Saints by Calling, Dialogue · Part 7 – Part 8
The seauenth Dialogue.
The nine effects of Iustification by Faith.
Apollos.
NOw Neighbour Aquila, may I know of you whence doe you come? for ye were not wont to come that way as ye now doe.
Aquila.
I came not long sithence from home with a friend of mine that came to visit me, & drew me out to goe with him to set him on his way, which I did willingly for his good company sake; but I hauehave made the best hast I could, that I might keep touch with you, and it falleth out well that I doe so happily, and fitly meete you: for I was somewhat afraide lest you should hauehave tarried too long for me. Now Sir that wee are so well come together, will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith, what effects vse to follow hereupon in the soules and consciences of iustified persons?
Apollos.
The blessed Apostle Saint Paul shall giuegive you your answer vntounto this question: for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans, laid forth the doctrine of Iustification, and very substantially proued it to be not by our workes, which we doe, not onelyonly for that we are all sinners, but because they answer not the iustice of the Law, no, not in the regenerate, which hauehave most grace, and doe most good: but by faith, apprehending the sufferings and death of Christ, full absolution from sinne, and his actiue obedience to the Law for our perfect iustice with God. At the fifth Chapter he commeth to those proper and immediateRom. 5. v. 1, 2, 3, 4, 6. 11. effects of this grace of Iustification, which you now enquire after, and there (as I conceiue them) he rehearseth distinctly these nine; 1. and 2. peace with God:Peace with God containeth 1. reconciliation with God, 2. and peace of conscience. 3. Accesse vntounto his grace: 4. Standing in that grace: 5. Hope of glory. 6. Reioycing vnderunder that hope. 7. Ioy in tribulation. 8. A sense of Gods louelove in Christ. 9. A glorying in God.
These are the most secret hidden workes of the Spirit, as so many markes to the Christian soule, whereby to finde and try out the truth and certainty of her own iustification. Also being as it were rich Iewels or most precious ornaments affixed vntounto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously, to the great contentment of Christ her husband, and her owne vnspeakable comfort.
Aquila.
Of these foresaide effects, I do desire now to heare you speake some-what in that order as they are named. And first, touching peace with God, what do ye vnderstand thereby, make it plaine to me what manner of gift that is.
Apollos.
These fruites of iustifying faith being manyFirst fruite of iustification by Faith. (nine in number) I had not neede to be long in thē, we hauing so much other worke yet behinde: And yet being both weighty matters, and remoued from common vnderstanding, I cannot well tell how to speake briefly, lest I speak not plainly enough; but this easeth me of some care, that these things are spoken vntounto one that hath them, and feeleth them by good experience: and therefore can sooner comprehend the nature and truth of these worthy gifts.
Now touching the first of them it is peace with God, whereby two things are meant. First, reconciliation or1. Reconciliation. truce with God; in which sence, the word is vsed inEsay 0, 6. those Scriptures where Christ is termed our peace, theEphes. 2, 14. Prince of peace, our peace-maker: and peace is madeColos. 1, 20. by his blood, that is, attonement or reconcilementWhat it is. with God, whiles our sinnes which bredde an enmity betweene God & vsus, and made a separation of vsus from him, and of him from vsus (his infinite iustice 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 hauehave now God pacified towards vsus, & of a more then terrible Iudge, becom a most amiable and kinde Father, taking vsus now for sonnes by grace, who were children of his wrath before.
Secondly, from this peace and reconciliation made2. Peace of conscience. with God, our faith accepting the mercy & forgiuenesse by his gracious promise freely offered, there followethWhat. another peace and happy tranquility of our cō science, which (the woundes and terrors of it being now healed and quieted vponupon that blessed consent betweene Gods promise and our faith) instead of accusing and trobling, as it was wont, doth now excuse and acquite vsus before God with vnspeakable rest; so as in the sense of Gods pacification towards vsus, 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 it2 How it differs from false peace of the wicked. 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 to2 How peace of conscieuce is to be got. 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 vsus the forgiuenesse of them, verily beleeuing them to be indeede remitted to vsus 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 purchase4 How preserued. 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 eueryevery 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 vsus in our generall or speciall calling, with all vprightnesse and singlenesse of heart, as in Gods sight, out of louelove to please him, and true desire to glorifie him by our obedience to his will. For great is the peace that they hauehave which walke in his Statutes, saith the Psalmist. Therefore that which we cannot doe perfectly, let vsus striue to doe sincerely, and aske forgiuenesse of our imperfections: and so it will come to passe, that our peace will not onelyonly stand to vsus, but encrease daily, and more abound in vsus.
