Saints by Calling OR Called to be Saints A Godly Treatise of our holy Calling to Christ by the Gospell With the seuerall gifts proper vnto the Called And their Counterfeits in the Hypocrites which are not partakers of this Effectuall Calling Written by Thomas Wilson Minister of Gods Word at S. Georges Church in Canterbury Ephes. 4 2. Walke worthy of the Vocation whereunto ye are called 2. Pet. 1 10. Make your Calling and Election sure and giue all diligence thereunto Printed by W. Iaggard dwelling in Barbican 1620. TO The Right Honourable the Countesse of Leycester widow all health and happinesse of soule and body from Christ our Lord both now and for euer Right Honourable AFter many Children Bookes I meane which are a fruite that springeth out of wit as out of a wombe eleuen in number which God hath giuen me in the few and euill dayes of my pilgrimage hee hath now at length of his goodnesse added vnto them a twelfth a Beniamin like the twelue sonnes of Iacob It is my last and youngest child begotten and brought forth in my old age being fast forward to the yeeres of a man In naturall generation the first borne Reuben-like is the beginning of Parents strength the excellency of dignity and the excellency of power Gen. 49. 3. But it is otherwise in this spirituall birth where the first that come into the Christian World by weakenesse of iudgement in the parents and want of yeeres and experience they are commonly the feeblest and vnworthiest those prouing most strong and excellent which be last borne Good Madam I could wish that I might so speake of this my Beniamin the sonne of my right hand and of my old age and surely I haue some little reason to hope it will proue so pardon the ouermuch indulgence of a father euen holy Dauid could ouer fancy Adoniah his childe and good Elie could ouerualew two not good sonnes because this is the off spring and issue that proceeded from me in the greatest infirmity of my body but in the best strength of my mind when I had in an ancient City and a great people for the space of thirty foure yeeres and aboue beene exercised in my Ministery from Sabboth to Sabboth so as I may trust this Treatise wil haue more perfection then his brethren Which howsoeuer it may proue for manner of handling yet hereof I am well perswaded that the matter and argument is most worthy and weighty for it is about our holy and effectuall calling to our celestiall and eternall King by the Ministery of the Gospell which is the beginning and first step into the state of grace after wee are entred into this elementary world and our most excellent dignity therein As Constantine the Great acknowledged that to be a true Christian by diuine vocation was more esteemed of him then his Crowne and Empire which are corruptible the other being vncorruptible and neuer perishing as the worke of Gods exceeding great power wherein he vttered no lesse strength and might then in the creation of the World or in the resurrection of Christ from the dead Ephe. I. Verse 19 20. For in this worke of effectuall calling the Elect being by nature dead corrupt and blind in minde peruerse in their will and affections are by a wonderfull force yet sweetely and with delight drawne to the life of faith being enabled to see Christ and to loue and obey him as their Sauiour calling them out of darkenesse into his maruellous light The reasons mouing me to single out your Honour from among many both honourable and worthy friends of all rankes vnto whom I might dedicate this Christian Dialogue are two First the report of your true calling to Christ and of your sound loue obedience to your caller and great affection ye beare to all about you called to be Saints both faithfull Ministers and Christians Secondly for that ye haue been the chiefe instrument vnder God to call my eldest sonne to be the first that euer actually enioyed that great exhibition a good while sithence giuen by your right noble and most honourable Husband the Earle of Leycester for the maintenance of two Schollars for euer in the Vniuersity Colledge at Oxford for the which if I should not euery way as I am able shew my selfe thankefull to your Honour I should be most vnworthy of such a benefit being so freely conferred vpon one vnknowne to your Honour The daily prayers of my Family which are all the better for this good turne both haue beene and shall be offered vp vnto God the Father through Christ his Sonne for his gracious and powerfull guiding and keeping of your Honour in his comfortable and holy seruice and feare for euermore Amen Your Honours most bounden Thomas Wilson To the Right VVorshipfull his approued Friends Sir George Newman Knight and his vertuous Lady and Master Doctour Bancroft Master of Vniuersity Colledge in Oxford Grace and peace from Iesus Christ be multiplied RIght worshipfull the maine and chiefe vse to be made of this Booke or Treatise it is to direct as by an hand euery Christian which of all other things is most carefull of his owne saluation how to iudge and discerne of himselfe whether hee haue any part in that sauing holy calling which bringeth to Christ by such gifts of the Spirit as be peculiar to persons effectually called The cause is not better knowne by the effect or a tree by the fruite then a true calling by the Gospell is manifested by such graces as doe accompany it in all the faithfull necessarily but not equally as the good fruits of a good tree be some bigger some lesser And lest any should be deceiued in iudging themselues for likenesse is the mother of errour which makes copper other glittering things to be sometime taken for gold I haue therefore in the passage of this Booke discouered such things as be like vnto the true workes of grace and are but the counterfets and images of them Now the same causes which induced mee to dedicate this tract and Christian Dialogue primarily to that most Honorable Christian Lady my Sonnes Benefactor in the Vniuersity Colledge at Oxford excited and moued me likewise to ioyne you three to her in a secondary Dedication as hauing thorow the grace of Christ obtained like precious faith in your heauenly calling thorow the blessed Gospell and being by Gods prouidence stirred vp to be the meanes of my sonnes preferment both to his place and in his learning The first motion to this good exhibition which he partly hath to the great ease of my charge and wholly I trust shall enioy by your fauourable furtherance began at Canterbury by you Madam and was seconded and holpen forward at Oxford by you the worthy Master of that Colledge where my sonne is Student and finally perfected by that Right Honourable Countesse Widow to the founder her most Honourable Husband the Earle of Leycester long since deceased Accept I humbly pray you
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
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
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
transgressions bond-men to Sathan enthralled to sinne and hell and most miserably poore destitute of all righteousnesse indebted to God the Soueraigne Monarch and iust Iudge of the World both to be for euer kept from eternall life in heauen for fault of perfect holinesse and besides to be plunged ouer head eares into the damnation of hell through breach of the Law yet through the wonderfull benignity and grace of God freely giuing them his Sonne with his righteousnesse actiue and passiue for the wiping out of all guilt of sinne and desert of punishment and the adorning decking them with perfect holinesse and innocency by the imputation of faith freely made they are now of bond-men and beggerly wretches of heires of hell and exiles from heauen become most free rich and glorious euen heires yea fellow heires with Christ of that excellent inheritance which is immortall in Heauen Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith so as no maruell though the holy Apostle make so light account 〈◊〉 all other things whatsoeuer in comparison of this Neither is it to bee wondered though Sathan in all ages haue laide such battery against this mount bulwarke of Christianity No one point of all Christian doctrine which he hath so dangerously so often so many wayes assayled as this sometime carrying men from Christ to seeke forgiuenesse and some