sauiour Psal. 18. 1 2. Lastly in Paul and others we know 2 Cor. 5. 1. and Rom. 8. 35. I am perswaded neither height nor depth shall separate vs. Yet take this withall that when I speake of this strong faith that it is a full perswasion I meane it not absolutely as if there were any such strength of faith as hath no weakenesse no wants or defects at all vnlesse haply in some particular thing as in that which was said to Abraham that he should be Father of many Nations wherein it is saide hee was not weake in faith or doubted through vnbeleefe Rom. 4. 19. For all faith as before was saide is vnperfect but strong faith is called a full perswasion in comparison of a weaker faith which hath not such a measure of certainty and perswasion Now to the second linke whether this measure of strong faith doth not admit sundry measures and differences It is true there is so Moses might beleeue more strongly then Iacob and Iob more strongly then Moses and Dauid more strongly then Iob and Paul yet more fully then Dauid and Abraham more strongly then they all Amongst men of strong constitution some may excell others in courage and strength so amongst them which be strong in faith one may exceed another in power of beleeuing but of this strong faith there be two euident degrees The first is of such as throughfull assurance of faith doe feele in their hearts vnspeakable ioy and glorious 1 Pet. 1. 8. euen in tribulations Rom. 5. 3. Others which be fully perswaded in their soules of Gods mercies towards them in Christ and yet are without feeling any
comfort thereof for the time And sure this is a greater degree of the twain it is not a thing of such strength nor a matter so great in ioyfull feelings to beleeue Gods loue one hauing as it were a pawne of it in their hand as when one hath God frowning vpon him and lieth in some greeuous distresse outward or inward or both then to beleeue fully and strongly that God is still a Father and will saue and deliuer him argueth a mighty faith When Abraham sawe the day of Christ with reioycing at that sight and Mary so beleeued in Christ her Sauiour as her soule reioyced in him Luke 1. 46 when Paul and other beleeuers through their strong faith reioyced vnder the hope of glory Rom. 5. 2 This was nothing such a 〈◊〉 and height of faith to loose your third linke as for Iob when hee was in greeuous affliction God hiding his face from him Iob. 13. 24. and taking him for an enemy shooting his bitter arrowes against him which pierced his reines making him to possesse the sinnes of his youth to the terrour of his soule then and in that case to say I am sure my Redeemer liueth and I shall see him with the same eyes Iob 19. 25. and If he should kill me yet will I trust in him Iob 13. 15. Or for Dauid when his soule was cast-downe and vnquiet within him and all the waues of God came ouer him yet then to say Hee is my present helpe and my God Psal. 42. 5 11. I will yet giue him thanks Or for the man in the Gospell who cried with teares saying Helpe my vnbeleese yet could then say Lord I beleeue Marke 9. 24. And this it is which you did aduertise me of as thinking I had forgotten it that there may be a true faith yea and a great measure of it too for a time where there is no comfortable experience and feeling For as the Sunne may for a time cast forth his beames to the giuing of light when there is no heat nor warmth so the Sunne of righteousnesse Christ Iesus may kindle a light of some knowledge in the promise of mercy before there come to the soule the heat and warmth of ioy and comfort And where both light and heate haue beene giuen hee may seuer them at his pleasure which he is pleased sometimes to do denying to his members a ioyfull sence of mercies for some space for very good causes and respects First vpon some sinne committed he with-draweth his louing countenance taking from them inward ioy of heart that by the absence of it they may be humbled for their sinne as a father for the better humbling of his childe after some fault will denie him wonted fauour and looke vpon it with a displeasant eye and by this meanes also Gods children are brought the better to consider the greatnesse of their offence not onely for humbling but for whetting their prayers to moue them to more earnestnesse in 〈◊〉 of pardon and the restoring of their ioy vnto them as is to be seene in Dauids example Psalme 51. Also herein God taketh great triall of their faith and loue and hath occasion on the other side to expresse and giue his children experience of his mighty grace in sustaining and releeuing them his power is knowne in weakenesse and lastly it serueth for the awing of others to keepe them in feare of offending lest they also loose the ioy of their heart in Gods countenance as a Father will shew anger to one childe to informe and terrifie the rest vnto which wee may adde another consideration that ioy is often clouded or ecclipsed that when it breakes out againe and the minde is cheered and refreshed afresh then the comforts of the Spirit may be more esteemed more thankfully receiued and carefully retained Things lightly come by are lightly set by but euery thing is more accounted of the more hardly we get it therfore as we see a faire day more welcome after a soule or a calme or rest more embraced after a storme or trouble so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit for these respects Gods children must haue patience and striue to endure the lack of comfort considering it will returne with such aduantage yea and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends for though it be the most greeuous thing in the World to haue our spirit wounded which should sustaine and beare vs out in all infirmities and afflictions Sand and Iron not being so heauy as anguish of heart yet surely in all Gods Children it hath a comfortable issue for which as God is to be waited on till it come so also he is to be praised for ministring such strength of faith as to be able to beleeue in him when nothing is seene and felt but terror and griefe and matter of despaire And where as yee asked how and by what steppes Gods people doe climbe vp vnto this height of beleefe in this I will satisfie you that there are sundry duties and meanes which thorough Gods blessing bring faith in time to such a great measure As first of all the duty of feruent prayer which being an exercise of faith as the body is encreased by exercise being moderate so is faith encreased by this exercise of prayer which springing of faith as a daughter like a good childe helpeth the mother Againe feruent prayer is like to a key or a bucket which doth vnlocke and draw out the treasures of Gods mercies Hence it is that such as haue beene most frequent in prayer haue proued fullest of knowledge faith loue and other graces Let Dauids example teach this none oftener in prayer none more rich in faith Paul full of faith because plentifull in prayer The second duty to adde vnto the strength of faith it is the often religious receiuing of the Lords Supper which for so much as by the vertue of Gods ordinance it signifieth and sealeth to euery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes and withall containeth a sacramentall promise of Christ and all his benefits to be distributed to due Communicants euen to euery faithfull receiuer Mat. 26. 26 27 28. Hence it is that it serueth greatly to the encrease of faith especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached which as it is the seede to beget faith so it is as foode and solid meate to confirme it by the ordinance of God And this effect it hath the rather if it be coupled with meditations of the Euangelicall promise the very nourishment of true faith which made godly Dauid to be much in meditations as Psalm 119. doth witnesse so earnestly to commend it to other Psal. 1. 2. Besides all this the long experience of Gods mercies and bounty in outward benefits and in inward
