comfort thereof for the time And sure this is a greater degree of the twain it is not a thing of such strength nor a matter so great in ioyfull feelings to beleeue Gods loue one hauing as it were a pawne of it in their hand as when one hath God frowning vpon him and lieth in some greeuous distresse outward or inward or both then to beleeue fully and strongly that God is still a Father and will saue and deliuer him argueth a mighty faith When Abraham sawe the day of Christ with reioycing at that sight and Mary so beleeued in Christ her Sauiour as her soule reioyced in him Luke 1. 46 when Paul and other beleeuers through their strong faith reioyced vnder the hope of glory Rom. 5. 2 This was nothing such a 〈◊〉 and height of faith to loose your third linke as for Iob when hee was in greeuous affliction God hiding his face from him Iob. 13. 24. and taking him for an enemy shooting his bitter arrowes against him which pierced his reines making him to possesse the sinnes of his youth to the terrour of his soule then and in that case to say I am sure my Redeemer liueth and I shall see him with the same eyes Iob 19. 25. and If he should kill me yet will I trust in him Iob 13. 15. Or for Dauid when his soule was cast-downe and vnquiet within him and all the waues of God came ouer him yet then to say Hee is my present helpe and my God Psal. 42. 5 11. I will yet giue him thanks Or for the man in the Gospell who cried with teares saying Helpe my vnbeleese yet could then say Lord I beleeue Marke 9. 24. And this it is which you did aduertise me of as thinking I had forgotten it that there may be a true faith yea and a great measure of it too for a time where there is no comfortable experience and feeling For as the Sunne may for a time cast forth his beames to the giuing of light when there is no heat nor warmth so the Sunne of righteousnesse Christ Iesus may kindle a light of some knowledge in the promise of mercy before there come to the soule the heat and warmth of ioy and comfort And where both light and heate haue beene giuen hee may seuer them at his pleasure which he is pleased sometimes to do denying to his members a ioyfull sence of mercies for some space for very good causes and respects First vpon some sinne committed he with-draweth his louing countenance taking from them inward ioy of heart that by the absence of it they may be humbled for their sinne as a father for the better humbling of his childe after some fault will denie him wonted fauour and looke vpon it with a displeasant eye and by this meanes also Gods children are brought the better to consider the greatnesse of their offence not onely for humbling but for whetting their prayers to moue them to more earnestnesse in 〈◊〉 of pardon and the restoring of their ioy vnto them as is to be seene in Dauids example Psalme 51. Also herein God taketh great triall of their faith and loue and hath occasion on the other side to expresse and giue his children experience of his mighty grace in sustaining and releeuing them his power is knowne in weakenesse and lastly it serueth for the awing of others to keepe them in feare of offending lest they also loose the ioy of their heart in Gods countenance as a Father will shew anger to one childe to informe and terrifie the rest vnto which wee may adde another consideration that ioy is often clouded or ecclipsed that when it breakes out againe and the minde is cheered and refreshed afresh then the comforts of the Spirit may be more esteemed more thankfully receiued and carefully retained Things lightly come by are lightly set by but euery thing is more accounted of the more hardly we get it therfore as we see a faire day more welcome after a soule or a calme or rest more embraced after a storme or trouble so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit for these respects Gods children must haue patience and striue to endure the lack of comfort considering it will returne with such aduantage yea and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends for though it be the most greeuous thing in the World to haue our spirit wounded which should sustaine and beare vs out in all infirmities and afflictions Sand and Iron not being so heauy as anguish of heart yet surely in all Gods Children it hath a comfortable issue for which as God is to be waited on till it come so also he is to be praised for ministring such strength of faith as to be able to beleeue in him when nothing is seene and felt but terror and griefe and matter of despaire And where as yee asked how and by what steppes Gods people doe climbe vp vnto this height of beleefe in this I will satisfie you that there are sundry duties and meanes which thorough Gods blessing bring faith in time to such a great measure As first of all the duty of feruent prayer which being an exercise of faith as the body is encreased by exercise being moderate so is faith encreased by this exercise of prayer which springing of faith as a daughter like a good childe helpeth the mother Againe feruent prayer is like to a key or a bucket which doth vnlocke and draw out the treasures of Gods mercies Hence it is that such as haue beene most frequent in prayer haue proued fullest of knowledge faith loue and other graces Let Dauids example teach this none oftener in prayer none more rich in faith Paul full of faith because plentifull in prayer The second duty to adde vnto the strength of faith it is the often religious receiuing of the Lords Supper which for so much as by the vertue of Gods ordinance it signifieth and sealeth to euery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes and withall containeth a sacramentall promise of Christ and all his benefits to be distributed to due Communicants euen to euery faithfull receiuer Mat. 26. 26 27 28. Hence it is that it serueth greatly to the encrease of faith especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached which as it is the seede to beget faith so it is as foode and solid meate to confirme it by the ordinance of God And this effect it hath the rather if it be coupled with meditations of the Euangelicall promise the very nourishment of true faith which made godly Dauid to be much in meditations as Psalm 119. doth witnesse so earnestly to commend it to other Psal. 1. 2. Besides all this the long experience of Gods mercies and bounty in outward benefits and in inward
vse what meanes they list good or bad without choyse Good things must be compassed by good meanes Good hath no neede of euill to helpe it And the Apostles rule is sound that euill is not to be done that good may come of it Rom. 3. 8 no not the least euill to procure the greatest good It was 〈◊〉 sinne that shee would draw the promised blessing vppon Iacob by a deceit And Dauids sinne that he would counterfeit himselfe an Idcot or franticke man against the dignity of his person to deliuer himselfe from the Philistines Also it was Lots infirmity to seeke to deliuer the men which came vnto him by prostituting his Daughters to the Sodomites lust A good action is spoyled by wicked meanes as well as by a bad ende Howsoeuer God at his pleasure may so order the successe of such actions as it shall proue good yet the party must be more humbled for the sinne doing amisse then lifted vp with the happy issue of the deede Moreouer it would not be forgotten that in doing good duties a great care is to be had of circumstances as time place persons and such like Wherein great wisedome is required to be able to discerne of these how to doe good things meetely and fitly according to time and other circumstances for the missing or failing but in a circumstance through lacke of discretion and good insight or fore-sight rather hath caused many good workes to miscarry and haue full heauy successe Of all this it followeth that no euill man can do a good work If the tree be euill the fruite will be euill Mal. 12. And that good men neede wonderfull care and circumspection as also feruent prayer for great aide from God to be enabled to doe such things as shall be good when they are done but here withall let it be obserued that when they haue done all and brought with them all the conditions of a good worke yet their worke will still haue both wants and blemishes As cleere water that passeth thorow a muddy chanell or pure liquour put into a musty caske takes corruption from them so our workes as they passe through our vnderstanding and will which are not renewed but in part and are partly flesh therefore draw filth and vncleannesse from our inbred corruption to the defiling of them yea and iustly deseruing that they should be refused and we also the doers as certainly they would be if with the eye of rigorous and exact iustice God should behold them Whence it is that no godly man can be iustified by his workes for the workes of the Law doe make vs righteous before God when they are fully performed without any the least default for then euen by the compact of Gods owne mouth saying Doe this and liue Gal. 3. there belongs vnto them as a debt eternall life But sithence none euer kept the Law thus since mans fall saue Christ therefore Righteousnes is not to be sought by the Law which rather reuealeth our vnrighteousnesse and Gods wrath against the same And as it is impossible the Law should iustifie vs because of the infirmity which is in vs whereby we are hindered from answering the strictnesse of it so we neede not fetch Righteousnesse from the Law because we haue it by grace imputing freely to the beleeuers the doings and sufferings of Christ for our perfect iustice with God besides our good workes following our Iustification as fruites effects they cannot goe before as causes of it Wherfore all Christians are to be admonished to lay aside all opinion of their owne Righteousnesse as not thinking euer to obtaine life from God by their good doings be they neuer so many or worthy when as one sinne alone spoyles all the righteousnesse of our workes euen as one droppe of Inke doth spoyle a whole goblet of Wine And hauing vtterly renounced all affiance in our works to put no manner of confidence in them for saluation let them striue to catch fast hold vpon that Righteousnesse of Christ which alone hath power to merit eternall glory to euery one that beleeueth in the name of Christ that abandoning the righteousnesse which is by the Law wee may be found in Christ hauing bis Righteousnesse which is by faith Rom. 10. 2. Aquila But Sir if it be so that such 〈◊〉 doe sticke to out best workes as you say that they cannot 〈◊〉 vs and merite ought at Gods hand vnlesse it 〈◊〉 eternall death how commeth it that God is so much pleased with them as to liken them to a fruite and to an odour of sweet smell and to sacrifice and sweet 〈◊〉 and many other such comparisons there bee in holy Scripture which declare the workes of godly Christians to be highly pleasing to God And withall seeing we cannot if we had a world of good workes by them all obtain purchase forgiuenes of one sin or the possession of heauenly ioy no not so long as for one hour to what purpose then are we so to labour in the doing of them as we are often commanded to doe with very great charge of great care to be shewed vsed in the working of them and there to come no good of them towards our saluation it should seeme it is labour lost Apollos Though there be in the most perfect worke of any Child of God here vpon earth so much fault both through the want that is in it and the blot that sticketh to it selfe loue pride hypocrisie and other corruptions being blended and mixt with it as that God might worthily cast the doer into hell if mercy set apart he should iudge it extremely and therefore iust cause of being deeply humbled is ministred to euery godly man for his choysest actions euen for them to entreate the Lord not to enter into iudgement with him marking narrowly that which is amisse yet the good workes of the faithful euen the very least of them are very pleasing and acceptable to God as the Word euery where beareth good witnesse both in particular of some of his childrens workes as that of 〈◊〉 〈◊〉 4. 4. God had respect to Abel and to his offering and Noahs sacrifice that God smelt a sauour of rest Gen. 8. 21. Of Abrahams offering his sonne ye see likewise what testimony there is of it Gen. 22. verse 12. 16. And also in generall of all good workes done by which of his Children soeuer that they are sacrifices accepted of him through Christ 1 Pet. 2. 5. And such sacrifices as God is well pleased withall Heb. 13. 16. And certaine it is that God would not command the doing of them not make such liberall promises to them being done were it not that hee hath a pleasure in them and liked well of them and sundry are the respects for which he is so delighted euen with the vnperfect and stained workes of his Children First because they are his owne worke in them as it is written Ye are the