part of righteousnesse at least out of him in some other thing and sometime annihilating faith and voyding it as though there were no power in it at all so much as to helpe toward our iustification by apprehending our righteousnesse for he knowes this Article to be the key of all Religion the very heart and soule of Christianity the most comfortable and sure stay the very rocke and foundation of all hope so as ouerthrow this and ouerthrow all preaching and all beleeuing were in vaine if this one fundamentall truth could be peruerted and depraued either by defacing the gift of Christs righteousnesse by adding something to it of our owne or by cutting off the hand and arme that should receiue and embrace it It behoueth therfore al Gods children namely Gods Ministers so much the more to study striue to maintaine this truth and keepe it vnuiolable also such as haue this grace imparted to them to be iustified by beleeuing to make much of it enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede to all earnest care to grow and encrease in this grace continually I mean in the sense and feeling of it and in the more full apprehension of it euen in respect of such wonderfull effects as arise thence But neighbour Aquila because the day drawes toward an end and night approching calles vs home therefore we will here ceasse deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit till another time when we may haue more leysure to call them to minde and to consider of them Aquila Well pleased I am to haue it so for the opening of these effects which follow vpon our iustification by faith being a thing of that great consequence would not be dealt in rawly and slenderly or passed ouer in few words So fare ye well for this time The seauenth Dialogue The nine effects of Iustification by Faith Apollos NOw Neighbour Aquila may I know of you whence doe you come for ye were not wont to come that way as ye now doe Aquila I came not long sithence from home with a friend of mine that came to visit me drew me out to goe with him to set him on his way which I did willingly for his good company sake but I haue made the best hast I could that I might keep touch with you and it falleth out well that I doe so happily and fitly meete you for I was somewhat afraide lest you should haue tarried too long for me Now Sir that wee are so well come together will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith what effects vse to follow hereupon in the soules and consciences of iustified persons Apollos The blessed Apostle Saint Paul shall giue you your answer vnto this question for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans laid forth the doctrine of Iustification and very substantially proued it to be not by our workes which we doe not onely for that we are all sinners but because they answer not the iustice of the Law no not in the regenerate which haue most grace and doe most good but by faith apprehending the sufferings and death of Christ full absolution from sinne and his actiue obedience to the Law for our perfect iustice with God At the fifth Chapter he commeth to those proper and immediate effects of this grace of Iustification which you now enquire after and there as I conceiue them he rehearseth distinctly these nine 1. and 2. peace with God 3. Accesse vnto his grace 4. Standing in that grace 5. Hope of glory 6. Reioycing vnder that hope 7. Ioy in tribulation 8. A sense of Gods loue in Christ. 9. A glorying in God These are the most secret hidden workes of the Spirit as so many markes to the Christian soule whereby to finde and try out the truth and certainty of her own iustification Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously to the great contentment of Christ her husband and her owne vnspeakable comfort Aquila Of these foresaide effects I do desire now to heare you speake some-what in that order as they are named And first touching peace with God what do ye vnderstand thereby make it plaine to me what manner of gift that is Apollos These fruites of iustifying faith being many nine in number I had not neede to be long in thē we hauing so much other worke yet behinde And yet being both weighty matters and remoued from common vnderstanding I cannot well tell how to speake briefly lest I speak not plainly enough but this easeth me of some care that these things are spoken vnto one that hath them and feeleth them by good experience and therefore can sooner comprehend the nature and truth of these worthy gifts Now touching the first of them it is peace with God whereby two things are meant First reconciliation or truce with God in which sence the word is vsed in those Scriptures where Christ is termed our peace the Prince of peace our peace-maker and peace is made by his blood that is attonement or reconcilement with God whiles our sinnes which bredde an enmity betweene God vs and made a separation of vs from him and of him from vs his infinite iustice
mercies and goodnesse and in Christs death and passion they doe but abuse the mercies of God and the merits of Christ which are offered and preached vnto men to keepe them from sinning and to call them to amendment of life as it is written There is mercy with God that he may be feared Psal. 142. 4. And that the kindnesse of God leadeth to repentance Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12 1 Iohn 2. 1. Now the hope of the godly it is so far off that thereby they doe waxe bold to offend because they hope in Gods grace for pardon as contrariwise they are much moued to all good care of pleasing God in a new course of life to the end And as it is farre from them to grow secure in the carriage of their life vpon the hope they haue of Gods fauour and his glory so they doe not take heart to sinne as the wicked doe vpon opinion to repent at last for they know and consider that men may die suddenly And that as late repentance is suspitious not to be true so it is iust with God to forsake them in their death who haue forsaken his commandements in their life as also the longer it is ere one repent the harder it is sinne by custome hauing gotten strength as the further that one goeth out of his way the longer it is ere he can returne Howbeit it is certain that Gods faithful Children are subiect vnto sinnes of presumption else would not the holy Prophet haue prayed against them Psalm 19. 119. Yea and sundry times what for the better humbling of them what for the example of others to teach all men to feare themselues and to liue in awe continually of God and for the more full manifestation of this mercy toward the godly in pardoning euen their presumptuous sinnes for these and such like respects they are left of God to themselues to presume and be too confident not in Gods goodnesse and truth for that is the office of their hope but vpon their owne strength and outward prosperity forgetting the Lords goodnesse towards them and their owne great frailty as may be seene in example of Dauid Psalme 30. 6. In my prosperity I saide I shall neuer be moued And of Peter Mathew 26. I will neuer denie thee I will die rather whose presumption cost them much sorrow and many a salt teare therefore let all men be warned by their harmes But friend Aquila ye haue almost made me goe out of our way and kept me but too long in these fruits of iustifying faith of which there be yet two vnhandled which I will very quickly goe through that we may come to that other worthy benefit of our sanctification Sister or Daughter rather vnto iustification Aquila We haue indeede insisted in these matters through my fault but say then the next point is the shedding abroade of Gods loue in our hearts and our glorying in God through Christ the two last of the nine effects of iustification what doe ye vnderstand by them Apollos The loue of God that is not the actiue loue wherewith we loue him but the passiue loue where with we are beloued of him which giueth both strength to our hope and matter of our ioy is then saide to be shed abroade in our hearts when the sence and feeling of it is shed powred into the hearts of the faithfull whom God loueth in his purpose and decree from before the World was made and actually loued them at the time of their calling to faith in his Sonne the manifestation whereof vnto them when it is so expressed to them in the fruits of it as their hearts be affected with a ioyous feeling of it this is the shedding of it abroade which is the eighth fruite of Iustification It may be somewhat declared by this comparison of the boxe of precious ointment mentioned Mathew 26. which while the woman that had it kept shut gaue no sauour but hauing powred it out and shed it on Christs head it did yeeld a sweete and pleasant sent and smell to all which were in the house Euen so the loue of God is shut and pent vp in Gods purpose as it were till it be felt of the Elect but after they haue faith to beleeue the promise of saluation by Christ vnto their fellowship with Christ himselfe and all his benefits then his loue as an oyntment powred out doth plentifully refresh their hearts with the comfortable sence and feeling of it as the Apostle Rom. 8. 