graces Psal. 23. throughout and the carefull obseruations both of them and of Gods mighty prouidence protection against dangers with his assistance against euils and enemies of all sorts doth not a little auaile to put more life and heart into faith as appeareth by the example of Dauid 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah by the former triall of Gods might in helping him against the Lyon and the Beare Also Paul resolued strongly for time to come that God would deliuer him because he had deliuered him 2 Tim. 4. 17 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances and often goe ouer them in their remembrance and thoughts as Papists supersticiously numbred their prayers ouer their beads so to refresh their faith by recording and numbring Gods seuerall sauours learning more strongly to trust in him whom they so well know by experimentall knowledge Let them which know the Lord put their trust in him Psal. 9. 10. Finally amongst other things which further to bring to this highest pitch of faith it is of no small moment to haue a care and watchfull endeuour in all things to keepe a good conscience for it is not written in vaine that Abrahams faith was perfected by his workes There is a great neerenesse of kindred betweene faith and obedience as faith in the promise of mercy breeds obedience to the Commandements so obedient walking before God giues more courage to a faithfull man the more boldly and surely to expect the performance of the promise being made to such persons as out of loue to God obey his will Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him because he had this testimony within himselfe that he endeuoured the keeping of his statutes Saue me O Lord for I haue kept thy Testimonies and againe I haue great delight in thy Statutes therefore quicken me according to thy word and many suchlike Thus friend Aquila in so short roome as I could I haue answered your foure demands and for an ouerplus as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes which is the least measure of faith so I will here deliuer some tokens of the strongest faith wherby it may be known The first whereof is this when a faithfull man is able to beleeue the promises though the meanes seeme euen to fight against the truth of them as Dauid being a priuate man yea and persecuted yet beleeued the promise of his aduancement to the Kingdome And Abraham resteth in the word of Gods promise for Isaac and the blessing of all nations in him euen when Gods own word of commandement to kill his sonne did warre against the word of promise to blesse all people in that sonne Secondly in many and manifold dangers yet still to cleaue to God with trust in his mercies as the Saints spoken of Heb. 11. They were imprisoned scourged racked slaine with the sword driuen into dennes and caues and yet they still by faith beleeued God Thirdly when any are able to reioyce in their suffering and to endure their tribulations with gladnesse as they that suffered the spoyling of their goods with ioy Hob. 10. 34. and the Apostles that went away reioycing that they were counted worthy to suffer for his name Lastly if any be ready if the will of God be to aduenture their liues for Christ as Antipas as the Martyres who loued not their liues vnto death these things as also the contempt of the world the deniall of our selues the manifold fruits of charity when any doe as it were forget themselues to seeke the good of others distributing liberally vnto the necessity of the Saints these I say are great testimonies of a great measure of Faith and nothing such a sure token thereof as to be much and earnest in all kinde of supplications for our selues for others and for the whole Church watching vnto prayer and being feruent therein But now good friend Aquila it is meet we should thinke of repairing to our owne houses to see if all there be in peace and safety Aquila Sir I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly and well content to hearken vnto your motion of returning home reseruing other matters which now cannot be dealt in to our next meeting The fift part of the Dialogue of the rarenesse of Faith and fewnesse of Beleeuers As also of the efficacy and fruitefulnesse of a true faith Of encouragement to beleeue with answer of Obiections against Faith Apollos I Am bound to affoord you my best helpe for of you Aquila I haue bene made to know the way of GOD more perfectly I wil euer acknowledge it and be ready to shew all thankefulnesse for it But our time will slide from vs and though wee haue all peace at home yet it is not good to giue prouocations Let vs therefore fall close to our businesse that wee may dispatch in due time Wherin would you wish vs now to deal me thinkes we haue sayd much of Faith shall wee passe to some other thing Aquila No Sir I pray you let vs dwell a little longer in this argument For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith whereof little hath bene saide scarse a touch giuen of it and what may be the matter that true Faith being such a noble and necessary such a woorthy and wonderful gift yet there be so few so very few euen within the Church of God liuing vnder the Ministry of the Gospel which are endued there-with as is too manifest by their manner of liuing for very many liue very il now one can neuer liue ill that beleeues well as on the other side hee that beleeues ill cannot liue well Apollos Heerein you say most truly For true Faith is neuer idle nor barren but working and fruitefull in good workes Thence it is called Effectuall Faith 1. Thess. 1 3 and elsewhere it is sayde that Faith workes by loue Gal. 5 6. of Abrahams faith it is said It wrought with his works Iames 2 22. where the Apostle maketh voydnesse of workes or want of charity a note of a dead faith For as dead men can woorke no more any humane or naturall worke so that faith that works not by charity is dead Nothing therefore is such a testimony of the lacke of liuely faith as mens euil and wicked liues Many other things there bee which doe descry this truth that Faith is a rare gift to be found but in a few as namely the great ignorance of God and his will For there being as we haue seene before required in faith a competent knowledge nay faith being for the nature of it a diuine wisedom put into the heart os the elect