religious Beasts which out of narall instinct do loue their yong how do they fare what discontentment they shew when their yong are taken from them How doe Parents greeue and take on for the death or absence of their children whom they loue being well pleased and delighted when they enioy their presence and company In that humane loue which is amongst friends it fareth after the same manner Let the example of Ionathan and Dauid teach it 2 Sam. ch 1. What pleasure tooke they in each others presence and wel-fare And how bitter was it to Ionathans heart that it should go amisse with Dauid and to Dauids to misse Ionathan his friend whom he loued as a wife her husband This is also the nature of religious loue Such as loue God or Christ or his word or people they couet to be linked vnto them as neerely as may bee delighting themselues in the partaking with them being much troubled for the want of them as is to be seene in the example of the Church in the Canticles Cant. 5 6. when her beloued was for a time gone from her and euery faithfull soule findeth it to bee their griefe to be held a while from the word or from their presence or conference with God See Psal. 42. also Psa. 84 1 2 3. vpon all which I conclude That the loue of God is that affection which maketh the christian soule take comfort contentment in the communion with God desiring and delighting to be more and more streightly knit to him and more fully to participate in him and in his gracious blessings and loue tokens Sundry are the causes for which Gods people ought to loue him thus For they are his creatures he their maker they his seruants hee their Lord they his friends and which is more his children he their deere Father in Christ yea they his spouse hee their husband so as they are tyed and bound to him by all bonds of loue and duty God beeing vnto them in a most speciall manner all these things wee haue sayde Moreouer he loued them first before they loued him yea being his enemies hee loued vs when wee hated him and gaue vs a sufficient pawne of his loue euen his owne Sonne to be a man to bee a seruant yea to be a slaine sacrifice for vs. And withall hath by his holy Spirit which he hath giuen vs shed abroad this loue in our hearts Vnto all which if we will adde the consideration of all the good which he hath already done to vs in our bodies and mindes in earthly and heauenly things and the great things which we hope to haue heereafter and the straite commandement which it laide vpon vs to loue the Lord our God and that if we loue him the commodity is not to him but to our selues then will it easily appeare how diuerslie and greatly we are obliged to this God to render him this duty of loue where in that we may proceede well we are to know that as our measure of louing him must be to loue him aboue measure as he hath loued vs infinitely and is that most perfect goodnes and beauty worthy of perfect loue so our rule to guide our loue is to loue him not for his benefites and good things onely or cheefe but to loue all other things in God and for God and God for himselfe euen for his most sweete and gracious mercies and for his vnmeasurable holinesse and truth This is ingenuous and filiall loue such as becommeth children The other being that which ariseth from his blessings principally or solely is mercenary and meete for slaues or seruants For though the blessings of God bee such as deserue at our hands not onely thankfulnesse but encrease of loue and obedience yet wee may not loue him either onely or cheefely in regard of them but principally because he is that Soueraigne goodnesse worthy of all our loue though he should neuer do vs good as godly persons are loued of vs albeit we neither presently haue not hope for any benefit from them This pure loue and vnfeigned it is engendred from the sense of Gods loue towards vs whence ariseth in our hearts a loue towards him as it is written We loue him because he first loued vs 1 Iohn 4 ver 19. Thus it is saide of the woman Luke 7 47. that because many sins were forginen therefore she loued much Thus it is when the loue of God is manifested vnto vs in the forgiuenes of all our sins and so in our reconciliation with God by Christ this loue constraines vs to loue God ardently Because he hath so loued vs as to giue his Son for vs we are moued and that most iustly to loue this most louing and mercifull God And this is it which is written that Faith worketh by loue Galat. 5. 6. For after that once we beleeue the promise of grace and by faith haue laide hold on Gods mercies offered in Christ this faith sets on worke our loue to God-ward first and afterwards towards such as God would haue vs loue euen to our enemies And this is the proper effect of our loue towards God namely that it bringeth forth another loue wherewith we loue and be ready to do good to all men especially his Children it being so that we cannot loue him which begetteth but wee must needs loue them which are begotten 1 Iohn 5. 1. For as it must needs follow of Gods loue to vs that it stirre vs vp to loue him so it is necessary that our loue wherewith we loue him doe cause vs to loue all that beare his Image especially such as beare it by regeneration Insomuch that if any man say He loueth God and yet hateth his brother surely that man is a lyar and hath no truth in him 1 Iohn 4. And this loue of others is such a fruite and effect of our loue to God as it is a speciall token whereby to iudge of the truth and sincerity of it Whosoeuer then loueth other men namely such as are Gods Children in this respect as they belong vnto God and because he commandeth loue towards them I say whosoeuer vpon these grounds vnfeinedly loues his Neighbour friend or enemy this is an euidence of a man truly louing God for he that saide That hee cannot loue God whom he seeth not who loueth not his Neighbor whom he doth see 1 Iohn 4. 20. hath also saide If we loue one another his loue 〈◊〉 perfect in vs 1 Iohn 4. 12. That is herein we haue a testimony of our loue where with we loue God that it is not counterfeit but sincere because we doe by loue embrace one another for his sake euen to please him Aquila It is an easie and common thing to dissemble the loue of God insomuch as they which be furthest from louing him in truth are found most forward to protest it in words Therefore howsoeuer this which you say doe much auaile
troublesome by my long discourse of it let me tell you that this is a chiefe ende which God lookt vnto in the calling of sinners vnto repentance as in regard of himsele euen the praise of his glorious grace as the Apostle hath three seuerall times affirmed Ephe. 1. 7. 12. 14. That there being not onely nothing in vs to further it but our selues and the gates of hell against it it might be saide O Lord this is thy worke thy owne hand hath done it euen with thine owne hand arme thou hast giuen vs the victory ouer all our spiritual hellish enemies To thee therefore the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen Apollos I thanke ye for your willingnesse to enter into and to continue this discourse Also I commend your good remembrance of these matters it being so long since they were taught but as you holpe your self in some thing that was almost slipt from you so ye shal suffer mee to helpe you in that which I my selfe almost had and as it seemeth ye haue altogether forgot For by the closing of your speech I perceiue that ye haue spoken what ye are minded to say of this argument and yet that you were willing to speake of it what you remembred but I maruell not if some things are slid from you I rather maruell the frailety of our memory being considered that ye kept so many things Therefore vnto all that which hath beene recorded by you there be other foure points which I will briefly adde First touching the impulsiue mouing cause which inclineth God to the effectuall calling of some whereas he passeth by othersome which are no more vnworthy then such as are called and haue the selfe same outward meanes being all alike sinners and enemies to God by nature and all equally partakers of the word and Ministerie yet some of them are left in their corruption others being gathered to Christ. It was tolde ye this proceedeth meerely of the purpose and good pleasure of God which is made plaine by expresse authority of Scripture which ioyneth Gods purpose and calling together Euen to them that are called of his purpose Rom. 8. 28. and affirmeth that God hides those things from some which he reueales to others euen because so it pleaseth him Mat. 11. 26. there being no other reason of Peters calling rather then Iudas but this it was his good pleasure For seeing effectuall calling as you well remembred floweth from election and is peculiar to the chosen thereof it followeth that that which makes the difference betweene some who are otherwise alike in Adam is the election of God ordaining some to life and so to the meanes in their calling to Christ whereas others are refused yet so refused in the counsell of God as they make themselues vnworthy and vncapable of calling by refusing willingly and reiecting wilfully the voyce of Christ shutting their eyes that they may not see and their eares lest they should heare and making fat their owne hearts lest they should vnderstand Acts 28 27. Which sheweth thus much that as the not calling of some is iust so the calling of othersome is most free depending vpon the good pleasure of Gods will This is such a matter the consideration whereof must moue Gods children by calling to be very thankefull with great feruent loue towards God for this happy worke Sithens finding nothing in them at all hee did fetch from himselfe the cause which moued him to reueale his Son in them by the Gospel whereas he would not doe so to others who were by creation as good as they and by nature no worse yet God to leaue others to giue them ouer to their blindnesse and to open to those the mystery of his will and that according to his good pleasure which he purposed in Christ how doth this deserue that they should from the ground of their heart blesse God the Father of our Lord Iesus Christ for this most gracious spirituall blessing The second thing vnmentioned by you because vnremembred was this that as amongst men Gods will puts a difference betwixt man man as being all subiect to him as clay to the potter caling these hardning these so in those which are truly called he keepeth not one tenor some of his elect childrē euen at the instant of their calling being strong men in Christ able to goe walk run as Zacheus which at his conuersion was filled with ioy power giuen him to shake off his great sins to shake himself presently not only out of them but out of his goods by restitution of ill gotten contribution of the rest well gotten which argueth a great measure and force of grace there being sundry which long after their cōuersion can hardly ouercome themselues to doe that which Zacheus did at his new birth the 1. hour he came into the world The like is to be seen in Paul the Apostle who immediately vpon his calling coming out of the darknes of Iewish pharisaisme vnto the light of Christianisme and from Satan to God he had such a portion of the strength of grace as he could preach Christ and was ready to suffer for him being ready to the perill of his life to teach them whom hee had lately persecuted to death Now there be others againe at the time of their calling yea and a good while after which are so weake as young Babes both for knowledge and practise as appeareth in Peter and in the other Apostles who being called euen with a more peculiar calling to be the members of Christ and not onely with a general vocation to be the Ministers and Apostles of Christ yet by the story of the Euangelist it doth plainely appeare that for a great while after euen till the ascension of Christ they were exceeding infirme both in iudgement and affection not knowing distinctly the meanes of their redemption to be Christs sufferings and resurrection though it were most plainely and often tolde them and tripping and failing by pride and ambition contention and otherwise Againe some of his elect children at their first calling are brought forth by their Mother the Church with great paine and hazard to themselues being before and about the time of their calling much afflicted full offeares and anguishes by reason of their manifold greeuous sinnes laide before them by their inward monitor their conscience accusing them and the outward admonition and threatnings of the Law the light of Gods Iustice shining into their mindes and striking them as lightning and thunder from Heauen Thus it fared with the fore-named Paul at his conuersion which was with trembing and astonishment Acts 9. 6. As also with them Acts 2. 37. whose soule-horrors as daggers or kniues pricked their hearts Now on the other side some there bee which at their first calling feele no such thing but are deliuered from their bondage
graces Psal. 23. throughout and the carefull obseruations both of them and of Gods mighty prouidence protection against dangers with his assistance against euils and enemies of all sorts doth not a little auaile to put more life and heart into faith as appeareth by the example of Dauid 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah by the former triall of Gods might in helping him against the Lyon and the Beare Also Paul resolued strongly for time to come that God would deliuer him because he had deliuered him 2 Tim. 4. 17 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances and often goe ouer them in their remembrance and thoughts as Papists supersticiously numbred their prayers ouer their beads so to refresh their faith by recording and numbring Gods seuerall sauours learning more strongly to trust in him whom they so well know by experimentall knowledge Let them which know the Lord put their trust in him Psal. 9. 10. Finally amongst other things which further to bring to this highest pitch of faith it is of no small moment to haue a care and watchfull endeuour in all things to keepe a good conscience for it is not written in vaine that Abrahams faith was perfected by his workes There is a great neerenesse of kindred betweene faith and obedience as faith in the promise of mercy breeds obedience to the Commandements so obedient walking before God giues more courage to a faithfull man the more boldly and surely to expect the performance of the promise being made to such persons as out of loue to God obey his will Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him because he had this testimony within himselfe that he endeuoured the keeping of his statutes Saue me O Lord for I haue kept thy Testimonies and againe I haue great delight in thy Statutes therefore quicken me according to thy word and many suchlike Thus friend Aquila in so short roome as I could I haue answered your foure demands and for an ouerplus as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes which is the least measure of faith so I will here deliuer some tokens of the strongest faith wherby it may be known The first whereof is this when a faithfull man is able to beleeue the promises though the meanes seeme euen to fight against the truth of them as Dauid being a priuate man yea and persecuted yet beleeued the promise of his aduancement to the Kingdome And Abraham resteth in the word of Gods promise for Isaac and the blessing of all nations in him euen when Gods own word of commandement to kill his sonne did warre against the word of promise to blesse all people in that sonne Secondly in many and manifold dangers yet still to cleaue to God with trust in his mercies as the Saints spoken of Heb. 11. They were imprisoned scourged racked slaine with the sword driuen into dennes and caues and yet they still by faith beleeued God Thirdly when any are able to reioyce in their suffering and to endure their tribulations with gladnesse as they that suffered the spoyling of their goods with ioy Hob. 10. 