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 of5. How farre lost. 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 some6. By what meanes lost. fearefull security, not looking to, and watching ouer theirwayes, or by some strong fit of temptation, hauehave beene for a time in an hell of horror and soule-sorrow, hauing no more sence of peace, then a man vponupon a racke doth feele any ease; complaining in the anguish and bitternesse of their griefe, that the terrour of God hath beene vponupon 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 eueryevery 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 onelyonly of these benefits taken away, it faring with them as with the Sunne, which being vnderunder 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 shine afresh; or as the trees in Winter, which hauing neither fruite, nor blossome, nor leafe, seeme to be dead; yet hauehave life in the roote, which appeareth in the Spring. Or finally, as with a man in a trance, who in truth …, though for the time he hauehave no sense or vse of life; euen so it is with Gods owne Children in the pang of some soule affliction, or after some deepe fall by sinne, there appeares in them for a season no fruits, nor feeling of any sauing grace, but all is clouded, and dead to seeming; yet not so in truth, as both reason and the euent declareth. For all sauing grace is of that nature, as it perisheth not; it neuer dyeth, where it once liueth, therefore called immortall. And such as for a season hauehave feare and trouble, and dulnesse, with deadnesse in their conscience, they doe afterwards recouer themselues; the graces which seemed to be dead, being stirred vp by the vse of good meanes, are againe quickened. And the bestHow recouered. meanes for such as hauehave lost their former peace, as touching all sense of it, they are priuate prayer to God, though it be with great vntowardnesse, yea, though they be troubled, when they thinke on God; yet still to make petitions vntounto him in his Sonnes name. Those very groanes and sighes which are so little, as they cannot be vttered what they are; yet being the worke of ChristRom. 8. 26. his Spirit, they are through the same Christ pleasing to God, who despiseth not a contrite and broken heart; therforePsal. 51. 17. let not such forbeare to come, but … more seriously to renew their repentance, taking the helpe of the prayers and comforts of the godly wise, by whose counsell & supplications many a weake troubled heart hath beene raysed vp to peace and rest in the Lord. For this being Gods ordinance, to pray one for another, and to confesse our sinnes one to another; Iames 5. certainely God will blesse it to the good of his Children. Therefore let such take good heart to them, and for their better releefe of their distressed conscience, let them remember the olde mercies of God toward them, and what peace, ioy, and comfort, they hauehave had heretofore in God; and other the workes of his grace, which they hauehave felt, must assure them, that that God which once had so farre exprest his louelove towards them, will be their God for euer. These priuate meanes ioyned with the publike, namely, the reuerent vse of the Word and mysteries, will againe so settle their heart in peace, (through Gods powerfull blessing) as that they shall be occasioned to say with the Prophet; Returne to thy rest, O my soule, for the Lord hath beene beneficiall to thee; hee hath deliuered thy soule from death, and thy eyes from teares; Psal. 116. verse 7, 8.
Aquila.
Let me now remember you to proceede to the second fruite of Iustifying faith, which with the Apostle you called, Accesse into the grace of God; what doe ye esteeme this to be, declare it to me as I may conceiue it?
Apollos.
This third fruite, which is the accesse or entrance3 Fruite of Iustification. into the grace of God, it is a companion of the former, following it at the heeles; for our conscience being pacified, through the hauing God pacified and reconciled toward vsus, the Christian soule assumeth and taketh great liberty in all necessities, outward and inward, to approach and come vntounto this God, thus become gracious and fauourable to vsus in his Sonne; and this is that accesse or entrance into his grace, being the same with that which we reade of Ephesians 3. 12. Wee hauehave entrance with boldnesse, through confidence and faith in Christ. And also one with that Heb. 4. 16. We may with boldnesse come to the throne of grace, hoping to find helpe in time of neede; or as before, when our sinnes were vnpardoned, they shut vsus out of Gods presence: so being now forgiuen, and God reconciled to vsus. We may freely vponupon all occasions, and doe with much liberty draw neere to him, being made propitious to vsus, wee hauehave a certaine resemblance and shadow of this in naturall Children, who dare not come into the sight of their Father all the while his anger is moued for some fault, but flie rather his presence, as did Absalon; but attonement being once made, and they certified thereof, then Absalon dare freely shew himselfe before his Father: so it fareth with Gods Children, they shun and flie from God (as Adam) all the while they hauehave God angry for their sinnes, and their consciences in that regard … or disquietted; but vponupon reconciliation beleeued, and the conscience thereby appeased, they now with an holy boldnesse enter in to God, to speake to his Grace for themselues and for others, according to all their wants and distresses: which how great a gift and priuiledge it is, may be perceiued by the example of a base subiect, through some capitall crime obnoxious by the Law to death; and now by the clemency of his Prince, not onelyonly pardoned, but honoured so and aduanced, as hee may at all times hauehave accesse vntounto his Prince, to sue for himselfe and his friends.
But looke how much the fauour of God exceedeth the fauour of all earthly Monarchs, and is farre more able to gratifie vsus in things most neerely concerning vsus, enen eternall felicity; so much doth this benefit of our accesse vntounto God exceede that other: and it is a benefit that no heart can thinke, no tongue can vtter the vnualuable greatnesse of it, that poore sinners should receiueAs we neede not Saints to intercede for vsus, or merits to commend vsus to God. this honour through the mediation of Christ, and by his merits, to hauehave free approch into Gods priuy chamber, yea, into his secret presence, to acquaint him with all whatsoeuer wants wee hauehave, and to talke with him as a childe with his louing Father, or one friend with another. Thus considering what neede wee hauehave of him, and how able hee is to pleasure vsus, cannot seeme but a wonderous great mercy, our vnworthinesse and his greatnesse being also coupled together.
