all duties of loue towards the brethren in all chearefulnesse vp rightnesse and constancy and to striue mightily against all the lets and obstacles of loue both within vs and without vs whatsoeuer they be they are all by these cōsiderations to be vanquished Apollos Your reasons be of good weight There remaineth that you shew vs the properties and actions of loue and withall wherein faith and loue doe differ one from the other Aquila The properties of loue were touched before when wee heard that we must loue as Christ loued but he that will be further instructed in the properties and effects of loue let him thinke vpon the first to the Corinthians 13. 5 6 7 8. where the Apostle affirmeth of Christian charity that it is kind and not enuious neither boasting nor proud doing no vncomely thing seeking not her owne things not suddenly angry nor thinking euill reioycing in the truth not in iniquity suffering all things beleeuing all things hoping all things enduring all things the neerer that our loue is to these qualities the holier it is the further off the worse and none at all it is if it be voide of them Touching the workes and actions of loue I find they be either inward which wee conceiue in our hearts or outward which we expresse in our liues words and deeds either towards the soules or bodies of our Neighbour The inward workes of loue be these to thinke no euill but good of others for loue thinketh no euill to wish them well and desire their good euery way to reioyce with them for their welfare being so cheared with their good things as with our owne to mourne with them for the aduersities and euils which befall them according to the counsell of Paul Reioyce with them that reioyce and mourne with them that mourne This fellow feeling when we pity others infirmities and miseries and be glad for their prosperity and well doing it is the maine mentall duty of loue Now for outward actions of loue they concerne others in their person substance or name they be all the workes commanded in the second Table of the Law which be innumerable but briefly to giue you a short sum of them to the substance of our neighbour we owe this duty to encrease and maintaine it by all good meanes giuing lending to such as need and that freely without any compact or bargaine to haue the principall with increase yea euen where there is no hope to haue the principal restored prouided that need not riot do driue them to borrow and that their want of ability and not of good will doe hinder them from payment Also if we haue found ought which is others or if any thing be of trust committed to vs or that wee haue wrongfully got into our hands any portion of our Neighbours substance that we carefully restore if we be able Eze. 18. in all bargaines and contracts dealing iustly and plainely without fraude or oppression Ephe. 5. Finally practising the workes of our particular callings with faithfulnesse and diligence that we may be profitable to all with whom we liue seruing others through loue and affoording our counsell and paines and whatsoeuer else we can do to further others welfare in their estate both of goods and body if it be in our power not onely to feede him when hee is hungry refresh him with drinke being thirsty harbouring the harbourlesse visiting him in prison but ministring to him being sicke not onely out of our purse but also of our skill if we know any thing that may ease or cure his paine Acts 24. 4 5. As concerning his name neuer speaking of our Neighbour but in loue not for the empairing but for the maintaining of his name when with reason and truth we may alwayes vttering an vpright sentence of all men auoyding slanders lies false reports in our selues and beating them downe in others especially as concerning his soule neuer to be wanting to the good thereof but aboue and before all other duties to preferre such as wee are to doe to his saluation endeauouring vpon all occasions offered to admonish our brother with wisedome loue exhorting his slownesse and quickening his dulnesse to good things comforting the feeble minded strengthening the weake in an hearty compassion of their infirmities instructing the ignorant rebuking the froward with all patience and long suffering bearing for bearing giuing forgiuing wrongs in our prayers remembring the wants of the Saints continuing thus to doe in all humblenesse and meekenesse knowing that Christian loue most of all consists in these duties because they concerne the better part of man which is his soule tend to the chiefest good that is the attainement of euerlasting life To be 〈◊〉 in this point of Loue to answer your last demand as in many other things this Christian charity differeth from faith it being the fruite faith being the roote faith beleeuing the promise loue fulfilling the commandement Ro. 13. Faith iustifying vs before God Loue declating vs before men to bee iust persons So in other things also as namely faith receiueth something to it selfe to wit Christ and his benefits whereas Loue giueth out it selfe in all the former duties we haue spoken of and many more whereof we shall speake hereafter Faith looketh properly to Christ and profiteth our selues Loue looketh to God and Angels and men both good and bad and endeuoureth to profit many Hence it is that the Apostle preferreth loue before faith 1 Corinthians 13. as also for that faith ceaseth at the end of this life whereas loue endureth after this life 1 Cor. 13. verse last Apollos I perceiue by your discourse of Loue that you confound loue and brotherly kindnesse as if they were but one grace whereas the Apostle Peter doth distinguish them and make them twaine 2 Pet. 1. 7. Aquila I doe handle them together for that I find the Scripture doth often comprehend brotherly kindnesse vnder loue when loue is taken in the largest sense as it reacheth to all men whatsoeuer howbeit I doe not denie but the Apostle doth seuer them 2 Peter 1. In which place he considers loue as it doth embrace men as men because they are our Neighbours and of our kind and brotherly kindnesse as it is a more neere and inward affection such as is expressed to men as they be our brethren Christians and fellow Citizens This difference I may thus set it downe I may compare our hearts to a great large house whose hall is loue and the parlour brotherly kindnesse as then a great man admits all friends strangers one and other into his hall so our loue is to lie open vnto all men without respect or difference but our brotherly kindnesse we communicate onely to such as are our euen Christians as we doe allow our nearest acquaintance onely to haue accesse into our parlour Thus I conceiue the meaning of the Apostle Peter when he doth seuer these two graces But now
that will not so easily be ouercome without some more special helpe I will endeuour what I may to helpe you here Doe you recite the impediments of Repentance and you shall heare what shall be saide to them Aquila I will doe so and that euen as I haue felt them in my selfe or 〈◊〉 them in others And I find that they arise either from the quality of sinne or from some circumstance in the sin done or from some euill affection in the 〈◊〉 or from respect of God ormen or from the nature of Repentance or from Sathans suggestions Apollos What discouragement ariseth from the quality of sinne Aquila The foulenesse of the offence takes away hope of recouery Apollos There is but onely one foule offence that cannot be repented of all others may Gods children can take no such fall but it may be repented of and ought to be a great fall ought not to 〈◊〉 any man from rising againe They which 〈◊〉 Christ Iesus are called to repentance and did repent Acts 2. And what fouler sinne can the childe of God commit then to kill the Lord of glory I can tell you of such as haue done foule sinnes and very 〈◊〉 and that of knowledge after grace receiued which yet found place for repentance For peraduenture you will say that the Iewes did their sinne ignorantly well but Adams foule sinne the fountaine of all other sinnes and the 〈◊〉 of his whole kinde most wofully 〈◊〉 by him could not be done ignorantly nor yet Dauids nor Salomons nor Peters for they knew the Commandements What is your 〈◊〉 in respect of God Aquila His exceeding 〈◊〉 〈◊〉 and 〈◊〉 seuerity towards offendors expressed euen in casting off many which yet haue humbled 〈◊〉 and turned as 〈◊〉 〈◊〉 〈◊〉 Apollos Nay the mercifull and compassionate nature of God as it is euery where excolled and that highly Esay 55. 7. Psal 103. 9. 11. Rom. 2. 4. Ioel 2. 6 7. and otherwhere so it is purposely mentioned by the holy Ghost very often to inuite and encourage sinners to repentance as in the forenamed places his strict seuerity is extended to obstinate rebellious sinners and to no other not to such as turne and submit to him and relent towards him To such he is as the Father in the Gospell to his lost relenting childe neither did he cast out any humbled repenting sinner saue such as did it in dissimulation and yet their temporizing repentance hath got them a temporary blessing as to Iehu and Achah But what be the affections in sinners themselues that vsually hinder their Repentance Aquila First loathnesse to forgoe the profit of their sinne as in Vsurers Victualers Inkeepers and other Artificers Or the pleasure sweetnesse of their sinne as in Drunkards Fornicators Wantons Play hunters Gamesters Or the credit and glory that comes of their sinnes as proud Gallants Ruffians great swearers swash-bucklers and such like Apollos Touching such as are held backe by the commodity of their sinne such a small thred should not haue such 〈◊〉 to keepe them from so necessary a duty as concernes soules health Let such thinke what aduantage it will be vnto them to get though it were the whole World by their sinne and in the end to lose themselues Will all the World serue to be a recompence of their soule But if their soule-danger will not moue let them thinke that God can and will curse all that which is sinfully gotten and cause all that which is euill gotten to be as a fire to consume all that which is well and iustly gained either in their owne dayes or else in the dayes of their children who shall as euilly spend it as they euilly got it lauishing it as wickedly as they wickedly gathered it The experience of all times prouing true that common saying That of euill got goods sildome enioyes the third heire Therefore let men account a little with righteousnesse better then much with iniquitie Better to bee poore and godly then rich and a sinner A little which a iust man hath is better then aboundance with iniquity For Gods blessing can make a little go farre and do much as his curse can quickly scatter and bring a great deale to nothing Hag. 1 7 8. 