light to them that sit in darknesse And againe The people which sate in darknesse saw great light Mat. 4. 16. In respect of this worke of the Spirit Christ is said to be the light of the Gentiles Luke 2. 32. And the Ministers who are but Instruments of this worke are called Lights of this Word and Lights of the blinde Mat. 5. 14. Rom. 2. 19. This worke of illumination or enlightning it is that whereby the Spirit first purgeth the mind vnderstanding from darkenesse and vanity which was in it through ignorance of God also the iudgement from that peruerse corruption of it in things belonging to God whereby it could not put a difference betweene good and euill and secondly putteth into the vnderstanding and iudgement a new light of knowledge and discretion whereby the soule knoweth and discerneth aright the truth of saluation by Christ euen particularly in the seuerall doctrines This enlightning is twofold The first is generall and slight whereby the minde is enlightened vnto an idle and vnfruitfull knowledge of God The latter is a speciall and through-enlightening vnto a diligent and profitable vnderstanding of Christ. These two kindes of knowledge whereof the one a wicked man may haue the other is giuen to none but to the Elect though they both be the gifts of the Spirit and also be of the same things yet they differ very much For first the knowledge which a godly man receiueth in his illumination it is certaine and distinct so as hee is able to applie the threatnings of Gods iudgements to the humbling of himselfe and the promises of God to raise and comfort himselfe the wicked by their knowledge cannot doe so hauing but a naked and bare speculation without any particular application of the same for humbling or comfort Againe the knowledge of the godly is sufficient to direct them generally and in euery particular duty whether it be for auoyding euil or for doing any good but the insight and knowledge of the wicked is vnsufficient and vnable to direct them in their singular and particular actions either for omission of euill or practise of good The former knowledge is full of good workes and directs them in whom it is to doe good things constantly but the latter is barren and fadeth before the end or leaues them in the end In respect of these differences the knowledge of the Elect for the cleerenesse sufficiency and certainty of it is likened to the light of the Sunne and the knowledge of the reprobates for the confusednesse vnsufficiency vnstablenesse is compared to the Lightening which doth not giue any certaine light it doth not continue any certaine time and when it is gone men see worse then before So doth it fall out with the wicked for their knowledge doth soone vanish and while it lasteth it is very vncertaine and there is in them afterwards greater and more dangerous darknesse then before for because they winke with their eyes and make their hearts fat striuing willingly not to see that they cannot but see wilfully blinding and hardening themselues therefore as a punishment of this sinne they are giuen ouer to haue dull and heauy eyes and eares so as they shall see and not perceiue heare and not vnderstand Acts 28. 27. Whereas the knowledge of the godly encreaseth in brightnesse like the Sunne which shineth more more cleerely vnto the perfect day Prou. 4. 18. So as the godly are very greatly bound to praise God for such their light of knowledge and to endeauour to walke in that light answering such a grace by thankfulnes in tongue and obedience of liues and workes as becommeth children of such light translated out of such darknesse Aquila Now that ye haue spoken of illumination or opening the eyes will it please you to say somewhat of the other worke of the Spirit which ye call the opening of the heart what may this signific or how may it differ from the former worke of enlightening Apollos By the heart according to Scripture phrase is signified not the fleshy part of the body which is thought to be the fountaine of life and seate of the affections but the faculties of the soule especially the vnderstanding and will For the heart is as it were the chaire of estate for the soule where the soule sheweth her selfe in presence therefore it is so often put for the soule and the chiefe powers thereof as God opened Lydiaes heart that is her soule Now this opening sheweth and teacheth vs that the soule is as a Chest fast lockt and barred into which while it is so there can no treasure be put So it is with the soule before our effectual calling it is close shut vp and lockt vp through ignorance and vnbeliefe sinne so as no sauing grace can drop into it but it is kept from all sight and feeling of Gods peculiar mercies Therefore this opening of the heart besides the illumination already spoken of whereby the Spirit piercing into the minde endued it with that heauenly light before touched that it may cleerely and certainely vnderstand the whole truth of the Word but chiefly the promise of the Gospel it hath also the mouing and bowing of the will with affection to receiue and embrace this promise the Spirit enduing the soule with a sweete feeling of the most mercifull goodnesse of God therein And of these two workes of the Spirit in opening of the eyes and the heart ariseth that third worke called Faith which is a gift powred into the soule knitting it vnto Christ with whom being vnderstood and knowen as hee is reuealed in his Word and embraced with affection both of the mind will it now resteth satisfied as one that hath found a rich treasure or great spoyle Aquila But I am not yet satisfied with this that you haue said about these workes of the Spirit Therefore I pray you yet more plainely and particularly lay forth the actions of the Spirit tending to the engendring of faith in the heart of an elect sinner Herein I will doe mine endeauour to giue you satisfaction the Spirit of God as in our first conference you rightly told vs worketh both by the Law and the Gospel In the preaching of the law it worketh first a knowledge of God as he is God the Creator and preseruer of all things reuealing his most great maiesty power iustice and wisedome making vs to see him a mighty terrible Iudge extremely hating and infinitely recompencing all iniquity Then it goeth on by the Law to shew vs our sinnes against this God The knowledge of sinne is by the Law Rom 3. 20. especially reuealing vnto vs that the very first motions of our minde and will against God or our Neighbour are damnable sinnes and breaches of Gods Law Rom. 7. 7. Our sinnes being thus vttered vnto vs in the very particulars as well actuall as originall as well of omission as of commission in our thoughts words and workes
spirit of discretion in such as be inwardly called aswell as outwardly is attended vpon by sundry other graces as namely with an hearty and vnsained loue of that doctrine which they certainely know and by power where of they were mightily called and changed so as they willingly heare it with a true constant delight in the vnderstanding of it as it is written My sheep heare my voyce and they which are of God beare Gods word That is with much readinesse they heare it and with great and sound pleasure in it as Dauid did I loue thy Law therein is my whole delight Yea they heare it with an obedient eare and dutifull so as they can and doe so distinctly apply that which they heare know and loue to their particular vses for humbling comfort for strengthening and reformation of themselues as they submit gladly both iudgement and will reason and affections to the rule of this truth Therefore it is further written that Christs sheepe by calling doe heare his voyce and follow him Thus they haue their care-marke they heare and the wooll-marke too they follow and obey the doctrine of Christ according to the measure of grace receiued Lastly the graces of sanctification which are giuen them together with their calling and by which they are enabled to beleeue and fruitfully practise the doctrine and to continue encrease inso doing doe testifie for them to themselues and others their vndoubted calling in the Gospell Apollos Forbeare I pray a while further speech of this last marke because of those graces I will hereafter know your minde when ye first haue tolde me what men are to doe which yet haue not these tokens of calling what course such be to take to bring on their calling and how others are to behaue themselues which haue good proofe and experience of their vocation to God Aquila I wil doe my best to satisfie you herein Such as by want of the former markes and other wayes doe but make doubt that as yet they haue not this mercifull blessing of a peculiar calling let them vnder good hope of themselues that they are of the Elect because that to them God hath affoorded an outward calling offering vnto them therein Christ with all heauenly treasures neuer giue any rest to themselues vntill to their outward bee ioyned an inward calling which is so needfull as till then men are in a very bad case applying themselues to the diligent and constant vse of all such helpes and meanes as be profitable thervnto Of these meanes some be priuate some be publike the priuate meanes auaileable to an inward calling be the often humbling of our lofty stubborne hearts by a search into and a confession of particular sinnes against the Law vpon due and serious consideration of them both for the huge number being as the starres of Heauen and for the fearefull filthinesse of them being against such an infinite diuine Iustice an holy law and lastly for their deep dreadful danger being the causes of al Christs passiōs of eternal pains in hell fire to such as they are not forgiuen vnto besides innumerable iudgements and wofull plagues within which they wrap vs euen in this life By the often and carefull viewing our selues in the looking glasse of