34. and the Apostles that went away reioycing that they were counted worthy to suffer for his name Lastly if any be ready if the will of God be to aduenture their liues for Christ as Antipas as the Martyres who loued not their liues vnto death these things as also the contempt of the world the deniall of our selues the manifold fruits of charity when any doe as it were forget themselues to seeke the good of others distributing liberally vnto the necessity of the Saints these I say are great testimonies of a great measure of Faith and nothing such a sure token thereof as to be much and earnest in all kinde of supplications for our selues for others and for the whole Church watching vnto prayer and being feruent therein But now good friend Aquila it is meet we should thinke of repairing to our owne houses to see if all there be in peace and safety Aquila Sir I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly and well content to hearken vnto your motion of returning home reseruing other matters which now cannot be dealt in to our next meeting The fift part of the Dialogue of the rarenesse of Faith and fewnesse of Beleeuers As also of the efficacy and fruitefulnesse of a true faith Of encouragement to beleeue with answer of Obiections against Faith Apollos I Am bound to affoord you my best helpe for of you Aquila I haue bene made to know the way of GOD more perfectly I wil euer acknowledge it and be ready to shew all thankefulnesse for it But our time will slide from vs and though wee haue all peace at home yet it is not good to giue prouocations Let vs therefore fall close to our businesse that wee may dispatch in due time Wherin would you wish vs now to deal me thinkes we haue sayd much of Faith shall wee passe to some other thing Aquila No Sir I pray you let vs dwell a little longer in this argument For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith whereof little hath bene saide scarse a touch giuen of it and what may be the matter that true Faith being such a noble and necessary such a woorthy and wonderful gift yet there be so few so very few euen within the Church of God liuing vnder the Ministry of the Gospel which are endued there-with as is too manifest by their manner of liuing for very many liue very il now one can neuer liue ill that beleeues well as on the other side hee that beleeues ill cannot liue well Apollos Heerein you say most truly For true Faith is neuer idle nor barren but working and fruitefull in good workes Thence it is called Effectuall Faith 1. Thess. 1 3 and elsewhere it is sayde that Faith workes by loue Gal. 5 6. of Abrahams faith it is said It wrought with his works Iames 2 22. where the Apostle maketh voydnesse of workes or want of charity a note of a dead faith For as dead men can woorke no more any humane or naturall worke so that faith that works not by charity is dead Nothing therefore is such a testimony of the lacke of liuely faith as mens euil and wicked liues Many other things there bee which doe descry this truth that Faith is a rare gift to be found but in a few as namely the great ignorance of God and his will For there being as we haue seene before required in faith a competent knowledge nay faith being for the nature of it a diuine wisedom put into the heart os the elect
in which they liued obeying the Prince that ruleth in the Ayre walking in sinnes according to the course of the World so it was not without a very mercifull and gracious respect vnto their owne good as well as with zealous respect of his owne glory not to giue it them in full measure during this life First in that sinne is suffered still to remaine and to tempt them it stirreth vp watchfulnesse to haue such an enemy within the house yea in the bed-chamber euen in the inward heart and spirit of a man it will not suffer him to sleepe in security But as in Townes which are only assaulted outwardly men stand continually vpon the guard so it behoueth much more Gods Children to doe hauing their City already surprized sinne being within their soule This is it also which will cause them with awefull watch to ioyne faithfull ardent prayer for helpe and strength from God against it Whence it is that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse The flesh saith he is weake that is sinne and corruption maketh you weake either to resist euill or to doe good therefore hee commandeth them and in them all other Christians to giue themselues to watchfulnesse and prayer lest they fall into temptation For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne will be apt enough to take the aduantage of our infirmity and by his subtill temptations to draw vs to wickednesse so as there will be danger of being conquered by him except with a watchfull eye Christians looke to themselues and get them for succour vnto God that by his might they may bee made able for to stand Therefore as the Canaanites which were left in the Land vndestroyed did both awe the Israelites awake their slothfulnesse and prouoke them in danger to 〈◊〉 vnto God by prayer so the corruptions sticking in the Children of God doe through feare of being foyled by them driue them vnto God and shake off spirituall slothfulnesse Besides hence they can with pitty and compassion think and speake of other mens sinnes being alwayes ready with a fellow-feeling heart to reproue knowing and considering themselues how they are compassed with like infirmities Galat. 6. 1. They are also prouoked to exercise their charity not this way onely but in prayers for their brethren by their owne experience of sinfull lusts what they doe in them they can guesse how it fareth with other Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednesse of Gods enemies remembring that the same inclinations to euils and seedes of sinne are in themselues which so breake out to the shame and ruine of others Moreouer by this they are often brought to sue for pardon vpon their slippes and fraileties and to beg the encrease of Gods graces and comforts and so haue manifold proofe of Gods truth and goodnesse in standing to his promises whereby he hath bound himselfe to fulfill the desires of his people and can encourage others and doe quicken them in their faith to trust in that God whom they find so very willing to releeue and refresh them according to his word For when their sinnes temptations force them to God and his mercy aud truth doe manifest themselues being found when hee is sought opening to such as knock giuing to such as ask forgiuing such as humbly confesse themselues and as they haue their mouthes opened to speake forth the Lords praise and to glorifie him in his righteousnesse and saluation to declare them abroade so to excite all their fellow Saints to magnifie this God to seeke and to relie vpon him with strong confidence See the practise of this in that holy Prophet Dauid who hauing recourse to God against his sinnes and drawing downe grace and comforts by his prayers he is full as of hearty thankfulnesse for himselfe so of holy exhortations towards others to moue them vnto godlinesse Yet further whereas the great fauour which is vouchsafed the Elect in their calling and the rare graces put into them from Gods Spirit might heaue and puffe them vp euen Paul being subiect to pride and arrogancy in regard of singular blessings vouchsafed him 2 Corinthians 12 the sight and sence of the remainders of olde Adam serueth as to keepe from rash iudging of others so from taking pride in our owne good things there being more reason to bee abased for filthinesse for that is our owne then for the holiest gifts for they are not our owne and withall they are blemished and spotted through that poyson and contagion of sinne that mingleth it selfe with our best prayers best words best actions best graces to make our selues and them euen odious to God should hee but with a rigorous eye behold the best things in vs and done by vs. For his pure eye cannot behold any euill and best men haue some euill ioyned with their good yea there is more euill in that they doe then good That were it not for Gods mercifull acceptance passing by and winking at the euill pardoning wants and staines and imputing his Sonnes righteousnesse to the Saints their holiest endeauours might worthily sinke them into destruction The due consideration whereof doth preserue them from that most hatefull vice of pride and presumption which are the break-neckes of so many thousands And also in these and sundry other respects as to stirre vp in the godly a desire and loue to the fellowship of the Saints to the vse of the Lords Supper and all other good meanes of their saluation to the patient bearing with and gently censuring the imperfections of their brethen and infinite such other benefits as redound to themselues by this way of their imperfect sanctification God doth maruellously worke out his owne glory Sinnes assaults and Sathans temptations combining themselues with their confederate the Worlds allurements by pleasures and profits and glorie sometime and sometime feares threats and persecutions all conspiring together against the poore soule of the Childe of God as Ammon Moab Edomites did band against the Lords people doth but minister occasion vnto God the more to euidence his almightinesse and sufficiency of grace in that he 〈◊〉 against all these maintaine one weake heart not onely enabling to the encounter strengthening to endure it but also giuing power to ouercome and triumph ouer them that they may reioyce and glory in this strong God of their saluation whose power is so manifested in their weakenesse As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan and against Moses in the Wildernesse the more it turned to the honour of God and their glory also to vanquish them and put them to flight so it is here the name of God is the more aduanced in his wonderfull assistance and protection which hee affordeth vnto his Saints against the gates of hell
vs to discerne it for the loue of others especially of our enemies which proceeds from the loue of God it is the true touchstone and triall of it yet may it please you to deliuer some more and more plaine notes and tokens of our loue to God as euery one who will not bee deceiued may haue wherewith to proue to himselfe the soundnesse of his affection this way and in declaring of this ye shall make knowne what workes and duties are fitting for them to doe who haue and professe to haue the loue of God and so by one bush stop two gappes and plaster two walles with one trowell Apollos It is true which you say the proper effects are best meanes to iudge of the cause and the selfe-same effects which be markes of our loue be also duties and workes which such as loue God are bound to doe which if they be not done will testifie that all profession of the loue of God is but dissimulation Such persons as doe in truth beare a louing heart to God it will leade them to an hearty loue of his Word which is to be seene in Dauid a man if any other very full of loue towards God the zeale of whose name had euen eaten him vp Psalme 119. 139. And this hee witnesseth herein that his Word was his delight Oh saith he how doe I loue thy Law Psalme 119. 79. My delight is in thy Commandements verse 47. Thy Testimonies are better to mee then thousands of gold or siluer verse 72. They were as sweete to his soule as hony is to his mouth verse 103. Now whereas hypocrites seeme to haue the loue of the Word it is but in seeming for they loue it onely for knowledge sake the desire whereof is a thing agreeable to Nature but Gods Children loue it because it is the trueth of God and their appointed food and nourishment whereby they are to be fed to life eternall And further their loue to it doth breed which is not to be found in any hypocrite an earnest and vnfeined desire care and endeauour to doe it and practise it wherein they well declare how well they loue God As it is written If ye loue me keepe my Commandements Iohn 14. 15. And yet more plainely afterwards verse 21. Hee that hath my Commandements and keepeth them that is to say striueth what he may to keepe them this is he which loueth me see verse 23. to the same purpose All which signifying thus much that Christ Iesus taketh triall of our loue towards himselfe by our louing and out of loue labouring to doe his will reuealed in his Word As on the one side our loue to him is manifested by hating and flying such euils as he hath forbid according to that is saide in the Psalme Ye that loue the Lord hate the thing that is euill Psalme 97. 10. And Psalme 119. 128. I esteeme all thy Precepts most iust therefore I hate euery euill way So on the other side the delight we haue in seeking to know the Word for this end that wee may be the doers of the good things commanded therein it is a good and sound proofe of our loue to God the Authour of the Word who will be loued in his Word and trusted in his word and feared according to his word whereof wee conclude That loue of God which is seuered from loue and obedience of his Word to be hypocriticall It is also an infallible marke and duty of sound loue towards God to loue him in his Children and his children in him as was touched before when not for pleasure we haue in them or profit by them or for alliance or acquaintance sake or any morall perswasion but principally for their adoption sake and for the likenesse which they haue with God by their grace of sanctification wee haue our affections more set towards them then towards any other which are not such yea though they be our naturall brethren and sisters Moreouer all loue hath a simpathy or fellow-feeling causing mutual ioy or griefe according to the nature of the things which happen so it is here Gods Children as they greeue to see God disobeyed and dishonoured his Word hindered or abused so they reioyce to haue him pleased and honoured or his Word and kingdome aduanced Example whereof we haue in Dauid Psal. 69. 9. also in Iohn 2 in Paul and Barnabas and others who haue beene moued in Gods cause as in their owne and more taking to heart things which hapned either with or against Gods name then their owne a true note of true loue This is also a property of loue willingly to praise whom wee heartily loue as hatred appeares by discouering faults and fraileties and vpbraiding in reprochfull sort such as offend with their infirmities so loue delights to lay open and commend the perfection of that which is loued This is to be seene in mariage loue and in the loue of friends so it is also in Christian loue it stirreth vp to the searching out and commending of the excellencies of God I will loue thee dearely O Lord my strength saith Dauid the Lord is my rocke my fortresse and he that deliuereth me Psal. 18 1. Dauids loue which he bare to God in his heart filled his mouth and his Pen too with the praises of his God Whereof also there is an example in the Spouse of Christ in Canticles 5. 10. My beloued saith he is white and ruddy the fairest of ten thousand shee loued much and therefore shee praised much Adde vnto all this that loue doth not onely mention with ioy gladnesse the praises of God but as we vse to say shew me your loue by your gifts it is content to be at cost with God and to bestow gifts for his sake for Gods Children out of their loue vnto God they doe first giue themselues vnto God euen their soules and bodies to doe him seruice in practise of all duties commanded Euen as the Israelites brought their sacrifices freely to offer them vnto God vnder the Law so the faithfull willingly offer themselues a liuing sacrifice vnder the Gospel Rom. 12. 1 2. They giue also their graces and set them on worke towards him and their brethren as they receiue of God whatsoeuer graces they haue so they doe returne them vnto him to honour him and serue their brethren with them The hypocrite as he loues God for his benefits and so long as hee doth bestow good things on him but let God once take away his blessings the cause of his loue and then his loue faileth him his blessings and the hypocrites loue liue and die together so the gifts and graces which the hypocrite hath are referred not vnto God to glorifie him therewith but to the pleasing profiting and praysing of themselues as their owne conscience will tell them if they will hearken vnto it and beleeue the testimony thereof It is otherwise with the godly who in the