2 For such as are held from turning to God by the sweetnesse and pleasure of their sinne such would bee aduised not to looke to the beginning of their sin but to the end of it That which is hony in the mouth wil proue grauell nay gall in the belly That which pleaseth at first at last will bite as a Serpent or Cockatrice and cut as a two-edged sword Prou. 5 3 4 5. Prou. 9 17 18. also Prou. 20 17 these Texts would bee exprest It will proue no wisedom to buy a momentany pleasure with endlesse paine to exchange a short passing and fleeting delight with neuer-ending sorrow anguish and horror Remember what Diâ—es had said to him feare lest thou haue it saide to thy selfe thou carnall sensuall man In thy life time thou hadst thy pleasure and now thou art tormented in this flame So much as men haue had in pleasure so much paine shall be giuen them 3 For such as stand vppon their reputation as if it should fall if they did fall to repentance let the know that as godlinesse is great gaine so it is great credite More true honour to be got by well doing in a weeke then by sinne in a mans life time For whereas sinne drawes credit onely from persons of no worth or credit and must therfore either vanish or end in shame Vertue and Religion purchaseth estimation with the godly and howsoeuer it meete with shame in the world yet it hath an euerlasting honour in the life to come euen a crowne of blessed immortality 4 Lastly let it be weighed that true greatnesse is to be great in Gods fauour true worshippe is to be a true Christian which is more honorable then to be as the sonnes of Nobles and Princes Aquila I obserue other hinderances growing from corrupt mindes of the offenders partly partly from sathans suggestions as a feare to be pointed at for singularity and to haue nick-names heaped on them if they should leaue their sinfull customes or take vp any good duties which draw contempt from the profane world Likewise an vnwillingnesse to incurre the displeasure and dislike of their prophane worldly friends to whom they are beholden 3. Some are also hindred by the euill life of Professors 4. by the contemptible estate of such as truly repent and feare God 5. And not a few are let by the custome of time which they are vnwilling to go against and differ from choosing to do as most do because they would haue fewest to talke of them Apollos Aquila a little hinderance is a great matter to the vnwilling as the well-willing will ouercome great lets These which you name are but feathers or at most scar-crowes and bugges to make Children affraid
One blast of Gods mouth will disperse them as the winde driueth chaffe before it For reproch and nick-names the Word teacheth that it was the lot of Prophets Apostles yea of Christ to be scorned and mocked and pronounceth such blessed as after their example shall endure to be reuiled for righteousnesse Math. 5. and much better it is to beare a temporary reproach in this world of the wicked for well-dooing then to abide eternall contempt for sinne in the next life 2. And as touching the other let iudge how much rather one ought to suffer the displeasure of all worldly friends then to liue out of Gods fauour as they doe which liue in sinne without repentance And who wil not esteeme the loue and liking of one godly person aboue the distast and mislike of an hundred worldlings Howbeit who knoweth but that by his repentance he may gaine euen his enemies to be his friends as for impenitencie God vseth to make friends to become enemies 3. Neither ought the meane estate of such as repent and loue God keepe any from entring into the good way of obedience to Gods will not onely because we are commanded to iudge righteously and in truth not according to outward appearance and then we should perceiue that such as are basely esteemed in the world are glorious before God in his sight but also because they are pronounced blessed which are not offended in Christ that is which stumble not at the meannesse of Christ or his little flocke his poore followers For as they are affirmed to persecute Christ which persecute his members and to feede and cloath Christ which do these things to his members so the being offended with the pouerty and simplicity of his members is to be offended with Christ. They which now refraine to embrace sincerely the trueth because of the fewnesse or small regard of such as bee his true followers if Christ himselfe were amongst vs the homelinesse of his person and state would offend them and turne them from receiuing his doctrine 4 Lastly least of all is any to be held from the way of Repentance through the euil customes of the time which being euil are therefore to be forsaken though they be customes Customes howsoeuer old yet seuered from truth and vprightnesse are but old errors Neither are we to liue by customes but by the statutes and commandements of God not to follow multitudes but to choose rather to thinke and do well with a few good then to erre and do naughtily with manie which be euil Better it were for vs to walk in the good way of repentance though it be narrow and they but a few which finde and vse it because at last it leadeth to life then to go in the way of security sin though it be broad and many treade in it because in fine it brings to destruction And what matters it to vs how professors doe liue or our Teachers or fore-fathers saue onely that wee are to greeue if they liue not wel to pity them to pray for them to helpe as we may to reclaime them But in no wise to take their life as a rule or to take an offence from their walking For Christ is to be imitated and not men namely in that wherein they leaue and goe from Christ 1 Cor. 11 1. And there is a woe aswel to such as take an offence as to them which giue for woe is to the World because of offences And we are commanded not to doe as Teachers doe when they teach wel and doe ill Haue ye any more hinderances of Repentance yet behind vnnamed Aquila The hardnesse and painefulnesse of Repentance discourageth especially our slothfull natures who are loath to abide such trauaile as wee must put our selues to if we will turne from our sinnes Apollos Indeed as I touched afore the gate of Repentance is streight it is a narrow way it will paine vs and pinch vs to walke in it but the benefit will quit the labour it will take vp much time and trauaile to leaue sinne See how much adoe and what a while it is ere we can leaue but one sinne especially if it be a sinne of nature to which we are more addicted or of our trade by which we sucke some aduantage or of the time wherein there be many to beare vs company I say then to leaue so many sinnes and to liue well to doe so many duties will craue both space and sweate but the fruite will requite the charge The haruest of Repentance is eternall life 2 Cor. 7. 10 11. as the croppe of sinne is eternall death Consider also though it be painfull to leaue sin and to exercise Repentance yet it is surely as painefull to exercise sinne I dare boldly affirme it to liue in sinne is as painefull if not more painefull then to liue well Sinners doe not fulfill their lusts with such ease example in the Drunkard Theese Epicure Gamester couetous proud ambitious which take great paines put themselues to great hazard watch whole nights and labour whole dayes for compassing and enioying their vnlawfull desires so as all ends put together to practise sinne is as hard as to practise righteousnesse which hath the sweete peace of conscience liberty of minde and ioy of heart to mittigate much the pain and labour which is endured about it But most sure I am of this that to repent and liue well according to Gods will is nothing so painefull as to liue in hell fire whatsoeuer the paine or perill of well doing is it is not matchable with hell paine Therefore let our sluggish nature be rowsed and enured vnto diligence in seeking after the Kingdome of Heauen better here to endure the burthen and paine which doth accompany godlinesse how great soeuer it be then to endure the paine of our sinnes for euer in that lake which burneth with fire and brimstone It will also helpe vs against this temptation of our slothfulnesse to call to minde not onely that ease slayeth the foolish but what hurt it doth in the meane time to the godly which doe yeeld to it How did the Church lament and smart Cantic 5. 3. because shee would not rise in the night and put on her cloathes and wet her foote a little to open the doore to Christ I say how did the Church there sinart for this her sloth shee was for a time punished with the absence of her Husband Christ more bitter then death to her also with astonishment and dulnesse of heart for her sinne and lastly with the cruelty of euill Pastors which fell vpon her and beate her and ill entreated her Aquila But such as haue long serued and followed any sinne are moued to feare lest it be too late to beginne they thinke they haue lost their tyde and it booteth not now to thinke of altering their course better to keepe them where they be rather then for to stirre and striue and bee neuer the better Apollos Indeed
workemanship of God created to good workes c. Ephe. 2. 10. His owne Spirit framing them to doe good inspiring them with the motions and will and enabling them with the power to doe them As it is written The will and the deede are both of God Phil. 2. 13. Hence are good workes called Fruites of the Spirit Galat. 5. 22. Thereby to teach vs that good workes being wrought in the regenerate by the operation of the Spirit therefore they are accepted and pleasing to God euen as fruite is pleasant to the taste Secondly he liketh them as parts of his owne Image which he loueth wheresoeuer he findeth euen as a father doth loue a sonne that is like himselfe Beside as they are done of his faithfull children in whom he is pleased and be testimonies of their faith and tend to the setting foorth of his owne glory so they are gratefull to him And to the end that he may take delight in them he purgeth away all the spots which through our corruption doe sticke vnto them wiping them away by the effectuall application of the bloud and death of Christ which hath the force of intercession in Heauen comming between the iustice of his Father and mans 〈◊〉 which still abideth in his members So as being cleansed by the imputation of Christ his sacrifice and perfect obedience to the working beleeuer hereof it commeth to passe that God beholdeth in their workes nothing saue that which is his owne being all forgiuen and couered the rest being his he is maruellously delighted in it yea so farre as to crowne it with an euerlasting reward First hee giues the power to doe good then crownes his owne gift The places of Scripture are well knowne to euery one exercised therein where the Lord promiseth reward yea great reward not alone to the greatest workes of Christianity as suffering reproaches scornes losses death for Christ but euen to the meanest and lowest as to the feasting of the poore Luke 14. 12. to the giuing of a 〈◊〉 of cold 〈◊〉 to a Disciple or Prophet for Christ his sake Mat. 10. 42. And at the last day the feeding of the hungry clothing the naked visiting the imprisoned Christians shall haue the Crowne of immortall glory and blessing Mat. 25. awarded to them no lesse then to the feeding and guiding the Church which is the weightiest and worthiest worke of godlinesse 1 Pet. 5. 