mercies and goodnesse and in Christs death and passion they doe but abuse the mercies of God and the merits of Christ which are offered and preached vnto men to keepe them from sinning and to call them to amendment of life as it is written There is mercy with God that he may be feared Psal. 142. 4. And that the kindnesse of God leadeth to repentance Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12 1 Iohn 2. 1. Now the hope of the godly it is so far off that thereby they doe waxe bold to offend because they hope in Gods grace for pardon as contrariwise they are much moued to all good care of pleasing God in a new course of life to the end And as it is farre from them to grow secure in the carriage of their life vpon the hope they haue of Gods fauour and his glory so they doe not take heart to sinne as the wicked doe vpon opinion to repent at last for they know and consider that men may die suddenly And that as late repentance is suspitious not to be true so it is iust with God to forsake them in their death who haue forsaken his commandements in their life as also the longer it is ere one repent the harder it is sinne by custome hauing gotten strength as the further that one goeth out of his way the longer it is ere he can returne Howbeit it is certain that Gods faithful Children are subiect vnto sinnes of presumption else would not the holy Prophet haue prayed against them Psalm 19. 119. Yea and sundry times what for the better humbling of them what for the example of others to teach all men to feare themselues and to liue in awe continually of God and for the more full manifestation of this mercy toward the godly in pardoning euen their presumptuous sinnes for these and such like respects they are left of God to themselues to presume and be too confident not in Gods goodnesse and truth for that is the office of their hope but vpon their owne strength and outward prosperity forgetting the Lords goodnesse towards them and their owne great frailty as may be seene in example of Dauid Psalme 30. 6. In my prosperity I saide I shall neuer be moued And of Peter Mathew 26. I will neuer denie thee I will die rather whose presumption cost them much sorrow and many a salt teare therefore let all men be warned by their harmes But friend Aquila ye haue almost made me goe out of our way and kept me but too long in these fruits of iustifying faith of which there be yet two vnhandled which I will very quickly goe through that we may come to that other worthy benefit of our sanctification Sister or Daughter rather vnto iustification Aquila We haue indeede insisted in these matters through my fault but say then the next point is the shedding abroade of Gods loue in our hearts and our glorying in God through Christ the two last of the nine effects of iustification what doe ye vnderstand by them Apollos The loue of God that is not the actiue loue wherewith we loue him but the passiue loue where with we are beloued of him which giueth both strength to our hope and matter of our ioy is then saide to be shed abroade in our hearts when the sence and feeling of it is shed powred into the hearts of the faithfull whom God loueth in his purpose and decree from before the World was made and actually loued them at the time of their calling to faith in his Sonne the manifestation whereof vnto them when it is so expressed to them in the fruits of it as their hearts be affected with a ioyous feeling of it this is the shedding of it abroade which is the eighth fruite of Iustification It may be somewhat declared by this comparison of the boxe of precious ointment mentioned Mathew 26. which while the woman that had it kept shut gaue no sauour but hauing powred it out and shed it on Christs head it did yeeld a sweete and pleasant sent and smell to all which were in the house Euen so the loue of God is shut and pent vp in Gods purpose as it were till it be felt of the Elect but after they haue faith to beleeue the promise of saluation by Christ vnto their fellowship with Christ himselfe and all his benefits then his loue as an oyntment powred out doth plentifully refresh their hearts with the comfortable sence and feeling of it as the Apostle Rom. 8. 38 39. and the faithfull to whom Peter wrote 1 Peter 1. had good experience Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this that hee doth not onely loue them in purpose but by speciall and singular fruites as pawnes and pledges and namely by giuing his onely begotten Sonne to suffer such a reprochfull and bitter death for them being sinners and his enemies doth assure them so of his loue as they know and beleeue they are beloued and are exceedingly cheered in their hearts with a certaine perswasion of his loue which verily is a great matter and serues them to great good purposes For as it is nothing to a blinde man to know there is a Sunne a glorious and bright creature when himselfe cannot enioy the sight of it or to a very poore man to know where much treasure is while himselfe cannot come at it to haue any part of it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it but when the sence of this infinite loue of God is by a speciall worke of the Spirit giuen vnto the faithfull loe then there ariseth ioy and gladnesse in the soule euen vnspeakable and glorious ioy 1 Peter 1. 8. Also a great encrease of their hope in a more full assurance of enioying the blessing hoped for in as much as that God who hath so loued and so testified his loue cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs another loue in vs kindled toward him and toward all whom hee would haue vs loue as shall hereafter more largely be shewed But now I hasten to the ninth and last fruite which I called with the Apostle Aglorying concerning God Romans 5. 11. Which commeth herehence that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake as not onely to acquit them of all guilt and condemnation of sinne by his sufferings and death whereby of enemies they were reconciled to God But furthermore to allow them his perfect obedience and holinesse to be their owne by imputation euen to the interessing of them into the glorious inheritance of Heauen they doe thereupon greatly glorie and in a holy manner boast-and insult in their spirits ouer all the Enemies of their saluation that God is become so exceeding
in which they liued obeying the Prince that ruleth in the Ayre walking in sinnes according to the course of the World so it was not without a very mercifull and gracious respect vnto their owne good as well as with zealous respect of his owne glory not to giue it them in full measure during this life First in that sinne is suffered still to remaine and to tempt them it stirreth vp watchfulnesse to haue such an enemy within the house yea in the bed-chamber euen in the inward heart and spirit of a man it will not suffer him to sleepe in security But as in Townes which are only assaulted outwardly men stand continually vpon the guard so it behoueth much more Gods Children to doe hauing their City already surprized sinne being within their soule This is it also which will cause them with awefull watch to ioyne faithfull ardent prayer for helpe and strength from God against it Whence it is that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse The flesh saith he is weake that is sinne and corruption maketh you weake either to resist euill or to doe good therefore hee commandeth them and in them all other Christians to giue themselues to watchfulnesse and prayer lest they fall into temptation For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne will be apt enough to take the aduantage of our infirmity and by his subtill temptations to draw vs to wickednesse so as there will be danger of being conquered by him except with a watchfull eye Christians looke to themselues and get them for succour vnto God that by his might they may bee made able for to stand Therefore as the Canaanites which were left in the Land vndestroyed did both awe the Israelites awake their slothfulnesse and prouoke them in danger to 〈◊〉 vnto God by prayer so the corruptions sticking in the Children of God doe through feare of being foyled by them driue them vnto God and shake off spirituall slothfulnesse Besides hence they can with pitty and compassion think and speake of other mens sinnes being alwayes ready with a fellow-feeling heart to reproue knowing and considering themselues how they are compassed with like infirmities Galat. 