38 39. and the faithfull to whom Peter wrote 1 Peter 1. had good experience Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this that hee doth not onely loue them in purpose but by speciall and singular fruites as pawnes and pledges and namely by giuing his onely begotten Sonne to suffer such a reprochfull and bitter death for them being sinners and his enemies doth assure them so of his loue as they know and beleeue they are beloued and are exceedingly cheered in their hearts with a certaine perswasion of his loue which verily is a great matter and serues them to great good purposes For as it is nothing to a blinde man to know there is a Sunne a glorious and bright creature when himselfe cannot enioy the sight of it or to a very poore man to know where much treasure is while himselfe cannot come at it to haue any part of it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it but when the sence of this infinite loue of God is by a speciall worke of the Spirit giuen vnto the faithfull loe then there ariseth ioy and gladnesse in the soule euen vnspeakable and glorious ioy 1 Peter 1. 8. Also a great encrease of their hope in a more full assurance of enioying the blessing hoped for in as much as that God who hath so loued and so testified his loue cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs another loue in vs kindled toward him and toward all whom hee would haue vs loue as shall hereafter more largely be shewed But now I hasten to the ninth and last fruite which I called with the Apostle Aglorying concerning God Romans 5. 11. Which commeth herehence that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake as not onely to acquit them of all guilt and condemnation of sinne by his sufferings and death whereby of enemies they were reconciled to God But furthermore to allow them his perfect obedience and holinesse to be their owne by imputation euen to the interessing of them into the glorious inheritance of Heauen they doe thereupon greatly glorie and in a holy manner boast-and insult in their spirits ouer all the Enemies of their saluation that God is become so exceeding
one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
good Christian and that it is spirituall and inuisible fought by inuisible combaters and weapons At length you deliuered the necessity of this battle by the true causes of it whereof the first is the wil and good pleasure of God who as he ordained his owne Sonne so all his members to this spirituall warre and conflict thorow which they are to passe vnto the Crowne and the Kingdome which is prepared for them as in earth no man is crowned except first hee striue lawfully none diuide the spoile which first haue not abid the brunt of the battle and obtained the victory The second cause is the extreme malice of Sathan against Christ the head and for his sake against all the Elect his members whom he will neuer ceasse to tempt and that with most wonderfull subtilty as a Serpent long experimented and with outragious cruelty as a red fierce and fell Dragon or roaring Lyon if it were possible to draw backe againe the regenerate vnto his kingdome and hauing ouercome them to destroy them 1 Pet. 5. The third is the repugnancy and contrariety which is betweene the Spirit and the flesh in the new borne Christians in whom they continually striue together as the twinnes did in Rebeccaes wombe the Spirit striuing against the flesh and the flesh lusting against the Spirit without truce or reconcilement hell and Heauen light and darkenesse God and Sathan being no more contrary in quality then the Spirit and the flesh Here I call to minde that it was taught that in Scripture phrase Spirit grace new man law of the mind in this argument were Synonyma and of one signification also flesh old man corruption law of the members were equiualent termes importing one thing so as euery regenerate man hauing these in him consisted of a double man and had two men warring in him perpetually during his whole pilgrimage the old man which is that remainder of sinne that vicious quality deprauing and poysoning our Nature inclining to the breach of Gods Law which is vsually called the flesh That which is borne of flesh is flesh Iohn 3. 6. And abstaine from the lusts of the flesh 1 Peter 2. 12. And corruption as Ephe. 4. 22. The old man is corrupt for it causeth spirituall vnsoundnesse wasting all where it reigneth lastly Law of the members because in faculties and powers of soule and body it hath force of a king or law to command and enioyne absolutely in wicked men but in the regenerate with resistance And the other man is the new man which is that quality of holinesse created in mind and will renewed by the Spirit of God hence called The Spirit and Grace because it is freely giuen and worketh things gracious and pleasing to God and lastly The Law of the minde because there it gouernes as a Law or Commander Now the opposition and strife betweene these two men in the regenerate it is this in generall that grace or the Spirit or the new man doth raise and beget godly desires and affections tending to Heauen and hindereth the wicked motions of corruption and the old man and this againe engendereth vicious euill desires and thoughts crossing and hindering the good counsels and purposes of the Spirit and new man In which conflict sometime sinne preuaileth against grace carrying vs away and leading vs captiue as it were fast bound in fetters and chaines Rom. 7. 23. and sometime grace mastereth the lusts of sinne and remaineth Conquerour And this alwayes falleth out by reason of this combate that a godly person as he cannot doe what euill Sathan sinne and himselfe according to his will corrupt would doe because grace dwelling in him doth put an obstacle and barre vnto sinfull desires that they doe not breake out as blisters or botches in ones body so he is not able to attaine to performe either all that good which he would or in so good a manner as he would with such loue to God and his Neighbour as his soule wisheth and the Law requireth because remaining corruption doth oppose it selfe vnto the worke and motions of the Spirit Which is the thing whereof Paul had experience in his owne person and hath reported in Rom. 7. 