the Law beholding there our most sinfull and most wofull estate and labouring our selues to haue knowledge with some feeling experience of it enforcing what we may to apprehend with feare and griese the threatning of the Law against all and euery one of our sinnes by this meanes our dolefull condition wil come before our eyes for meekening and taking downe in some measure the hauty pride and obstinacy of our nature and will cast and strike vs into some dread of our selues and be some bridle to keepe backe the headlongnesse of our secure sinfull hearts For it cannot but that it will make a man affraide to run vpon such sinnes as he seeth and confesseth against himselfe and with his owne mouth pronounceth worthy of eternall wretchednesse And hauing once taken vp such a course of particular acknowledgement of our offences after an earnest and diligent examination of our hearts and wayes let it not be left againe but continued with such care as men can not to doe it of custome but earnestly for humiliation Next thing is there would be a good endeauour vsed to auoide the outward act of all sinne as to refraine from lewd and lasciuious talke from lying swearing and from the deede of drunkennesse adultery theft contention fighting and all such like which is in a mans power to doe if we will doe but so much as lyeth in vs to doe The Heathens hauing attained thus much as to liue ciuilly and vnblamably for their externall behauiour Yea further euen before their calling men ought by their endeauour watchfulnesse ouer themselues not onely to forbeare the committing of any outward euill in word or deede but further to snib and keepe downe the rebelling motions and desires of the soule True it is that they cannot so doe it as after they are called when the Spirit of Christ hath put a power into them for mortifying their lusts in a true hatred and abhorring of them as euils contrary to God and their owne good yet by the generall light of conscience and helpe of restraining grace they may sore checke and curbe them And in this worke and exercise of suppressing sinne both in the outward fruit and inward roote they shall not a little be furthered by embracing the company of good men from whom they shall haue many aduertisements by words or good examples in their deedes which they may imitate and follow Also by eschewing the familiarity of vaine and euill men whose words and actions are as pitch to defile as poyson to infect and as strong pul backes to hold vs from comming neere to God and finally as mighty prouocations to further vnto all hellish life Therefore of this in any wise men that will come to an happy calling must take heede what manner of men they make the companions of their life for such is the force of company either good or euill as one shall quickly become such as they be with whom hee doth associate himselfe be then curteous to all yet acquainted but with a few and they of the best It must not be forgotten that attentiue reading the Bible and other good Books which are wrote of diuine matters especially of the nature and defect of sinne of the Maiesty power of God of his seuere iudgements against offenders of his Law will doe great stead in this businesse The Gospell and promises would be so farre tasted of as may keepe vp the heart from sinking for this grace of vocation is not giuen but to such as the Law hath brought low by the sight of their sinnes and wrath due vnto them Adde vnto all the former that not
and hope Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe and their weake knees and the rather calling to minde that they haue by vowe in their Baptisme and by promise often iterated in the profession of Christianitie bound themselues as to doe the cōmandements so to beleeue the promises of God And better it were wee had neuer made such a vow then to breake it hauing once made it Eccl. 5 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde which as a pure virgin neuer was defiled with any vntruths but also to weigh the bond wherewith God hath bound himselfe to vs not onely in our Baptisme but namely in the Lords Supper where vnder his seale hee assureth euery true beleeuer that examineth himselfe and so eateth and drinketh that he is as verily partaker of Christ and of his passion with all the fruits thereof to remission and mortification of sin as he is partaker of the outward pledges of his body blood they being particular testimonies of assurance to euery one of his owne saluation by Christ according to the tenor of the couenant so as a token from a most trusty friend cānot more confirme our perswasions of his loue towardes vs then the Lords Supper duly receyued may warrant and assure our heartes of the especial loue of God in Christ for our eternal happinesse Vnto all this we may adde as a spurre to quicken vs the great and diuers hurtes which will redound to our selues if we beleeue not God and the maruellous dishonour that thereby should be offered to himself For if once vnbeleefe take roote in our hearts a bitter root or roote of bitternesse it will prooue For by it all our actions naturall ciuill religious indifferent good actions will be defiled and made hatefull to God For Whatsoeuer is not of faith it is sinne Rom. 14 23. And without faith it is impossible to please God Heb. 11 3. and to him whose minde and conscience is vncleane thorow infidelity and sinne all things are vncleane Titus 1 5. And what a matter this is let any man duly consider of it that as faith gets all sinnes both to bee forgiuen and to turne to our good Rom. 8 28. so infidelity gets all our best workes to become naught to turne to harme to vs and offence to God Neither this onely but through vnbeleefe we do euen bind vp the hāds of God and seale vp the fountain of his liberality that it should not flow vpon vs either in earthly benefites or heauenly graces His protections and deliuerances in our dangers and against our enemies are withhelde As it is sayde in the Gospell Christ could doe no great workes there in Capernaum because of their vnbeleefe so our vnbeleefe doeth after a sort disable God at the least it depriues vs of his gracious good things and great preseruations Neither onely doth it keep good things from vs but pulleth down euill things yea euen vpon Gods Children their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen Moses for his distrust died in the Wildernesse and might not be suffered to enter the Land of Canaan Deuterono cha 4 4. Also Zachariah otherwise a iust man yet for his vnbeleefe sake was stricken dumbe and for manie moneths was not able to speake Luke chap. 1. vers 22. If the vnbeleefe of the godly being but an infirmitie of faith were so sharpely chastised what marueile if the infidelity of the wicked being a meere absence of faith do cause vnto them many heauy plagues in this life Examples whereof are rife in the Book of God and in common life but the chiefe hurt of incredulity is that it shutteth out from the blessed and glorious kingdome of God For without shall be fearefull vnbeleeuers Reuel 21. 8. yea and throweth downe head-long into eternall perdition to suffer vengeance in flaming fires because they obey not the Gospel of Christ For he that beleeues not the wrath of God is vpon him Iohn 3. 36. and such shall be condemned Marke 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stirre vp our dul hearts to embrace the promises yet when the manifold and certaine euils which befall men for want of faith be thought vpon this should helpe to awake our heauy mindes to make vs abhorre euery vnbeleeuing thought chiefly considering that the danger to our selues by yeelding to vnbeleefe is nothing though it be much most fearefull being compared to the dishonour that will thereby redound to God for by our vnbeliefe he is spoiled as much as in vs is of his essence being namely his mercy truth and power which is to make him no God For if we make him a lyar as euery one doth which beleeueth not in the onely begotten Son of God 1 Ioh. 5. 10. then we strip him and rob him of his chiefe glory yea of his very essence Nay which is yet more feareful we doe equal match him vnto Satan as if there were no more truth in his sayings then in the father of lies as on the one side then they doe much glorifie God that doe beleeue his word witnessing of him that he is true in his promises able for performance Rom. 4. 21. yea they do themselues a speciall honour for they doe make God a testimoniall as it were and set to their hand seale that he is faithfull Ioh. 3. 33. So on the other side they do exceedingly dishonour themselues and God also which doe through infidelity cast away his promises Thus you haue heard good friend Aquila the best encouragements which I can thinke of to quicken a fainting faith which if they hit vpon a presuming heart will make it more presumptuous but if they meet with a beleeuing humbled heart for whose sake I haue collected them then they will be as drie sticks heaped vpon a dull dying fire to reuiue and cheere it Now that ye are so well acquainted with the vsuall discouragements hinderances of faith you hauing had so many strong assaults made against your faith if you wil deliuer them and also shew how they may be repulsed ouercome it will doe well in my opinion and so wee will shut vp our conference about faith Aquila I haue a good mind to doe the one that is to lay forth the obiections which the flesh Satan make against the stedtastnesse of faith to shake it but for the other you that haue truly opened the encouragements can also tell how for to fit them for the resistance and beating backe of hinderances First how shall I be assured that the gracious promises offorgiuenesse by Christ and other promises of the Gospell are from God and not deuised by men Apollos Tell me haue you not been moued to doubt whether there