6. 1. They are also prouoked to exercise their charity not this way onely but in prayers for their brethren by their owne experience of sinfull lusts what they doe in them they can guesse how it fareth with other Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednesse of Gods enemies remembring that the same inclinations to euils and seedes of sinne are in themselues which so breake out to the shame and ruine of others Moreouer by this they are often brought to sue for pardon vpon their slippes and fraileties and to beg the encrease of Gods graces and comforts and so haue manifold proofe of Gods truth and goodnesse in standing to his promises whereby he hath bound himselfe to fulfill the desires of his people and can encourage others and doe quicken them in their faith to trust in that God whom they find so very willing to releeue and refresh them according to his word For when their sinnes temptations force them to God and his mercy aud truth doe manifest themselues being found when hee is sought opening to such as knock giuing to such as ask forgiuing such as humbly confesse themselues and as they haue their mouthes opened to speake forth the Lords praise and to glorifie him in his righteousnesse and saluation to declare them abroade so to excite all their fellow Saints to magnifie this God to seeke and to relie vpon him with strong confidence See the practise of this in that holy Prophet Dauid who hauing recourse to God against his sinnes and drawing downe grace and comforts by his prayers he is full as of hearty thankfulnesse for himselfe so of holy exhortations towards others to moue them vnto godlinesse Yet further whereas the great fauour which is vouchsafed the Elect in their calling and the rare graces put into them from Gods Spirit might heaue and puffe them vp euen Paul being subiect to pride and arrogancy in regard of singular blessings vouchsafed him 2 Corinthians 12 the sight and sence of the remainders of olde Adam serueth as to keepe from rash iudging of others so from taking pride in our owne good things there being more reason to bee abased for filthinesse for that is our owne then for the holiest gifts for they are not our owne and withall they are blemished and spotted through that poyson and contagion of sinne that mingleth it selfe with our best prayers best words best actions best graces to make our selues and them euen odious to God should hee but with a rigorous eye behold the best things in vs and done by vs. For his pure eye cannot behold any euill and best men haue some euill ioyned with their good yea there is more euill in that they doe then good That were it not for Gods mercifull acceptance passing by and winking at the euill pardoning wants and staines and imputing his Sonnes righteousnesse to the Saints their holiest endeauours might worthily sinke them into destruction The due consideration whereof doth preserue them from that most hatefull vice of pride and presumption which are the break-neckes of so many thousands And also in these and sundry other respects as to stirre vp in the godly a desire and loue to the fellowship of the Saints to the vse of the Lords Supper and all other good meanes of their saluation to the patient bearing with and gently censuring the imperfections of their brethen and infinite such other benefits as redound to themselues by this way of their imperfect sanctification God doth maruellously worke out his owne glory Sinnes assaults and Sathans temptations combining themselues with their confederate the Worlds allurements by pleasures and profits and glorie sometime and sometime feares threats and persecutions all conspiring together against the poore soule of the Childe of God as Ammon Moab Edomites did band against the Lords people doth but minister occasion vnto God the more to euidence his almightinesse and sufficiency of grace in that he 〈◊〉 against all these maintaine one weake heart not onely enabling to the encounter strengthening to endure it but also giuing power to ouercome and triumph ouer them that they may reioyce and glory in this strong God of their saluation whose power is so manifested in their weakenesse As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan and against Moses in the Wildernesse the more it turned to the honour of God and their glory also to vanquish them and put them to flight so it is here the name of God is the more aduanced in his wonderfull assistance and protection which hee affordeth vnto his Saints against the gates of hell
to come what remaines yet to be corrected and amended that accordingly our prayers and care may encrease As prouident House-keepers who haue great Families preuent many losses and damages in their estate by often viewing the reckonings and doings of them whom they trust so may sinnes be preuented by this godly examination of a mans owne counsels and workes Now for the cautions herein to be followed they are briefly these First let no Christian by his heedfull looking to himselfe thinke that euer he can attaine hereunto as in nothing to offend And therefore vpon the finding of his failings not to be too much discouraged for this is the common condition of all the Saints that none liue and sinne not 2. In the examination of ones selfe let no man looke to find euery failing there will be some secret sinnes Euen Dauid a man so wise and well instructed in the Law shal not espie all the motes in his owne eye Psal. 19. Who can tell his secret faults 3. For these priuy faults which cannot be found there would be a generall confession and asking of mercy for them Lord forgiue me my vnknowne sinnes 4. Knowne sins which we shall discouer particularly let them be speedily repented of for herein delay is dangerous and be particularly acknowledged the sinner accusing himselfe for them by name and adiudging himselfe for them to death with an appeale from Iustice to the Throne of Gracc for remission 5. Let neuer a sinner for any knowne sinne take further griefe then as he may be able againe to comfort himselfe with promise of mercy 6. As in practise of this daily Repentance coldnesse by custome is to be be shunned so on the other side lest the heart waxe proud through the earnest care and wel performance of it be not proud of Repentance 7. Labour still to find out new sinnes and new omissions of duties and to make them seeme more and more odious and hatefull to the soule a sinner so he keepe his hold of Christ cannot be too humble for sinne 8. Take speciall notice amongst all other sinnes of corruption of Nature and the proannesse thereof to sinning that all meanes be vsed for the weakening of that root and the drayning of that fountaine Let pardon be craued in speciall for it power asked against it 9 Let not any sinne seeme little though a difference in repentance is to be put according as the sinne is ordinarie or extraordinary yet let not any sin be thought smal being the offence of a most great God the breach of a most holy Law cause of most bitter paines to Christ meriting most wofull destruction 10. Forget not to repent of negligences ouersights heedlessenesse and to look well that these grow not too common 11. For priuate sinne priuate confession is enough open sins would haue open repentance 12. Lastly when anie knowne sinne is