14 15. both to the instruction of all and great comfort of the weake that by reason of dwelling sinne egging and tempting him to euill pulling and drawing him from God hee both did the euils which he would not and left vndone the good which hee would doe or did it vntowardly and weakely He could no sooner haue a good thought and motion tending to God ward but euill was present and at hand very ready to quench and smother This was the condition which hee was subiect vnto euen like the condition of a sicke man newly recouered or but recouering who faine would walke a mile or two for his health but when he begins to go his legges double vnder him for feeblenesse and he can scarse walke two turnes about his chamber Or as it fareth with an escaped prisoner which desireth to flye and his heart could serue him to go twenty miles or forty a day yet his bolts and fetters so comber him as he can scarse rid one mile a day So the Apostle felt and so much other regenerated persons feele themselues encombred with their sinnefull Nature as they are enforced euen when they do best to do their duties with care wants and imperfections Apollos In this spirituall combate there is a materiall thing to bee enquired into whether corruption do so farre at any time preuaile ouer grace as wholly to extinguish it for a time or the faithfull do but onely fall into a spirituall sleepe deepely forgetting themselues yet still retaining the life of Grace The case of Dauid falling so heinously sinning so deliberately lying so long being falne causeth diuers more then to suspect that the godly in their conflict with sin may take such a foyle as to haue grace wholly beaten out of their hearts for a season though not finally For it thoughts that he yeelded vnto sinne with his whole will which cannot be where any sparkle of Grace remaines Aquila Sir this is a Question which it were more meete for you to make answer to then my selfe howbeit seeing you will haue it so I will speake my minde in it When I reade in Scripture that God is vnchangeable his couenant euerlasting his calling and giftes without repentance his regenerating grace to bee an immortall seede to remaine in the elect to be such as none can take from them and that the life of grace can no more returne to the death then Christ can returne to dye againe and that Christ doth make intercession for beleeuers and that the Comforter which is giuen them shall abide in them for euer Vpon these and such like grounds I am resolued that howsoeuer sauing grace in the Elect may be wounded yet not killed battered and beaten yet not raced sore shaken yet not plucked vp by the rootes
though he cannot absolutely keep the Law to fulfil it in the strictnesse thereof by doing all that good that is commanded there and that vnto the end and in all perfection of loue nay there be sundry good duties and workes which our regenerate man through ignorance cannot so much as attaine to the knowledge of so large and broade be the Commandements and so narrow and dull is our capacity yet as he is sanctified throughout hauing all his powers of spirit soule and body well and aptly disposed by grace to doe good so he endeauoureth to know better euery day what his worke is which is prescribed him to doe and also to performe it in euery part so farre as it is knowne with such perfection as he can doing his worke in truth and vprightnesse though with wants and weaknesse so as he balkes no duties He will not play the Pope to giue himselfe dispensation for any good worke which he is bound to doe doe it neuer so much goe against his stomacke and contrary his corrupt iudgement and affection his profit or delight yet his heart standeth with the Law Rom. 7. 16. and with that hee will take part euen against his owne lusts repenting him earnestly of his failings in duty whether it come of ignorance or infirmity being still more desirous to come neerer and neerer to God in true righteousnesse Hence it is that the godly are saide in Scripture to walke in all the wayes of God as 〈◊〉 2 Kings 22. 2. to haue kept the Statutes and Testimonies of God as Dauid Psal. 119. to haue walked in all the Commandements of God without reproofe as Zachariah and Elizabeth Luke 1. 5 6 7. to haue pleased God in all things as the 〈◊〉 〈◊〉 1. 9. to haue walked perfectly as Ezekiah because howsoeuer they could not for measure and manner doe all in an absolute fulnesse so as there should be no fault yet for desire care and endeauour they stroue to doe all which they could know and their heart was vpright in one duty as well as in another and so performed a perfection of parts as the Schoolemen speake It being quite otherwise with the vnregenerate man who as he still will cherish some sinne so he doth omit some duty good work knowne to be his duty and as necessary as any which he doth either because it thwarteth his carnall liking and fancy or pincheth him in his gaine or some other thing which is deare to him Herod will doe many things at Iohns preaching and Iehu is zealous in many things for the Lord Simon Magus will conforme himselfe to the word in sundry duties but their practise hated it is a maimed practise There were some good workes which they would not be brought to doe as there were some sinfull affections which they could not be made to put off for their heart was not right before God Acts 8 21. they were not seasoned with his true feare therefore their repentance was counterfeit in action rather then in affection in shew not in verity Aquila Sir this was well remembred It is indeede a maine matter and it is also a certaine truth that the childe of God being in the worke of his Sanctification nenewed though not perfectly yet throughout in euery faculty of his soule bearing now the Image of God his Father not in part but in whole carrying his resemblance in righteousnesse and holinesse and his heart framed vnto sincerity therefore he is renewed not to an halfe obedience but to all obedience that is in all duties which pertaine to him so as his will and purpose of heart is so farre as measure of grace will allow and enable him with readinesse to doe whatsoeuer the Lord shall say vnto him either for leauing euill vndone or for doing that which is good That which was Dauids resolution and care to haue respect to all the Commandements of God Psal. 119. 6 it is though not in such degree of grace the care and affection of euery repentant person to keepe couenant with no sinne but to disclaime and depart from all to omit willingly no good worke but to honour God by an vniuersall subiection to the Law so farre as concernes them in euery good worke submitting themselues to the mercy of God in Christ for forgiuenesse of that wherein they slip caking afterward better heede to their wayes But now Sir may it please you this being recouered which wee had in a manner lost that we proceed in our purpose and tell me is it of necessity that true Repentance be accompanied with good workes of all sorts Apollos After the doctrine of Repentance ye doe in very good time moue me for the doctrine of good workes which follow Repentance as the shadow doth the body and flow from it as a Riuer from the Fountaine or as fruite springeth from the tree Repentance lying hid in the heart as the iuyce or sappe in the roote of the tree vttereth it selfe by good workes as by meet and conuenient fruites This is it which we may marke in the Scripture how the holy Ghost hath matched repentance and good works together shewing that they should repent and doe workes worthy of Repentance Acts 26. 20. Againe Repent and doe the first workes Reuel 2. 5. Also Bring therefore fruits worthy of Repentance Mathew 3. 8. Where it is to be noted that a good worke is called a fruite not onely to shew how God accepteth them euen as a pleasant fruite is accepted of him that dresseth a Vineyard or an Orchard but in respect as they come from Repentance as a fruite from a Tree And whereas he calleth it a fruite worthy of Repentance he meaneth such workes as be meet for such persons to doe as haue repented Consider also that it cannot be that a man inwardly should loue that which is righteous and hate iniquity in his soule but hee must needs outwardly expresse it as occasion and meanes be offered so as that Repentance may be worthily suspected to be false where good workes doe not follow there is no true change in the heart where there is none seene in the life If we search the Scriptures we cannot find any who haue repented in truth but they haue beene afterwards carefull to doe good workes To omit other examples whereof Scripture affoords vs store take one or two in stead of all Zacheus repented and his repentance was fruitfull witnessing it selfe by good workes both by retribution of goods euilly gotten and by distributing of well gotten goods also by a cheerefull entertainment of Christ. The conuerted theefe as little space as he had after his conuersion yet how many wayes did his repentance declare it selfe namely by the reproofe and admonition of his fellow by admirable patience by godly prayer by iustifying and defending Christ his innocency when he was condemned of all the Iewes and doing it before them euen to their faces also by confessing