Aquila.
The fourth fruite ye called a standing in this grace,4 Fruite of iustification. what is this I pray you?
Apollos.
It imports as much as a perseuerance and continuance of true beleeuers, in that blessed estate whereinto they are brought by faith in Iesus Christ, by whom they hauehave God fauourable; not by fits, and for dayes, moneths, yeeres, but for euer; and that such a thing is meant here (by standing) not only our common speech, wherein wee call a place of continuance, a station, or a standing; and of a man that is resolute and constant, wee vse to say, he stood well to it: and when wee will stirre vp one to stedfastnesse, wee bid him stand to it. But the Scriptures also by this word expresse stablenesse,Stand in the way … sinners. both in euill; Psalme 1. 1. and in good; Psalme 122. 1 Corinthians 16. 13. Likewise where it is saide by Saint Paul; The iustified by faith doe stand in Stand fast.that grace, whereinto they hauehave sound entrance: Hee intends to teach thus much, that the Elect beleeuer, as by the meanes of Christ absoluing him from sinne, and reconciling him to God, he is set in the estate of Gods fauour, hath thereby his conscience sweetly quietted, enioying this liberty, that he may vponupon all iust occasions with holy boldnesse and reuerence come to the gracious God, and enter into his presence. So hee is established to abide and remaine in this happy condition for all eternity; so as though through the malice of the Diuell, and by his owne vnwarinesse and infirmity, hee may be sore assaulted and shaken, and take some deepe and dangerous fall, yea, so farre as for a time and in part hee may lose sundry tokens, fruites, and gifts, and feeling of grace, as peace of conscience, ioy of the Spirit, touching the sense of them, cleerenesse of vnderstanding, affection to goodnesse, feruency of louelove, boldnesse in confession of God, and such like; as is very manifest in Dauid and Peter, Psal. 51. 7, 8, 9. Mat. 26. yet he is preserued so sure, as hee cannot possibly fall wholly and vtterly, or for euer, from that grace of attonement, and such effects as necessarily depend thereon, which they hauehave attained by the faith of our Lord Iesus Christ. Because God, who loueth the Elect inIohn 13. 1, 2. his Sonne, is vnchangeable, louing to the end: also he hath receiued them into an euerlasting couenant, promisingIeremy 32. so to put his feare in them, as they shall not hauehave the will to goe from him; as hee neuer hath the will to cast out whom hee hath once embraced; being also of almighty power to maintaine them in his fanour, committing them to the custody of his Sonne,Iohn 10. 28. to be kept, who will lose none whom the Father hath giuen him by election, and which come to him by faith. And though they doe often of frailety sinne, and that greeuously, whereby they deserue to be forsaken perpetually, yet are they kept from that vnrecouerable downefall; Mathew 12. Hebrewes 6. and by the intercessionRom. 8 25. of Christ, hauehave all their other falles of weakenesse couered and pardoned. His Spirit moreouer which is in them, and which they hauehave of God, in due time quickening that is dead, strengthening that isIohn 16. weake, raysing them vp from their falles, stirring vp their repentance and faith, and enabling them to keepe on their way vntill they come to the goale. And thereforeLet them look vponupon what ground they stand, which think the grace of God may be finally lost, and wholly. this I cōfidently hold vponupon the promised grounds, & would hauehave all to receiue it as a truth of God, which cannot deceiue the Elect, being once by a liuely faith vnited to Christ, through his Spirit, iustified by his righteousnes, hauing their sins forgiuen them by his death, and reconciled to God, to the sound pacification of their conscience before him; and enioying this liberty of hauing accesse into the gracious presence of God, can neuer by all the powers of hel be quite and wholly pluckt from this grace. Howsoeuer they may (as I saide) lose for a space many fruites of grace, and bee further worthy for their offences to lose all for euer, if God should deale in rigor (as he neuer doth, nor will doe with those to whom he is become so propitious in Christ, as to iustifie them, to be reconciled to them, and to admit them as children to come to him, as to their kind Father.) The consideration hereof, it isStanding in grace, opens no window to security. so farre from being to be feared or suspected, lest it should breede security, and Iull men asleepe in a carnall presumption; as on the contrary, it is very auailable to quicken and prouoke Gods children to all Christian care and watchfulnesse; both because the faithfull are so preserued of God in the estate of Grace, as that the same word which teacheth this, doth teach also, that their owne feare, endeuour, and vigilancy in the carefull vse of all good meanes, and in diligent heed-taking to all their owne wayes, is required heereunto, as the means of their standing. Let him that standeth, take heed lest he fall, 1 Cor. 10, 12. And againe, Bee not high minded, So as where security reigneth, it is a sign that such are not in the state of grace.but feare, Rom. 11, 20. And againe, He that is borne of God, preserueth himselfe, 1 Iohn 5, 18. And secondly, because the elect vponupon calling to minde such mercies of God towards them, as they hauehave with their calling to faith, will be moued vntounto great thankfulnes, to louelove and honor such a God, as hath brought them and setled them in such a blisseful, sure and steddy condition; so as they will not grow bold to offend & liue securely, if it were but in this regard, that they will not bee found ingratefull to such a most kinde Father. But when his honour, and their owne safety lyeth vponupon it, that they eschew security, and stand vponupon their guard: this double corde will strongly holde them vntounto theyr dutie.