begun to be repented of let it be thorowly repented of euen to the shaking it off and leauing of it He that confesseth his sinne and forsaketh it shall find mercy Now friend Aquila let me heare your doubts that I may answer them Aquila My first doubt is this Whether a sinner may not truly repent except he leaue his sins Or hee may still vse a sinne and yet repent Apollos First an vnknowne sinne may be repented of and yet not left As amongst the Patriarks polygamie or hauing at once more wiues then one or Concubines with their wiues was the secret sinne which in those times was not manifested nor reckoned as a sin so they liued in it til their death yet perished not for it which they shold haue done if being known to them yet witingly willingly with open eies they had continued in it But they repented of it generally as of other secretsins Likewise there be diuers sins amongst vs which are the sins of the time yet not so esteemed whereof the godly may truly repent as of all their vnknowne offences and yet not leaue them because they do not take them to be sinnes Secondly there is a knowne sinne 〈◊〉 〈◊〉 Nature which cannot be left but whiles we liue wee must wrestle against it that it get no dominion and so it is saide to be left because wee would leaue it if it were possible The repentant sinner carieth this crookednesse of his heart about him euen as many an one carrie a crooked backe which troubles them but they cannot put it off Lastly there be daily infirmities such as euerie day we commonly runne into accompanying 〈◊〉 〈◊〉 euen as a shadow the body as vaine thoughtes idle words and euill silence sometime and waste of time and innumerable such things which the more they are resisted and striuen against the more they are lessened but wholly abolished by repentance they cannot bee Knowne sinnes if they be grosse and notorious especially if they runne into the eies offence of the world must be so repented of as they be forsaken We finde not that Dauid Minasses Peter Lot Noah after their repentance to haue againe falne into those soule offences which being wittingly continued in waste and ouerthrow the 〈◊〉 of a sinner Aquila But may not 〈◊〉 〈◊〉 〈◊〉 grosse sinne and yee 〈◊〉 and bee 〈◊〉 〈◊〉 Ap. Of this somthing hath 〈◊〉 said before therefore the lesse now If one be but a babe in Christ and weake he may do it more easily But one of growth in grace and being experienced 〈◊〉 practise of Repentance and watchfull will hardly do it Sure it is a great wound if it do fall out thogh not vnrecouerable in the child of God who is subiect to such relapses Aquila May there be true Repentance without shedding of teares Apollos As teares may be shed and yet repentance false as in Esau Heb 12 so true repentance may bee with dry cheekes Wee reade of Zacheus repentance but nothing of his teares Also of the Corinthians repentance we reade 2 Cor. 7. and of their sorrow and many good fruits but amongst all the effects of Repentance the Apostle saith not What teares hath it wrought Teares of Repentance are precious things 〈◊〉 koepeth a boule to put and keepe them in but they are verie rare things His bottle is not full yet though it hath bene filling euer since Adam Aquila Wicked men and hypocrites may goe fat in repentance greeue feare and humble themselues and confesse and fast and weepe and pray and leaue many sinnes and do many good things as Scripture witnesseth of Iudas Achab Esau Felix others what thing is there whereby the repentance which is proper to Gods children may be seuered from that counterfelt in reprobates Apollos You haue alreadie heard me deliuer seuen peculiar effects of true repentance which indeed hy-pocrites may counterfeit but not expresse truly But these three things amongst many are sure notes of heartie and vndoubted repentance First a setled distinct purpose
though he cannot absolutely keep the Law to fulfil it in the strictnesse thereof by doing all that good that is commanded there and that vnto the end and in all perfection of loue nay there be sundry good duties and workes which our regenerate man through ignorance cannot so much as attaine to the knowledge of so large and broade be the Commandements and so narrow and dull is our capacity yet as he is sanctified throughout hauing all his powers of spirit soule and body well and aptly disposed by grace to doe good so he endeauoureth to know better euery day what his worke is which is prescribed him to doe and also to performe it in euery part so farre as it is knowne with such perfection as he can doing his worke in truth and vprightnesse though with wants and weaknesse so as he balkes no duties He will not play the Pope to giue himselfe dispensation for any good worke which he is bound to doe doe it neuer so much goe against his stomacke and contrary his corrupt iudgement and affection his profit or delight yet his heart standeth with the Law Rom. 7. 16. and with that hee will take part euen against his owne lusts repenting him earnestly of his failings in duty whether it come of ignorance or infirmity being still more desirous to come neerer and neerer to God in true righteousnesse Hence it is that the godly are saide in Scripture to walke in all the wayes of God as 〈◊〉 2 Kings 22. 2. to haue kept the Statutes and Testimonies of God as Dauid Psal. 119. to haue walked in all the Commandements of God without reproofe as Zachariah and Elizabeth Luke 1. 5 6 7. to haue pleased God in all things as the 〈◊〉 〈◊〉 1. 9. to haue walked perfectly as Ezekiah because howsoeuer they could not for measure and manner doe all in an absolute fulnesse so as there should be no fault yet for desire care and endeauour they stroue to doe all which they could know and their heart was vpright in one duty as well as in another and so performed a perfection of parts as the Schoolemen speake It being quite otherwise with the vnregenerate man who as he still will cherish some sinne so he doth omit some duty good work knowne to be his duty and as necessary as any which he doth either because it thwarteth his carnall liking and fancy or pincheth him in his gaine or some other thing which is deare to him Herod will doe many things at Iohns preaching and Iehu is zealous in many things for the Lord Simon Magus will conforme himselfe to the word in sundry duties but their practise hated it is a maimed practise There were some good workes which they would not be brought to doe as there were some sinfull affections which they could not be made to put off for their heart was not right before God Acts 8 21. they were not seasoned with his true feare therefore their repentance was counterfeit in action rather then in affection in shew not in verity Aquila Sir this was well remembred It is indeede a maine matter and it is also a certaine truth that the childe of God being in the worke of his Sanctification nenewed though not perfectly yet throughout in euery faculty of his soule bearing now the Image of God his Father not in part but in whole carrying his resemblance in righteousnesse and holinesse and his heart framed vnto sincerity therefore he is renewed not to an halfe obedience but to all obedience that is in all duties which pertaine to him so as his will and purpose of heart is so farre as measure of grace will allow and enable him with readinesse to doe whatsoeuer the Lord shall say vnto him either for leauing euill vndone or for doing that which is good That which was Dauids resolution and care to haue respect to all the Commandements of God Psal. 119. 