Finally which is an admirable thing euen by the grosse sinnes of his Children it pleaseth God to doe them much good both to greeue them for that is past to humble them and shame them for the present to worke more feare and warinesse for the time to come Besides it turnes greatly to Satans great confusion their fales prouing medicines and remedies and preuentions of future sinnes and this as it much redoundeth to Gods honour so it cannot choose but vex Sathan at the heart that such sinnes as he hath drawne the godly into with great diligence and long deuice hoping therby to choke them and quite to spoile them should bee made meanes through Gods wonderfull goodnesse and wisedome euen to whet and sharpen them the more against Sathan the procurer of their wounds and woe by stirring vp themselues and strengthening others vnto all good duties He had been better to fit still then to haue tempted Dauid and Peter to such sinnes as he did as I could further proue saue that in our conference of Repentance this very thing wil be happily reuiued and come againe to be spoken of but it is now meete that wee seeke out the markes whereby Sanctification is knowne to be truly wrought and to speake of the duties of sanctified persons Apollos I doe well allow of your purpose onely by the way let me put you in remembrance that by the remainder of sinne in the new borne Christians and by those daily bitter fruits which spring from thence there is more occasion giuen to the godly to exercise their faith touching the forgiuenesse promised and their hope touching the blessednesse to come and all other their graces which if they were perfect and all sinne done away at their regeneration then what great vse of faith or hope when there should bee no vnbeleefe or doubting within them or what vse of any other vertue when it lacked the opposition resistance of the contrary vice to set it on worke Here is our warfare and there must be a continuall strife inwardly in our selues betweene grace and sinne as well as out wardly against the wicked In Heauen our warfare shall be ended and not before and further by how much the godly oftner sinne here so much the mercies of God in pardoning and Christs righteousnesse in couering such and so innumerable transgressions are manifested to bee the more glorious and excellent There being no lesse grace if not more expressed in forgiuing sinnes done after the Spirit of God and faith receiued then such as were done before Sithence the more Gods Children are beholden to God and the more meanes they haue against sinne and the more they are enlightened to vnderstand their duty the more grecuous is their fault which yet being all remitted freely vpon their repentance it declareth the abundance of the grace of God toward them Aquila It was well thought vpon by you for I had forgotten these things but now to follow my purpose Amidst so much darknesse of minde as yet remaineth after regeneration in Gods Children and so many and great imperfections Sathan also with his iuglings laboring to trouble their iudgements it seemeth then a hard thing to discerne that true sanctification of the Elect from that generall grace whereby a naturall man may liue for outward comfort and carriage as if hee were truly sanctified There bee sixe or seauen tokens by which the difference is to bee found and euery sanctified person shall by them know of himselfe that hee is gone beyond a ciuill life First a sanctified man hath care to order his life his whole way and euery step of it by the knowledge of the Word of which he enquireth what hee may doe and what not still taking counsell from thence doing all his things as necre as hee can by that diuine direction and with application of Christ beleeuing that his weaknesses are in him hidden and the vncleannesse of his worke wiped and purged by his death whereas the ciuill man dependeth vpon the allowance and reputation of men which if hee obtaine it contents him he lookes no further but to haue a good estimation in the World And whereas the sanctified man aymeth at this most how to please God euen with the deniall and displeasure of his owne corrupt heart the ciuill man doth not take thought nor trouble his head about the pleasing of God in the good he doth nor in leauing euils for the offence of God but seeketh and studieth to please himselfe and such whose fauour hee desireth to liue in ordering his course to his owne and their liking Thirdly whereas a ciuill man is very carefull in duties that concerne affaires and dealings with men that hee may get a good report that way and doth religious duties coldly and of custome the sanctified man though he will not be negligent in workes that belong to his calling yet he is cheefely 〈◊〉 〈◊〉 duties which concerne God and his 〈◊〉 〈◊〉 that both publikely and priuately Adde heereunto fourthly that ciuil 〈◊〉 〈◊〉 no great conscience of smaller sinnes as 〈◊〉 〈◊〉 talke lesse oaths gaming c and not at all 〈◊〉 against naturall corruption to get it killed nor in 〈◊〉 bled for it It is otherwise with a sanctified man he laboureth most against the roote of sinne to get it mortified to haue the fountaine drained hee 〈◊〉 him and conceiues much 〈◊〉 euen for the 〈◊〉 of sinne Psal. 51 4 5. Hee hath a great care to meete with sin in the bud to resist it in the 〈◊〉 and euill desires and auoyding conscionably euen such offences as the most men iudge but 〈◊〉 For hee 〈◊〉 the danger of death the displeasure of God in euery sin euen the least Dauid will greeue for touching the lap of Sauls garment the Lords annointed The heart of a godly man wil smite him euē for a vile vnhonest thoght for euery little ouer sight if it be but in a circumstance of an action Yet 〈◊〉 ciuil men neuer take any 〈◊〉 to auoid the sins of the time or of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turall peculiar sinnes the sanctified man of all other most setteth himselfe against these And to shut vp because the differences are infinite the euill man is 〈◊〉 about the 〈◊〉 of grace to get more strength against 〈◊〉 more power to obey God he doth not marke in himselfe the decrease of grace or increase of sinne that being humbled therefore he may vse the means appointed without 〈◊〉 〈◊〉 and faintnesse not by fits and girds It 〈◊〉 〈◊〉 with the sanctified person who 〈◊〉 how corruption workes and how grace decayes betakes himselfe vnto the vse of al good means 〈◊〉 all good care and conscience for the helping him 〈◊〉 a greater measure of the Spirit that he may grow vp in grace and knowledge For he considereth 〈◊〉 himselfe amongst sundry other things what duty he 〈◊〉 to God and to his owne soule and that this 〈◊〉 is laid vpon him by
For God who put it into their heart still preseruing it and being stronger then all that be against it how can it vtterly faile This is it therfore which I iudge that when regenerate persons being ouercome by the strength of any temptation or in-bred corruption yeeld vnto any sinne their whole will doth neuer sinne so much onely doth sin as is vnregenerate the regenerate part doth neuer sin neither can it sinne for it is impossible that grace shold sinne which is as contrary vnto sinne as light is vnto darkenesse The Spirit and grace doth euer like and loue that which is good and hate that which is euill So the Apostle confesseth that when hee did the euill he would not and did not the good he would it was dwelling sinne that did it that is to say his soule vnrenewed was that which sinned it was not he that is his soule so farre as it was vnrenewed that did sinne For his minde renewed serued the law of God it was his flesh that serued the law of sinne his inward man did euen then delight in the law of God when the lawe of his members rebelled against it And this is the condition of all other the children of God amongst whom when any of them be ouercome in this conflict their will and minde renewed doeth still make resistance to sinne yet so feeble so faintly and weakely somtimes that sinne gets the vpper hand and grace is put to the worst Now touching Dauid and such as do sinne in such a sort as he sinned this is it which I do iudge of them that it fareth with them as with a man going downe a steepe hill whose foote once slipping hee cannot recouer himselfe but tumbles downe till hee meete with some stay Or as it doth with one in a swoone or in a Lethargie whose life is in them and yet to seeming they are dead Or as a withered tree in winter season which hath neither leafe blossome or beauty and yet there is life in the roote Or as with a soldier whose braine-pan being cracked with a blow he lieth astonished and as one vanquished yet comming to himselfe againe renewes the battle and conquers his enemie Or finally as one taken prisoner against his will for lacke of power to withstand the assault being willing and ready to make an escape whensoeuer an opportunity is offered As appeareth in the example of that Kingly Prophet who was so held captiue in the hands of sinne as when God did reach out a hand vnto him to draw him out by the admonition of his Prophet outwardly and the motion of his Spirit inwardly hee quickly apprehended it and embracing the occasion gaue satan and sinne the slip and as wee say shewed them a paire of faire heeles Apollos I am altogether of your iudgement in these points and surely as this is a very true doctrine so it is comfortable to consider that God doeth so maintaine grace in the hearts of his owne children as howsoeuer for due and iust causes the gates of helmay very farre preuaile yet neuer so farre as to displant that which God hath planted nor to destroy that image which God hath set vp But it remaines now that ye speake something more particularly of this combate and what weapons are to be vsed therein after what sort we are to make vse of them Aquila Sir it were a matter of great labour a very long worke particularly to