Aquila.
Now I would gladly heare you speak something to the fift fruit of our iustification by faith, which ye called (after the Apostle) a Reioycing vnderunder the hope of the glory of God. Where if it please you, I wold hauehave you distinctly to shew mee these three things. First, what he meaneth by the glory of God. Secondly, then what is the hope thereof. And lastly, of reioycing vnderunder that hope; so this fifte fruite will bee euidenced to me the better what it is.
Apollos.
In all these I will seeke to satisfie you, and5. Fruit of Iustification, hope of glorie that with so few words as such things may well be vttered. The glory spoken of, Rom. 5, 2. it is that blessed1. Glorie of God. celestiall glory which beleeuers shall enioy in Heauen with God; and it consistes first in a remoouing from them all manner of sinne and miserie, from which theyReuel. 7, 21. shall be absolutely free: the euill of sin and paine shall touch them no more then it shall touch God.
Secondly, in the presence and hauing of al good for soule and body, and that in all perfection: their bodies being made incorruptible, strong, bright, and glorious, as the Starres or Sunne in the Firmament; their soules filled with holinesse, abounding in all louelove of God, his Angels and Saintes: and God mutually louing and delighting in them. And all this, as without measure, so without all terme or end. Earehath not heard, eye hath not seene, heart cannot conceiue and thinke of the greatnesse of this glory. None know it, saue such as receiue it. This is called the glory of God, not only in this regard, for that it is his free gift which hee bestoweth on his sonnes and daughters: but also for that himselfe liues in it, and is infinitely cloathed with this celestial glory. He dwels in inaccessible glory, his children being made partakers of some beames of it, as they are capable, yet so farre as to their absolute felicity for euer.
For the second thing, what may bee the hope of2. Hope of Glory. that glory. It is that certaine and sure expectation of the beleeuing iustified soule, to enioy in due time this heauenly glory, and whatsoeuer serues to leade thereto, as it is certaine of such good things, as it enioyeth3 Why it is certaine. already. For, seeing the faithfull do hope for heauenly glory, and their hope shall not make them ashamed, Rom. 5, 5. therefore they may surely, and with certainty, expect eternall glory in heauen. Otherwise, their hope would bring shame and confound them, if they should misse of the thing hoped for.
Againe, the beleeuers are said, to reioyce vnderunder 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 vntounto 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 vponupon 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 hauehave 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 vntounto hope, there being many things hoped for to bee had of vsus heereafter, which yet men neuer hauehave?
Apollos.
Neighbour Aquila, this was well & timely mooued. For certainty is not of the nature of hope,4. How certainty comes to be ioyned to hope. which being generally taken, and in it owne nature, is no more then as you hauehave 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 hauehave 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 hauehave 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 vponupon good cause he may alter his mind, or fall sicke, or my selfe may hauehave 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 vntounto 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 onelyonly 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 hauehave or misse of (a thing not to bee meruailed, seeing some in part at least, ground their hope vponupon the merit of workes, and vponupon their seruing of GOD, weake grounds to beare vp certaine expectation of glory:) so it ministreth much comfort to the faithful, which hauehave 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 hauehave satisfied me in this fifth fruite of hope, and by that which you hauehave 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 vponupon their owne good doings, who must needes alwayes floate as a boate vponupon 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 vntounto 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 onelyonly foundation of hope. Thankes be vntounto God (saith Saint1 Peter 1. 3. Peter) who hath begotten vsus 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, being herein not right, though they little suspect so much by themselues.
The third sort is of such, as hauing better knowledge of the truth of this doctrine touching the certainty of hope, yet faile herein, that they doe not labour to expresse the power of a true liuely hope, in the purging of themselues, their hearts and liues from filthinesse of sinne, that they may become such as God in mercy will accept as meet and fit to enter into that vndefiled inheritance, which they say, they certainely by hope doe looke for. But now Sir hauing dispatcht this fifth fruit of the hope of glory, if it seeme good to you, set vponupon the next, the sixth fruite; Reioycing vnderunder this hope, 1 Peter 1.which is elsewhere called, ioy in the Spirit, or ioy of thePsalme 51. holy Ghost, and ioy vnspeakable and glorious, and ioy of saluation; I would hauehave you open this to me.
Apollos.