5. Whereby it is 〈◊〉 〈◊〉 well God liketh of the voperfect good deede of his Children when for a few workes done in a moment and of no great value he is content to render glory euen an immortall weight of it Aquila This it is that moueth many to thinks that there is in good workes a power to merit because a reward is promised to them but what may be the reason that seeing there is no merite in any mans worke yet workes should be rewarded Apollos Besides the consideration of imperfections spiritual pollutions which be in our best workes as we haue heard which hath caused the godly that they would not trust to their owne godlinesse but haue euer appealed to the mercy seate of Christ Iesus furthermore our workes are not our own but come from his free Spirit and are a due debt which wee owe to God our Creator and Redeemer so as we haue done but what we ought when wee haue done all Luke 17. There being also no equality betweene the infinitenesse of heauenly blisse and our finite labours in well doing therefore there can be no merite in them neither is there any cause to looke for any merite from them there is sufficiency enough of merit in the works and passions of our Lord to deserue for vs eternall glory Howbeit it pleaseth God to make vnto our workes a gracious promise of reward in his Word which speaking according to our capacity who giue rewards to men in the end of the day after all their labour and worke is finished as in them who wrought in the Vineyard Mathew 20. Thence it is that eternall life being bestowed on the faithfull after all their labours and trauaile taken in the seruice of their most good God in the end and euening of their life is called a reward and a reward it is not a merite A reward freely giuen for his goodnesse promise sake to them that beleeue in his Sonne there being not any temporall benefit no not a peece of bread which otherwise commeth to their hand then by free mercy and not a reward of debt and desert as if either the worthinesse of the worke simply considered or as it is dipped and died in the blood of Christ could binde God to vs make him a debter it being that which Christ hath done in himselfe and not that which he hath wrought in vs that hath merited our saluation in heauen and all things which belong thereunto Yet such is the bounty of our heauenly Father that as naturall Parents by promised gifts and rewards stirre vp their children to do what otherwise is their duty so hee prouokes and quickens the slow dulnesse of his children and by rewards as spurres in their sides egges and excites thē to the doing of that which otherwise by duty they are manifoldly and strongly bound to doe And these rewards they are neither meane nor few but both worthy and many yea sundry and of diuers kinds first bodily or worldly for godlinesse hath euen the promises of this life secondly spirituall to wit encrease of spirituall graces as it is written To him that hath more shal be giuen and he shall haue abundance Lastly eternall euen the Crowne of life the Paradise of God rest from labour the tree of life which are promised to such as ouercome Reuel 2 7. and 3 5. and 14 13. Now the intention of God in offering such great manifold recompence being this to quicken his owne vnto all manner of loue and obedience towards him it is therefore very meete and lawfull yea necessarie that Gods children should by such encouragements hearten themselues in their course For howsoeuer it be fit and requisite that the will of our heauenly Father and his glory be first lookt vnto that our loue to his word and to the praise of his name do set vs on worke to do our duties as we may haue this testimony that in our seruice of God and in all the good workes which wee do we seeke not our selues but the pleasing and praise of God by doing that which he commandeth yet afterward and as it were in the second place we may turne our eyes vnto the reward promised vs thereby to helpe our slacknesse and slownesse to good considering that our labour in the Lord shall not bee in vaine but bring foorth a great haruest of comfort and blisse in the end wee reaping eternall ioyes of those things which heere we did sow to the spirit As Moses encouraged himself to care
appeare and of the gracious promises which hee hath made to his owne ordinances with earnest prayer to be enabled to doe their publike seruice in faith and godly reuerence with singlenesse of heart as in Gods presence and before his face Secondly in the time of those solemne actions remembring themselues to be vnder the eye of God occupied in his seruice and about their owne saluation they demeane themselues accordingly being full of most holy and heauenly motions sutable to that worke they haue in hand Lastly after their being in the Assemblies they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience that as they bring with them vnto the Ministery of the Word an honest and good heart truly fully resolued according to the measure of grace receiued to beleeue and obey God hungring and thirsting after his graces offered and louing his Word and Sacraments as his blessed Ordinances and their owne soules nourishment so after the participation of the Word and mysteries they perceiue and feele by experience their strength against sinne and Sathan much encreased and their soules refreshed somewhat in all the graces of the new man euen as the strength and powers of their bodies are cheered and reuiued after a moderate wholsome bodily repast This sence and experience engendreth in them hearty thankefulnesse vnto God their Father for blessing vnto their good his own holy institutions which for their sinnes he might haue turned into a curse and withall it prouoketh them to attend and waite with reuerence loue and hope of more fruites vpon the sacred Ordinances of God making great conscience of sanctifying the Lords Sabbath in the religious and godly vse thereof Thus it is ordinarily with Gods Children when they partake in the Word and mysteries and if they happen to faile of these duties either for substance or degree they are very sorry and flye to Gods mercy for pardon and become more heedfull afterwards Of the religious vse of Gods Name and Sabbath Aquila NOw may it please you to speake of the Name and Sabbath of God and tell me how the godly must carry themselues in the vse therof as God may be pleased for herein outwardly there appeareth great likenesse betweene man and man The wicked and hypocrites in their common speech oathes vowes prayers confessions vsing Gods name and obseruing the rest of the seuenth day as diligently as any the Scribes and Pharises will be in the Synagogue on the Sabbath as well as Christ and his Disciples Apollos Indeede the sonnes of Sceua are too bold with the Name of Iesus Acts 19. 13. and so were the Priests with the Name of God We adiure thee by the liuing God tell vs c. Mat. 26. And as with the title of God they are too forward to meddle so where God hath stamped his Name vpon his Doctrine his Sacraments his workes they with their foule hands are sound to be too ready to touch it but all they get by vsing or abusing it rather it is the encrease of their guilt by prophaning so sacred a thing as his Name which is glorious and fearefull it being written That God will not hold him guiltlesse which taketh that Name in vaine Therefore the godly they very sparingly vse the Name of God neuer or sildome in their common speech vnlesse vpon great occasion and when necessity constraines and then they take it vp with great feare and awe lest they sinne in vainely vsurping it praying at least in their hearts and secretly desiring the Lord to guide them in the vse of his Name alwayes fearing to apply it to any light and trifling much lesse to any wicked purpose as to confirme a falshood or to cloke a naughtinesse And this is it which Salomon admonisheth vs of in that antithesis or opposition between him that sweareth and him that feareth an oath Eccle 9. 2. Hereby teaching that whereas sinners doe rashly vse the Name of God euen in an oath without reuerence or consideration of that awefull and wonderful Name contrariwise good men whensoeuer they are to vse the Name of God in an oath especially or otherwise they come to it with feare lest they offend by vaine vsage of it Now concerning the Sabbath they are thus affected towards it farre otherwise then euill men are they doe not supersticiously esteeme it aboue other dayes as it is a day but they ioy in the remembrance and vse of it in regard of the worship of God performed on that day and because of the benefit that doth redound to their soules for the building them vp into the sauing knowledge of God and of Iesus Christ his Sonne In these respects they doe long for the Sabbath till it come they cheere vpon it when it doth approach and in the weeke dayes they looke so well to their wayes keeping in all things a good conscience and so religiously walking in the workes of their vocation as when the Sabbath doth come they can with alacrity and ioy sanctifie it The men of this World doe not with more gladnesse gather in their Corne Wine and Oyle then God Children to keepe the Lords day Psalme 122. 1. I reioyced when they saide to me We will c. From the obseruation where of neither themselues nor such as be vnder their charge are held by such common hinderances as the World is letted by But as they breake through all 〈◊〉 that they and theirs may resort to the House of God so their desire study is to spend the whole day throughout publikely and priuately in such holy workes as are commanded of God and be sitting his day as reading singing conferring praying visiting the sicke prisoners exhorting comforting as occasion is offered reconciling of iarres examination of their Family how they profit by the publike Ministery lastly by meditation on the creatures For which purposes they make a cessation from all their owne seruile workes which on other dayes were lawfull to be done that they may be free to attend all holy duties of the Sabbath to obtain fresh strength of grace from the God of Heauen to ceasse all their life long from their dead workes the lustes of their sinfull nature so as 〈◊〉 here into a spiritual rest they may enioy at last an eternall Sabbath in Heauen Aquila What letteth but that now we may passe forwards vnto that ranke of good workes which doe concerne men seeing wee haue taken a taste of those workes which godly men and they onely can and doe performe towards God Apollos Yes friend Aquila there is a 〈◊〉 for wee haue a principal part of godlinesse yet to 〈◊〉 in which we may in no wise passe ouer and it 〈◊〉 Patience in affliction Aquila It was well remembred for there is no more necessary worke of godlinesse then this of patience we haue not more need of water and the aire then of