rehearse how our knowledge is assaulted by ignorance our faith by infidelity our loue by enuy and hatred our holines by prophane lusts our chastity and temperancy by incontinency riot also to declare the dangerous stratagems wiles and enticements that are vsed by satan and the world to vndermine and ouerthrow the poore christian soul. and this haply is sufficiently performed by som others Touching the Weapons which wee are to vse in this warfare and how by prayer wee are to get the power to vse them well the Apostle instructeth vs fully in the 6. chapter to the Ephesians And for the right application of the maine weapon to wit the Worde of God we haue Christs practise in the 4. chap. of Matth. Therefore if it please you leauing this argument wee will passe forward to the doctrine of Repentance This onely I thinke meete to say ere we part from this matter that there is a very great oddes between a regenerate person and one vnregenerate as touching this fight against sinne they both fight but neyther vvith like minde nor with like successe In vnregenerate persons the light of naturall reason and of knowledge infused into the conscience doe checke sinne as well as discouer it leading the combater to a mislike and some kind of resistance whereof the issue and successe is the holding backe of the rage of sinne without weakning or killing it at the roote in so much as when this resistance such as it is 〈◊〉 then sinne like a Gyant or a Tyrant mightily assaulteth and insulteth ouer the poore soule trampling it downe and fiercely oppressing it Whereas regenerate persons doe more then mislike sinne and make some slender opposition to the keeping in of the fury of euill lusts for they doe truly detest and hate sinne as that which is contrary to the will image and glory of their Father and the cause of curse to their blessed Redeemer so as there is in them a conflict not alone betweene reason and affection and betweene conscience and sinne but between grace and sinne betweene the heart renewed by grace and remaining sinne which with a loathing is refused of them when it ariseth and tempteth the regenerate setting and bending themselues directly against euery lust of reason and will as against a most mortall enemy which it desireth and seeketh vtterly to destroy for that end being in continuall watch frequent in seruent prayer alwayes fearing infirmity and Gods dreadfull Maiesty the euent and successe of which strife is a daily wasting of sinne and mortifying it at the roote that it may at the length be quite abolished Of Repentance the other consequent of Sanctification Apollos NOW friend Aquila that we haue done with the spiritual combat betwixt the old man the new arising from the imperfect measure of Sanctification which when it is full that combate shall ceasse in the next place we are to deale with Repentance which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight is very necessary for they are to be healed and made vp again by repentance euen by our turning vnto God through faith in his Sonne As it cannot be but in the combate the new man is sometime put to the worst so vpon repentance all is made whole Aquila Suffer mee here a little to stay you in your speech what may the differance be betweene Sanctification and Repentance seeing Repentance is a ceassing from euill and doing of good a turning from sin to God and Sanctification is no other but
as either when we quit and cleare our selues from suspition of a sinne by shunning the very appearance of euill all that hath any neerenesse with it or lookes but toward it or when wee rebuke and punish such as wee haue thought to beare withall in their sinnes or haue in truth borne withall after which sort it is likely the Corinthians vpon Pauls sharpe reprehension did cleare themselues in the case of the incestuous man whom they had winked at Or finally by an humble true confessing of our fault to God and to men if it were open and publike with hearty crauing of pardon as in the Publican Zacheus Dauid we haue examples of this clearing and well also might the godly Corinthians cleare themselues to Paul that they were displeased with their sinne in bearing with such an offendour not onely by their diligence in censuring him but by their vnfeined confessing of the offence both to God and to the Apostle whom they hadagreeued The third fruite it is indignation which is an holy anger stirred vp in our hearts not onely against other mens faults with a pitty toward their person but especially against some sins which haue escaped our selues that we-were so beastly and foolish as to doe such euils that we might haue auoyded and when we are moued to anger more against our owne then other mens this is a very good token of a repentant heart The fourth fruite is feare not seruill but filiall and child-like arising from the feeling of Gods mercies and our owne 〈◊〉 from whence commeth an holy awe and feare lest the euils which tofore wee haue offended by or such like through our corruption breake forth againe The fifth is desire as impenitent persons haue their desires to eate to drinke to sleepe to take their ease and pastime to fare deliciously to goe gallantly and brauely in apparell to grow rich to be aloft to be well thought of and spoken of although they deserue it not and are stuffed with many other such carnall and worldly desires as tokens of their naturall impenitent heart so the godly desire to liue honestly to keepe a good conscience to dwell in the House of God for euer to enioy the sincere milke of the word to be vnburthened of sinne to mortifie their lusts be dissolued and to be with Christ and finally not to offend againe in these particulars wherin they haue offended God or his people are the testimonies of a truly repentant heart The sixth fruite is zeale which is a great griefe conceiued for the hurt of Gods glory by sinne and an ardent loue to all such things as God may be honoured by and to hinder in our selues and others whatsoeuer may dishonour or displease him Reuel 3. Repent and be zealous Therefore as cold and luke-warme Christians are vtterly without all grace of true Repentance which worketh a zeale against all sinnes and for all good to crosse the one and aduance the other according to our places meanes so the truly zealous man whose zeale is guided by the knowledge of the Word and tempered with charity such as was in Paul and Barnabas Acts 14. in Phine as in Moses in Dauid it is the euidence to our soules that it is blessed with the grace of Repentance The last fruite is reuenge which is not a requiting of euill for euill towards others a fruite of the flesh but a voluntary punishment which a sinner taketh vpon himselfe for the euils done against his God his soule or his brethren in labouring more to bridle his vnruly heart from vnlawful desires and moderating it in those which be lawfull for bearing not sinfull delights or profits alone but euen such things as are within our liberty if the vse of them will be an occasion of finne either to our selues or other This curbing of our selues and cooping vp our affections mortifying the flesh denying our selues is that reuenge here meant Also enforcing ones selfe to doe the things quite contrary to our sinnes as the drunkard to repent and punish himselfe with abstinence also the glutton and riotous with fasting the great talker by keeping silence the adulterer by forbearing all things may prouoke lusts Let me not conceale from you that I iudge this reuenge if it be referred to the Corinthians to be their exercising of that ecclesiasticall Authority which God had giuen his Church against sinne with more seuerity then wonted that as they had offended by remissenesse so they would henceforth take due reuenge vpon open sinners according to the power giuen them of God And this is very like for it is a godly reuenge to set on worke all power which God giueth vnto any for stopping of the course and current of sinne Let Papists who take such vnlawfull yet painfull reuenge of themselues by whipping c. admonish true Christians to take all lawfull reuenge Aquila Now Sir I will propound some doubts vnto you touching Repentance if first you will call to mind those cautions which ye deliuered touching the same in your publike teaching Apollos Herein I will answer your desire But let ' me tell you by the way what was saide of the meanes to quicken and stirre vp this daily Repentance Namely diligent reading of Scripture and other godly Bookes the humble submission of our mindes to all godly admonitions of the Saints blessing God in our soule after the example of Dauid for such rebukes as are priuately and friendly reached out yea thanking God for the reproaches of enemies by whom sometime one shall heare his sinne tolde him sooner then by a friend though not in a good manner nor for any good ende on their part yet considering God sets them on worke as Dauid the Prophet saide God hath bid him rebuke mee Therefore endeauour our selues to make vse of them giuing good heed both to the checkes of our conscience which often proues a faithfull monitor and to the strokes of Gods hand sensible and insensible in soule and body seeking to profit by them to amendment that wee feare him the more yea euen in the dayes of our prosperity and peace making this good vse to be inuited by them to speedy and true repentance and so we shal preuent Gods chastisements if wee voluntarily fall to iudging of our selues Yet of all other good meanes to awaken vs and bring vs vnto the practise of Repentance this is not the least euen our daily examination of our owne heart and wayes to consider particularly what escapes haue been in thoughts words and deeds in omission or commission with the circumstances of our actions for manner of doing and for the end of our workes and the persons and such like things that so we may come to see both what is to be sorrowed for presently and vpon faithfull and humble confession we may make all euen with God through Christ for that which is past and also what cause there is to watch ouer our selues for time