Ioy, or reioycing, generally taken, it is a6. Fruite of iustification. sweete motion of the heart vponupon the presence, or hopeIoy spirituall. of some good thing. Now as good things (which are the obiects of ioy) be diuers, so reioycing is diuers. If the good thing bee such as doe tend to the pleasing or preseruing of our Nature, the ioy which is taken in it is fleshly and worldly, such as reprobates & wicked men of all sorts may hauehave. But the reioycing, which is peculiar to a beleeuing iustified person, it ariseth, and is occasioned by heauenly and spirituall graces and blessings, either presently had and enioyed; as calling to Christ, remission of sinnes, reconciliation with God, peace of conscience, repentance, the graces of the new man, faith, hope, louelove, &c. or else certainly hoped for, as eternall blisse and glory in Heauen. Hence in Scriptures termed, Ioy of the Spirit; not onelyonly because it is wrought by the Spirit, but because spirituall blessings are the obiect of it. And herein differeth Christian reioycing from worldly, that as this springeth from the hauing and presence of earthly and perishing good things of this life, and therefore lasteth not, but is suddenly quailed vponupon the change of estate, and losse of temporall good things, and euer it endeth in bitter sorrow: Contrariwise, the reioycing of the faithfull, it is lasting, and cannot be taken away, such as cheereth the heart euen in afflictions, as we shal heare anon; because it commeth from a sence of Gods present fauour, and the present enioying of many excellent heauenly fruits thereof, and an assured expectation of full blessednesse to come: their hearts being truly certified by the holy Spirit, and assured by faith, that as they now hauehave God propitious and gracious towards them, for the free remission of all their sinnes; so the day will come, when all corruption of sinnes quite done away, and all teares for sinne and misery being wiped from their eyes, at a word, when all euill being vtterly remoued from them, they shall be perfectly blessed and glorified with God; in which hope they reioyce, and comfort their hearts, lauding and praysing God with Psalmes. The which their spirituall ioy comming from the feeling of Gods fauour, and the looking for of Gods glory, is a part of Gods Kingdome, Rom. 14. The Kingdome of God is righteousnesse, peace, & ioy in the holy Ghost. And therefore of Saint Peter called, Gloriousioy; 1 Pet. 1. VntoUnto which the Apostle therefore earnestly exhorteth the faithfull, Reioyce in the Lord: Againe, I say reioyce; Phil. 4. 4. And Reioyce euermore; 1 Thes. 5. 16. And this Dauid begs,Ioy by hearing. Psal. 51. Make me to heare of ioy and gladnesse. Where obserue this, that ioy is begotten by the promise of the Gospell being heard. Let mee heare euen by that gladsome ioyfull tydings of forgiuenesse by Christ, how it is nourished and encreased by that meanes; and being at any time ouershadowed (as it falleth out sometime with Gods deare Children, that the sunne of their ioy is hid vnderunder a blacke cloude of sinnes and temptations) then it is recouered and had again by the word of faith, by the message and testimony of forgiuenesse of sinnes, being yours, and beleeued; therefore it is that Dauid prayes to heare of ioy. For when the ioy of the Christian heart is turned into bitter greefe, there is nothing wil cheere and glad it sauing the promises of the Word. I had vtterly fainted in my trouble, had not'thy Word comforted me; Psal. 119. All other solaces which wee vse to follow, for the cheering of our spirit made sad with sinne, are vaine and nothing worth. It is the word of promise, onelyonly through the working of that Spirit of comfort, that can fetch againe a fainting spirit, or keepe it in ioyfull plight without fainting. Therefore as God must be sought to for this ioy when any lacke it, so hee must be waited on in his Word for the obtaining and encrease of it. For sithence both faith, and hope of glorie, are bred and fed by the hearing of the Word of the Gospell; by the same way our reioycing, the fruite of our hope, is to be gotten, and preserued. But that wee may not stay too long about any one thing, hauing so many things to speak of; we are to vnderstand that this former reioycing of a Christian heart, vnderunder hope of Gods glory, doth bring forth another branch of reioycing, farre more admirable; and that is, reioycing in bitter7. Ioy in tribulations. tribulations, which are greeuous to our Nature: for this is not so much to be maruelled at, if true beleeuers hauehave their hearts mooued to ioy and gladnes, because they certainly looke to bee glorified with God in heauen; for the hope of farre lesse matters vseth to cheere vp mens hearts: but this is indeede very wonderfull, that afflictions, which hauehave in them matter both of shame and pain, yea and carry a shew of God displeased and angry with vsus, that yet the godly beleeuers should be merry and cheerefull in the feeling of them: this (I say) is strange, yet it is most certainly true: the Apostle affirming of them, who be iustified by Faith, That they reioyce euen in tribulations: Rom. 5. 3. and experience proueth to vsus the truth heereof: The godly in their affliction, euen in most bitter martyrdom, suffering the spoyling of their goods and liues with ioy. The reason is, because the afflictions proceeding from Gods louelove and speciall fauour (as the faithfull are well perswaded, being reconciled to him) and for an especiall good end, to try and encrease their faith; therefore their afflictions do nourish in them the hope of their glory (as seales and pledges thereof vntounto them,) assuring them that rest will come after their troubles, according to Gods faithfull promise. Now the remembrance of that rest and happinesse (in hope whereof they liue) causeth all things to be sweete and pleasant vntounto them, which they meete with in their way, & as part of their way, by which they are to passe, toward that glorious and happie end. They being not a little comforted heerewith in their greatest distresses and troubles, to know, that beeing now made partakers with Christ and his afflictions, suffering and dying with him, they hauehave the Lords owne worde for their warrant, that they shall also liue and reigne with him in glory. So as with consideration of these things, namely, their conformity with Christ; and that their light and momentany sufferings, shall be turned into a glory immortall and weighty: hence it is, that looking for it, & looking vponupon it, and not vponupon their temporall calamities, they are very comfortable and coragious; the ioy of good things to come swallowing (at lest mitigating) much the greefe of euil things present.