the Riuer makes not the Fountaine sweete but the person being first good that which he doth according to Gods will becomes good And as it is amongst men that we cannot like a gift when wee brooke not the giuer so it is with God hee neuer accepts any thing that is done how good soeuer in the nature of the thing done except the doer be first accepted Now that which maketh the doer good it is his faith in Christ whereby hee is purged from all his iniquities and hath the righteousnesse of Christ accounted to him to make him righteous in the sight of God Hence it is that no worke of ours can please God vnlesse it come from faith Hence also it is that the works which wee doe borrow all their commendations euen from hence that they are the children of faith begotten and brought forth by it See Hebrewes 11. throughout From hence it was that Caine and Abel offering each sacrifice vnto God Caines sacrifice was reiected and Abels receiued and pronounced to be better then Caines because it was offered in faith Abraham offering his sonne though the work were strange exceeding wondrous yet it had had no grace nor respect with God except it had come from faith What shall I say more a poore Kitchen-maid an Hostler a Chimney-sweeper or any other how base soeuer their trade be being a lawfull vocation if he doe his worke out of a true faith in God through Christ and out of obedience of Gods will his worke is more glorious and pleasing in Gods sight then the best and most goodly worke of a King or of a Preacher being not faithfully and obediently performed Whereof it is written that many things which are great glorious amongst men are abominable before God for if faith 〈◊〉 vs not a worke to doe our workes let them be how bright or glittering soeuer for shew and appearance to men yea and very profitable for fruite toward men yet they are no better then beautifull sinnes So the holy Ghost teacheth that what is done without faith it is sinne Rom. 14. 23. And that without faith it is impossible to please God Heb. 11. 6. Now wee are here to consider that faith in euery good worke doth set it selfe a worke three manner of wayes Or thus if ye will the act of faith in a good worke it is threefold The first is to enable vs to know that the thing which we doe it is such as God alloweth of being commanded of him The perswasion hereof it is called Faith Rom. 14. 22 23. He that doubteth sinneth if he eate because he eateth not of faith that is out of a perswasion and certainty that he doth well The second act of faith it is to assure the minde that this worke which wee are resolued of to be in it selfe lawfull to be done it is such as God will accept through Christ pardoning the spots and imperfections of it freely for his merit for all out workes hauing their staines and defects as wee haue touched in our Treatise of vnperfect Sanctification and shall hereafter declare it is of necessity that there be an application of Christs merits to our workes for the cleansing of them that so they may please God This is done by faith whereby the heart is assured that God who hath graciously loued vs in his beloued will also vouchsafe for his sake to be pleased with that wee doe after his will Thirdly and lastly there is another worke of faith and that is it which Saint Paul speaketh of Galat. 5. 6. Faith worketh by loue for it quickeneth and stirreth the heart to the loue of God and man in our good workes which we doe to be led not by selfe-loue and carnal respects but by this charity and louing affection of our good God and of our Neighbour which is a thing very necessary in euery good thing which we doe that all be done in loue This being the end of the Commandement euen loue out of a pure heart and faith vnfeined 1 Tim. 1. 5. Now whosoeuer truly beleeueth in Christ Iesus that through him hee is reconciled vnto God and hath his offences forgiuen him this faith will moue him to loue that God againe sincerely and his Neighbour for Gods sake who commanded it to be so and hath put his Image in him and vpon him that all our workes comming out of this sound loue to God and our brethren wee may abandon all by 〈◊〉 〈◊〉 pleasing or profiting our selues or of our owne praise or of shame or feare or whatsoeuer it is that preuaileth with hypocrites and end eauour to referre all wee doe to Gods glory and the welfare of our Neighbour This is a third maine condition in euery good worke that the end and marke whereat the doer aimeth be good and right the badnesse of the end marres the goodnesse of the action He that takes a good thing in hand and propounds a wrong scope he is like to one who hath a good bow and arrowes to shoote withall but looketh from the marke when he shooteth such an one shall neuer shoote well Here is the priuiledge of faithfull persons that by the Spirit of God they are carried in their willes and affections to desire and seeke in all that they doe Gods glory and the edification of their brethren euen in truth and singlenesse of heart and not in profession onely as hypocrites who will talke much of glorifying God when their eye is neuer bent to this marke but rather is cast-vpon their owne glory which as the hearbe Colloquintida marreth euery worke that is spiced with it but the Child of God hauing learned that all his workes must come from God as the Authour and looke vnto God as their end like as the Riuers which come originally out of the Sea and returne thither again Therefore as he desireth to please his neighbour in that which is good for his edifying minding this still in all such things as doe concerne his brethren how hee may better and helpe them either to God-ward or some other wise so he desireth that by his obedience good workes which he doth euen in the least of them in his eating and drinking and in his honest recreations and not onely in the serious businesse of his calling and seruice of God but in euery thing which he doth he may doe them to Gods glory that others vppon sight and knowledge of his carriage in his duties may be occasioned if they be conuerted to acknowledge Gods worke in him to the glory of God if not that then by his example they may be won drawne to godlinesse and so to glorifie God in the day of their visitation Finally in the doing of a good worke besides all the former conditions it is needfull that the meanes be good when meanes are needfull Men may not imagine that if the thing be good they doe then it is lawfull and free to
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
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.
vs from the sight of the Sunne so the blessings of God stand betweene the eyes of the wicked and God himselfe that they cannot looke vpon him whereas the godly by the eye of their soule pierce thorow all meanes to behold God himselfe the Authour and disposer of all good things in whom they see a secrer blessing prouided for them which is hid from others But now Sir seeing true and vnfeined trust in God bringeth forth prayer vnto God because wee trust in him therefore wee call vpon him and vppon the happy successe of prayers followes thankefulnesse I would haue you in the next place to deale in these things and to shew me how the godly and vngodly doe differ in these workes seeing one as well as another doth performe them for it is common to all to pray and to giue thankes The Pharisie both prayed and gaue thankes Luke 18. so did Iudas as well as Peter Cain as well as Abel Apollos It is true which you say that therefore Christians doe lift vp their mindes vnto God euen because of that trust which they put in him Hence it is that they are bold to come vnto God for that they assuredly trust that he will doe them good As we neuer haue an heart to seeke to any men for helpe in whom wee haue no affiance that they will regard vs but wee readily get vs to such for kindnesse of whom we haue some good hope so it is with Gods Children their confidence which they haue in God breedes in them a willingnesse by prayer to craue his helpe whereof when they are made partakers they burst out into thankfulnesse and prayses of that goodnesse which respected and releeued them it being the property of Gods children not to be more forward to desire Gods benefits and protections for them and theirs ouer their soules and bodies then to returne thankfull acknowledgements after they haue receiued mercies And whereas hypocrites and euill men doe pray and giue thankes it is true generally that there is no worke touching the outward