other things and to be willing if neede require to forgoe euen life it selfe for his sake for such is the malice of Sathan and of the wicked his children against Christian Religion and the true fauourers and followers thereof as they doe watch all oportunities of raysing vp not onely ordinary molestations but fiery persecutions against them And againe it pleaseth God after times of peace and long calmes of prosperity to send a storme and tempest of persecution and martyrdome to discouer hypocrites and to shew who be sound Christians who follow God for his blessings and who professe him of loue Therefore it is necessary that euery one be found ready and well furnished with faith and patience to be willing and able to abide the worst For as in warre when a field is pitched fought all the Souldiers that fight are not slaine yet are they all subiect to the Sword howsoeuer many escape aliue so in this warfare against Sathan and the World all are lyable to this great tryall of martyrdome though it please God to spare and free many from vndergoing it yet all by nature and condition of their profession are subiect to it and are to make reckoning and so to fit themselues as if time change for nothing is more changeable they may not be to seeke of their weapons This is it then which I doe determine according to the Word that forasmuch as all Christians are Christs billed Souldiers and haue taken the presse money to serue him to the death Ephe. 6. 5 6 7 And all ought to be as an house built vpon a rocke firme and constant Mat. 7. 24 And Paul the Apostle prayeth for the beleeuing Christians Colos. 1. that they may be strengthened to patience And also it is written That whosoeuer put their hand to the Plough and looke backe are vnfit for the Kingdome of Heauen Luke 9. 62. And all that will liue godly in Christ must suffer persecution 2 Tim. 3. 12. And finallie that by many tribulations we shall enter into the Kingdome of Heauen Acts 14. 22. Therefore howsoeuer it may seeme good vnto God to bring men to their graue in peace yet to euery Christian there is a necessity of resolution and preparation for martyrdome Touching your other demand what duties are to be done of such as will duly prepare and addresse themselues for such a tryall As this is a part of our wisedome to forethinke that persecution may arise and of our piety to be ready and willing to embrace it when it comes so it is further required of all godly wise Christians to prepare themselues as Marriners against a storme and to exercise themselues as Souldiers against the day of battle Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome consisteth in these things first to labour for a sound iudgement in matters of faith that first vpon sound instruction hee beleeue 〈◊〉 and distinctly the truth of Religion and so there will follow a franke and vndaunted confession according to that that is written I beleeued and therefore I spake 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian being either ignorant or but wauering wi'l proue vnstable in his way Iames 1. 8. Secondly to this must be ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature and a deniall of our selues because Scripture teacheth what experience hath confirmed that such as liue in pleasure diuers sinnes lacking the spirit of mortification being otherwise learned and leading a ciuill life haue proued back-slyders and more dishonoured God thereby in one houre then all their life long they gained him glory He had not neede immoderately to loue the World or to hold any sinnes deare to him that must part from his owne life in Christs quarrell The mortisied man therefore is the likeliest and fittest man to make a Martyr such as being engrafted into Christ his death haue got power to die to sinne are meetest persons to die for the Gospell of Christ. Vnto all which there must be added a serious meditation of such Scriptures as foretell of persecutions for the name of Christ and diligent and often calling to minde the examples of such as haue valiantly endured losse of goods and life for the Lord Iesus with earnest prayer to God for strength and power to be armed with like constancy Such as most suspect their owne strength and being afraide of their infirmity get to them all helpes of setled iudgement mortification examples prayers and Scriptures to establish their hearts there is best hope of such that they will sticke to it Some haue boasted of their strength in a vaine confidence thereof and haue started away when it came to the proofe whereas fearefull Christians which mistrusting their owne sufficiency and strength did make God their rocke haue manfully acquitted themselues choosing rather to die then to denie their Lord that bought them He that is the greatest bragger at home is not euer the best Souldier in the field nor he alwayes stands to martyrdome in the euill day which in dayes of peace is most forward in shew of zeale profession of words Nichodemus which at the first came to Iesus by night being too fearefull afterwards did declare his loue to Christ boldly standing to him in a great extreamity when his owne Disciples who saide They would die with him shrunke from him and forsooke him He therefore that least presumeth of his owne power and most striueth against the power of sinne is best made for such a businesse as to suffer with Christ. Aquila Now Sir let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience as when the fiery tryall commeth they can with constancy hold it out and how the assaults of Sathan the world and the flesh to shake and weaken this resolution may be beaten backe or repelled Apollos It is the holy Spirit of God which doth establish them vnto and in this tryall inspiring their hearts with wisdome and courage that they may know how to confesse his truth freely and boldly and with godly patience that they may suffer for it manfully As Christ saide It shall be giuen you what to speake in that houre Mathew 〈◊〉 19. And Dauid prayes God to renew a firme spirit in him and with his free Spirit to establish him Psal. 51. 11 13. And Paul for the Colossians prayeth God to strengthen them to all patience with ioy fulnesse Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power but to the mighty worke of Gods Spirit who saith vnto the weake Be thou strong and feare not for I am with thee in fire and water Howbeit there are sundry meete considerations whereby it pleaseth the holy Ghost to quicken strengthen their mindes to patient enduring First of all that by Gods eternall decree
nor of God Againe we are commanded to keepe our selues from Idols I Iohn 5. 21. and in the second commandement we are forbid either for any religious purpose to make or serue any Image Exod. 20. 5. 3. Also our bodies being created redeemed and sanctified of God their seruice is due to him not to Idols which rather then godly men would honour with their presence and seruice but of their bodies they haue chosen to die Dan. 6. 15 16. Because it hath in it both offence of God and his Church and for the losse of house goods or lands there is this comfort against it that the Saints shall receiue a house made without hands for their earthly Tabernacle 2 Cor. 5. 1 and an Inheritance in Heauen immortall and vndefiled 2 Pet. 1. 5. For the losse of friends we shall be ioyned in fellowship with the Angels and spirits of blessed men Heb. 12. 23. For wife and children the care of them must be eased with meditatiō of Gods prouidence who is our God and the God of our seede Gods prouidence is his childrens inheritance and howsoeuer it be greeuous to part from them yet it is more greeuous for their loue to hate and for sake Christ for whose sake and loue wee are commanded to hate all Mat. 10. 37. Besides we part from them for a time to be ioyned with them for euer I Thes. 4. 18. Comfort your selues with these things Aquila But death is terrible and very fearefull saith our flesh to vs. Apollos Flesh that is carnall and corrupt reason is an euill counsellour as well as carnall friends let men rather thinke how fearefull eternall death is for natural death we owe it to nature to which wee must pay it let vs pay that to Christ to whom we much more doe owe it and who can preserue it for vs in another world And how should death be fearefull to beleeuing Christians to whom it is an end period of all their sinnes and sorrowes an entrance and beginning of endlesse ioy perfect righteousnesse at a word a passage from death to life from mortality and misery to immortality of blisse and glory wherein hee that hopes to liue cannot greatly feare to die Aquila But the paine of burning is too sharpe and greeuous we could be content to die so it were not in the fire that is most terrible Apollos Yet whom God calleth to that or any other violent and terrible death he can enable them to endure it the power of his might can strengthen them Secondly he will enable them for he hath promised neuer to exceed the power of the tempted I Corinthians 10 13. Thirdly he hath enabled sundry to beare it yea such as feared it most when they came to suffer were made valiant as Master Sanders Lastly consider a while how terrible hell fire is being incomprehensible and euerlasting Aquila But wee cannot abide death with torment Apollos Torments of Tyrants in earth haue both measure and end so haue not hell torments Aquila May we not dissemble or denie for a time the Doctrine of the Gospell without danger of denying Christ himselfe Apollos The Scripture saith Ye cannot Mat. 10. 33. Luke 11. 26. In the former place it is saide He that denyeth me in the latter is added or is ashamed of my words I will denie him and be ashamed of him To deny Christs Word is to denie himselfe who is knowne to vs by his Word Aquila But when wee feele our selues too weake to stand to it to the death what then is to be done Apollos Such as cannot endure violent death let them suffer exile let them liue a while out of their countrey which cannot giue their liues to Christ let them be Martyrs in desire that cannot be so in deede and effect yet hearty prayer may obtaine that strength which is lacking In the meane time such weaknesse is to be confessed and bewayled Aquila We know not what to say when we come before the persecutors Apollos Christ Iesus will giue you a mouth wisedome against which they shall not be able to resist therefore trust in him and relie vpon him Remember poore men and women in Queene Martes time Aquila Their threatnings are very full of terrors Apollos Yet God is to be feared more then all tyrants which can but kill the body God can send body and soule into hell fire Againe of all threatnings feare these Luke 12. 9. Aquila Their faire promises if we wil yeeld doe allure much for wee haue their word for life and preferment to be giuen vs vpon our yeelding Apollos They promise these things as the Diuel their master promised the World to Christ to corrupt him and yet he could not performe it The issues of life are in Gods hands and for preferment he lifts vp one and pulles downe another I Sam. 2. 6 7. and it is the greatest misery to be great without God Secondly if God should spare life what is the gaine of a transitory life to the losse of eternall life Thirdly consider that Christ maketh better promises and surer to such as cleaue to him in life and death 2 Tim. 2. 11 12. Rom. 8. 17 18. Mar. 16. 28. Luke 9. 24. Marke 8. 36. Luke 12. 8. Mat. 10. 32. Thus farre of such good workes as containe our duty to God which yet are to be practised with respect of edification to men as all duties to men are to be done with desire and regard of pleasing and honouring God in them The eleuenth Part of the Dialogue Of such good workes as concerne our Neighbour Aquila SIR ye are well met here shall I tell you what I feele in my selfe Me thinkes it fareth with me as it vseth to doe with a trauelling Horse which the neerer hee drawes to 〈◊〉 eyes end the more he takes heart to him 〈◊〉 more couragiously in hope to come shortly 〈◊〉 baiting and resting place so it is with me I find myself now more eagar and sharpe set vpon this 〈◊〉 then when we began for I haue good hope that wee shall at this our meeting and conference draw it to a conclusion We are come now to those workes of grace which the true beleeuers are to doe towards their Neighbours I pray you Sir which are these and amongst these being many what shall wee first take vp to deale in Apollos I could be well content our hands were eased of this labour for I begin to feele my selfe scarse well but it wil not be laide out of hand I doubt so soone as you make reckoning of for with my good will there shall not be one peculiar grace of Gods Elect but some thing shall be saide of it My desire is as much as lyeth in vs that this our glasse shall discouer to a Christian all his dignity by his calling and all his duty being called towards his Caller To proceede therefore in our purpose all our duty to man is comprehended in this one word Righteousnesse as