vse of their gifts seeke not themselues but God whom they loue and vpon whom they are ready to bestow not themselues alone and their graces but their goods too which albeit God hath no need of because gold is his and siluer is his Hag. 2. 9. Psal. 50. Yet when we giue forth his goods to the maintenance of his worship or the place of his worship or the Ministers of his Word or to the reliefe of others the Saints members of Christ then we doe honour the Lord with our substance and doe giue it vnto himselfe As he will openly acknowledge at the last day What ye did to one of these ye did it to me Mathew 25. Martha loued Christ Iohn 11. and the woman spoken of Luke 7. 37. Also the women mentioned Luke the 8. 23. and all they declared their loue to him by their charges and cost which they put themselues to for his sake That we cannot doe to him in his person as they did because he is gone to Heauen and hath now no need we are to doe it to him in his seruants and people which is taken as a fruite of our loue to himselfe And as our cost about him so our labour and paines for him doth speake forth our loue for true sincere loue is diligent and sticketh at no paines to please or pleasure the party loued What labour did not Christ endure that he might expresse his loue to his Church and what paines ought we to beare to expresse our loue towards him Such as loue riches or pleasures or honours it is a wonder to see how exceeding great their paines be to compasse them And such as truly loue God as they loue nothing aboue him so their paines which they take to glorifie him in the inward mortification of sinfull lusts and the outward performance of all outward obseruations doth farre surpasse the paines which they take in all other things of their owne The indefatigable and intollerable labour and toyle of body mind which Christ did vndergoe and which Paul also did endure about the redeeming and instructing of the Church the incredible paines which in prayer and preaching and liuing well both Iames and the rest of the Apostles haue suffered it clecrely demonstrateth that the loue of God and his Church is painfull and laborious There is nothing so hard which loue will not ouercome all paines to it seeme pleasure and pastime As they then which sticke at their paines and with-draw their hand from labour in the things which concerne Gods glory and their owne eternall good doe sufficiently tell vs how little and poore their loue is so the great and constant paines which neither of vaine-glory nor of any corrupt respect but in vprightnesse of heart Gods Children put themselues vnto that they may execute the will of God in their callings is their acquittance and testimoniall of the great measure of their loue to God-ward Finally they make it appeare yet more thorowly herein that there is nothing greeueth them so much as the want of Gods presence and fauour if at any time he with draw his louing countenance from them It is not the losse of any worldly thing how precious or commodious soeuer doth afflict them so much with heauinesse as the displeasure of God conceiued against them for sinne King Dauid banished by Absolon wept bitterly not so much for losse of his Kingdome as for Gods anger against him Whereas such as doe but onely pretend to loue God they doe not chiefly ioy in his fauour but in their outward comforts neither is their greatest griefe for the displeasure of God against them but for outward damages and harmes wherein they bewray that other things are more loued of them then God himself whatsoeuer they say It is cleane otherwise with the godly for in them the holy Spirit of loue doth engender more ioy in the perswasion and feeling of Gods fauour then worldly men haue when their Corne and Oyle and Wine doth abound and more hearts sorrow in missing of Gods gracious presence then a mother conceiueth for the death of her onely sonne a strong euidence that God is their cheefe loue Aquila These things shall moue me I trust to preferre God and Christ his Sonne his Word and Children in my loue and to straine my selfe by all meanes to declare that I account of God and delight in him aboue all things endeauouring how I may attaine neere vnto that which is commanded euen to loue him with all my heart and strength and though I cannot perfectly yet I will pray for grace that I may loue him yet more feruently and lesse fainedly Now Sir may it please you that wee passe forwards vnto that other worke of fearing this God which after his loue is next to be spoken of Apollos Well pleased so to doe If I first aduertise you of something which almost I forgot namely that as our loue to God is approued by our praises of those good things which are in himselfe and be done for vs so hee takes it as a great fruite and signe of our loue in our necessity to make him our refuge and helpe by calling vpon him alone in all our distresses Aquila Ere ye set vpon your new worke doe make this point plaine for me thinkes God doth rather herein witnesse his loue to vs in that he would be found of vs when we seeke and in affording vs liberty and leaue to come vnto him then we which seeke and come vnto him doe thereby testifie our loue vnto him Apollos One would thinke that it were so that our suing and begging things needfull of God should more vtter our need and want of him then our loue to him yet so it is that our prayers are good proofes of our loue for seeing vpon the good successe of our prayers when they are heard and granted according to Gods promise there doth follow the demonstration of Gods great mercy and truth in keeping touch with his Children to the praise of his name therefore Gods Children out of a loue they beare vnto his name doe seeke and sue vnto God not so much to be holpen and succoured as that in the fulfilling of his Word made to their prayers his goodnesse and truth may appeare to his glory For God himselfe saith that when he heareth his people that cal vpon him in their trouble they are bound to glorifie him Psalme 50. And the loue of this glory moueth them to pray rather then the desire and hope of their owne good happy is the soule with whom it is thus Henceforth we will speake of his feare for of the loue of God enough hath beene spoken already Aquila Doe ye iudge of the feare of God to be such a worke as is peculiar vnto the Elect regenerate persons We reade of many wicked men who haue feared God Foelix an Heathen feared and trembled at the hearing of God and his Word Acts 24. 25.
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 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
this poore testimony of my thankfull minde who daily mention you in my prayers that all sauing blessings may be powred on you and continued to you till my sonne through Gods mercy prospering in his studies may expresse a morefull measure of a gratefull mind vnto you all to whom he hath beene and may yet be so much bounden which the Lord of his fauour in his good time enable him well to performe Fare ye well From my House in Canterbury the 10. of Iuly 1620. Yours euer euen to his vtmost Thomas Wilson An Aduertisement vnto the Reader COurteous and Christian Reader there bee foure seuerall things which I purposed to effect in this whole Dialogue Treatise First for the Matter to deliuer so neere as my iudgement could attaine all those workes of the Spirit euen in their particulars which are peculiar vnto Gods elect children who liue to be partakers of an outward effectuall Calling that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them it might stir them vp to a marueilous loue and thankefulnesse towards him who hath called them to such riches honour Also that finding themselues endued and blessed with such graces as they shall learn from the Word to belong onely to the chosen of God it may settle them in the perswasion and full assurance of their election to life Secondly for the Manner Because euerie one of the workes of Christ in his elect hath his counterfet in the reprobate which liue in the Church and partake onely in a generall vocation therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace for this purpose that whether the godly Reader would proue himselfe and make triall of his owne sincerity either in the whole worke of Christianity or in some special part or duty thereof heere he may find what may further him Thirdly for the Order I haue followed so precisely and truly as euer my skill would direct mee that very order of causes in this whole Treatise which God himselfe doth keepe in the bestowing and working of the graces propounding them to the Reader to be considered as they haue necessary and naturall coherence one with another and dependance one vpon another setting causes afore effects and giuing cheefe place to the principall effects By this meanes the carefull Christian in the search of himselfe shall by effects be able to finde out causes the roote by the fruites and how to value each grace and fruite according to his proper worth Also the Conscionable Minister which hath not as yet thought vpon such an order and shall approue of this as good sound may in his teaching helpe himselfe to deliuer such things first as by order of nature ought to haue precedency for the better edification of their hearers Finally as touching the Persons for whose sake I wrote this Dialogue I meant it though not onely yet cheefly for the godly vnlettered Christians to further them in this knowledge how to examine their owne estate before God As for the more Learned they can helpe themselues in this part of our Christian science or else may fetch direction from other manner of Lights then mine Whatsoeuer it is that I haue performed I pray thee good Reader take it in good part make thy profit of it and praise God for all Farewell Yours in the Lord Thomas Wilson The particular Contents of the whole Dialogue diuided into ten Portions The first Part entreateth of Calling 1. OF common and outward Calling 2. Of inward effectuall calling 3. Of differences betweene them 4. What effectuall Calling is 5. Of the meanes thereof by the Word of God 6. Time of Calling that it is diuers and vncertaine 7. Persons who for the most part are vncapable thereof 8. Of what quality and estate be the persons which be commonly called with a true effectuall Calling 9. Effectuall Calling may be knowne of them in whom it is 10. Of the tokens whereby it is knowne 11. Meanes whereby such are prepared to Calling who as yet are not called 12. Of the sundry wayes that God taketh in the worke of Calling 13. The ends or finall causes of a true Calling 14. The mouing cause thereof 15. Differences amongst those which are called in the act of their Calling 16. Election to be iudged of by Calling 17. Rash iudgement about the calling of other men to be auoyded The second Part of the Dialogue entreateth of the Graces which flow from Calling 1. ALl sauing Graces come together at one time with our Calling 2. One Grace before another in order of causes 3. Of illumination of the Minde the first worke of Grace 4. Opening of the heart 5. Of the engandring of faith and what workes of the Spirit goe thervnto The third Part of the Dialogue entreateth of a true and liuely Faith 1. A Liuely faith is a fruite of effectuall Calling 2. A gift proper to the Elect. 3. What it is and how it differeth from the faith of hypocrites and wicked men 4. Of the parts of Faith and of the properties thereof 5. Of application by Faith how it is proued and what things belong to it The fourth Part of the Dialogue entreateth of the degrees of Faith 1. A Little Faith and a great Faith a weake and strong Faith 2. Wherein they are like each other 3. The least measure of Faith what it is 4. That it must and doth labour to encrease it selfe 5. Of a strong Faith what it is 6. Of the seuer all measures thereof and which is the highest degree of beleeuing 7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life The fifth Part of the Dialogue entreateth of the rarenesse and fruitfulnesse of faith 1. OF the rarenesse of Faith or the fewnesse of beleeuers 2. Of the signes or causes thereof both common and proper to this age 3. Of the efficacy and fruitfulnesse of Faith in generall 4. Of the manifold encouragements to beleeue 5. Of discouragements and how the obiections of Satan and our corruption against beliefe in Christ are to be repelled The sixth Part of the Dialogue entreateth of the fruites of faith in particular 1. OF vnion with Christ that there is such a gift and that it is by faith 2. Two things necessarily required to the working of this vnion 3. The nature and neerenesse of it expressed by Scripture similitudes 4. In what respect this vnion with Christ is necessary for vs. 5. Of the great and seuerall fruites thereof 6. Of Iustification the second maine fruite of Faith 7. What Iustification signifieth 8. In what sense wee are instified by Faith 9. Of the double righteousnesse of Christ actiue and passiue 10. Of the two parts of Iustification forgiuenesse of sinnes and imputation of Iustice.