act which Gods Children doe but the Children of this World doe the same but that which these doe in hypocrisie the other doe in truth and particularly there bee in these workes of prayer and thankfulnesse many differences betweene the one and the other as that the wicked are more ready to beg in their wants then to be thankefull when they haue sped and they are thankfull rather for prosperity then for aduersity whereas the godly see great cause to giue God thankes and praise in and for euery estate because all things are made to worke together for the best towards them Rom. 8. Againe the wicked doe quickly faint in prayer if they be not heard whereas the godly perseuere in asking till they be heard like the woman which followed the Iudge with importunity Luke 18 and the man which in the night time got his friend to arise out of his bed to fetch him a loafe to refresh his friends which came to him so Gods children howsoeuer they are long delayed for triall of their patience and constancy in prayer and to sharpen their affections and for sundry other good regards yet they pray and ceasse not till God doe send a gracious answer their prayers being like messengers which will not returne without their answer or like Ionathans arrowes which brought Dauid to him Moreouer the wicked pray coldly and out of a custome the children of God pray with care and conscience and doing their duty with feare of displeasing God The wicked pray generally the godly aske particular graces more begging sauing graces then others Whereas euill men aske temporall things more often and more earnestly neither doe they aske these out of faith to be heard Againe the godly take no worke in hand but they begin it with prayer and end it with thankesgiuing so doe not the wicked Moreeuer the godly doe continually pray with an earnest desire of the thing asked in prayer and with a sure perswasion of obtaining it both which the wicked want Finally besides many other things this is one maine difference that the godly in their prayers and thankesgiuing performe these workes in respect of and with a loue to the commandement which enioynes them and in a true and vnfeined desire of glorifying God by their obedience to his will and herein are Gods Children vnlike the wicked as in these so in all other workes which they doe being good or leaue vndone being euill that therein they consent to the law of God in their minds and wils approuing the good they doe and hating the euill which they flye and may not doe studying and endeauouring by such their submission to Gods Law to set forth and extoll the name and honour of their heauenly Father These are the rules they walke by both in prayer and prayses in reading and hearing the Word and in receiuing the Sacraments as also in the practise of all other duties towards God or men Of the Word and Sacraments Aquila SIthence ye haue mentioned the Word and mysteries and our actions about them are workes which belong to Gods worship declare wherein the godly doe differ from other men in their worke of hearing and partaking in the Word and Sacrament for all sorts of men doe these workes euen that Fox Herod will heare Iohn and the Pharises came to heare Christ and Iudas was at the Passcouer and 〈◊〉 〈◊〉 desired baptisme what is it that discerneth one from another in these common duties Apollos Sincerity and soundnesse called truth in Scripture discerneth worke from worke and duty from duty The hypocrite and wicked euen for their hearing the Word and being partakers of the Sacraments because they lacked vprightnesse in the doing seeking not God but themselues therefore they shall for them heare at the last day Ye workers of iniquity depart from me Mat. 7. 23. For this shall be saide to such which did prophecie cast out diuels and doe great workes in Christ his name because their outward workes were voide of inward sincerity And this is a thing worthy to be marked that euen a good worke done of an euill man with an euill and 〈◊〉 heart vppon pretence and shew of seruing and pleasing God when in truth no such thing is meant but the pleasing of himselfe or some other carnall respect leades him it doth become a worke of iniquity Howbeit besides vprightnesse there are to be found sundry things in godly men doing these workes which are not to bee found in the vngodly and hypocrites As first that the godly when they heare or partake in the mysteries they vse great and serious preparation before by religious meditations of their owne wants and vnworthinesse on the one side bethinking how little they deserue such mercifull helpes and yet how great neede they haue of them and on the other side of the aweful 〈◊〉 before whom they must
chastising the more seuerely the longer that he hath borne and the more that wee haue prouoked him either by greeuousnesse of the fault or obstinacy in resisting his holy Spirit speaking in the Ministery of his holy Word Acts 7. 51. Howbeit in these chastisements so iustly deserued so worthily pulled vpon vs he doth exercise maruellous wise loue or louing wisedome his long suffering in bearing before he smite is not so admirable but his wisedome and loue is as gracious when he smiteth He goes to correction with a leaden foote and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise louing a manner with such fitnesle and moderation to so good purposes as the faithfull find euen in their smartfull chastisements cause not onely of patience and great contentment but of great praise and thankfulnesse yea of ioy and cheerefulnesse in their in ward man howsoeuer their rebellious flesh mutter and storme Which the Apostle Paul well vnderstood therefore exhorts the beleeuing Christians to grue thankes in all things 1 Thes. 5. 18. He that saith Allthings excepted not chastisements And in another place he wils vs not to despise the chastenings of the Lord Heb. 12. 5. That is to say esteeme much and make great account of them as of most wholsome remedies and gracious testimonies of Gods speciall loue as Psal. 51. when it is saide God despiseth not a broken heart the meaning is he maketh great reckoning of it as the best sacrifice that can be offered him and likewise would the holy Spirit by the like phrase teach Gods children what precious and fruitfull things Gods rebukes and corrections be deseruing not only to be patiently but thankfully 〈◊〉 somely taken being full of Fatherly wisedome and loue Aquila This is it that I pray you lay open how this most heauenly mercifull Father doth expresse his loue and wisedome in his corrections sure it is that he doth all things in great wisedome and he that would haue all our things done in loue there can want no loue in his owne workes towards his owne people He which is wisedome it selfe and loue it selfe must needes deale wisely towards them whom he loues but declare particularly wherein his loue and wisedome doth appeare for this maketh much to preserue and nourish patience Apollos The wisedome of God appeareth sundry wayes in the chastising of his children First because he knoweth when it is due time to fall to correction not rashly smiting as foolish men doe who smite their inferiours before their fault be ripe for correction Secondly hee discerneth by his wisedome what chastisements be most meete and fittest for euery one where to vse a gentle and where an harder hand when to strike the soule when to smite the body when it will be best to correct by losses Also he knowes how to proportion the chastisements 〈◊〉 the sinne as the sinner may perceiue not onely that hee is beaten for a fault but for what fault helis beaten dealing herein like the skilfull wise Physicion that doth not minister like potions and medicines to all his Patients but considereth their complexions and the nature of the disease and the degree of the sicknesse and accordingly tempereth his physicke so doth God measure out to euery one such a portion of corrections which is the sinners physicke as the strength of euery one may be able to 〈◊〉 〈◊〉 as the quality of the malady doth require As a crabbed stock doth neede a crabbed wedge and a sturdy vntamed Colt a hard bi r so the obstinacy of some and the toughnesse of their spirit needeth a more seuere discipline Herein moreouer his wisedome declareth it selfe that as he knowes how to fit the chastisement vnto the condition of the fault and quality of offendors so how to keepe a moderation both for measure and time neither more correction nor longer then shall be behoueful as cunning Musicians who know how to stretch their strings till they be in tune and no further least they breake them Finally in this also his wisedome is manifested that whereas afflictions in their owne nature be euill as they are also called Amos 3. 