perswasions to moue vs to embrace it whereunto wee are prouoked by other reasons also as namely because God hath so streightly and often commanded it Feare God 1 Pet. 2. 17. Againe Feare him that can kill body and soule Luke 12. which doth shew it to be a thing pleasing to him Also it is a gift of God yea one of his speciall and peculiar gifts which hee vouchsafeth vnto his Children into whom he hath promised so to put his feare as they shall neuer depart from him Ier. 32. Moreouer the feare of God is a mans best wisedome As it is written The feare of God is the beginning of wisedome it hath great promises euen of blessednesse made to it Blessed is the man that feareth God It is the garden of all vertues which are preserued by an ho'y feare of God it is the enemy of all vices which cannot raigne where the feare of God hath place Besides the examples of the godly and the approbation of the feare of God in them by the holy Ghost in Scripture should greatly excite vs to it Cornelius is commended for this that he was a man that feared God and all his houshold Acts 10. 1. Also Iob that hee was a man fearing God Iob 1. 1. Of Hezekiah it is saide that he made the feare of God his treasure Esay 33. 6. Also Obediah Ioseph Daniel and others highly praised in this respect As on the other side it is laide downe as a marke of a wicked man not to feare God Rom. 3. And as the want of it hath beene the cause that wicked men haue quite fallen away from God as in Pilate who feared not God but Caesar and he slew himselfe the like is to beseene in Achitophell and Iudas so the weaknesse of it in Gods children hath beene occasion of sundry falles as of Peters abiuring through too much feare of man and too little feare of God and in Dauid counterfeiting himselfe to be an Ideot or mad through feare of Achis King of the Philistians and sundry others which out of little feare of God and too much feare of man haue done euils or denied the truth Therefore Gods Children are to labour not onely for sound feare but for a great portion of it to haue it and to haue it abundantly as that it may preuaile ouer the feare of the flesh to feare God as he should be feared according to the greatnesse of his Maiesty and power Of trust or confidence in God Aquila AMongst other things spoken by you touching the feare of God your last words of fearing God accordingly be very worthy of all Christians to be thought on for it is not enough if we will doe our duties and be safe to feare God and to doe it sincerely vnlesse we doe feare him accordingly that is considering our owne infirmities how weake wee are and prone to euill vnable to doe well feeble to resist encounters and to beare off assaults stumbling at euery straw and fearing euery bush or shaking of a leafe and the malice and force the subtilty and guile of our visible and inuisible enemies how many furious and crafty they be also considering how sundry men stronger then our selues haue beene surprized and ouertaken by them moreouer the awefull Maiesty of God his terrible iustice and almightinesse so hating sinne so able to annoy and hurt sinners the infinite goodnesse and mercy and holinesse of God so louing the righteous so willing and able to blesse the iust all these being duly pondered it would be the duty and worke of all men to pray and vse all good meanes that they may feare God and feare him much and plentifully and continually And to speake truth how can hee bee too much feared that hath already done so much for vs of whom also we looke for so much from whom commeth all good without whom nothing can be had that is helpefull and healthfull vnto vs hee gouerning and disposing all things as he will hauing all creatures subiect to his will and pleasure Angels Men Diuels Beasts to make them friends or enemies Blessed is therefore the man whose heart is alwayes and much in his feare being afraide of sinning against God as of the greatest euill that can befall him and studious of pleasing God as the greatest good that can come to him But now Sir I would heare you proue vnto me that to trust in God is such a worke as the faithfull alone can doe it and wherein it consisteth and how it differeth from the confidence of wicked men and what be the effects and markes of it in those that haue it and how we are to be encouraged vnto it Apollos Of all other workes which be proper to the Elect there is least question of this whether it be appropriated to godly men alone because the Scripture euery where doth describe the wicked hereby as by an essentiall effectuall note that they trust not in God that there is in them an euill heart and vnbeleeuing that they with-draw themselues through vnbeleefe that they are full of vnbeleefe that they are faithlesse that their trust is in their riches or in the arme of flesh or in man and not in the liuing God Which plainely proueth that none saue the godly man can put his trust in God it being put downe as the property and vnseparable marke to a righteous man that his trust is in God that hee maketh God his buckler his tower his shield and defence his fortresse and bulwarke that his heart is fixed in God and stayeth on him The promises also which be made to them that they shall neuer be remoued Psalme 125. 1. but be established and stand like mount Sion that cannot be remoued that mercies shall compasse them on euery side that they shall not perish that God will be their God for euer that his saluation belongeth to them that he will neuer faile nor forsake them Heb. 13. And many such like do confirme to vs that to trust in God as it is a thing maruellous acceptable vnto God so it is a duty which euery one cannot performe but they onely with whom God hath stricken an euerlasting couenant This trust in God causeth the godly man to repose and place his affiance and confidence in God that through his onely goodnesse and power he shall not onely be safe against all enemies and euils so as not to be ouercome by them though he be assaulted but to obtaine whatsoeuer good thing is expedient for him to haue The ground of this their confidence it is first the knowledge of Gods nature that he is mercifull most true and almighty Secondly the consideration of his promises whereby he hath bound himselfe to doe his children good and to keepe euill from them Thirdly the great experience of Gods great care and kindnesse both to others and toward themselues For the first ground of our trust in God see Psal. 146.
vs from the sight of the Sunne so the blessings of God stand betweene the eyes of the wicked and God himselfe that they cannot looke vpon him whereas the godly by the eye of their soule pierce thorow all meanes to behold God himselfe the Authour and disposer of all good things in whom they see a secrer blessing prouided for them which is hid from others But now Sir seeing true and vnfeined trust in God bringeth forth prayer vnto God because wee trust in him therefore wee call vpon him and vppon the happy successe of prayers followes thankefulnesse I would haue you in the next place to deale in these things and to shew me how the godly and vngodly doe differ in these workes seeing one as well as another doth performe them for it is common to all to pray and to giue thankes The Pharisie both prayed and gaue thankes Luke 18. so did Iudas as well as Peter Cain as well as Abel Apollos It is true which you say that therefore Christians doe lift vp their mindes vnto God euen because of that trust which they put in him Hence it is that they are bold to come vnto God for that they assuredly trust that he will doe them good As we neuer haue an heart to seeke to any men for helpe in whom wee haue no affiance that they will regard vs but wee readily get vs to such for kindnesse of whom we haue some good hope so it is with Gods Children their confidence which they haue in God breedes in them a willingnesse by prayer to craue his helpe whereof when they are made partakers they burst out into thankfulnesse and prayses of that goodnesse which respected and releeued them it being the property of Gods children not to be more forward to desire Gods benefits and protections for them and theirs ouer their soules and bodies then to returne thankfull acknowledgements after they haue receiued mercies And whereas hypocrites and euill men doe pray and giue thankes it is true generally that there is no worke touching the outward act which Gods Children doe but the Children of this World doe the same but that which these doe in hypocrisie the other doe in truth and particularly there bee in these workes of prayer and thankfulnesse many differences betweene the one and the other as that the wicked are more ready to beg in their wants then to be thankefull when they haue sped and they are thankfull rather for prosperity then for aduersity whereas the godly see great cause to giue God thankes and praise in and for euery estate because all things are made to worke together for the best towards them Rom. 8. Againe the wicked doe quickly faint in prayer if they be not heard whereas the godly perseuere in asking till they be heard like the woman which followed the Iudge with importunity Luke 18 and the man which in the night time got his friend to arise out of his bed to fetch him a loafe to refresh his friends which came to him so Gods children howsoeuer they are long delayed for triall of their patience and constancy in prayer and to sharpen their affections and for sundry other good regards yet they pray and ceasse not till God doe send a gracious answer their prayers being like messengers which will not returne without their answer or like Ionathans