6 it is though not in such degree of grace the care and affection of euery repentant person to keepe couenant with no sinne but to disclaime and depart from all to omit willingly no good worke but to honour God by an vniuersall subiection to the Law so farre as concernes them in euery good worke submitting themselues to the mercy of God in Christ for forgiuenesse of that wherein they slip caking afterward better heede to their wayes But now Sir may it please you this being recouered which wee had in a manner lost that we proceed in our purpose and tell me is it of necessity that true Repentance be accompanied with good workes of all sorts Apollos After the doctrine of Repentance ye doe in very good time moue me for the doctrine of good workes which follow Repentance as the shadow doth the body and flow from it as a Riuer from the Fountaine or as fruite springeth from the tree Repentance lying hid in the heart as the iuyce or sappe in the roote of the tree vttereth it selfe by good workes as by meet and conuenient fruites This is it which we may marke in the Scripture how the holy Ghost hath matched repentance and good works together shewing that they should repent and doe workes worthy of Repentance Acts 26. 20. Againe Repent and doe the first workes Reuel 2. 5. Also Bring therefore fruits worthy of Repentance Mathew 3. 8. Where it is to be noted that a good worke is called a fruite not onely to shew how God accepteth them euen as a pleasant fruite is accepted of him that dresseth a Vineyard or an Orchard but in respect as they come from Repentance as a fruite from a Tree And whereas he calleth it a fruite worthy of Repentance he meaneth such workes as be meet for such persons to doe as haue repented Consider also that it cannot be that a man inwardly should loue that which is righteous and hate iniquity in his soule but hee must needs outwardly expresse it as occasion and meanes be offered so as that Repentance may be worthily suspected to be false where good workes doe not follow there is no true change in the heart where there is none seene in the life If we search the Scriptures we cannot find any who haue repented in truth but they haue beene afterwards carefull to doe good workes To omit other examples whereof Scripture affoords vs store take one or two in stead of all Zacheus repented and his repentance was fruitfull witnessing it selfe by good workes both by retribution of goods euilly gotten and by distributing of well gotten goods also by a cheerefull entertainment of Christ. The conuerted theefe as little space as he had after his conuersion yet how many wayes did his repentance declare it selfe namely by the reproofe and admonition of his fellow by admirable patience by godly prayer by iustifying and defending Christ his innocency when he was condemned of all the Iewes and doing it before them euen to their faces also by confessing
our good workes which they shall see may be moued more readily to hearken to that truth that worketh so mightily in vs. Therefore Peter counselleth faithfull wiues by their good workes to winne their vnbeleeuing husbands 1 Peter 3. 1. Also 1 Cor. 7. 16. For how knowest thou O woman whether thou shalt saue thy vnbeleeuing Husband But if any be vnconuerted and belong not to God these by our good workes shal haue their mouthes stopped that they cannot speake euill of vs or of our Religion For so is the will of God that with well doing we may stop the ignorance of foolish men 1 Peter 2. 15. Towards such as be already conuerted and become faithfull our good workes haue their proper vse either to confirme and strengthen them if they be weake in the faith as Christ saith to Peter Confirme thy brethren Luke 22. 32. Or else to comfort and reioyce such as be strong as Iohn reioyceth because the elect Lady and her children walked in the truth 2 Iohn 2. And Paul is greatly comforted by the faith and godlinesse of the Philippians Philip 3. 5. Insomuch as that which is spoken of the Vine and the fruite thereof Iudg. 9. 13. agreeth better to good workes the fruites of our faith that by them God and men are cheered Which should exceedingly worke preuaile with all good men to doe them and to doe them yet more cheerefully and plentifully not onely because as we vse to say of things we buy there is the more to put into the Inuentory so the more good workes we haue the more there is to further our reckoning but that our name may shine as the Sun in brightnesse our faith and saluation be sealed our God glorified our Religion beautified our Neighbour edified in his soule by godly admonition refreshed in his body and bowels by the fruits of our mercy and loue finally Sathan and our aduersaries confounded And for the better furthering of our selues in the practise of them let vs further remember these few things that our life is short oportunity will be taken away from vs therefore while we haue time let vs doe all the good we can considering that we haue lost much time already and heretofore haue done many things to the displeasure and discredite of so gracious a God Moreouer we haue receiued many fauours from God namely remission of all our sinnes and adoption by Christ sanctification by his Spirit with infinite other benefits for soule or body Let these mercies encrease constraine our loue to well doing and set vs on fire with zeale of good workes seeing Christ purgeth vs from our iniquitie to the end that we should be a peculiar people feruently giuen to doe good Titus 2. 14 15. And as we like to see other things fruitfull our Kine and Sheepe our Orchards our Fields so let it be our care and loue to see our selues fruitfull as it were our shame and reproach to be barren that wee may be like vnto Iesus Christ our head of whom it is written in the Gospell That he went about dooing good c. and that hee did all things well that we treading now in the steps of his faith and loue obedience and patience wee may at length reigne with him in glory For such as follow him now in the pathes of godlinesse shall hereafter sit with him at his Table in his Fathers Kingdome whither Christ Iesus safely and speedily bring vs for his name sake Amen The ninth part of the Dialogue Of particular good Workes first concerning God Of the Loue of God Apollos NOw Neighbour Aquila your constancy in following this conference makes me thinke you are like him of whom it is written That where hee beginnes a good worke he will finish it You haue taken in hand a good worke and you are desirous to accomplish it and to tell you truth so am I too and now that we draw toward an end let vs keepe close to it till we arriue where we would be there is nothing so hard but constant labour will ouercome it at last Aquila Constancy in any thing aduisedly taken vp is a very commendable thing but Sir according to your counsell let vs fall to our workeâ— Wee haue spoken of good workes generally wee are now to handle some especiall good workes which are more excellent and necessary and whereupon all the rest doe depend what choyce shall we make what good workes shall we single out from the rest therein to spend our time Apollos My aduice is this Whereas good works be all duties whereby either God or our neighbour be serued and benefited and the duties which we owe to God are cheefe as cause and ground of the rest first we will cull out such principall good workes as concerne God immediately namely the loue of God 2. his feare 3. of trust in him 4. thankesgiuing 5. prayer 6. reuerence