6. Lam. 3. Parts of the curse due to sinne yet as in the creation hee made light out of darkenesse so in his wise prouidence hee draweth much good towards his out of these painefull euils wherein he maketh his great loue together with his wisedome to be known not onely in that he striketh not so often as wee deserue and farre lessethen wee are worthy his chastisements alwayes comming short of our desert neither suffers his loue them long to cōtinue but especially in this that of short corrections through his louing blessings vpon them his children reape happie and long lasting fruires Aquila I doe well perceiue how truly you ascribe wisedome vnto Gods corrections this that ye speake of their fruitfulnesse by means of his loue I would haue it further explained because it is a maine motiue to patience No reason haue any but to take that well which shal end in their own welfare it is the hoped fruit which makes the Husbandman the Merchant the Souldiour patient amidst great labours and dangers Tell vs then what may this fruit be which groweth vpon the roddes of Gods correction Apollos The maine fruite is called by the Apostle Not perishing with the world 1 Cor. 11. 32. Ye are chastised that ye should not be condemned with the world that is suffered to goe on in sinne with this secure vnrepentant world to your certaine destruction This fruite hath another subordinate fruit seruing and leading thereunto called Heb. 12. 11. The quiet fruite of righteousnesse that is the fruite of a iust and holy life which is greatly furthered by chastisements whereby the godly are awed and brought to feare God and to obey him in his Word Before I was afflicted I went astray since I haue learned to keepe thy Word Psal. 119. This fruite of a righteous life by Iob is branched out into two parts Iob 33. 16. Then be openeth their eares by the corrections which 〈◊〉 hath sealed and verse 17. That he might cause man to tur ne away from his enterpizes and that hee might hide the pride of man Which sentence teacheth vs thus much that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children the vse and fruite of their afflictions and chastisements which fruite is twofold first repentance to turne man from his enterprize the second is humility to hide the pride of man to turn man from his enterprizes what is it else but to change his euill mind and workes into good That whereas before he was corrected he purposed and accordingly enterprized things euill and vnlawfull being corrected therefore henceforth hee altereth his course purposing and enterprizing good things This is Repentance the first fruite of corrections And what is it else to hide the pride of man but to abate and
all duties of loue towards the brethren in all chearefulnesse vp rightnesse and constancy and to striue mightily against all the lets and obstacles of loue both within vs and without vs whatsoeuer they be they are all by these cōsiderations to be vanquished Apollos Your reasons be of good weight There remaineth that you shew vs the properties and actions of loue and withall wherein faith and loue doe differ one from the other Aquila The properties of loue were touched before when wee heard that we must loue as Christ loued but he that will be further instructed in the properties and effects of loue let him thinke vpon the first to the Corinthians 13. 5 6 7 8. where the Apostle affirmeth of Christian charity that it is kind and not enuious neither boasting nor proud doing no vncomely thing seeking not her owne things not suddenly angry nor thinking euill reioycing in the truth not in iniquity suffering all things beleeuing all things hoping all things enduring all things the neerer that our loue is to these qualities the holier it is the further off the worse and none at all it is if it be voide of them Touching the workes and actions of loue I find they be either inward which wee conceiue in our hearts or outward which we expresse in our liues words and deeds either towards the soules or bodies of our Neighbour The inward workes of loue be these to thinke no euill but good of others for loue thinketh no euill to wish them well and desire their good euery way to reioyce with them for their welfare being so cheared with their good things as with our owne to mourne with them for the aduersities and euils which befall them according to the counsell of Paul Reioyce with them that reioyce and mourne with them that mourne This fellow feeling when we pity others infirmities and miseries and be glad for their prosperity and well doing it is the maine mentall duty of loue Now for outward actions of loue they concerne others in their person substance or name they be all the workes commanded in the second Table of the Law which be innumerable but briefly to giue you a short sum of them to the substance of our neighbour we owe this duty to encrease and maintaine it by all good meanes giuing lending to such as need and that freely without any compact or bargaine to haue the principall with increase yea euen where there is no hope to haue the principal restored prouided that need not riot do driue them to borrow and that their want of ability and not of good will doe hinder them from payment Also if we haue found ought which is others or if any thing be of trust committed to vs or that wee haue wrongfully got into our hands any portion of our Neighbours substance that we carefully restore if we be able Eze. 18. in all bargaines and contracts dealing iustly and plainely without fraude or oppression Ephe. 5. Finally practising the workes of our particular callings with faithfulnesse and diligence that we may be profitable to all with whom we liue seruing others through loue and affoording our counsell and paines and whatsoeuer else we can do to further others welfare in their estate both of goods and body if it be in our power not onely to feede him when hee is hungry refresh him with drinke being thirsty harbouring the harbourlesse visiting him in prison but ministring to him being sicke not onely out of our purse but also of our skill if we know any thing that may ease or cure his paine Acts 24. 4 5. As concerning his name neuer speaking of our Neighbour but in loue not for the empairing but for the maintaining of his name when with reason and truth we may alwayes vttering an vpright sentence of all men auoyding slanders lies false reports in our selues and beating them downe in others especially as concerning his soule neuer to be wanting to the good thereof but aboue and before all other duties to preferre such as wee are to doe to his saluation endeauouring vpon all occasions offered to admonish our brother with wisedome loue exhorting his slownesse and quickening his dulnesse to good things comforting the feeble minded strengthening the weake in an hearty compassion of their infirmities instructing the ignorant rebuking the froward with all patience and long suffering bearing for bearing giuing forgiuing wrongs in our prayers remembring the wants of the Saints continuing thus to doe in all humblenesse and meekenesse knowing that Christian loue most of all consists in these duties because they concerne the better part of man which is his soule tend to the chiefest good that is the attainement of euerlasting life To be 〈◊〉 in this point of Loue to answer your last demand as in many other things this Christian charity differeth from faith it being the fruite faith being the roote faith beleeuing the promise loue fulfilling the commandement Ro. 13. Faith iustifying vs before God Loue declating vs before men to bee iust persons So in other things also as namely faith receiueth something to it selfe to wit Christ and his benefits whereas Loue giueth out it selfe in all the former duties we haue spoken of and many more whereof we shall speake hereafter Faith looketh properly to Christ and profiteth our selues Loue looketh to God and Angels and men both good and bad and endeuoureth to profit many Hence it is that the Apostle preferreth loue before faith 1 Corinthians 13. as also for that faith ceaseth at the end of this life whereas loue endureth after this life 1 Cor. 13. verse last Apollos I perceiue by your discourse of Loue that you confound loue and brotherly kindnesse as if they were but one grace whereas the Apostle Peter doth distinguish them and make them twaine 2 Pet. 1. 