arrowes which brought Dauid to him Moreouer the wicked pray coldly and out of a custome the children of God pray with care and conscience and doing their duty with feare of displeasing God The wicked pray generally the godly aske particular graces more begging sauing graces then others Whereas euill men aske temporall things more often and more earnestly neither doe they aske these out of faith to be heard Againe the godly take no worke in hand but they begin it with prayer and end it with thankesgiuing so doe not the wicked Moreeuer the godly doe continually pray with an earnest desire of the thing asked in prayer and with a sure perswasion of obtaining it both which the wicked want Finally besides many other things this is one maine difference that the godly in their prayers and thankesgiuing performe these workes in respect of and with a loue to the commandement which enioynes them and in a true and vnfeined desire of glorifying God by their obedience to his will and herein are Gods Children vnlike the wicked as in these so in all other workes which they doe being good or leaue vndone being euill that therein they consent to the law of God in their minds and wils approuing the good they doe and hating the euill which they flye and may not doe studying and endeauouring by such their submission to Gods Law to set forth and extoll the name and honour of their heauenly Father These are the rules they walke by both in prayer and prayses in reading and hearing the Word and in receiuing the Sacraments as also in the practise of all other duties towards God or men Of the Word and Sacraments Aquila SIthence ye haue mentioned the Word and mysteries and our actions about them are workes which belong to Gods worship declare wherein the godly doe differ from other men in their worke of hearing and partaking in the Word and Sacrament for all sorts of men doe these workes euen that Fox Herod will heare Iohn and the Pharises came to heare Christ and Iudas was at the Passcouer and 〈◊〉 〈◊〉 desired baptisme what is it that discerneth one from another in these common duties Apollos Sincerity and soundnesse called truth in Scripture discerneth worke from worke and duty from duty The hypocrite and wicked euen for their hearing the Word and being partakers of the Sacraments because they lacked vprightnesse in the doing seeking not God but themselues therefore they shall for them heare at the last day Ye workers of iniquity depart from me Mat. 7. 23. For this shall be saide to such which did prophecie cast out diuels and doe great workes in Christ his name because their outward workes were voide of inward sincerity And this is a thing worthy to be marked that euen a good worke done of an euill man with an euill and 〈◊〉 heart vppon pretence and shew of seruing and pleasing God when in truth no such thing is meant but the pleasing of himselfe or some other carnall respect leades him it doth become a worke of iniquity Howbeit besides vprightnesse there are to be found sundry things in godly men doing these workes which are not to bee found in the vngodly and hypocrites As first that the godly when they heare or partake in the mysteries they vse great and serious preparation before by religious meditations of their owne wants and vnworthinesse on the one side bethinking how little they deserue such mercifull helpes and yet how great neede they haue of them and on the other side of the aweful 〈◊〉 before whom they must
chastising the more seuerely the longer that he hath borne and the more that wee haue prouoked him either by greeuousnesse of the fault or obstinacy in resisting his holy Spirit speaking in the Ministery of his holy Word Acts 7. 51. Howbeit in these chastisements so iustly deserued so worthily pulled vpon vs he doth exercise maruellous wise loue or louing wisedome his long suffering in bearing before he smite is not so admirable but his wisedome and loue is as gracious when he smiteth He goes to correction with a leaden foote and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise louing a manner with such fitnesle and moderation to so good purposes as the faithfull find euen in their smartfull chastisements cause not onely of patience and great contentment but of great praise and thankfulnesse yea of ioy and cheerefulnesse in their in ward man howsoeuer their rebellious flesh mutter and storme Which the Apostle Paul well vnderstood therefore exhorts the beleeuing Christians to grue thankes in all things 1 Thes. 5. 18. He that saith Allthings excepted not chastisements And in another place he wils vs not to despise the chastenings of the Lord Heb. 12. 5. That is to say esteeme much and make great account of them as of most wholsome remedies and gracious testimonies of Gods speciall loue as Psal. 51. when it is saide God despiseth not a broken heart the meaning is he maketh great reckoning of it as the best sacrifice that can be offered him and likewise would the holy Spirit by the like phrase teach Gods children what precious and fruitfull things Gods rebukes and corrections be deseruing not only to be patiently but thankfully 〈◊〉 somely taken being full of Fatherly wisedome and loue Aquila This is it that I pray you lay open how this most heauenly mercifull Father doth expresse his loue and wisedome in his corrections sure it is that he doth all things in great wisedome and he that would haue all our things done in loue there can want no loue in his owne workes towards his owne people He which is wisedome it selfe and loue it selfe must needes deale wisely towards them whom he loues but declare particularly wherein his loue and wisedome doth appeare for this maketh much to preserue and nourish patience Apollos The wisedome of God appeareth sundry wayes in the chastising of his children First because he knoweth when it is due time to fall to correction not rashly smiting as foolish men doe who smite their inferiours before their fault be ripe for correction Secondly hee discerneth by his wisedome what chastisements be most meete and fittest for euery one where to vse a gentle and where an harder hand when to strike the soule when to smite the body when it will be best to correct by losses Also he knowes how to proportion the chastisements 〈◊〉 the sinne as the sinner may perceiue not onely that hee is beaten for a fault but for what fault helis beaten dealing herein like the skilfull wise Physicion that doth not minister like potions and medicines to all his Patients but considereth their complexions and the nature of the disease and the degree of the sicknesse and accordingly tempereth his physicke so doth God measure out to euery one such a portion of corrections which is the sinners physicke as the strength of euery one may be able to 〈◊〉 〈◊〉 as the quality of the malady doth require As a crabbed stock doth neede a crabbed wedge and a sturdy vntamed Colt a hard bi r so the obstinacy of some and the toughnesse of their spirit needeth a more seuere discipline Herein moreouer his wisedome declareth it selfe that as he knowes how to fit the chastisement vnto the condition of the fault and quality of offendors so how to keepe a moderation both for measure and time neither more correction nor longer then shall be behoueful as cunning Musicians who know how to stretch their strings till they be in tune and no further least they breake them Finally in this also his wisedome is manifested that whereas afflictions in their owne nature be euill as they are also called Amos 3. 6. Lam. 3. Parts of the curse due to sinne yet as in the creation hee made light out of darkenesse so in his wise prouidence hee draweth much good towards his out of these painefull euils wherein he maketh his great loue together with his wisedome to be known not onely in that he striketh not so often as wee deserue and farre lessethen wee are worthy his chastisements alwayes comming short of our desert neither suffers his loue them long to cōtinue but especially in this that of short corrections through his louing blessings vpon them his children reape happie and long lasting fruires Aquila I doe well perceiue how truly you ascribe wisedome vnto Gods corrections this that ye speake of their fruitfulnesse by means of his loue I would haue it further explained because it is a maine motiue to patience No reason haue any but to take that well which shal end in their own welfare it is the hoped fruit which makes the Husbandman the Merchant the Souldiour patient amidst great labours and dangers Tell vs then what may this fruit be which groweth vpon the roddes of Gods correction Apollos The maine fruite is called by the Apostle Not perishing with the world 1 Cor. 11. 32. Ye are chastised that ye should not be condemned with the world that is suffered to goe on in sinne with this secure vnrepentant world to your certaine destruction This fruite hath another subordinate fruit seruing and leading thereunto called Heb. 12. 11. The quiet fruite of righteousnesse that is the fruite of a iust and holy life which is greatly furthered by chastisements whereby the godly are awed and brought to feare God and to obey him in his Word Before I was afflicted I went astray since I haue learned to keepe thy Word Psal. 119. This fruite of a righteous life by Iob is branched out into two parts Iob 33. 16. Then be openeth their eares by the corrections which 〈◊〉 hath sealed and verse 17. That he might cause man to tur ne away from his enterpizes and that hee might hide the pride of man Which sentence teacheth vs thus much that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children the vse and fruite of their afflictions and chastisements which fruite is twofold first repentance to turne man from his enterprize the second is humility to hide the pride of man to turn man from his enterprizes what is it else but to change his euill mind and workes into good That whereas before he was corrected he purposed and accordingly enterprized things euill and vnlawfull being corrected therefore henceforth hee altereth his course purposing and enterprizing good things This is Repentance the first fruite of corrections And what is it else to hide the pride of man but to abate and