there is nothing such an enemy to the worke of the Spirite in calling and conuerting vnto faith as pride of heart when once it hath taken deepe roote and is come vnto the height not but that God can take such downe as appeareth in the taming of that swelling Pharisie Saul after made S. Paul Moreouer the scornfull which are set downe in the chaire of pestilence as Dauid saith Psal 1 1. as swine and dogges do wickedly despise and contemptuously refuse all godly admonitions raging with haued against the light and such as set it before them to these the holy things of God are forbid to be offered Math. 7 6. Generally all such make themselues vnfit for calling as haue by custom of sinne so hardned their harts as all feare and feeling of sin or wrath due to it is gone so as they stop their eares at Gods voice and withdraw their shoulders from the yoake and make stiffe theyr neckes against it These because they hate knowledge and abhorre to be reformed therefore God is so farte off from them as that when they come and call to him he wil vouchsafe them no answer yea though they cry vnto him in the anguish of their heart yet hee will not heare because when he very long and with all lenitie had called to them they would not heare but after their hardnesse and heart that cannot repent despised the bounty and long suffering patience of God Further this is to bee obserued that of those which liue in the Church such as haue great gifts of Nature more pregnant wit sharper capacities more earthly wisedome more humane knowledge These hauing much of their owne because they rest in it are hardly drawne to see their owne wants their inward spirituall nakednesse and to empty themselues of all theyr owne worthinesse therefore they are so much the more vnfit and vncapeable of a calling as it is written Ye see your calling not many wise Againe Where is the Scribe where is the disputer c 1 Cor. 1 20. The like is to be saide of such as haue great store of wealth of worldly honour and pleasure which are things that blinde men and keepe them from seeing any great need of Christ being already full and happy as they thinke These cannot rellish the Doctrine of grace which leadeth men wholly out of themselues to seeke all riches worthinesse happinesse in Christ alone Therefore it is also written 1 Cor. 1 20 21. Not manie noble not many mighty are called Againe It is as hard for a rich man to enter into the Kingdome of Grace as for a Camell to goe through a Needles eye Marke 10 24 25. The way and gate to eternall life is too strait and narrow for such as haue such a load of worldly wealth and honor on them to presse down their souls to the earth Besides this also Idiots frantick and lunaticke persons while they be such and they which are borne deafe and dumb those though they liue in the Church yet they are vncapable of a calling if wee speake of the ordinary way which God vseth to call by Howbeit these being borne of Christian Parents and belonging to Gods Couenant it may please God secretly in a manner to vs incomprehensible to worke in these for their conuersion As experience hath proued true in some such whom I haue heard of who being from their birth depriued of hearing speaking both dumb and deafe yet haue expressed loue to the persons of Gods Ministers and more to them then to others and haue by signes made knowne that they knew Christ crucified and vsed meanes to signifie their desire to communicate in the Lords Supper All which argueth some vnwonted and wonderfull worke of the Spirit of Christ in them Apollos Now I haue heard yee speake of such persons as for the most part of them neuer partake in this calling which drawes to Christ and perceiue that ye leaue to God as is fit this royall prerogatiue as he may with a non obstante call out of them whomsoeuer hee hath ordained to life let me now heare what persons ye thinke to be capable of this calling and of what quality they bee which for the most part are vouchsafed the grace and blessing of a true inward calling Aquila I would haue ye know that I iudge all men by nature in regard of the common corruption thereof alike vnfit and vncapable of effectuall calling and that no man can in any measure by any power left in his nature prepare or make fit himselfe for grace to receiue it being offered For we are dead in trespasses and sinnes Ephe. 2. 1. And the power to will and to doe is of God Phil. 2. 〈◊〉 Of our selues not being able to thinke a good thought 2 Cor. 3. All being sinne whatsoeuer is thought or done by vs before Faith Heb. 11. 5. Howbeit thus much the Word hath reuealed vnto vs for the outward estate and quality of such persons as bee called to Christ that for the most part they are the simple the poore the meane and little ones which be contemptible in the World for their parentage and other outward things as it is written The Gospell is preached to the poore and they receiue it Mat. 11. 5. Also I thanke thee Father that thou hast hid these things from the wise and prudent and reuealest them to the simple and little ones Mat. 11. 25. Moreouer God hath called the foolish of the world and the vile and the things that are not to confound the wise and the mighty that none should glory in the flesh but in Christ 1 Cor. 1. 27 28 29. And this is one reason why Christ will build his house of such timber reare vp his Temple with such stones as be course plaine rather then to chuse the tall Cedar or carued and polished stones I say the reason why his banquetting Hall is furnished with such meane guests as the halt the maymed the poore that is the despised of the world it is euen because they which be called and conuerted hauing nothing in themselues whereunto to attribute their owne conuersion they may ascribe the whole glory and praise of it vnto the grace of Christ who saw nothing in them saue simplicity meannesse and basenesse to moue him to preferre them afore others And on the other side when any rich noble or worldly wise are powerfully changed and brought vnto God to beleeue in him and to become his true worshippers they may vnderstand that it was no inward endowment of minde or externall gift of body or goods but the meere loue of God in Christ that did all In a word that they may perceiue and confesse that they were borne againe not of flesh and bloud but of the will of God because he was pleased to regenerate them that the praise might be to him as the worke was from him To this we may adde another
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
workemanship of God created to good workes c. Ephe. 2. 10. His owne Spirit framing them to doe good inspiring them with the motions and will and enabling them with the power to doe them As it is written The will and the deede are both of God Phil. 2. 13. Hence are good workes called Fruites of the Spirit Galat. 5. 22. Thereby to teach vs that good workes being wrought in the regenerate by the operation of the Spirit therefore they are accepted and pleasing to God euen as fruite is pleasant to the taste Secondly he liketh them as parts of his owne Image which he loueth wheresoeuer he findeth euen as a father doth loue a sonne that is like himselfe Beside as they are done of his faithfull children in whom he is pleased and be testimonies of their faith and tend to the setting foorth of his owne glory so they are gratefull to him And to the end that he may take delight in them he purgeth away all the spots which through our corruption doe sticke vnto them wiping them away by the effectuall application of the bloud and death of Christ which hath the force of intercession in Heauen comming between the iustice of his Father and mans 〈◊〉 which still abideth in his members So as being cleansed by the imputation of Christ his sacrifice and perfect obedience to the working beleeuer hereof it commeth to passe that God beholdeth in their workes nothing saue that which is his owne being all forgiuen and couered the rest being his he is maruellously delighted in it yea so farre as to crowne it with an euerlasting reward First hee giues the power to doe good then crownes his owne gift The places of Scripture are well knowne to euery one exercised therein where the Lord promiseth reward yea great reward not alone to the greatest workes of Christianity as suffering reproaches scornes losses death for Christ but euen to the meanest and lowest as to the feasting of the poore Luke 14. 12. to the giuing of a 〈◊〉 of cold 〈◊〉 to a Disciple or Prophet for Christ his sake Mat. 10. 42. And at the last day the feeding of the hungry clothing the naked visiting the imprisoned Christians shall haue the Crowne of immortall glory and blessing Mat. 25. awarded to them no lesse then to the feeding and guiding the Church which is the weightiest and worthiest worke of godlinesse 1 Pet. 5. 5. Whereby it is 〈◊〉 〈◊〉 well God liketh of the voperfect good deede of his Children when for a few workes done in a moment and of no great value he is content to render glory euen an immortall weight of it Aquila This it is that moueth many to thinks that there is in good workes a power to merit because a reward is promised to them but what may be the reason that seeing there is no merite in any mans worke yet workes should be rewarded Apollos Besides the consideration of imperfections spiritual pollutions which be in our best workes as we haue heard which hath caused the godly that they would not trust to their owne godlinesse but haue euer appealed to the mercy seate of Christ Iesus furthermore our workes are not our own but come from his free Spirit and are a due debt which wee owe to God our Creator and Redeemer so as we haue done but what we ought when wee haue done all Luke 17. There being also no equality betweene the infinitenesse of heauenly blisse and our finite labours in well doing therefore there can be no merite in them neither is there any cause to looke for any merite from them there is sufficiency enough of merit in the works and passions of our Lord to deserue for vs eternall glory Howbeit it pleaseth God to make vnto our workes a gracious promise of reward in his Word which speaking according to our capacity who giue rewards to men in the end of the day after all their labour and worke is finished as in them who wrought in the Vineyard Mathew 20. Thence it is that eternall life being bestowed on the faithfull after all their labours and trauaile taken in the seruice of their most good God in the end and euening of their life is called a reward and a reward it is not a merite A reward freely giuen for his goodnesse promise sake to them that beleeue in his Sonne there being not any temporall benefit no not a peece of bread which otherwise commeth to their hand then by free mercy and not a reward of debt and desert as if either the worthinesse of the worke simply considered or as it is dipped and died in the blood of Christ could binde God to vs make him a debter it being that which Christ hath done in himselfe and not that which he hath wrought in vs that hath merited our saluation in heauen and all things which belong thereunto Yet such is the bounty of our heauenly Father that as naturall Parents by promised gifts and rewards stirre vp their children to do what otherwise is their duty so hee prouokes and quickens the slow dulnesse of his children and by rewards as spurres in their sides egges and excites thē to the doing of that which otherwise by duty they are manifoldly and strongly bound to doe And these rewards they are neither meane nor few but both worthy and many yea sundry and of diuers kinds first bodily or worldly for godlinesse hath euen the promises of this life secondly spirituall to wit encrease of spirituall graces as it is written To him that hath more shal be giuen and he shall haue abundance Lastly eternall euen the Crowne of life the Paradise of God rest from labour the tree of life which are promised to such as ouercome Reuel 2 7. and 3 5. and 14 13. Now the intention of God in offering such great manifold recompence being this to quicken his owne vnto all manner of loue and obedience towards him it is therefore very meete and lawfull yea necessarie that Gods children should by such encouragements hearten themselues in their course For howsoeuer it be fit and requisite that the will of our heauenly Father and his glory be first lookt vnto that our loue to his word and to the praise of his name do set vs on worke to do our duties as we may haue this testimony that in our seruice of God and in all the good workes which wee do we seeke not our selues but the pleasing and praise of God by doing that which he commandeth yet afterward and as it were in the second place we may turne our eyes vnto the reward promised vs thereby to helpe our slacknesse and slownesse to good considering that our labour in the Lord shall not bee in vaine but bring foorth a great haruest of comfort and blisse in the end wee reaping eternall ioyes of those things which heere we did sow to the spirit As Moses encouraged himself to care