our loue as touching the manner and measure and end we haue sundry rules giuen vs in Scripture the first is to loue our Neighbour as our selfe Now as the Apostle saith No man hateth himselfe but wisheth all good to himselfe Mat. 22. Now such as with a right ruled loue doe loue themselues they doe not onely wish but procure such things to themselues as indeed be wholsome and good for them both for their bodies and soules abandoning such things as be euill and noysome to either haue they neuer such apparance and shew of good and profit euen thus ought euery man to loue his neighbour And according to the second rule looke what things by the iudgement of sound reason wee would haue done or not done to our selues these things wee should be willing to haue done or not done to another be he friend or foe Mat. 7. Also in what measure and degree we desire that our Neighbor should loue our selues in the same we ought to loue them againe The third rule is to loue as brethren 1 Pet. 1. 22. That is such loue as naturall brethren ought to beare both for manner and measure one to another such euen such so hearty and vehement ought the loue of Christians to be amongst themselues knowing that they are brethren by a brotherhood consecrated and ratified in the bloud and death of Christ our elder brother who hath charged vs as one who may command vs to loue one another as he hath loued vs Iohn 13. 15. Loue one another as I haue giuen you example And againe a new commandement I giue you that ye loue one another as I haue loued you Iohn 13. 15. That so ye loue one another this is our fourth and best rule to direct vs in our brotherly Christian loue which must be vnfained without hypocrisie or counterfeiting earnest without coldnes indifferency constant without change or wearinesse free without respect of our owne pleasure or profit and very great not small and meane for thus Christ loued vs for in that he would besides his doctrine his miracles his example of life his prayers in all which he witnessed his loue vouchsafed also to giue himselfe to such a death and that for his enemies This declareth how sincere free constant and exceeding great his loue was towards vs wherein though we cannot equall him by attaining to his perfection which is not possible nor required of vs yet wee must be like to him in our loue and striue to come so neere as wee may which is both required and possible And herein the true Christian doth differ from the false that the one in his loue looks vpon Christs loue as his patterne and thereto frameth his owne but the other hath no thought at all to imitate Christ as he hath him for no Sauiour so he makes him no example The godly Christian who beleeueth him to be a Redeemer doth labour to follow him as a guide and sampler as in this duty of loue so in all other Offices of Christianity Apollos I haue heard your rules of neighbourly and brotherly loue let me heare some of your best reasons to moue and perswade both to begin and to perseuere in exercising of this loue for it is as needfull to haue good grounds of our loue as a good guide of our loue He is as much too blame that loues without reason as he that loues without rule Aquila As there be certain common reasons which may perswade our loue towardes all men whatsoeuer they are to wit because they are the creatures of God our flesh and bloud of one kind with vs our Neighbours also being made after Gods Image hauing a commandement to loue them and the examples of godly men who haue done good to all out of an affection of loue and because wee would haue others to loue vs so there be peculiar and speciall reasons to moue vs vnto the loue of our brethren which hold the same faith that we doe and of these I will giue you but a light touch it shall be sufficient to name them our labour ought to be more in practising them then in speaking of them It were enough that it is the will of our Father which is in Heauen that his Children should dwell in loue and that he hath by his example gone before vs first louing and still louing vs and that he hath made vs partakers of the same grace to be all euen Christians brethren fellow heires members of Christ his seruants his friends his children his Spouse his inheritance also that except we truly loue one another we cannot loue God nor be loued of him nor haue any assurance that wee be his people or looke for any blessing but for all wrath from him yet vnto all this if wee adde the sweete pleasure and delight which is in brotherly loue behold how pleasant and the great and manifolde commodities which arise and grow thereby behold how good it is for brethren to dwell together in vnity our loue being for comfort and delight like that precious oyntment and for profit like that deaw of Hermon and withall if wee doe consider the bitternesse of hatred being as gall and wormewood and the hurt which it bringeth all this would greatly preuaile with vs to stirre vp and encrease mutuall loue Apollos Let me stop you a little in your course what be these profits which loue brings and the discommodities which follow the wants of it Aquila Whiles Christians are ioyned together they are strong as an army where the Souldiers keepe euery one his ranke or as a wall where the stones be all ioyned together Also we may boldly come with our selues seruice vnto God vnder hope of acceptance wee thereby greeue the aduersaries of God which see our accord through loue and reioyce the godly we spite Sathan whose kingdome is more hindered by vs the more that loue doth abound we glorifie the word of God and glorifie our profession our prayers haue more feruency and fruit As on the other side through lacke of loue amongst brethren God and his Gospell be dishonoured Sathan pleased and the wicked made glad our safety hazarded because a house diuided cannot stand our prayers hindered and reiected with infinite discommodities which lamentable experience teacheth men better to know then any mans speech can doe The Apostle aymeth at the great commodity and necessity as also at the excellency of loue when he bids vs aboue all things to put on loue and when hee likeneth it to a bond calling it the bond of perfection Colos. 3. 14. because it knitteth our selues and our duties together and vnto sinewes and ioynts Ephe. 4. As being of that vse and force in the mysticall body as sinewes and ioynts in our naturall body be to ioyne and fasten all the members together these things as also to consider that loue remaines in heauen when faith and hope faile must much prouoke vs both to esteeme and to exercise
and vaine glory anger hatred couetousnesse desire of reuenge taking things in the euill part which are the very bellowes of variance and break-neckes of all peace On the contrary it is filled with a quiet spirit with humility contentment gentlenesse long-sufferance meekenesse forgiuing offences interpreting things in good part when with reason and truth they may which be the very Nurses of Peace and break-neckes of all contentions their words also being not greeuous but few soft and vpright far from false reports or tale-carrying not vsing scornefull nor brawling speeches Iudges 8. 2 3. And finally they containe their hands from striking violent and vniust dealings and they doe well know how to vse a wise silence when speaking may kindle or encrease anger by this meanes it commeth to passe that they easily gaine concord and agreement with their brethren and as easily maintaine it All being quite contrary in wicked men who furthermore doe herein differ from the righteous that as they will not haue peace with whom they should so they will sometimes haue it with whom they should not as they study not to seeke peace with all but with such as themselues list so they are ready for sinister respects there to liue peaceably where the godly doth not find it possible vnlesse hee would haue warre with God by hauing peace with his enemies Whereas this is the way of Gods Children that if it lie in them and be possible they will haue peace with all if there be not peace it is because it is not in their power or because they hold a iust warre better then an vngodly peace But on the other part euill men as they giue no diligence to haue agreement when they might and ought so they are content to accord with them with whom they ought to haue no fellowship for what communion can the Christian which is Christs friend haue with an Idolater or with any other of Gods enemies Yet I am far off from condemning those leagues of concord which Christian Princes doe make with Infidels and Idolaters vpon necessity of commerce and trafficke for the better maintenance of this life by exchanging of commodities or for common defence where there is no league of amity stricken to agree and accord with them in their superstitions and vngodlinesse Such leagues of peace we reade of betweene Abraham and Abimelech Geneses 23. betweene Salomon and Hyram King of Siria 1 King 5. 1. between Dauid and the King of the Ammonites 2 Sam. 10. 1. Apollos Now that you haue spoken thus much of peace you may proceed to those other vertues which either be Parents to beget or props to sustaine Christian peace Aquila Yet by your good leaue I meane to adde this one thing namely that Gods Children are of such a peaceable temper as they will not fall out no not with the worst men till it come to this that they must differ from them in some wicked cause and euen then they doe so refraine to haue communion with them in the cause as that if it may be and doe lie in them they will not haue warre with their persons but when they must breake off fellowship with their persons they and their bad cause being so linked that he that will like the one must allow or seeeme at least to allow the other yet then they so breake off society and stand off from their company as it is with pity and griefe for their follie and with prayer to God for their repentance this is it whereunto they aime being sorry if they faile Now Sir I am well pleased that we step forwards to conferre of those graces which a little before we haue seene to goe together with this peaceable heart of the godly man whereof one is Humility for as the child of God walkes humbly with his God giuing him all glory for all good things acknowledging and feeling in himselfe nought saue sinne and misery so hee carrieth himselfe humbly towards his brethren whose graces and good works he doth reuerence and with loue make mention of them in like loue couering wants and euils And being priuy to such a number of corruptions in himselfe he adiudgeth himselfe the meanest of all and worst of all others and esteemeth others better then himselfe being ready not out of the basenesse of mind but out of a lowly spirit to doe any seruice how troublesome or meane soeuer to the comfort or helpe of any Christian after the example of Christ abasing himselfe to wash his Apostles feete and also humbling himselfe for his enemies euen to the death of the Crosse Phil. 3. 5 6. The like mind hath euery godly Christian who forgets and denies himselfe that he may stoope to euery duty whereby hee may be helpefull to his euen Christians and yet so farre from looking after any praise as if he be praised especially in his owne presence hee is ready to blush Prou. 27 2. being more desirous to heare of his fallings that hee may be the more humbled then to be commended for his well doings lest he waxe proude As for those stirrings of pride which none of Gods Children are wholy freed from they much dislike them in their iudgement and loath them in their hearts striuing and praying against them with crauing of pardon for them knowing how much God abhorreth the high minded to depresse them and that the way to glory is paued and prepared by humility it being written that God will lift vp the humble 1 Pet. 5 5. Now this is further to be considered that with this singular humility there is ioyned in the godly a comely and reuerent grauity staying and ordering their affections within and mode rating their gestures words countenances and actions without according to the dignity of their persons and callings that as their humble carriage gaineth them loue so of their graue behauiour there ariseth much reuerence towards them It is not so with the euil and vnrighteous men who be vaine and light hauing no grauity at all or none but affected grauity little considering the excellency of their estate and place They be voide also of true humility because they forget the worthinesse of others therefore either out of the pride of their hearts they doe 〈◊〉 and disdaine others thinking themselues better then they as the Pharises in the Gospell did or out of basenesse of mind yeelding to all persons in all things without difference not respecting what in duty they owe but being forwards to doe any thing which may please or procure themselues respect and praise whereof if they happen to faile and misse they are thereby more daunted and troubled then they are comforted by the seruice which they did as appeareth in Achitophell Apollos It is a thing that you haue very well obserued that Gods Children doe so remember the worthinesse of others to be humbled lowly towards them as withall they doe not forget their owne worthinesse to cause in them a godly