portion of our loue from him to any creature Aquila Not at all for the loue where with wee loue our Neighbour is not a seuerall loue from that with which we loue God but a branch or streame of it in louing of men for Gods sake wee loue God in our Neighbour Euen as it is the same Sunne which giueth light in the field and in the house vpon land and in the water so it is the same loue which imbraceth God and our neighbour in louing whom we witnesse and shew how well and truly we loue God so long as our Neighbour is loued for God and in God because he belongs vnto him and beares his likenesse and that our loue of him is referred to Gods glory we may neuerthelesse loue God with all our heart I say if wee loue our Neighbour after and for God Indeede if we loue our Neighbour before God or more then God or for our owne sake and profit then our heart is diuided and our loue it is not right and this is one thing which distinguisheth false loue from true worldly charity from Christian. This loueth man after God and for him whereas worldly loue respects not God in the louing of our Neighbour Apollos Doe you esteeme your enemy as your neighbour whom ye ought to loue Aquila Yea. If euery one who commeth of Adam be my Neighbour then my enemy cannot be excluded from my loue especially seeing Christ hath so strictly commanded it Luke 6. Loue your enemies Yea and most highly commended it as a speciall marke and note of Gods Child to distinguish him from others who can and doe loue their louers Euery wicked man can doe that to be friendly to their friends but to be louingly affected to such as hate vs doing good readily to such as hurt vs and that for Gods sake because he will haue it so this declareth vs to haue him to our Father who is kind to the vnkind and doth good to the euil giuing his Sonne to die for his enemies Rom. 5. 8. and to haue him for our Head and Sauiour who made intercession for his crucifiers and finally to be brethren to him who prayed for his persecutors Acts 7. 60. Againe we know not but that our enemy may be the Childe of God in truth either he is already so or he may be so howsoeuer it be if he be a Christian we are sure he is our brother and in that regard we are bound to loue him being not onely a Neighbour neere vnto vs in nature comming of the same bloud hauing the similitude of God but a brother also professing the same Lord and so linked vnto vs by band of Religion hauing the same Baptisme faith hope and inheritance all which should worke in me a louing mind towards such yea though I knew they did abhorre me Apollos Ye say very right And indeed this is the tryall and touchstone of our loue to proue it by whether it be counterfet or sound for he that can loue his enemy vpon these grounds doth certainely approue himselfe to be endued with Christian charity and to be indeede the childe of God led by his Spirit forsomuch as none saue such can loue their enemy in such sincere sort as hath beene saide But you haue shewed me that my Neighbour is my enemy no lesse then my friend let me heare now whether ye put any difference betweene a neighbour and brother and whether there be any degrees in our loue Aquila There is this difference A Neighbour is more generall for euery brother is a neighbour but not on the contrary A Neighbour is euery man or woman whether they be Christians or Infidels Iew Turk Heathen Barbarian Papist or whosoeuer but a brother is that person who onely is a Christian professing with mee the same Christian doctrine and agreeing with me in the same worship of God The company and society of these are called the Houshold of faith the Church of God so as a Christian is both my brother and my neighbour whereas one may be my neighbour who is not my brother As the Samaritane was to the Iew and as Paul was to Publius and the Barbarians mentioned Acts 28. Now according to this difference are the degrees of loue as the holy Apostle Paul hath taught vs Galat. 6. 10. Doe good to all but especially to the Houshold of Faith for wee are tyed to these by more and also by more streight bonds If a Turke be in necessity I am bound to helpe him so as I helpe him not against Christ but if a Turke and a Christian both want and my store will releeue but the one I am bound to shew my loue rather to my Christian brother I may pity the misery of a Turke when I cannot releeue him because he is my flesh I must releeue a Christian before him who is both my flesh and my brother Likewise amongst Christian brethren there is a great oddes which will make a great oddes in our loue Apollos Well you then doe thinke that there are degrees of loue towards the Brethren and that of them some are to be loued before and more then others Aquila I doe thinke so and I thinke it not without reason for amongst the Brethren some be also our kinsfolkes our brethren sisters parents c. Also some of them haue receiued more excellent gifts and be enabled with power and will to doe more excellent things for the common good Now where there be more causes of loue there ought our loue more to shew it selfe herein we must follow God and it is a sure way to set our loue most on them towards whom God hath most exprest his loue When we reade of Iohn that he was the Disciple whom Iesus loued me thinkes it intimates and declares thus much vnto vs that he did prefer him in his loue for it is out of doubt that he loued the rest which were good yet Iohn more then the rest because of some notable grace that hee had aboue the rest for Christs loue was not partiall neither must ours be But there is some difference to be put betweene the affection and fruites of our loue oftentimes these must be extended to some brethren more plentifully by reason of the great wants towards whom yet wee haue not such a feruent affection of loue as to others which be more perfect As fathers will most affect their best children yet will take greatest paines about the worst because they neede most greatest care must be vsed towards greatest infirmities but greatest graces must haue greatest affection of loue Godly men doe sometime faile herein as we may see in Isaac towards Esau and Dauid towards Adoniah Absalon howbeit good men may not be followed in their euill but in their good things Apollos Now let mee heare of the manner of our loue by what rules it must be guided towards Neighbours and Brothers friends and enemies Aquila For the well gouerning of
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
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
greeued with the spirituall euils of others taking their sins to heart no lesse if not more then their corporall wants Mourning for their ignorance and hardnesse of heart praying instantly the Father of al mercy to open their eies to draw them out of darknesse And this they doe instantly euen where they are prouoked and not onely to their friends As Christ wept ouer Ierusalem which crucified hirn so true Christians haue compassion towards their enemies Further when mercy is to be practised vpon offered occasions they stay not till they be entreated but be hartily glad that they may be a mean of comfort to any distressed Euen as they would haue refreshing help in their own afflictions trobles so they are willing to respect others out of a great desire to be like their mercifull Father and to adorn the Gospell of his Sonne with the workes of mercy Moreouer where others take occasion of scorning their Brethren of reioycing or triumphing ouer them euen from these occasions the godly do prouoke them selues to pittifulnesse with sighs and groanes to 〈◊〉 and bewaile the follies and falles the damages and distresses which happen vnto others Yea the mercy of a righteous man rcacheth vnto beasts not his owne onely but vnto the beasts of his enemies to pull them out of the pit or to bring them home being straglers And whensoeuer they faile in these or in any other dutie of mercy either for substāce measure or maner they haue sorrow in themselues and flye for pardon to the throne of grace so farre off they be from putting trust in their owne deeds and all this without desire or care to bee knowne or seene of men further then needes must or may bee for their example and encouragement to the like mercifull workes as they thinke it sufficient that God who knoweth the heart Math. 6 2 3 4. is witnesse to the tendernesse of their affections towardes such as are in any necessity or want As touching the next vertue it is taking of things in good part when any doubtful speeches or actions happen which may be taken in euill part and breed matter of dislike debate These do the godly vse to interpret well inclining alwayes to the best constructions which can be made of mens doubtfull words or doings For as in euident euils they will not suffer a curtaine to bee drawne ouer the eyes not to see that which all men behold so in such things which may haue a good sence they will not be so vncharitable as to make a bad interpretation Neyther will they for some blemishes in a mans person or deede condemne all that is good as if for a wart or scarre one should despise great fauor and beauty but they easily winke at that which is amisse seeking by priuate louing admonition to mend it and 〈◊〉 ready to commend that which is as it ought to be making the best of euery thing so farre as with good conscience they can In the wicked it is quite contrarie for they wrest mens words and actions quite beside yea sometimes cleane contrary to the intention of the speaker and doer after the example of