our good workes which they shall see may be moued more readily to hearken to that truth that worketh so mightily in vs. Therefore Peter counselleth faithfull wiues by their good workes to winne their vnbeleeuing husbands 1 Peter 3. 1. Also 1 Cor. 7. 16. For how knowest thou O woman whether thou shalt saue thy vnbeleeuing Husband But if any be vnconuerted and belong not to God these by our good workes shal haue their mouthes stopped that they cannot speake euill of vs or of our Religion For so is the will of God that with well doing we may stop the ignorance of foolish men 1 Peter 2. 15. Towards such as be already conuerted and become faithfull our good workes haue their proper vse either to confirme and strengthen them if they be weake in the faith as Christ saith to Peter Confirme thy brethren Luke 22. 32. Or else to comfort and reioyce such as be strong as Iohn reioyceth because the elect Lady and her children walked in the truth 2 Iohn 2. And Paul is greatly comforted by the faith and godlinesse of the Philippians Philip 3. 5. Insomuch as that which is spoken of the Vine and the fruite thereof Iudg. 9. 13. agreeth better to good workes the fruites of our faith that by them God and men are cheered Which should exceedingly worke preuaile with all good men to doe them and to doe them yet more cheerefully and plentifully not onely because as we vse to say of things we buy there is the more to put into the Inuentory so the more good workes we haue the more there is to further our reckoning but that our name may shine as the Sun in brightnesse our faith and saluation be sealed our God glorified our Religion beautified our Neighbour edified in his soule by godly admonition refreshed in his body and bowels by the fruits of our mercy and loue finally Sathan and our aduersaries confounded And for the better furthering of our selues in the practise of them let vs further remember these few things that our life is short oportunity will be taken away from vs therefore while we haue time let vs doe all the good we can considering that we haue lost much time already and heretofore haue done many things to the displeasure and discredite of so gracious a God Moreouer we haue receiued many fauours from God namely remission of all our sinnes and adoption by Christ sanctification by his Spirit with infinite other benefits for soule or body Let these mercies encrease constraine our loue to well doing and set vs on fire with zeale of good workes seeing Christ purgeth vs from our iniquitie to the end that we should be a peculiar people feruently giuen to doe good Titus 2. 14 15. And as we like to see other things fruitfull our Kine and Sheepe our Orchards our Fields so let it be our care and loue to see our selues fruitfull as it were our shame and reproach to be barren that wee may be like vnto Iesus Christ our head of whom it is written in the Gospell That he went about dooing good c. and that hee did all things well that we treading now in the steps of his faith and loue obedience and patience wee may at length reigne with him in glory For such as follow him now in the pathes of godlinesse shall hereafter sit with him at his Table in his Fathers Kingdome whither Christ Iesus safely and speedily bring vs for his name sake Amen The ninth part of the Dialogue Of particular good Workes first concerning God Of the Loue of God Apollos NOw Neighbour Aquila your constancy in following this conference makes me thinke you are like him of whom it is written That where hee beginnes a good worke he will finish it You haue taken in hand a good worke and you are desirous to accomplish it and to tell you truth so am I too and now that we draw toward an end let vs keepe close to it till we arriue where we would be there is nothing so hard but constant labour will ouercome it at last Aquila Constancy in any thing aduisedly taken vp is a very commendable thing but Sir according to your counsell let vs fall to our workeâ— Wee haue spoken of good workes generally wee are now to handle some especiall good workes which are more excellent and necessary and whereupon all the rest doe depend what choyce shall we make what good workes shall we single out from the rest therein to spend our time Apollos My aduice is this Whereas good works be all duties whereby either God or our neighbour be serued and benefited and the duties which we owe to God are cheefe as cause and ground of the rest first we will cull out such principall good workes as concerne God immediately namely the loue of God 2. his feare 3. of trust in him 4. thankesgiuing 5. prayer 6. reuerence towards his name 7. sanctifying his Sabbach and lastly of patience in suffering and then wee will descend to such fruites of faith and repentance as do belong to our neighbour For the first and great commandement is to loue God with all the heart and next to loue my neighbor as my selfe Aquila I do well approne of this order not onely because I know no better but because I iudge it to bee the best and fittest Let me then heare you tel me what it is to loue God wherefore wee stand bound to loue him and what it is that begets in vs the loue of God And then if ye wil declare the measure and manner of this loue how much it ought to bee and how it may be discerned to be in vs withall of the effects which this loue will be get in his children Apollos Loue is such an affection of the heart as desireth to be knit and neerely ioyned to the thing or party loued This is the nature of loue so to carry the heart with desire vnto that which is loued as nothing will content till it be enioyed and had The trueth of this may appeare in that loue which is inordinate and also in all well gouerned loue The theefe the adulcerer the gamester the couetous are by their loue such as they beare to their booty their whores their game and gaine so possessed as they are then quyet and not before when they haue and bee ioyned in one to that which they loue as their parting from the thing loued and losing it is their greefe yea sometime their death so their being with it and hauing it is their contentment and ioy and life Stories and experience afford vs sufficient proofe heereof We see the Gamester neuer well but when hee is at dice or cardes or other game The Fornicator is neuer at rest vnlesse he bee with his harlot The Couetous man is best pleased when he lookes vpon or fingereth money Now in well-gouerned loue it is right so whether it bee naturall or humane or
appeare and of the gracious promises which hee hath made to his owne ordinances with earnest prayer to be enabled to doe their publike seruice in faith and godly reuerence with singlenesse of heart as in Gods presence and before his face Secondly in the time of those solemne actions remembring themselues to be vnder the eye of God occupied in his seruice and about their owne saluation they demeane themselues accordingly being full of most holy and heauenly motions sutable to that worke they haue in hand Lastly after their being in the Assemblies they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience that as they bring with them vnto the Ministery of the Word an honest and good heart truly fully resolued according to the measure of grace receiued to beleeue and obey God hungring and thirsting after his graces offered and louing his Word and Sacraments as his blessed Ordinances and their owne soules nourishment so after the participation of the Word and mysteries they perceiue and feele by experience their strength against sinne and Sathan much encreased and their soules refreshed somewhat in all the graces of the new man euen as the strength and powers of their bodies are cheered and reuiued after a moderate wholsome bodily repast This sence and experience engendreth in them hearty thankefulnesse vnto God their Father for blessing vnto their good his own holy institutions which for their sinnes he might haue turned into a curse and withall it prouoketh them to attend and waite with reuerence loue and hope of more fruites vpon the sacred Ordinances of God making great conscience of sanctifying the Lords Sabbath in the religious and godly vse thereof Thus it is ordinarily with Gods Children when they partake in the Word and mysteries and if they happen to faile of these duties either for substance or degree they are very sorry and flye to Gods mercy for pardon and become more heedfull afterwards Of the religious vse of Gods Name and Sabbath Aquila NOw may it please you to speake of the Name and Sabbath of God and tell me how the godly must carry themselues in the vse therof as God may be pleased for herein outwardly there appeareth great likenesse betweene man and man The wicked and hypocrites in their common speech oathes vowes prayers confessions vsing Gods name and obseruing the rest of the seuenth day as diligently as any the Scribes and Pharises will be in the Synagogue on the Sabbath as well as Christ and his Disciples Apollos Indeede the sonnes of Sceua are too bold with the Name of Iesus Acts 19. 13. and so were the Priests with the Name of God We adiure thee by the liuing God tell vs c. Mat. 26. And as with the title of God they are too forward to meddle so where God hath stamped his Name vpon his Doctrine his Sacraments his workes they with their foule hands are sound to be too ready to touch it but all they get by vsing or abusing it rather it is the encrease of their guilt by prophaning so sacred a thing as his Name which is glorious and fearefull it being written That God will not hold him guiltlesse which taketh that Name in vaine Therefore the godly they very sparingly vse the Name of God neuer or sildome in their common speech vnlesse vpon great occasion and when necessity constraines and then they take it vp with great feare and awe lest they sinne in vainely vsurping it praying at least in their hearts and secretly desiring the Lord to guide them in the vse of his Name alwayes fearing to apply it to any light and trifling much lesse to any wicked purpose as to confirme a falshood or to cloke a naughtinesse And this is it which Salomon admonisheth vs of in that antithesis or opposition between him that sweareth and him that feareth an oath Eccle 9. 2. Hereby teaching that whereas sinners doe rashly vse the Name of God euen in an oath without reuerence or consideration of that awefull and wonderful Name contrariwise good men whensoeuer they are to vse the Name of God in an oath especially or otherwise they come to it with feare lest they offend by vaine vsage of it Now concerning the Sabbath they are thus affected towards it farre otherwise then euill men are they doe not supersticiously esteeme it aboue other dayes as it is a day but they ioy in the remembrance and vse of it in regard of the worship of God performed on that day and because of the benefit that doth redound to their soules for the building them vp into the sauing knowledge of God and of Iesus Christ his Sonne In these respects they doe long for the Sabbath till it come they cheere vpon it when it doth approach and in the weeke dayes they looke so well to their wayes keeping in all things a good conscience and so religiously walking in the workes of their vocation as when the Sabbath doth come they can with alacrity and ioy sanctifie it The men of this World doe not with more gladnesse gather in their Corne Wine and Oyle then God Children to keepe the Lords day Psalme 122. 1. I reioyced when they saide to me We will c. From the obseruation where of neither themselues nor such as be vnder their charge are held by such common hinderances as the World is letted by But as they breake through all 〈◊〉 that they and theirs may resort to the House of God so their desire study is to spend the whole day throughout publikely and priuately in such holy workes as are commanded of God and be sitting his day as reading singing conferring praying visiting the sicke prisoners exhorting comforting as occasion is offered reconciling of iarres examination of their Family how they profit by the publike Ministery lastly by meditation on the creatures For which purposes they make a cessation from all their owne seruile workes which on other dayes were lawfull to be done that they may be free to attend all holy duties of the Sabbath to obtain fresh strength of grace from the God of Heauen to ceasse all their life long from their dead workes the lustes of their sinfull nature so as 〈◊〉 here into a spiritual rest they may enioy at last an eternall Sabbath in Heauen Aquila What letteth but that now we may passe forwards vnto that ranke of good workes which doe concerne men seeing wee haue taken a taste of those workes which godly men and they onely can and doe performe towards God Apollos Yes friend Aquila there is a 〈◊〉 for wee haue a principal part of godlinesse yet to 〈◊〉 in which we may in no wise passe ouer and it 〈◊〉 Patience in affliction Aquila It was well remembred for there is no more necessary worke of godlinesse then this of patience we haue not more need of water and the aire then of