to all to whom they can doe good without wearinesse respect of persons or hope of recompence so their meeknesse enableth them to passe by abuses offered them by men without purpose of rendring euill for euill also to beare with a quiet minde all crosses sent of God referring themselues in them to his pleasure according as their meeke Sauiour hath giuen them example Father as thou wilt Mat. 26. And moreouer it causeth them to submit themselues for their iudgements and affections vnto the truth of God euen when it is contrary to their reason and doth thwart their will and desires then they meekely yeeld themselues to be gouerned by it in their opinions and actions laying aside all superfluitie of maliciousnesse they doe with meekenesse receiue the good Word of God which is able to saue their soules Iames 1. In these graces the 〈◊〉 may come somewhat neere vnto Gods children putting forth themselues to speake and doe many good things and prouoking others to be good and helpefull notwithstanding both the examples of goodnesse which themselues giue and the perswasions which they vse in the setting others on worke for to doe good yet the truth is that they haue not one drop of sound goodnesse in them which is euidenced and cleared by this argument that they are exceeding enuious and greeue much if they perceiue any others to be equally liked and loued as themselues for their goodnesse and care of well-doing As amongst the Iewes diuers of them did sundry good things yet they enuied Christ because he did more Mathew 26. Also Saul King of Israel before an euill spirit possessed him 1 Sam. performed much good vnto the people yet he fretted and repined at Dauid who did better things and thereby gained greater praise By this it appeareth that hypocrites exercise themselues in doing good not out of any habite of goodnesse and from a loue of wel-doing but vpon hope of receiuing the like good or else to please themselues and get them the name of good men which is the cause missing of their hoped ends that after a time they waxe weary of doing good and giue ouer that course their hearts being vnsound and howsoeuer they beare a likenesse and appearance of meekenesse yet herein they bewray that they haue not true meekenesse because they refuse to bring their hearts their thoughts and lusts vnder the yoake of the Word being also vnder Gods hand murmurers and vnwilling to passe by abuses put vpon them by men For if so be that they are hardly prouoked vnto anger yet in their anger stirred vpon iust causes they exceede their bounds both for time and measure yea and for manner too holding out their displeasure longer beeing also more deeply moued then they ought and alwaies bending their anger more against the persō of their neighbours then against their sinnes Whereas if they were truly meekened both they would suffer the Word of God to rule ouer their corrupt reason and euill desires and also in their anger stirred vp against their Neighbour they would so pursue his sinnes as it should bee with commiseration and greefe for his person after the example of that same most meeke Lambe of God who in such sort conceyued indignation against the weaknesse of his Disciples and wickednes of the Iewes as yet his heart mourned and his eyes shed teares for the hardnesse of heart in the one and for the infidelitie and maliciousnesse of the other Apollos Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man Toward God for that howsoeuer their wit and iudgement makes way and stoopes vnto the word of God to thinke and beleeue as it teacheth yet diuers of them do fancie and foster strange conceites contrary to the Word but they neuer labour to bring their will and affections in thorow subiection to Gods truth nourishing still some rebellious lust wherewith they take part against the knowne will of the most blessed God as did Herod and Iudas Toward their Brethren insomuch as if they study not how to requite vnkindnesses like to those which are neuer quiet till they haue mete home the like measure dooing one shrewd turne for another yet when they do such things as men soundly meeke would do either putting down some affections which make insurrection against God or putting vp some abuses done to them by men this commeth not of obedience vnto God with desire to please and honour him neyther is it ioyned with griefe and repentance for their slippes in this kinde whereas godly persons finding how hard a thing it is to frame their thoughts and affections to bee plyable to Gods will and to temper their anger towards men as they striue to haue their fiercenesse to God and man 〈◊〉 and to attaine to a good measure of Christian 〈◊〉 so they are much humbled in their soules for coming short fayling in these duties Now after meeknesse there followes two other worthy gifts to be considered of the one is Mercy taking pitty on otherfolks miseries the other is the taking in good part ther doubtfull sayings and doings so farre as with truth and reason they may Aquila Sir in naming these two vertues yee haue but preuented me These indeede are so proper to a regenerate childe of God as the naturall man can lay no claime vnto them It is true that vnregenerate men are not altogether without mercy for Barbarians pittied Paul Acts 18 3. and the Samaritane the wounded lew Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses Exod. 2 6. but this is a meere naturall affection and comes not from the Spirit and it is exercised not of obedience to God or for his sake and glory but vpon carnall respect such as flesh and blood suggests extending it selfe vnto outward miseries onely not to soule calamities Whereof naturall men haue no sense and when their mercie is abused it is ready to turn into cruelty and fiercenes at the least it will not breake through vnkindnesses to witnesse it selfe towards such as deserue euill of them But the mercy of Gods children whether they doe respect their fellow-feeling in that they can take the harmes and losses of others as their owne remembring them that are in bonds as if they were bound thēselues and them that are in prison as if they were afflicted like members of a body who suffer together and reioyce together or the effects and workes of this affection in ministering to the needy things they lacke as cloth to the naked meate to the hungry harbor to the harborlesse and all kinde of comforts I say in all this they are led by the Spirit which mooueth them thus to pity and succour others euen for the Lords sake because it is his will and it tends to his glory for their bretherens sake to refresh their bowels and by such examples of mercy to win them to the Word Moreouer they are most affected and
may by his wise silence or good answeres keepe himselfe from dangers and by his rash and inconsiderate either speaking or keeping silence may fall into many a great hazard euen of estate and life Besides this as vnto our life so vnto our comfortable being good speech doth much preuaile for Ioy shall come to a man by the answer of his lippes saith 〈◊〉 Therefore hereunto the godly doe giue great heede as they are bound that they doe not make sad their owne hearts by hasty and sinfull speech this is a thing whereof the wicked haue neither care nor conscience Indeed they are hereof carefull to make their hearts merry with iesting and witty conceits which so they want impiety and filthinesse are not simply to be condemned but to gaine to their hearts the ioy of a godly and discreete answer this is a peculiar care of good men who knowing that naturall liuelinesse or 〈◊〉 is the best part of life as griefe of heart is the beginning of death 2 Cor. 7. worldly sorrow leading thereunto therefore as by all other meanes as of dyet company physicke recreation being religiously vsed they doe cherish and quicken their spirits so they especially looke vnto this that to their naturall they may ioyne spirituall liuelinesse by the fruites of their holy speeches and actions vpon this consideration that God loues cheareful worshippers and that the more hearty and liuely that the body and mind be the better able shall they proue to doe vnto God and men their appointed seruice For the chearefulnesse of the heart maketh the countenance gladsome and addeth strength to the bones whereas the marrow of the bones euen the chiefe and best strength of a man is consumed by pensiue sadnesse and heauinesse of heart To be short the righteous because they know it to be a duty to comfort their hearts and that God and their brethren are better serued the more comfortable that the minde is therefore that which the children of this world doe that is to say make themselues mery vpon corrupt regards because they would liue and enioy the pleasures and benefits of life which is a care common to men with bruite beasts the same godly persons doe vpon conscience of the commandement and also because they would the more plentifully glorifie God and doe good to many Now to your motion for temperance or sobriety this fruite of the spirit together with 〈◊〉 doe belong to the keeping of our vessels pure and in honour being of such vse and force as without them our mindes and bodies which are the Temples of the holy Ghost cannot be preserued in holinesse to be fit mansions or habitations for Gods Spirit Many 〈◊〉 men are chaste as touching any act or deede when yet their desires are either exceeding vnruly or being restrained onely for worldly respects to auoide trouble in the flesh or for their reputation Whereas they which are regenerate whether they liue a single life or a married they haue a power giuen vnto them by the Spirit to keepe not onely their bodies but their very thoughts pure concerning the desire of sexe so farre as the measure of their grace will enable them they carefully shun after the example of continent Ioseph all temptations and occasions of vncleannesse in this respect that they would not doe wickednesse against God but if at any time any of them doe fall with Dauid breaking the