Aquila.
Sir, you might now (as I thinke) proceede vntounto the two last pointes of Iustification, but that I would intreat you to loose two or three knots. One is, whether Gods children may imbrace worldly comforts. And the second is, sithence the hope of glorie breeds in them such ioy, euen to the solacing & gladding of their hearts in most irkesome and painfull sufferings, how commeth it, that sometimes some of the best and most faithfull men, do strangely despaire, and are not onelyonly without hope and ioy, but exceedingly appalled and danted, despairing, and full of discomfite?
Apollos.
Good friend, albeit something hath (by occasion) bene said to this point twice or thrice heretofore (if ye remember) when wee spake of peace of conscience, and of standing in grace, and else-where: yet I will answer your demand, touching the despaires of the faithfull, if first I speake somewhat of worldlyOf worldly ioy. comforts: which as it pleaseth God sometime to afford his owne children, and that in a good measure, giuing them also power to apprehend them: so there is great feare and danger of being deceiued by them, as we see in the wofull examples of Salomons fall, and Ezekiahs sinne, and sundry others, which hauehave lost the sense of spirituall ioy, by being too much caried away with worldly ioyes, not keeping a measure in them. Therefore, Gods children are to bee admonished of these few things, about their ioy in earthlie comforts.
1. First, that simply considered, it is common vntountoRules and cautions for worldly ioy. them, not onelyonly with the vngodly, but euen with sensuall beasts, who are delighted when they hauehave things liking to their nature. Thus wee see the Calues and Lambs to skip and sport themselues, & the very horse reioyce, when he hath good prouender.
2. Secondly, too much worldly ioy, when the hartLet Salomons example proue this, & cause the godly to feare worldly comforts. is much and often cheered with pleasures of life, is very perillous; a great enemy to godlinesse, hauing bene the baite wherein many a good soule hath bin caught; so as there needs great caution to be taken, about the well vsing of it, especially it being so hard for vsus to gouerne either our passions of greefe or ioy, of feare or louelove.
3. Thirdly, therefore prayer is to bee made vntounto God to guide them in their mirth, and to enable them to obserue a due measure therin, that the heart be not deceiued thereby.
4. Fourthly, in the midst of mirth and worldly ioy, when the heart beginnes to cheare much, some sin of our life committed, or some iudgement of God which we hauehave bene vnderunder for sinne, or some threatning of the word against some of our sinnes, would bee called to minde, to checke the immoderatenesse of our affection, and so to temper and take down our mirth, that it be not with excesse.
5. Fiftly, as Chirurgeons are faine in some cases, to diuert the course of blood for the healths of their patients; so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth, by considering with themselues seriously, that those earthlie pleasures and worldly comforts wherein their heart is delighted, are the fruites of their redemption, pledges to them of better things to come; and so to learne to reioyce in the vse of them, as testimonies of Gods louelove and fauour in Christ.
6. Sixtly, it would do well in their ioy for worldly things, to thinke how sodainly and soone they may be lost, and all turned quickly into the contrary. Also, to remember the afflictions of the Church, & of some chiefe members therof, which mourne now when they reioyce; that by a fellow seeling of others miseries, their owne ioy may be layed, and brought into better compasse.
7. Seuenthly, let them further call to mind, how often they reade of Christs teares and sighings for sins & miseries of others; how sildome or neuer they reade of his laughter and mirth. Which though (no doubt) he had, and did partake of it, being a man like to vsus, in all things saue sin, (and to reioyce is in it selfe no sinne) yet likely it was sparingly; and surely no mention is made of it in the story of the Gospell. He was at some feasts indeede, but no word of his mirth there.
8. Lastly, our mirth as it would bee by all good meanes moderated, so there would care be taken, that it be referred to a good end, which hath a great stroke in the goodnesse of any action; namely, to take our worldly comforts with this purpose and mind, that we may be the more apt to praise God with cheerefulnesse of heart, and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse. Thus there will not onelyonly bee no harme in our worldly mirth whereof to repent, but it will proue an helpe to vsus vntounto godlinesse, and be as an hand-maide to that spirituall reioycing vnderunder the hope of glory.