Dauids brethren 1. Sam. 17. and Hannuns seruants 2 Sam. 10 3. And if at any time they do take any doubtfull saying in the better part it is done partially because they would take part with some whom they affect They doe not mete like measure to all being also apt for some fewe and small spots to reiect many and excellent graces Apollos But friend Aquila amongst all the gifts that spring out of loue and accompany a peaceable spirit tend to encrease and preserue loue and peace ye haue scarse named or but onely named the gouernment of the tongue for speech and silence it being one of the graces proper to the elect to know when and how to speake For the righteous man ordereth his words with wisedome his speeches are seasonable and fit like pictures of siluer in apples of gold being powdered with salt Whereas the foole bableth out foolishnesse his words giue no grace to the hearer but with his lips hee speakes froward things which witnesseth the price of his hart tends to engender strife The good man out of the good treasure of his heart draweth out good things the euill man out of the euill treasure of his hart bringeth forth euill things Mathew 12. As there is nothing whereby a mans wisedome is better knowne then by his words so a mans folly 〈◊〉 by his talke which in euill men is either vaine or euill whereas the wise with their tongue spread knowledge and feede many with the fruites of their lips they shun all euill and ydle all contentious and vnlouing talke as a man wold eschew a dangerous rocke It fareth thus with them they feare God they choose rather to say nothing then to speake vnprofitable and friuolous vile and hurtfull thinges They haue learned that in much talk there is iniquity euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth so many words haue alwayes some fault it being one of the hardest thinges in the world to say much and to say nothing amisse Also no danger is like the danger which cometh by the slipperinesse and foolishnesse of an hasty tongue It sildom repents a good man that he saith too little it often repents him that he spake too much His silence doth euer proue lesse greeuous to him then his speech For the godly finde by experience that both the peace of their owne conscience betweene them and God and also the mutuall peace betweene them and their Neighbors is more offended and hurt by saying much then by saying nothing So it is not without cause that silence is termed a holding our peace to shew this that peace is gotten and preserued both to our selues and with others by prudent silence Nothing is so sweete a friend to peace as silence as many words much offend it He is surely therefore an happy man and fittest to liue in the World that striueth earnestly with himselfe to get this good moderation of his tongue We might now passe forwards to speake of the vertue of temperance but that I would haue you to declare how the Children of God doe differ from others in this duty of selfe-preseruation for selfe-safety is a thing cared for of all men but not alike of all men Aquila This was well remembred of you I had like to haue done as hee did who told ouer the company twice and still forgot himselfe for indeede all the forenamed graces be such as serue to procure and preserue the safety of our Neighbour his person and life of his soule and body is by the former gifts aduanced saue that the last which you named to wit the well ordering of the tongue is a great meane as any other of selfe-safety Life and death are in the hands of the tongue many a man
to her husband in respect of his prehemmence in graces and authority Ephesians 5 verse last the husband loueth his wife as a daughter of Israel and member of Christ and out of this holy affection of loue careth for her I Peter 3. 7. beareth with her infirmities cherisheth instrusteth her and protecteth her Fathers are not bitter to their children but in mildnesse wisedome bring them vp in the instruction and nurture of the Lord Ephesians 6. 3. Children doe loue reuerence obey their Parents for the Lord Ephesians 6. 1. witnessing their honour towards their Parents especially in this that they make no choyce of their trades and matches without their priuity and counsell Seruants not out of feare with eye seruice but in singlenesse of heart study to please their bodily Masters Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust both touching the bodies and soules of their seruants knowing that they also haue a Master in Heauen Calosians 3. verse last The Pastor feedes his flocke not for filthy luker nor by constraint 1 Peter 5. 2 3 4. but out of a willing minde shewing himselfe an example to the flocke The flocke and people on the other side acknowledge him and haue him in singular loue for his worke sake I 〈◊〉 5. The Magistrate kindly tendreth his inferiours as his children Iob 29. and mildly ruling with iustice giueth praise to such as doe well and punisheth those that doe euill 〈◊〉 13. 2 3 4 5. And finally inferiours and subiects obediently submit themselues vnto their Rulers as vnto Fathers doing with readnesse their iust commandements and with patience bearing euen their vniust punishments Thus haue I giuen you a certaine taste of these singular and speciall duties for neither time nor your infirmity wil permit vs more largely to discourse them onely this I thinke good to adde that it is the property of all sauing graces which wee haue named and of the others which we haue forgotten for who can remember all to waxe and encrease till they come to perfection as the young fruites groweth till they be ripe it pleasing God to follow his first graces with new supplies till he haue finished the worke which he hath begun 〈◊〉 1. 4. So it is not with the wicked whose gifts decrease and at last 〈◊〉 and fall away as leaues in winter fall from the trees they being as the chaffe and dust which hauing no stedfast firmenesse be therefore soone 〈◊〉 Psalme 1. 5. Whereas the godly which are as a tree planted by the Riuers side brings forth fruite in due season whose leaues are alwayes greene and look whatsoeuer they doe it prospereth Psalme 1. 3 4. And now good Sir if it please you we will shut vp this our conference with this short Prayer O eternall most wise mighty and mercifull God we giue thee thankes for all thine Elect whom thou hast according to thine eternall will called effectually by the Ministry of the Law and Gospell to thy Son opening their eyes to see him to be their Sauiour and their hearts to embrace him with affection being satisfied with him and so working in them that most worthy gift of faith whereby being vnited and incorporate into him they partake with his iustice both actiue and passiue for their perfect iustification before thee and with his Spirit for their vnperfect sanctification in this life hauing power giuen them both to abide the combate with remaining corruptions and vpon wounds and foyles receiued in that encounter to arise by repentance and also to be able to witnesse the truth of their repentance by the constant exercise of all good workes furnishing them with needfull graces of all sorts for the sincere seruice of thy Maiesty and of their brethren according to their seuerall estates and degrees good Father we blesse thy blessed name for these workes of thy grace in them all and pray thee heartily both for their continuance in grace vnto the end til they be perfectly glorified in heauen and that the rest of thine Elect who as yet are not gathered thou wouldst hasten their conuersion and calling to fulfill in them also the good worke of thy pleasure with power encreasing them in all goodnesse protecting them against all enemies and euils till the great glorious appearing of thy Son Iesus to whom with thee and thy holy Spirit be all praise honour and glory now henceforth and for euer Amen Finis laus Christo nescia finis Errata IN Page 6. Line 20. Reade capable p. 13. l. 6. r. seruice for shew it p. 16. l. 31. let the comma be after them p. 19. l. 3. r. desert l. 17 r. for a certaine time as they c. p. 21. l. 26. r. Sacrament p. 29. l. 15. r. calling p. 36. l. 13 after proceed r. and goe l. 19. r. it after vpon p. 37 l. 14. after keepe r. all p. 51 put comma out in l. 5 8. after mind and will p. 55. l. 8 r. as for is p. 59 l. last r. wrought p. 611 l. 9. r. belong p. 69 l. 6 r. matter p. 91 l. 27 r. effects worke p. 111 l. 5 r. against the first Table after sinne l. 24 after Christ r. because they are such p. 116 l. 8 r. vnexpressible p. 110 l. 27 r. onenesse l. 28 r. so is Christ p. 151 l. 13 r. premised p. 161 l. 10 r. hard for yours p. 162 l. 22 r. friend p. 179 l. 26 r. worke p. 188 l. 22 r. after then to be exalted p. 190 l. 11 r. falles p. 192 l. 32 r. comfort p. 201 l. 26 r. is after it p. 202 l. 6 r. of sinister death p. 223 l. 26 r. rich man for Diues p. 248 l. 16. r. halted l. 27 r. renewed p. 250 in the margin r. meetnesse p. 263 l. 10 r. that euill which is our owne afore being p. 287 l. 27. r. awefull p. 290 l. 7 r. gardian p. 303. l. 13 r. outward rest p. 307 l. 8. r. these p. 308 l. 2 r. as that after mind p. 328 l. 10 strike out the latter onely 2. workes of the Spirit proper to the elect Calling and Gifts A double calling 1. Outward common to all 2. Inward peculiar to some Difference between inward and outward calling Effectuall calling hath 3. inseparable cona panions first vnion with Christ 2. Iustification 3. Sanctification Effectuall calling what it is Inward means No name giuen c. Outward and inward Law Spirit of feare Gospell Spirit of adoption The time of Calling 1 Tim. 4. 6. 2 Tim. 3. 1. 2 Kings 22 1. Persons Who not 1. Pagans Creatures teach somewhat of God but nothing of Christ. 2. Proud Iusticiaries 3. Scorners 4. Impenitent or obdurate finners 5. Worldly wise 6 Worldlyrich Example in the Laodiceans Reuel 〈◊〉 7. Idiots Lunaticke 8. Borne deafe and dumbe Who