might haue a portion Hence are those speeches in Scripture The Lord hath a Cup in his hand Psal. 75. 5. And Father let this Cup passe Mat. 26. 42. And Can ye drinke of the Cup c. Mat. 20. 22. But in this common condition of all men the wisedome of God doth hold a difference afflicting his owne children both more often and more seuerely then he doth the children of the World There are sundry good reasons of Gods counsell herein why he administreth a deepe portion of afflictions and keepeth his Children in the Schoole of tribulations longer then he doth the wicked first in that God freeth the wicked here when he doth afflict the iust it would admonish vs that there is another World after this in which his afflicted children shall haue rest and be comforted when the wanton worldling fatted with delights shall be troubled and in torment as Abraham saide to the rich man Luke 16. In his Life time hee had receiued c. And according to that 2 Thes. 1. 6 7. There be other reasons of this proceeding as that he may by his patience bounty towards the vngodly call them to amendment and leaue them without excuse if they continue impenitent after such lenity and kindnesse Rom. 2. 4. And also to terrifie them and make them afraide to sinne by expectation of the wrath to come For if iudgement begins at Gods House and the righteous searcely be saued they may easily collect what remaines for them if they turne 〈◊〉 1 Pet. 4. 17. Moreouer Gods owne children by such seuerity vpon them and lenity to the euill may perceiue how vnpartiall God is that will not beare with sinne no not in his chosen ones and so learne to feare him and withall they are encouraged to looke for a better portion hereafter euen a share in that heauenly inheritance Knowing that as earthly Fathers though they allow their sonnes bare and course fare and lodging and hard vsage otherwise when they who be strangers are liberally entertained yet meane them the inheritance so God plentifully feedeth and furnisheth the wicked who are strangers from God when such as be his owne children are both beaten and haue short allowance yet the inheritance of Heauen is appointed for them And this is one chiefe ground of patience that God is not onely the Authour of the afflictions which he sendeth according to his wil but disposeth them to their aduancement in the end Which proceedeth from hence that howsoeuer God be angry with the sinnes of his children and afflict them with greeuous smartful things yet they come from a loue and mercy which God beareth to their persons which causeth him in that wrath against their offences to remember mercy to themselues Contrariwise in his afflicting of euill men he hateth both sinne and person for the sinnes sake which is the reason that as they haue no true patience vnder the weight of their afflictions and miseries as not perceiuing them to be sent to them out of any good will towards them so when the burthen is off from their backe they are neuer the better they hauing no blessing with their affliction to cause them to profit to amendment but are rather driuen the further from God So turning and yeelding to him while his hand keepeth them downe as Pharaoh and Ahab did yet afterwards they returne to their old byas and be as they were or rather more hardened in sinne When as godly men vnderstanding by their faith that all crosses issue out of that loue wherewith God loued them in his Sonne to saluation they are sure of a fruite by their afflictions to greater repentance and humiliation and haue their minds well framed to patience out of this perlwalion that the hand that strikes them is no hating and killing but a louing and sauing hand The grounds of patience in all other men are not the will of God or the expectation of a benefit out of the assurance of his fauour but necessity because they haue no remedy and they thinke it better to beare it then to do worse These two either that it will not boote them to resist or that resistance will but doe them harme these are the common grounds of their patience But on the other side the godly haue other ground of their patience in all afflictions which I will now more distinctly name vnto you As first that their affl ctions come not by chance but are 〈◊〉 and directed by Gods prouidence Amos 3. Secondly that they are momentany and short and shal haue an end 2 Cor. 4. Thirdly that they are alwaies iust and righteous though the reason of them be not alwayes knowne Daniel 9. Fourthly patience in bearing afflictions is a duty and seruice pleasing to God I 〈◊〉 4. 5. Fiftly they know their afflictions shall not exceed their strength Sixtly that there will be a good and happy issue of them at the last 1 Cor. 10. Seauenthly that they haue not onely all other men but all good men to be companion of their afflictions Psalme 34. And lastly that it would be to their great hurt to bee free from afflictions By these considerations their mindes are stayed in good quietnesse that though they are not stockes but doe feele afflictions yet the 〈◊〉 of their afflictions hath no power greatly for to disturbe their minds because by patience they possesse their soules This is it wee see in Iobs sore afflictions hee lookt vp to Gods wil and was patient God hath giuen and he hath taken Iob 2. Dauid sore afflicted by sinne he considered the good will of God that the Lord would doe him good by it and was quiet Paul passed through a world of afflictions yet fastning his eye vpon the end of them which was eternall glory and assured hereof that they would further his owne and the saluation of the Church thereby hee was made constant in patience 2 Cor. 4. verse last Moyses in his afflictions endured looking forward to the recompence of reward Heb. II. This it is which is the life and soule of patience namely that this is the will of God that his children should glorifie him by willingly suffering aduersities and that Gods loue will draw a blessing out of their afflictions to the glorisying of themselues in the end euen as Sampson gathered sweet out of the bitter so Gods children find a sweete fruite of bitter afflictions Hebrewes 12. 11 12. Aquila By this which you haue said I obserue these three things First prosperity and aduersity be no sure arguments of Gods fauour or hatred because they doe in common fall to all men in such sort as the godly are blessed when they are afflicted and wicked persons are accursed euen when they prosper The second thing is that afflictions falling alike to all though more and more often to the good yet afflictions to wicked men be a part of Gods curse and properly punishments afflictions to the godly are rather loue tokens
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
nor of God Againe we are commanded to keepe our selues from Idols I Iohn 5. 21. and in the second commandement we are forbid either for any religious purpose to make or serue any Image Exod. 20. 5. 3. Also our bodies being created redeemed and sanctified of God their seruice is due to him not to Idols which rather then godly men would honour with their presence and seruice but of their bodies they haue chosen to die Dan. 6. 15 16. Because it hath in it both offence of God and his Church and for the losse of house goods or lands there is this comfort against it that the Saints shall receiue a house made without hands for their earthly Tabernacle 2 Cor. 5. 1 and an Inheritance in Heauen immortall and vndefiled 2 Pet. 1. 5. For the losse of friends we shall be ioyned in fellowship with the Angels and spirits of blessed men Heb. 12. 23. For wife and children the care of them must be eased with meditatiō of Gods prouidence who is our God and the God of our seede Gods prouidence is his childrens inheritance and howsoeuer it be greeuous to part from them yet it is more greeuous for their loue to hate and for sake Christ for whose sake and loue wee are commanded to hate all Mat. 10. 37. Besides we part from them for a time to be ioyned with them for euer I Thes. 4. 18. Comfort your selues with these things Aquila But death is terrible and very fearefull saith our flesh to vs. Apollos Flesh that is carnall and corrupt reason is an euill counsellour as well as carnall friends let men rather thinke how fearefull eternall death is for natural death we owe it to nature to which wee must pay it let vs pay that to Christ to whom we much more doe owe it and who can preserue it for vs in another world And how should death be fearefull to beleeuing Christians to whom it is an end period of all their sinnes and sorrowes an entrance and beginning of endlesse ioy perfect righteousnesse at a word a passage from death to life from mortality and misery to immortality of blisse and glory wherein hee that hopes to liue cannot greatly feare to die Aquila But the paine of burning is too sharpe and greeuous we could be content to die so it were not in the fire that is most terrible Apollos Yet whom God calleth to that or any other violent and terrible death he can enable them to endure it the power of his might can strengthen them Secondly he will enable them for he hath promised neuer to exceed the power of the tempted I Corinthians 10 13. Thirdly he hath enabled sundry to beare it yea such as feared it most when they came to suffer were made valiant as Master Sanders Lastly consider a while how terrible hell fire is being incomprehensible and euerlasting Aquila But wee cannot abide death with torment Apollos Torments of Tyrants in earth haue both measure and end so haue not hell torments Aquila May we not dissemble or denie for a time the Doctrine of the Gospell without danger of denying Christ himselfe Apollos The Scripture saith Ye cannot Mat. 10. 33. Luke 11. 26. In the former place it is saide He that denyeth me in the latter is added or is ashamed of my words I will denie him and be ashamed of him To deny Christs Word is to denie himselfe who is knowne to vs by his Word Aquila But when wee feele our selues too weake to stand to it to the death what then is to be done Apollos Such as cannot endure violent death let them suffer exile let them liue a while out of their countrey which cannot giue their liues to Christ let them be Martyrs in desire that cannot be so in deede and effect yet hearty prayer may obtaine that strength which is lacking In the meane time such weaknesse is to be confessed and bewayled Aquila We know not what to say when we come before the persecutors Apollos Christ Iesus will giue you a mouth wisedome against which they shall not be able to resist therefore trust in him and relie vpon him Remember poore men and women in Queene Martes time Aquila Their threatnings are very full of terrors Apollos Yet God is to be feared more then all tyrants which can but kill the body God can send body and soule into hell fire Againe of all threatnings feare these Luke 12. 9. Aquila Their faire promises if we wil yeeld doe allure much for wee haue their word for life and preferment to be giuen vs vpon our yeelding Apollos They promise these things as the Diuel their master promised the World to Christ to corrupt him and yet he could not performe it The issues of life are in Gods hands and for preferment he lifts vp one and pulles downe another I Sam. 2. 6 7. and it is the greatest misery to be great without God Secondly if God should spare life what is the gaine of a transitory life to the losse of eternall life Thirdly consider that Christ maketh better promises and surer to such as cleaue to him in life and death 2 Tim. 2. 11 12. Rom. 8. 17 18. Mar. 16. 28. Luke 9. 24. Marke 8. 36. Luke 12. 8. Mat. 10. 32. Thus farre of such good workes as containe our duty to God which yet are to be practised with respect of edification to men as all duties to men are to be done with desire and regard of pleasing and honouring God in them The eleuenth Part of the Dialogue Of such good workes as concerne our Neighbour Aquila SIR ye are well met here shall I tell you what I feele in my selfe Me thinkes it fareth with me as it vseth to doe with a trauelling Horse which the neerer hee drawes to 〈◊〉 eyes end the more he takes heart to him 〈◊〉 more couragiously in hope to come shortly 〈◊〉 baiting and resting place so it is with me I find myself now more eagar and sharpe set vpon this 〈◊〉 then when we began for I haue good hope that wee shall at this our meeting and conference draw it to a conclusion We are come now to those workes of grace which the true beleeuers are to doe towards their Neighbours I pray you Sir which are these and amongst these being many what shall wee first take vp to deale in Apollos I could be well content our hands were eased of this labour for I begin to feele my selfe scarse well but it wil not be laide out of hand I doubt so soone as you make reckoning of for with my good will there shall not be one peculiar grace of Gods Elect but some thing shall be saide of it My desire is as much as lyeth in vs that this our glasse shall discouer to a Christian all his dignity by his calling and all his duty being called towards his Caller To proceede therefore in our purpose all our duty to man is comprehended in this one word Righteousnesse as
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