towards his name 7. sanctifying his Sabbach and lastly of patience in suffering and then wee will descend to such fruites of faith and repentance as do belong to our neighbour For the first and great commandement is to loue God with all the heart and next to loue my neighbor as my selfe Aquila I do well approne of this order not onely because I know no better but because I iudge it to bee the best and fittest Let me then heare you tel me what it is to loue God wherefore wee stand bound to loue him and what it is that begets in vs the loue of God And then if ye wil declare the measure and manner of this loue how much it ought to bee and how it may be discerned to be in vs withall of the effects which this loue will be get in his children Apollos Loue is such an affection of the heart as desireth to be knit and neerely ioyned to the thing or party loued This is the nature of loue so to carry the heart with desire vnto that which is loued as nothing will content till it be enioyed and had The trueth of this may appeare in that loue which is inordinate and also in all well gouerned loue The theefe the adulcerer the gamester the couetous are by their loue such as they beare to their booty their whores their game and gaine so possessed as they are then quyet and not before when they haue and bee ioyned in one to that which they loue as their parting from the thing loued and losing it is their greefe yea sometime their death so their being with it and hauing it is their contentment and ioy and life Stories and experience afford vs sufficient proofe heereof We see the Gamester neuer well but when hee is at dice or cardes or other game The Fornicator is neuer at rest vnlesse he bee with his harlot The Couetous man is best pleased when he lookes vpon or fingereth money Now in well-gouerned loue it is right so whether it bee naturall or humane or
godlinesse compriseth all our duty towards God whereof as wee find sundry branches so hath Righteousnesse many members as Gal. 5. Paul there rehearseth loue ioy peace long suffering gentlenesse goodnesse faith meeknesse and temperance and Colos 3. 12. besides these there are reckoned vp mercy kindnesse humblenesse of mind forbearing and forgiuing one another Also in 2 Peter 1. 5. we find there vertue patience brotherly kindnesse in Iames 3. 13. meekenesse of wisdome in Titus 2. grauity and chastity in Ephe. 4. speaking truth in Heb. 13. 5. contenteanesse in Acts 20. 19. modesty Vnto all which wee must adde all respectiue graces and workes which are to be done of vs in respect of some degree which is put vpon vs as we be Parents or Children Masters or Seruants Husbands or Wiues Subiects or Gouernours c. Now the Scripture nameth all these graces in one place the fruits of the Spirit Galat 5. 22. In another exhorteth the Elect of God to put them on Col. 3 in a third telleth vs that who so hath them he shall neuer fall 2 Pet 1. 7 8. By all which it is manifest that they be such graces as are proper to the regenerate and which none but Gods chosen children can haue The appearance and shadow of them is to be found in others who as Apes doe Men would imitate the godly in these vertues and yet haue them not because they haue not faith the roote of them Aquila I see there is more worke behind then I was aware of yet it doth no whit discourage me let vs prosecute our purpose time and diligence with a little patience will ouercome great matters And tell me now I pray you would not these graces be handled in that order as ye haue named them otherwise how thinke ye good we should proceed ye haue found vs stuffe for a new conference ye must also deuise the frame to Apollos Let me alone with that though I be no good builder yet I will endeauour to haue this matter put in good for me I thinke it meete to speake first of the generall then of the specials and amongst these first of them that in common belong vnto all men and afterwards of such duties as are to be performed in respect of a degre put vpon vs. Aquila Let vs then take our beginning at Righteousnesse touching which declare vnto me what it may import as it doth respect mutuall dealing of men amongst themselues and what difference there is herein between good men and euill Of Righteousnesse Apollos THe word Righteousnesse is a large word in Scripture and hath many acceptions But to our purpose it is either that peculiar vertue whereby in contracts and bargaines and matters of iustice men are enabled to deale equally and rightly giuing as good as they take and rendering to euery one their due and it is set against wrong by oppression or deceit as contrary vnto it or else more generally it is put and vsed to signifie that same worke and grace of the Spirit in the soule of a regenerate man whereby hee is willing and ready to respect his Neighbour in euery thing that is deare precious to him causing him to take thought and care not onely not to hurt nor offend any man by thought word or deede as neere as may be either in his excellency and dignity or in his life in his soule or body in his goods or credit or any thing else whatsoeuer belongeth vnto him but in all and euery one of these louingly to tender him with an vnfained desire and labour by all good meanes and with his best might to encrease and preserue all and euery one of them As vnrighteousnesse in the phrase of Scripture comprehends all those vices whereby men are hurtfull to men in any of their good things so vnder Righteousnesse are comprehended all vertues whereby wee become any way or in any sort profitable and helpefull to our Neighbour In this sense is the word Righteousnesse taken in all those places where it is set with holinesse or godlinesse as Titus 2. 12. Ephe. 4. Rom. 1. 18. Vnrighteousnesse set beside vngodlinesse or set alone is the spring of all euils from one man to another and Righteousnesse named apart from godlinesse is the roote of all duties amongst men it is as the Tree and all other vertues of the second Table as the branches it is as a Fountaine they be as the Riuers it is as the body they as the members This Righteousnesse is distinguished into habituall or actuall Righteousnesse habituall Righteousnesse is that gift of God which is poured into the hearts of the Elect to enable them to will and to doe good things tending to the good of our Neighbour whereof in the fourth to the Ephesians Actual righteousnesse is the exercise of this gift whē out of loue we practise such things wherby our neighbor may be benefited Hereof the Apostle spake 1 Iohn 2. 19. He that worketh Righteousnesse is righteous This gift and act of Righteousnesse is that for the which Noah Lot and sundry others are highly commended in the holy Scripture Gen 6. 9 Iob 1. 1. Now as touching the difference about Righteousnesse betweene the Children of God and others this is it The godly through this vniuersall Righteousnesse are disposed freely and of their owne accord to seeke the good of euery of their Neighbours in one thing as wel as in another according to the rules of the Word vnto the glory of God Whereas the wicked doe some righteous things to some persons now and then whom they affect which crosse not their owne pleasure nor gaine or credite not out of any loue to men nor out of any respect to Gods will or glory but out of selfe-loue with by-respects of vaine glory and worldly profit and therefore in nothing doing righteously and in most things committing vnrighteousnesse cleane contrary to the course of iust and righteous persons who doe worke righteous things and that righteously out of charity vnto men and vnto the praise of God and that at all times and towards all kind of men both friends and enemies according to their meanes and as occasions be offered them truly repenting where they faile in any things and afterwards endeauouring to become more 〈◊〉 Of Loue. Aquila SIR it hath been taught me that vnder Righteousnesse are contained all duties towards God and men and that in this sense Godlinesse is a part of Righteousnesse howbeit I perceiue that wee are to speake of it as it is separate and distinct from godlinesse And now you haue spoken thus far of Righteousnesse were it not good that wee first set vpon these workes of Righteousnesse which wee are bound to performe towards others in respect of some degree that God hath put vpon vs for thus it hath pleased God himselfe to proceede in the laying out those duties of the second Table he beginneth with such duties as we owe vnto others in regard of our