Now to your other knot, how it falleth our, that beleeuing Christians, notwithstanding their hope and ioy in God, yet are sometime filled with despaire and discomfort; if I should say no more, but that they may often thanke the abuse of worldly ioy, as the cause of those heauy gnawings of despaire which come ouer their stomacks, I should say something, and which were too true: howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers. And first, I iudge it a very strange worke of God, that it should fallGrounds of hope. out, that a true beleeuer should despaire, considering that the hope which is put into his heart, as an anchor sure and stedfast, hath such firme ground-worke as the constant truth, the omnipotent power, the vnchangeable mercies of God the Father; also the precious death, perfect obedience, powerful resurrection of Christ, our Mediatour: finally, the sanctification and graces of the holy Spirit, which as the first fruites of the Spirit, as the earnest of our inheritance, the beginnings of life eternall, the peculiar ornaments of Christs Spouse, serue to be as vnderunder helpes and props of hope, there being also the Ministry of the Word and Sacraments, and many other meanes to confirme hope; I say, that for all this, they should be sometime in that case, as if they had neuer heard of God, of life euerlasting, or had not known what hope had meant, it is very strange indeede. Yet allOf the despaire of the faithfull. experience both old and new telleth vsus, that as in the Elect before their calling, there is a meere want and priuation of hope; so after their calling, diuers of them are subiect to despaire, wherein they professe a want of hope, (though in truth it be not lost) the operation and worke of it being only stopped, affirming of themselues, that they cannot be saued; that God hath giuen them ouer for euer, and such like, which in some happeneth vponupon a deniall of the Gospell, through feare, as inThe occasions Francis Spira; in some others it comes from a weakenesse of faith, meeting with some strong & deepe temptations, which so ouershadow Gods countenance, as the poore soules thinke the sunne of his fauour will neuer arise and shine more in their firmament. In some it comes from too deepe a sight of their owne sinfulnesseAs in Dauid, hath God forgotten to be mercifull? and vnworthinesse, seuered from the consideration of Gods promised mercies, and finally in other some from the touch and conscience of a foule crime. It being the nature of sinne to be sweete in committing, and sowre in reckoning; hony in the mouth, and grauell in the bellie: and the practise of Sathan hauing once allured to doe a sinne, by hiding the punishment, afterward to perswade to draw to despaire, by couering and keeping backe the promises of mercy.
The counsell of God in all this towards his children,The ends of Gods counsell in it. most wise and gracious, purposing by these examples of despaire, to let all men see, that there is no stay or strength in any man, and that the stoutest is but feeblenesse, if God leaue them; that all may learne to distrust and feare themselues, being kept from that dangerous sinne of presumption, the break-necke of the soule; and striue to depend wholly vponupon the might and strength of God in all humility, with earnest and continuall prayer for his help and supportation, often beseeching, and most feruently praying; Lord leade vsus not into temptation: O Lord forsake vsus not ouer long; Psal. 119. 8. Also God vseth to make his owne to feele an hel here of horror and despaire, that they may better iudge of the louelove of Christ, in suffering the sorrowes of death for them, wrestling with his Fathers wrath, and hauehave their hearts moued the more to louelove him. Further, the anguish and smart which they feele in their pangs of despaire, as it causeth them more to long for comfort before it come; so when it cometh, that the sense of Gods louelove is restored, and their hope of glory reuiued, it is as welcome and sweete, euen as faire weather after much foule, liberty after bondage, and a calme after a great storme. For herein the despaire of the godly differeth from the despaire of the wicked, that whereas these being voide of true hope, therefore in their despaire they are wholy forsaken of God, and finally, or for euer. The faithfull on the other side doe despaire not wholly, but in part, the work of their hope being stopped, but the faculty or habite of hope not being quenched; neither finally, but for a time, they are left to despaire, being raised vp againe to a good and more firme hope, which afterwardThe effects of Hope. workethin them very strongly, to the bringing forth of many excellent effects in them, begetting in them a desire and will to liue godly in the whole course of their liues; 1 Iohn 2. 5. Stirring them vp also to an endeuour (vponupon occasions) to take paines in good matters, which tend to their owne and the common good; hope being the whetstone of labour. Working stedfastnesse in their godly course, not fainting for any troubles, because they by hope look for a blessed recompence in the end; Heb. 11. Breeding also a contempt of the vanities and pompe of this World, as it is to be seene in Moses; Hebrewes 11. Engendering a contentment and willingnesse to die, vponupon expectation of an happier life hereafter. And finally, asswaging our greefe and sorrow for the death and departure of our Christian friends; as 1 Thes. 4. verse last. Which effects, though alwayes they accompany Christian hope, yet most of all when it is reuiued and refreshed after a fit of despaire.
Aquila.
May it please you to beare with me, if I put you to dissolue another doubt, how the hope of the faithfull may be seuered from presumption of vnbeleeuers, which is so like it, as a simple one can hardly discerne them; and how it falleth out, that such as hauehave liuely hope, doe offend through presumption, seeing they are two things?
Apollos.