7. Aquila I doe handle them together for that I find the Scripture doth often comprehend brotherly kindnesse vnder loue when loue is taken in the largest sense as it reacheth to all men whatsoeuer howbeit I doe not denie but the Apostle doth seuer them 2 Peter 1. In which place he considers loue as it doth embrace men as men because they are our Neighbours and of our kind and brotherly kindnesse as it is a more neere and inward affection such as is expressed to men as they be our brethren Christians and fellow Citizens This difference I may thus set it downe I may compare our hearts to a great large house whose hall is loue and the parlour brotherly kindnesse as then a great man admits all friends strangers one and other into his hall so our loue is to lie open vnto all men without respect or difference but our brotherly kindnesse we communicate onely to such as are our euen Christians as we doe allow our nearest acquaintance onely to haue accesse into our parlour Thus I conceiue the meaning of the Apostle Peter when he doth seuer these two graces But now
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
Spirituall things Repentance a note of a person to be saued not any cause of saluation 3. Vnrepentance hath vnfitnesse for any seruice of God or any good worke Vnablenesse to take any profit by the meanes of saluation 4. Repentance hath the contrary 5. Consideration of a iudgment day 6. Repentance the ioy of Angels and men 7. Good consequents of Repentance Hind erances of Repentance Example of the oyle in the cruise Also Danieis pulse Rom. 6 22 23 Reuel 7. Mat. 5. Lu. 23 Math. 25. 1 Tim. 5. Psal. 51. Ecclesiastes 2 Cor. 7. 11. True Repentance is a turning from euery sinne to do euery good worke Iames 2. 10. Eccles. 10. 1. Simile Simile Simile Exod. 17. 14. Simile Es. 〈◊〉 3. Perfection is here set agaiust hypocrisie A double perfection 1. Of measure 2. Of parts Mar. 6. 20. 2 King 10. 31. Acts 8. 13. Simile Simile Worthinesse put for meeknesse and vnworthily for vnmeetely 1 Cor. 11. 27. Heb. 6. 7. Luke 19. 1 2 3 4 5. Luke 23. Iames 2. 26. What a good worke is How many things required to a good worke 1. Good matter Deut. 12. verse last 2 Kings 26. from verse 16. till verse 21. 2. Perso good that the manner may be good Simile Simile A threefold act of Faith in euery good worke 1 Pet. 2. 5. 〈◊〉 3. 14. 3. Good end Actions are measured by their ends Simile 4. Good meanes Good things must haue good meanes Gen. 27. Shee sinnes by impatiency 1 Sam. 21. 13. Psal. 34. 1. 5. Circumstances 〈◊〉 3. Good workes please God and why Woe be to the most cōmendable life of any man if it be iudged without mercy saith Augustine Philip. 2. 13. Deus in nobis coronat sua dona Good workes merit not and why Debitum non est meritum Merita nostra Domini misericordia meritum meum mors 〈◊〉 Christe Bernard A reward due vnto good workes and Why A reward of fauour not of debt Rom. 4. 4. God is not obnoxious 〈◊〉 his creature Heb. 1 3. Simile 2. Pet. I II. Our merite is misery It is sufficient for our merite to know we do not merite Vse of good workes 1. Vse of good workes in respect of God See M. Iohn Shaw his trea tise of Maries blessednesse Fol. 89 90. 2. In respect of the Gospell 3. In respect of our selues Simile 4. In respect of other men Vnconuerted 1. Elect. 2. Not Elect. 〈◊〉 1. Weake 2. Strong First of the workes of the first Table Mat. 22. Loue of God what it is to loue 1. Commandement What it is to loue God Why God is to be loued How much God is to be loued By what rule our loue is to be guided Whence our loue to God springeth 2 Cor. 5 14. What be the effects and signes of our loue to God More proofes of the sound loue of God Such as loue God do loue his word which they shew forth by 1. hearing 2. marking 3 remembring 4. laying it vp in their hearts 5. delighting in it 6. by meditation 7 praise 8 and practise or keeping it Hypocrites delight in knowledge but not in the thing to wit Christ known Their loue to Gods Children it is both in affect and effect in word and in worke * A feeling suffering together Acts 14. They rent their cloathes c. Amor sui diffusivus Iames is reported to haue made his knees hard 〈◊〉 Camels knees with labour in prayer 2 Sam. 15. * Dauids mourning Pe ters teares Christs agony doe manifest this truth Prayer a fruit and token of our loue Of the feare of God The feare of God how it belongs to the wicked Rom. 2 verse last Feare of God twofold Exod. 20. 20. 1. A seruile feare of this feare it is true which is commonly saide Whom wee feare we hate and wish they were not 2. Filial feare Simile Simile Psal. 112. 1. Prou. 26. 27. Prou. 8. 13. Of Ezra it is said hee feared God greatly God must be feared accordingly Trust in God proper to the faithfull Heb. 3. Heb. 10. Psal. 53. Tim. 1. 6. Psal. 18. Psal. 112. Psal. 32. What it is to trust in God Ground of trust in God The godly vse meanes but haue their trust in God onely Wherein the trust of the godly differs from the trust of the wicked Markes for triall of our trust in God Encouragements to trust in God Simile Of Prayer and thankfulnesse 2 Commandement Difference betweene good and bad in Prayer and thanksgiuing Col. 3. 17. Marke 9. Rom. 7. 16. Mat. 5. 16. 1 cor 10. 31. Note this When ones minde is vncleane it defiles his best workes Eccle. 4. verse last Exod. 19. Luke 11. 15. Mat. 5. 6. Simile The true vse of Gods Name 3. commandement As men vse their holy day cloathes And for the titles words properties Sacraments workes of God their care is to mention them with a godly reuerence 4. commandement The true vse of the Sabbath And with what 〈◊〉 they beare their absence from the Assemblies see Psal. 84. 1 2 41. Patience a vertue proper to a true Christian. Afflictions the obiect of Patience Simile Tentatio seductionis 2. Probationis Punishment Correction Triall Of Chastisements 2 Simile First ground of patience 2. God smiteth not for euery offence 4. He correcteth with wisedome and loue Kepentance furthered by chastisements Dan. 9. Luke 15. 〈◊〉 7. Humility furthered by chastisements 1 Pet 4. Esay 57. Of Tiyals 〈◊〉 14. 28 〈◊〉 30. Esay 43. * This Righteousnesse is commutatiue and distributiue * This Righteousnesse is habitual or actuall * Hence it is that such righteous persons as these doe turne away from their righteousnes and so lose themselues their labour Eze. 18. Sincerity or truth is in all graces as a common adioynt or quality The fixt commandement Loue. What brotherly loue is How our Neighbour may be loued without iniury to God An enemy is a neighbour and a brother if he be a christian Difference betweene a neighbour a brother Degrees of Loue. Rules to guide our loue Reasons why wee ought to loue Properties of Loue. Actions of Loue. Difference betweene Faith and Loue. Brotherly kindnesse Foure kinds of Peace Prouerbs 17. Humility Micah 6. 8. col 3. 10. Grauity Gentlenesse It is reported that Peter he wept so often as he 〈◊〉 the mildnesse and gentlenesse of his Lord. Luther Long sufferance peace Forgiuing offences Goodnesse Meekenesse Mercy Philip. 3 18. Prou. 12. 10. Neh. 13 14 31 Gouernment of the tongue for speech and silence Prou. 10. Selfe-preseruation Seuenth commandement Vprightnesse towards our Neighbours goods Psal. 15. 3. 7. Eze. 18. Ninth commandement Truth vprightnesse in speech 〈◊〉 in keeping of promises Iob 1. verse last Three doubts Master Luther confesseth that hee was not troubled great ly with this vice Philarguria Pleonexia 〈◊〉 Honesty Zeale a Election b calling c Meanes of calling d Illuminatiō e Opening the heart f Faith g Vnion with christ h Iustification i Sanctific atiō k Spirituall conflict l Repentance m Good workes n General graces o Vprightnesse p Particular gifts q 〈◊〉 r Encrease or growth s Glorification