our loue as touching the manner and measure and end we haue sundry rules giuen vs in Scripture the first is to loue our Neighbour as our selfe Now as the Apostle saith No man hateth himselfe but wisheth all good to himselfe Mat. 22. Now such as with a right ruled loue doe loue themselues they doe not onely wish but procure such things to themselues as indeed be wholsome and good for them both for their bodies and soules abandoning such things as be euill and noysome to either haue they neuer such apparance and shew of good and profit euen thus ought euery man to loue his neighbour And according to the second rule looke what things by the iudgement of sound reason wee would haue done or not done to our selues these things wee should be willing to haue done or not done to another be he friend or foe Mat. 7. Also in what measure and degree we desire that our Neighbor should loue our selues in the same we ought to loue them againe The third rule is to loue as brethren 1 Pet. 1. 22. That is such loue as naturall brethren ought to beare both for manner and measure one to another such euen such so hearty and vehement ought the loue of Christians to be amongst themselues knowing that they are brethren by a brotherhood consecrated and ratified in the bloud and death of Christ our elder brother who hath charged vs as one who may command vs to loue one another as he hath loued vs Iohn 13. 15. Loue one another as I haue giuen you example And againe a new commandement I giue you that ye loue one another as I haue loued you Iohn 13. 15. That so ye loue one another this is our fourth and best rule to direct vs in our brotherly Christian loue which must be vnfained without hypocrisie or counterfeiting earnest without coldnes indifferency constant without change or wearinesse free without respect of our owne pleasure or profit and very great not small and meane for thus Christ loued vs for in that he would besides his doctrine his miracles his example of life his prayers in all which he witnessed his loue vouchsafed also to giue himselfe to such a death and that for his enemies This declareth how sincere free constant and exceeding great his loue was towards vs wherein though we cannot equall him by attaining to his perfection which is not possible nor required of vs yet wee must be like to him in our loue and striue to come so neere as wee may which is both required and possible And herein the true Christian doth differ from the false that the one in his loue looks vpon Christs loue as his patterne and thereto frameth his owne but the other hath no thought at all to imitate Christ as he hath him for no Sauiour so he makes him no example The godly Christian who beleeueth him to be a Redeemer doth labour to follow him as a guide and sampler as in this duty of loue so in all other Offices of Christianity Apollos I haue heard your rules of neighbourly and brotherly loue let me heare some of your best reasons to moue and perswade both to begin and to perseuere in exercising of this loue for it is as needfull to haue good grounds of our loue as a good guide of our loue He is as much too blame that loues without reason as he that loues without rule Aquila As there be certain common reasons which may perswade our loue towardes all men whatsoeuer they are to wit because they are the creatures of God our flesh and bloud of one kind with vs our Neighbours also being made after Gods Image hauing a commandement to loue them and the examples of godly men who haue done good to all out of an affection of loue and because wee would haue others to loue vs so there be peculiar and speciall reasons to moue vs vnto the loue of our brethren which hold the same faith that we doe and of these I will giue you but a light touch it shall be sufficient to name them our labour ought to be more in practising them then in speaking of them It were enough that it is the will of our Father which is in Heauen that his Children should dwell in loue and that he hath by his example gone before vs first louing and still louing vs and that he hath made vs partakers of the same grace to be all euen Christians brethren fellow heires members of Christ his seruants his friends his children his Spouse his inheritance also that except we truly loue one another we cannot loue God nor be loued of him nor haue any assurance that wee be his people or looke for any blessing but for all wrath from him yet vnto all this if wee adde the sweete pleasure and delight which is in brotherly loue behold how pleasant and the great and manifolde commodities which arise and grow thereby behold how good it is for brethren to dwell together in vnity our loue being for comfort and delight like that precious oyntment and for profit like that deaw of Hermon and withall if wee doe consider the bitternesse of hatred being as gall and wormewood and the hurt which it bringeth all this would greatly preuaile with vs to stirre vp and encrease mutuall loue Apollos Let me stop you a little in your course what be these profits which loue brings and the discommodities which follow the wants of it Aquila Whiles Christians are ioyned together they are strong as an army where the Souldiers keepe euery one his ranke or as a wall where the stones be all ioyned together Also we may boldly come with our selues seruice vnto God vnder hope of acceptance wee thereby greeue the aduersaries of God which see our accord through loue and reioyce the godly we spite Sathan whose kingdome is more hindered by vs the more that loue doth abound we glorifie the word of God and glorifie our profession our prayers haue more feruency and fruit As on the other side through lacke of loue amongst brethren God and his Gospell be dishonoured Sathan pleased and the wicked made glad our safety hazarded because a house diuided cannot stand our prayers hindered and reiected with infinite discommodities which lamentable experience teacheth men better to know then any mans speech can doe The Apostle aymeth at the great commodity and necessity as also at the excellency of loue when he bids vs aboue all things to put on loue and when hee likeneth it to a bond calling it the bond of perfection Colos. 3. 14. because it knitteth our selues and our duties together and vnto sinewes and ioynts Ephe. 4. As being of that vse and force in the mysticall body as sinewes and ioynts in our naturall body be to ioyne and fasten all the members together these things as also to consider that loue remaines in heauen when faith and hope faile must much prouoke vs both to esteeme and to exercise
Sir wee haue spent thus much time in this argument it will be fit that we here doe breake off vntill we may meete againe The twelfth Part of this Dialogue concerning Peace and other effects of Loue. Aquila WHat may be the matter good Sir that you fall so farre short of the houre of our meeting it was your wont to preuent me and now I haue the forehand of you Apollos Surely friend Aquila I was not in good health as you well know when wee began this conference but that little strength which I had is much of late empaired I doe sensibly feele a great decay of my naturall powers This is the cause of my long stay I once doubted how I should haue come but I haue encouraged my selfe to keepe appointment with you as I could yet so as wee must hasten in the remainder to draw to some conclusion with speed and because you may the better beare the greatest weight I wil continue to put you to speake of those graces which are behind enioyning you to obserue the Law of breuity The next vertue worke of the Spirit after Loue is Peace which is as the Daughter and Loue as the Mother or as the hand-maide and loue as the Mistrisse for Loue begets Peace and peace doth attend loue where Loue goeth before there Peace waites at the heele it is hatred stirreth vp contention but Peace followes and accompanies Loue. Touching which let me heare you briefly shew me what difference there is betweene Gods Children and others for all will seeme desirous of Peace yet Peace hath but a few true friends Aquila Sir I am heartily sorry for debility of your body it would be greeuous to me that you should faile of performance of this which we haue begun but because you require speed in this businesse I wil obey your motion in fauour of your weakenesse and out of desire to accomplish this enterprize I haue learned from your selfe and others that there is a peace with God also with our selues called Peace of Conscience Thirdly with the Creatures and lastly with our Neighbour which if it be in Common-wealth Countrey and Cities it is ciuill Peace domesticall Peace if it be in Families that peace which is in the Church amongst professours is Christian Peace whereof we are to speake This is such a knitting together of our mindes in God and among our selues as that neither in Religion by schisme or heresie or in our daily conuersation by brawles quarrels and suites there appeare any strife or variance but a good agreement on all hands Now in this vertue of Peace the godly doe much differ from others because they embrace and maintaine Peace and agreement out of loue which they beare one to another especially towards God for that they would not offend him by dissention nor be rent asunder from their brethren whom they vnfainedly affect Wherupon they are very carefull not to minister any occasion of difference neither to take hold on occasions being offered by others either in weakenesse or of purpose chusing to forgoe and remit their owne right after the example of their Father Abraham rather then to striue and fall out remembring that they are brethren by profession and how that peace is a thing very delightfull to God and exceeding pleasing and good for all men carrying with it innumerable commodities and benefits to mans life being a shadow and representation of that felicity which godly men shall haue in the life which is eternall Rom. 8 6 whereof peace is a chiefe part In which regard the godly had rather suffer wrong then to enter into contention which is bitter as gall and wormewood to their soule being as hurtfull to mankind as it is hatefull and odious to God Vpon these considerations all good men as they endeuour peace carefully looking to themselues neither to affoord nor apprehend matter of strife so on the other side if by the malice of Sathan and the weakenesse of men an entrance be made into dissention they are willing and forward to pacifie and quench the sparkles very well knowing that the beginning of strife is as the opening of a flood-gate and that it is euer doubtfull what will be the end thereof They therefore doe their best to stop contention at the first yea though they be like to make aduantage of strife yet the loue of peace and of their brethren more preuailes with them then the desire of contention or of luker Now all the children of this world be otherwise affected in this duty of peace their minds are not peaceably disposed the way of peace they know not Rom. 3. If they liue peaceably with others it is not because they truly loue peace and their neighbours but out of self-selfe-loue when it may serue their turne to auoide some trouble which they would not fall into or to hold some benefit which they haue by good agreement with others so long and so far they frame themselues to peace but if it come to this that they must lose any thing by yeelding peaceably to concord or that discord will draw more commodity to them they then make themselues ready for warre easily they giue and in these cases as easily they will snatch occasion giuen of falling out secretly and vnder hand nourishing and encreasing matter of strife and debate being bent rather to offend God and their brethren then to remit but a little of their will and profit neither forecasting nor caring what hurtfull things follow to others by strife so themselues may goe away gainers Apollos You doe rightly iudge that the godly man alone hath a truly peaceably mind and that all wicked men what shew soeuer they make are all enemies to peace but I desire to vnderstand if you haue ought more in your remembrance concerning this point Apollos Sir I doe well remember it hath been taught me that the godly hold this grace of peace with imperfections so as they are sometimes through frailety and the subtill reaches of Sathan at variance not onely with euil men but haue iarres and bitter strife amongst themselues Example whereof we haue in the Apostles striuing for superiority who should be greater then others Mathew 18. 1. and in Paul and Barnabas Acts 15. Also in the Churches of Corinth and Galathia 1 Cor. 1. 11. God so disposing it for most good ends as to discouer hypocrites to try the godly and to bring his secret counsels to passe Howbeit the godly afterwards are ashamed and doe repent of their folly and become more wary and more studious of peace then before This being most true of all godly persons that though they now and then forget themselues and so fall into dissentions yet their life is so ordered as that the whole carriage of it for the most part tends to peace for God hath so blessed them that they are free from such vices as stirre vp strife their heart it is without loue of all contention pride