It is a thing well moued; for as in other thingsHope differeth from presumption. likenesse is the Mother of errour, so here many a mans presumption is taken of him for hope, because of the likenesse: yet the truth is, that that which vnbeleeuers doe account their hope, is but their presumption. Whereas they imagine that their hope is grounded and setled on God his free mercies, and vndeceiuable truth, and the merits of Christ Iesus, they doe onelyonly imagine this; their hope being in truth fixed vponupon worldly things, as their wealth, friends, credit, and such like vanities: and may appeare to be so sundry wayes. First,Wicked men hauehave no hope in God. by expresse testimonies of holy Scriptures, which euidently affirmeth their hope and trust not to be in the Liuing God, but in their Riches; 1 Tim. 6. 17. and that riches is their strong Tower; Prou. 18. 11. And their substance is their hope, and gold their confidence; Iob 31. And their trust is in the multitude of their riches; Psal. 52. 7. And therefore it is saide, Their portion is here; Psal. 17. 14. And that they hauehave their comfort in this world; Luk. 6. 24. And that their hope shall perish, and come to an end. Moreouer, there be diuers tokens in the wicked, which doe certainely declare it to be thus; as namely, that they cannot abide their worldly delights and profits to be spoken against; therefore the Pharises mocked Christ, when hee reproued their couetousnesse, which proues their money to be their Idoll, and their belly their God. Secondly, in the presence and abundance of earthly goods, they hauehave heart and hope; but when these faile and are gone, they waxe heartlesse and hopelesse, as is to be seene in Nabal and Belshasser. Thirdly, their great labour taken, and their great cost bestowed about earthly matters, doth bewray where their heart is, which is further manifested by the speaking so much, and so willingly of their worldly commodities & comforts. Their language shewes what Countreymen they be, not of Ierusalem, which is from aboue, but of the earth here below. But their continuing in a sinful course of life, without all true remorse or returning, doth demonstrate that they hauehave no other hope of saluation, but a naked presumption: for we hauehave shewed before, that true Christian hope as it strengtheneth the weakenesse of faith, so it stirreth vp the heart where it is, vntounto repentance and practise of godlinesse; hope of glory will not suffer a man to wallow in the mire and puddle of his filthy and vncleane lusts. Therefore such as serue sinne in the lusts and desires thereof, casting from them care of yeelding obedience to the knowne will of God, in that they will pretend to hauehave hope in Gods 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 vntounto 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, vponupon the hope they hauehave of Gods fauour and his glory; so they doe not take heart to sinne, as the wicked doe, vponupon 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 hauehave 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 vntounto sinnes of presumption, else would not the holy Prophet hauehave 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 vponupon their owne strength and outward prosperity, forgetting the Lords goodnesse towards them, and their owne great frailty,Hope ioyned with some presumption. 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 hauehave 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, vntounto iustification.
Aquila.
We hauehave indeede insisted in these matters8. Fruit of Iustification. through my fault; but say then, the next point is the shedding abroade of Gods louelove 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 louelove of God (that is, not the actiue louelove wherewith we louelove him) but the passiue louelove 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 vntounto 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 louelove of God is shut and pent vp in Gods purpose (as it were) till it be felt of the Elect; but after they hauehave faith to beleeue the promise of saluation by Christ, vntounto their fellowship with Christ himselfe, and all his benefits, then his louelove (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 onelyonly louelove them in purpose, but by speciall and singular fruites, as pawnes and pledges (and namely by giuing his onelyonly begotten Sonne, to suffer such a reprochfull and bitter death for them, being sinners and his enemies) doth assure them so of his louelove, as they know and beleeue they are beloued, and are exceedingly cheered in their hearts, with a certaine perswasion of his louelove; 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 hauehave any part of it: so it is nothing to heare and know that there is much louelove hid in God, except our selues feele it, and become partakers of it; but when the sence of this infinite louelove of God, is by a speciall worke of the Spirit giuen vntounto 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 louelove, cannot change and deceiue vsus. And there is moreouer by the sence of Gods louelove toward vsus, another louelove in1 Iohn 4. 19, 20. vsus kindled toward him, and toward all whom hee would hauehave vsus louelove, as shall hereafter more largely be shewed.
But now I hasten to the ninth and last fruite, which9. Fruite of Iustification. I called with the Apostle, Aglorying, concerning God; Romans 5. 11. Which commeth herehence, that beleeuers finding Gods louelove so farre forth declared to them for his Sonnes sake, as not onelyonly to acquit them of all guilt and condemnation of sinne, by his sufferings and death, whereby of enemies they were reconciled to God *Seeing the sinnes of the Elect could not hinder their reconciliation by the death of Christ, their sinnes done after reconciliation, cannot keepe them From hope of saluation, and in this regard also, they doe glory.: 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 fauourable vntounto them, as being well and throughly resolued, that howsoeuer the force of Adams disobedience ioyned to their owne sinnes, was very great, for the spoiling of them of perfect integrity, and filling them full of the infection of sinne, to the casting them downe from an happy estate to infinite misery; yet the grace of Christ in the merit of his passiue and actiue righteousnesse, to wit, of his sufferings and doings, is of far more exceeding might and vertue for the ouercomming of their sinnes, and the restoring of them to a farre more surpassing blessednesse then that they lost; grace superabounding aboue sinne. So as their hearts be replenished with ioy and glorying, not onelyonly because of the glory they looke for in Heauen, but also in the vnderstanding and beleefe of that wonderous fauour which God the Father in his Sonne Christ, and for his sake, beareth to them here in their pilgrimage.
Aquila.
Ye are at the length come through this large Sea of doctrine, touching Iustification, and the nine neerest Effects thereof, and are arriued safe at the doctrine of sanctification; which followeth next in order to be spoken of, but that we hauehave already by our former discourse exceeded the bounds of our appointed time. Therefore it were meete we did now after this recreation of minde, repaire thither, where we may hauehave some refreshing to our bodies; and if it please you Sir to goe with me, wee shall finde little fare, and great welcome.
Apollos.
Agreed, friend Aquila, so ye will passe your word to me, that at our next conference, ye will doe as much for my sake; I had rather feede with you of your little, with such great louelove as you will sawce it with all, then to hauehave great aboundance of good cheere, with little sound good-will.