Lawes of chastity they doe earnestly and vnfainedly repent with Dauid being ready to make their sinnes knowne publikely if neede require euer after more heedfully looking to their wayes Vnto their chastity they doe ioyne temperance which is a vertue moderating their desires about the pleasures of this life euen as chastity ruleth the heart about the desire of sexe so sobriety and temperance gouernes their affections about other pleasures of this life giuing them power not onely to abstaine from following and 〈◊〉 filthy and vnlawfull pleasures such as are forbid as whoredome drunkennesse gluttony c. but to withstand all inticements and prouocations thereunto and that not for feare of shame or punishment onely from God or man but of conscience towards God Moreouer in such pleasures as be lawfull and allowed as in the pleasures of eating drinking apparell recreation sleepe marriage buildings and other such honest pleasures by the vse whereof our life and kind is not onely maintained but preserued in a comfortable estate the gift of temperance is bestowed vpon the Children of God in all ages degrees and sexes as a met-yard to measure and as a bridle to hold backe their affections in vsing these warrantable delights that they doe not onely not exceede their bounds but be held in and restrained from going so far in the vse of them as otherwise their estate and ability and the custome of the times and place where they liue will suffer and giue them leaue for this is certaine that our desires after these pleasures are vnsatiable as a bottomelesse 〈◊〉 and withall Sathan layeth baites and snares to catch all the children of Adam in their pleasures euen as he caught their first parents and experience telleth vs that some very godly persons haue beene surprized and were taken in his snares to the wounding of their owne conscience and to the offence and dishonour of God Therefore as temperance is very needful to preserue vs from running into excesse and to cause vs to liue soberly and stayedly so the children of God haue a maruellous great care to cherish and practise this grace endeauouring thereby to curbe and hold in their sensuall desires and in abundance of their blessings to keepe a mediocrity in such sort vsing their liberty in outward blessings of this life as it may be a helpe and furtherance and not a hinderance to godlinesse and eternall life And this they inforce themselues to doe the rather because they know it is the will of God that they should liue temperately 1 Pet. 4. 7. and that temperance is a fruite of the Spirit Galat. 5. 23. an ornament of the Gospell Tu. 2. 10. and hath great promises made to it Lu. 21. 39. and finally brings great benefit both to minde and body If naturall men doe some temperate actions it is not out of an habite of temperance nor vpon these considerations but out of humane reason and for carnall respects Apollos Now that you haue spoken of such graces as tend to the preseruation of life and such as are behouefull for the tempering and ruling of the pleasures of life good order doth require that you come vnto such vertues as regenerate persons are bound to exercise about their Neighbours commodity and credite to shew how they stand affected towards the substance and name of their Neighbour otherwise then all other men doe Aquila Right so Thus therefore it is all godly persons make conscience of doing the least iniury to other men in their goods and wealth either by fraud or violence either directly or indirectly
a Christian how to carry himselfe seemly and as is meete for his profession in all parts of his duty teaching him to 〈◊〉 generall rules to particular occasions that he may 〈◊〉 and doe all things according to the 〈◊〉 〈◊〉 time and place and persons He is indeede an 〈◊〉 man whose heart is not onely wise vnto 〈◊〉 〈◊〉 faith in Christ but also in the duties of daily 〈◊〉 through the wisedome of the Word and surely such happy men are all godly men for as it is saide of Dauid in respect of his warring against the Philistines that he behaued himselfe wisely so it may be saide of euery true Christian in regard of their spirituall warfare that they wisely behaue themselues in it which cannot be saide of vnregenerate persons who haue many of them knowledge to see generally what ought to be done and not done but they lacke the wisdome which should gouerne them in their particular actions according to the due circumstances as they may please God in all their duties The children of this world excell the children of light in worldly wisedome but in wise walking before God the children of light excell the worldlings whereof not one hath this true godly wisedome howsoeuer cleare-sighted they be in matters of their owne credit and gaine Neither hath any worldly man the blessed gift of honesty albeit they may doe many things which be honest and be reputed honest by men of the world because they doe such ciuill workes as honest men doe yet they are destitute of Christian honesty which is a fruite of the Spirit a companion of godlinesse a quality of a sanctified heart disposed so to practise all duties towards their Neighbour for Gods sake as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge therefore the true Christian man hee is the onely honest man yea and he alone may be saide to haue an honest heart an heart firmely resolued to be that in truth which he seemeth to be Finally the gift of Vertue is proper to an elect man who be blest of God with a speciall valour courage and strength of mind whereby they can ouercome hard things and attempt great workes with good heart for the spirit of fortitude and vertue is in them so as they are not easily daunted and discouraged whereas vnregenerate persons be either too base or too bold and audacious being void of that vertue which Peter exhorts goods Christians to ioyne to their faith Neither doth any vnregenerate man partake in the gift of true zeale for howsoeuer many of them are zealous and seruent yet they are zealous amisse either they are earnest in defence of their owne opinions and of mens traditions as were the blind Iewes and Paul being yet a Pharisie or if their zeale be for good things cōmanded of God or against euill things forbid by him yet either it is not according to knowledge as in those which were seruent for the righteousnesse of the Law to set it vp and to pull downe the righteousnesse of Christ of whom the Apostle speaketh Rom. 10. I beare them witnesse they haue a zeale but not according to knowledge or if they doe know what they do yet their striuing for knowne good things and against knowne euill things is neither in a good manner nor to a good end as it is written of Iehu that he was zealous for the Lord of hosts but yet his heart was not aright hee sought not Gods glory neither was his heart touched with loue and compassion towards men And thus it is with the zeale of all naturall men it is both blind and bitter but it is otherwise with the zeale of regenerate persons which is tempered with charity and guided by knowledge The zeale of the righteous maketh them earnest against knowne euill things to hinder them and against knowne good things to further them according to their meanes and calling so setting before their eye onely the glory of God as the marke they aime at in all their zealous courses as they haue a charitable respect of their brethren to beare with their weakenesse to pity 〈◊〉 〈◊〉 and miseries to labour their conuersion neuer pleasing themselues in their zeale further then it may please God and profit man wherein yet this is to be considered that when respect and fauour to man is directly against the glory of God their true and god 〈◊〉 〈◊〉 is blind and will not see deafe and will not heare the extreamities of men as appeareth in the zeale of the Leuites putting to the Sword their brethren and 〈◊〉 at Gods commandement 〈◊〉 33 also in the zeale of 〈◊〉 and Elius putting them to death seuerely whom God would not haue to 〈◊〉 I Kings And touching Zeale I haue furthermore learned thus much that it ought to goe with and accompany euery good duty of our generall or especiall calling as we are commanded to repeat and be zealous 〈◊〉 3. and it is told vs Galathians 4. that it is a good thing to be earnest in euery good thing Our prayers must be with zeale also our thankesgiuing our hearing our preaching our giuing of almes our counsell our repentance and all other particular workes as in the Law no sacrifice was accepted without salt so is no duty pleasing vnto God without zeale coldnesse and luke-warmnesse are both odious to God as also fiery bitternesse without diferetion and loue but wise and charitable zeale is his delight Apollos Nay friend Aquila I thought of those foure graces but you haue bestowed them in a good place not onely because better late then neuer as we say but because amongst common duties they are somewhat more generall then the rest and therefore well singled out and set apart by themselues And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe by reason of his degree and particular calling wherein God hath set him for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian. Aquila Sir it is a thing commonly taught vs that euery Christian besides his calling of Christianity common to him with other hath also a particular person put vppon him yea sometime one Christian beareth many and sundry persons being both an inferiour as a child or seruant subiect hearer souldier wife maide or daughter and being also a superiour as Father Prince Magistrate Mistrisse or Mother Captaine or Counsellour or Iudge Now this charge lyeth vpon euery Christian and such grace is giuen them as that they labour to answer and in some good measure can both know and answer these duties expressing and exercising the power of all that godlinesse which they haue as Christians in that particular or in 〈◊〉 particular places wherein they are seated and setled of God and that with all diligence and sidelity vprightnesse and constancy The wife giues reuerence and submission