be more capable of calling All alike vncapable by nature In respect of outward condition some more capable then other Simple and needy Reasons why such be commonly called as be of mean condition in the World Marke 9. 24. Had he lyed Christ would not haue heard but checked him Acts 8. 4. It is reuealed by witnesse of the Spirit or by such effects as accompany it and be afterward mentioned Three times wherein ones calling to Christ hardly or not known Col. 1. 3. 1 Thes. 1. 4. Ephes. 1. 3 4. Phil. 1. 4. 5 6. Tokens of an effectuall calling There is a lie in doctrine religion aswel as in life and manners and that is two wayes committed either by heresie or hypocrisie Ob. Resp. Iohn 10. 27. Psal. 119. For there be sheepe by 〈◊〉 ction which are not yet called Priuate means Priuate feares and confession of sinnes Note this wel A bstayning from the act of sinne 3. Suppressing of inward lust 4. Society of the godly 5. Auoyding euil company 6. Priuate reading 7. Eschewing occasions of sinne 8. Priuate fasting Publike meanes 1. Word preached Acts 2. 41 47. Nehe. 8 8. Prophecying here is put for interpretation of the will of God already reuealed and not for foreshewing his will in future euents Esay 53. V. I. 1. Word preached 2 Catechizing 3. Prayer 4 Sacraments Sundry wayes of God in his calling men 1. Without meanes 2 Weak means Such as Orators would vse for oftentation of humane wisedome 2 Cor. 10. 3 4 Cor. 4. 7. 3. Vnlikely meanes 4. Contrary meanes God giues grace to the humble Calling a worke easie to God Calling a work of Gods wonderfull power The endes of our calling 1. The glory of Gods grace 2. The saluation of the elect 3. The good of others Luke 19. 8. Luk. 18. 32 33 34. Who yet afterward haue their portion of godly forrow Al sauing graces come together with our calling at one time Rom. 5. 1 2 3. Ephes. 1. 13. The chaine of sauing graces or after what order the sauing grace of the Spirit are giuen to the Elect. 2. Illumination of the mind 3. Opening of the heart 4. Faith 5. Vnion with Christ. 6. Iustification 7. Peace of conscience ioy in the Spirit 8. Hope 9. Sanctification 10. Repentāce 11. Loue to God 12. To neighbour 13. Peace 14. Patience c. 15. Obedience Opening the Eyes Opening the heart Spirit worketh by the Law 1. A knowledge of God as Creator 2. As Iudge 3. A knowledge of sinne 4. Of the punishment of sinne 5. Feare 6. Griefe 7. Discouragement or casting downe the heart 8. Despaire Spirit worketh by the Gospell 1. Knowledge of God as a Redeemer 2. Generall sight and faith of the promises 3. 〈◊〉 of pardon that sinnes be pardonable 4. Consideration of Christs sufferings 5. Confession of sinnes 6. Hunger and thirst 7 Perswasion of mercy These do that in hypocrisie which Gods children doe in truth What a 〈◊〉 faith is A gift of God A precious gift It beleeueth the whole word of God Especially the promise of grace Relation betweene faith and the promise Why Christ receiued by faith onely because God so decreed it The second and of Gods decree 1. His glory Rom. 3. 25. Verse 27. 2 Our stablenesse Qualities of faith 1. CertaintyParticularity So the Greeke Scholiast expounds it as Master Beza cites him Heb. 11. 〈◊〉 1. Heb. 4. verse last Rom. 5. 1. 2. Particularity of faith 3. Parts of Faith 1. Knowledge 1 Iohn 2. 2 Tim. 3. What things required to knowledge 2. Assent 2 Pet 1. 16. 3. 〈◊〉 Rellar de Iustific lib. 1. 30. denyeth that application is in iustifying faith Reasons for application by faith 1 Ioh. 5. 14. Fiue things in application 1. Approbation 2. Expetition Desire seruent vnfained constant Ioh. 7. 3. Firme apprehension 4. Oblectation Psal. 19. 115. 5. Expectatiō Heb. 9. v last Rom. 8. 23. Faith what a worthy and noble gift Sundry measures of a true faith Faith little great wherein they are like Cornelius Apostles Mat. 6. Markes of a sound desire A fifth marke of a sound desire Reasons why encrease of grace is to be sought after That there is a strong faith That there be diuers measures of a strong faith and what they be Two measures of strong faith 2 Cor. 12. verse 10. I am 2. 22. Acts 5. 41. Of the rarenes of faith how few doe beleeue and by what signes it may be knowen and perceiued to be so 1. Ignorance 2. Prophanation of the Sabbath 3. Neglect of priuate prayer 4 Want of faithfulnesse Where shall one finde a faithfull man 5. Hatred of good men Esay 53 1. Causes Of the ratenesse of faith 1. Want Of the Word 2. Want Of Interpreters 3. Withdrawing of grace 4. Mans corruption 5. Satans malice 6. Gods decree 1. Extreme rage of Satan 2. Abundance of imquity 3. Diffention in doctrine 4. 〈◊〉 of Teachers The great and manifolde effects works of Faith Encouragements to faith 1. Commandement Marke 1. 1 Iohn 3. 2 God beseeching vs. 3. Faith the condition Of the Couenant See Rom 10 Gal. 3. Ioh. 3. 10. 4. God the promiser is Almighty 5. The truth of God strengtheneth faith 6. The mercifulnes of God a support to faith 7. Examples of the faithfull helpe to our faith 8. Vow in Baptisme 9. damages discommodities of vnbeleefe 10. 〈◊〉 to God by vnbeleefe 11. God honoured by our faith 12. Our faith 〈◊〉 our selues Obiections of an afflicted minde 1. Ob. Whether Scriptures be of God Reasons to proue Scripture to be of God 1 Cor. 14. 24 25. As Foelix Acts 24. * As Moses Iob. Dauid Mathew Paul 2 Obiect Whether the promises belong to my selfe 3 Obiect Presumption Titus 2 14. 〈◊〉 Iohn 2 2 3. 4. Obiection Sinnes against knowledge Vnthankefull persidiousnes 〈◊〉 obiection Sins of relapse 6. Obiection Horrible greatnesse of sin and continuance 7 Obiect Blasphemy of the Spirit Sinne against the holy ghost what it is Marke 3 28 29 30. 6 Markes whereby to know that one be free from it 8 Obiect No feeling no faith Iobe 6. Vnion threefolde Vnion with Christ what 1. Proofes for this vnion 2 It is by faith Simile Two things necessary to our vniō with Christ. 1 Donation or gift 2 Mutuall consent Simile 2 Vnion declared by similitudes taken out of Scripture 1 Similitude 2 Similitude 1 Cor. 12. 12. 3 Simile 4 Simile 5 Simile Iohn 6. 53. Simile Iohn 6. 25. Simile 4 Vnion fruitfull Simile Simile Esay 9 Euke 2. Galath 4. 4 5 Rom. 4. v 〈◊〉 Rom 6 2 3. Col. 3. 1. Ephes. 2 6 Math. 25 40. 2 Tim. 2 11. Simile Two speciall 〈◊〉 of our vnion vvith Christ. First fruite of our vnion righteousnesse from Christ by faith Man in his creation holy and happy Rom. 4 4 5. Man by the fall of Adam lost blessednes and righteousnesse and is vnder sin and death Saluation what it is A double righ teousnesse in Christ. Galathians 3. Reuelaatiōs 21.