a dying to sinne and liuing to righteousnesse Apollos I will tell you what I conceiue of it that Repentance is a fruite of Sanctification a consequent of it which doth immediately follow it and is ioyned to it as a companion the difference I will expresse it to you by a similitude as you may vnderstand it better In the worke of Sanctification the holy Spirit doth as it were shape a new garment for the soule which as it hath a robe without to wit the perfect iustice of Christ to put on by faith so it hath other garments of lesse worth which be inherent and sticke within it selfe and this is the quality of holinesse created in the soule which we are willed to put on as Col. 3. Put on the new man Againe As the Elect of God put on compassion meekenesse c. And in 〈◊〉 6. 13. Keepe your garments pure and without spot Now as in a new garment there happens rents and breaches so our holinesse by strength of corruption striuing against it and Sathans temptation doth take some rents and breaches daily which are to be made vp and restored by repentance Sanctification is as the building of an House our soules and bodies thereby are made the Temples and habitation of God Ephe. 2. verse last 1 Cor. 6. Houses being wind and weather-beaten will take decayes and neede reparations Now repentance is the repairing of those wrackes and harmes which our selues take by the assaults of sinne and Sathan Take yet another comparison In Sanctification wee haue giuen to vs the skill and power to warre against sinne Sathan and the World and weapons put into our hands wherewith to defend our selues and to offend them Now our weapons wil waxe dul and need sharpening our selues take blowes and 〈◊〉 and neede curing this doth repentance which 〈◊〉 the weapons and makes whole our selues after hurts receiued I haue now shewed you what my iudgement is of the thing you propounded Aquila Yea I vnderstand it and will examine it and then rest in it if I find no iust matter of exception meane time I yet see not but that ye are right But tell me Sir what Repeutance doe you meane For Repentance euen in Scripture phrase is attributed sometime to reprobates and wicked men as where it is said that Iudas repented him Math. 27. 1. 2. And there was a certaine repentance euen in Cain Esau Achab Symon Magus and others as the Story of Scriptures euidenceth Beside the Elect which yet are in their sinnes and want all true sauing grace the holy Ghost vseth to exhort them to repentance as Acts 3. 19. To those that killed Iesus Peter saith Repent and returne And Acts 17. 30. to the supersticious Athenians Paul saith God admonisheth all men euery where to repent See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified and others haue a repentance before their sanctification Apollos This was well moued for it is true that Repentance hath sundry acceptions in the Word of God which is the cause that Diuines write diuersly of this point and somewhat confusedly sometime for not duly distinguishing those workes of God which he diuersly worketh in men as hee pleaseth To shew you what I comprehend of this matter this word Repentance is in Scripture either taken in euil part or in good part when it is taken in the euill part then it signifieth a greefe of minde conceiued onely for punishment of sinne when yet the sinne it selfe is not a whit loathed and hated but still well liked of Thus is Iudas saide to repent who because of the present horrour which his sinne bred in his conscience and through the feare of future iudgement wished that vndone which hee had done and so repented but his heart nothing changed to abhorre his couetousnesse When it is taken in good part then it is either Legall or Euangelicall Legall Repentance I call that when by the ministery of the Law the Spirit is effectuall to worke a sight of sinnes both secret and grosse and of the curse and punishment due thereunto together with a certaine greefe and feare in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in This in the Elect is a preparatiue to the grace of conuersion and alwayes goeth afore which though in it selfe it be not true sauing grace yet it is the beginning the entrance and way to it in all the chosen and this is meant in part in all those exhortations made to vnconuerted elect persons Repentance Euangelicall is either generall or speciall generall repentance which is a turning from all sinne at once is that whereby a sinner being by precepts and threats of the Law stricken with terror and humbled vpon sight and some sense of his owne damnable state through sinne is by grace conuerted and changed in his minde and will so as of an euill man hee become a good now truly hating all his sinnes as offences of a good God reconciled in his Son and not only for punishment sake and louing righteousnesse vnfeinedly This is called passiue Repentance or conuersion and is in truth the same with Sanctification wherof ye may reade in these Texts Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall it is that whereby a sinner that beleeueth forgiuenesse of his sinnes and is sanctified or conuerted and already made good doth repent particularly of such sinnes which by occasion in the course of his life he falleth into this is of Diuines called particular Repentance Actiue and renewed Repentance and they doe distinguish it from the former And thus it is taken in all places of Scriptures where the Saints are saide to repent or exhorted to repent as 2 Cor. 7. 9. Reuel 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse For as in a garment namely a beggers garment there is alwayes something to be amended and in an house though well swept and cleansed yet there will still be something to be purged out and in an healthy body there fal out infirmiries to be cured so in the life and conuersation of euery good Christian there will be still something to be repented of and amended Our frailety and Sathans malice being considered there would indeede that care and watchfulnesse be vsed that as neere as euer may be those pure garments of our righteousnesse holinesse be kept cleane and vndefiled and our Temples of body and soule to be preserued holy yet as a materiall garment be it neuer so well lookt vnto gathereth spots and the house which is kept most neatly and curiously will haue dust and sulledgy so in the best Christians somewhat will be alwayes amisle and therefore the whole life of a Christian
must be a continuall repentance There being some sinnes not yet espied therefore not particularly repented of some espied and yet not sufficiently hated striuen against and mastered and some good duties not yet knowne to vs and such as are knowne not so zealously followed nor so wisely as becommeth the redeemed by Christ which looke for eternall glory Aquila Now Sir you haue satisfied me in the acception of Repentance and shewed me how wee are to speake of it and how it agreeth to a man already called and sanctified Let mee make bold to aske you further touching this particular euangelical Repentance which is euery day to be renewed euen as a good House-wife doth once a day sweepe her House or as one that writeth a Letter lookes often ouer it so our life is often to be lookt ouer that the errors thereof may be corrected but where must this Repentance haue his beginning wherein doth it consist what be the kinds of it by what tokens is it knowne and bewrayed And after these things opened I haue certain doubts and scruples to propound to you about the doctrine and practise of Repentance Apollos This renewed Repentance of the godly takes the beginning from a godly sorrow engendred in the heart by the holy Ghost vpon the discouery of our daily infirmities and falles as the Apostle teacheth vs 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance whereas worldly sorrow brings forth death There is to be seene in the wicked shadowish and counterfeit Repentance the ground whereof is wordly sorrow not a griefe stirred vp in the heart because of displeasing God by some sinne but in respect of worldly cause as temporal losse worldly shame and punishment or else for feare or through feeling of Gods wrath for sinne which is a griefe may be found in a meere naturall and worldly man the end of which griefe is death occasioned by a despaire which is in them of obtaining mercy by which they are brought to eternall yea and sometime to a temporall vntimely death as is to be seene in Achitophel and Iudas Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow which not onely can profit nothing but thereby no man can either redeeme his losse or shame or remoue his feared punishment but bringeth forth a dangerous and deadly fruit and to labour to conuert it into a godly sorrow to greeue according to God for this hath great commodity in it for as it pleaseth God being engendred by himselfe in the heart which mourneth euen here hence because the most mercifull God is offended by transgression of his Law therefore worthily called godly sorrow so it hath a notable blessed Issue for it leadeth to repentance and that to life or saluation For as it cannot be but such as haue their heart smitten with heauinesse because of the displeasure of their louing God by their sinne but they will meditate a turning from it and an amendment so they who enter into this course of Repentance and so continue it will at last leade them to saluation and in the meane time it is a good testimonie vnto them that they are saued persons if it were no more but that the holy Ghost saith of hearts contrite sorrowfull for their sinnes that they are a sacrifice to God and that the sobs and sighes of a troubled Spirit greeued for iniquity doe proceede from the holy Spirit Psal. 51. Rom. 8. Surely this were sufficient to moue euery Christian to pray and labour for this godly griefe that he may get his heart touched with it the melting heart the sostened heart soone moued to griefe vpon sence of a sinne is a blessed heart the very habitation and lodging of God himselfe yet to heare further that our repentance occasioned by our griefe for sinne is as a way wee are to walke in to saluation this same ought to cause all men to be willing to haue this godly sorrow and to know how they may attaine it And albeit that the meditation of the filthinesse and danger of sinne being committed against an infinite Iustice the souereigne goodnesse and a most holy Law may much helpe to moue the heart after a sinne to be aggreeued yet nothing so auailable to this purpose as the due and serious consideration of the 〈◊〉 of Christs life and the death and passion of our Lord which being so infamous and sharpe intollerably and the person so abased and plagued being the eternall Sonne of God and a man most innocent and wee our selues the proper and immediate cause of all his ignominy and paines suffering not for his owne but for our sinnes this if any thing else in the world will and if there be any true grace in the heart it will make it euen to bleede with griese that such an one should suffer and such hard and heauy things and for such being but wormes-meate vngodly and his enemies what heart would not be pricked to thinke of it that the Lord of life the immaculate Lambe should endure such fierce wrath from God and men for such vile ones The very Earth trembled at this and shall not our hearts feare the Sun was darkened the Heauen also put on mourning weede and shall not wee be troubled The stones rent and shall not our hearts be rent with sorrow and our eyes gush out with teares vpon the sight and remembrance of such our sinnes as we daily fall into and by which we occasioned such an execrable death with torment to such an honourable person As it cannot be but ill with them who can thinke of this and not be displeased with themselues and greeued at their sinnes which procured this so well is that man that vpon the thought of his Sauiours sorrow for sinne can haue his owne soule touched and ready to melt into sorrow For blessed are they that mourne they shall be comforted Mathew 5. Vnto whom doth the high God looke who dwelleth in the Heauens but vnto him which hath a 〈◊〉 heart Esay 66. This sorrow maketh the sinner to become ioyfull in 〈◊〉 end yea it makes Angels glad it reioyceth Gods 〈◊〉 and is his delight who not so much detesteth 〈◊〉 as hee loueth this godly sorrow which 〈◊〉 a sinner aworke the more to mistike and detest his owne sinnes and to endeauour more and more the mortifying and subduing of them and a departure from them In this affection of sorrow there be two sorts of persons which doe somewhat offend in diuerse sort the one thinke they neuer greeue enough for their sinnes and whereas they mourne much and truly yet they satisfie not themselues because they would haue and feele more And the other who doubt and mistrust themselues that they doe not greeue at all and so are out of heart because they haue no hearty greef for their offences complaining of the hardnesse of their heart this way Let the former consider that God respecteth not the measure