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
fauourable vnto them as being well and throughly resolued that howsoeuer the force of Adams disobedience ioyned to their owne sinnes was very great for the spoiling of them of perfect integrity and filling them full of the infection of sinne to the casting them downe from an happy estate to infinite misery yet the grace of Christ in the merit of his passiue and actiue righteousnesse to wit of his sufferings and doings is of far more exceeding might and vertue for the ouercomming of their sinnes and the restoring of them to a farre more surpassing blessednesse then that they lost grace superabounding aboue sinne So as their hearts be replenished with ioy and glorying not onely because of the glory they looke for in Heauen but also in the vnderstanding and beleefe of that wonderous fauour which God the Father in his Sonne Christ and for his sake beareth to them here in their pilgrimage Aquila Ye are at the length come through this large Sea of doctrine touching Iustification and the nine neerest Effects thereof and are arriued safe at the doctrine of sanctification which followeth next in order to be spoken of but that we haue already by our former discourse exceeded the bounds of our appointed time Therefore it were meete we did now after this recreation of minde repaire thither where we may haue some refreshing to our bodies and if it please you Sir to goe with me wee shall finde little fare and great welcome Apollos Agreed friend Aquila so ye will passe your word to me that at our next conference ye will doe as much for my sake I had rather feede with you of your little with such great loue as you will sawce it with all then to haue great aboundance of good cheere with little sound good-will The eighth Dialogue Entreating of Sanctification the third maine fruite of Faith Aquila SIR I am glad ye are come I had so long waited for you that I began to doubt lest you had been someway letted that you could not haue kept appointment which I would haue beene sorry for Apollos No good friend not so I would haue sent you word of it if there had beene any such matter my late comming was occasioned by some vnlooked for affaires It is not with men of my function as it is with you and men of your condition who hauing lookt to your selues and some few which depend on you or haue to deale with you there is an end of your care but our care stretcheth further and is publike not priuate onely Wee know not when wee haue done so many sundry occasions of employment offer themselues so many soule cases so many soule necessities there be Sathan will find vs worke enough wee must be faine to wake when others sleepe and though I will not mention any party to you yet the matter about which I haue been stayed from you I will impart vnto you It was of one that did acknowledge himselfe to beleeue truly vnfainedly in Christ for the remission of his sinnes and yet doubted of his sanctification he found his heart so encombred and toyled with the vile corrupt motions of finne which arise vp in him as hee saide euen like sparkes out of a burning Furnace or as vapours out of a low moist and waterish ground Aquila See the notable malice and subtilty of that old Serpent when hee cannot preuaile against Gods Children in the maine to make them doubt of their faith and whether they haue their sinnes forgiuen them he troubles them about the bye and wil stirre vp doubting about their sanctification whether they be renewed If hee cannot come directly to strike at the heart yet he will haue a blow at the thigh or the leg so as hee may wound any where it is enough to him but with his malice he couples vnmatchable policy for by breeding scruple about our renewing by the Spirit of sanctification his purpose is to draw the temptation vnto this That therefore they haue no faith they are not forgiuen their sinnes they are none of Gods Children Apollos Ye say right and very truly touching Sathans drift in this temptation but herein Sathan declareth himselfe a sot to seeke to perswade one that hath his faith whole and vncrackt and doth beleeue himselfe iustified and pardoned that hee is not sanctified For whomsoeuer Christ iustifieth them at the same time he doth sanctifie These two workes in the soule of a Christian can no more be diuided then the two natures of God and man can be diuided in Christ for that death of Christ which hath merited remission of sinnes to the beleeuer the same hath merited the holy Ghost to be giuen him for the creating of holinesse in his heart And that faith which apprehends the merit of Christs death and obedience for iustification doth also lay hold vpon the vertue and power of his death and resurrection for the renewing of the minde and will vnto Gods Image of holinesse and righteousnesse Faith doth as well purifie the heart from filthinesse as deliuer it from guiltinesse of sinne Acts 15. And God the Father which gaue his Sonne to be righteousnesse made him also to be sanctification to vs not onely in that his holinesse imputed couereth all our prophanenesse of nature and life but for that the effects of his most holy Nature powred into our corrupt nature changeth both minde and will from darknesse of ignorance and sinne to the light of knowledge and holinesse Therefore Iustification and Sanctification be ioyned in Scripture as Chickens of one broode 1 Cor. 6. And Paul when hee had named the Ephesians Saints by calling and presently addeth the faithfull in Christ Iesus he would teach not onely who be worthy to be entitled Saints but also how the Elect come by this grace euen through faith in Christ Iesus faith as an Instrument receiuing as well the Spirit of Christ vnto sanctification or making vs Saints as his righteousnesse vnto iustification that wee may stand iust And thus faith of the truth and sanctification of the Spirit are put both together 2 Thes. 2. because they cannot be seuered but it is of necessity that he that beleeueth the truth of the promise for forgiuenesse of sin hath a power from the Spirit applying the vertue of Christ dead and raised for the destruction of sinne that he may walke holily And now we are thus put vpon this argument of sanctification if it please you wee will consider of it more distinctly and throughly Let me heare of you by what names this gift vseth to be called in Scripture and amongst Diuines and then how ye doe describe sanctification what be the causes and parts of this benefit in what measure we hold it how it is to be discerned in a mans selfe by what markes and such other things as doe concerne this doctrine Aquila As vnion with Christ incorporation into him engrafting or coniunction or communion with Christ doe all import
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
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
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
first and second one before another after for it is not in this new creation when this our little World of our selues is brought out of the world of sinne and vnbeliefe vnto the Christian World of grace as it was in the creation of the great World of Heauen and Earth when the parts of that world were made one after another in order of time the worke being distinguished according to the number of dayes in the weeke but here in this new creation we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant We are not at one time called and at another time iustified and at another time sanctified and then receiue graces of hope and loue and wisedome c. but these come as Iosephs brethren came into AEgypt for Corne all together As the prodigall childe returning to his Father did at once receiue all those fauours from his kinde Father of kisse embracing ring robe and charge to kill the fat Calfe Indeede the sauing graces for their encrease and growth to perfection require succession of time euen as Infants become not tall men till after many yeeres but these graces at the beginning and first begetting like grapes in a cluster doe all come together Euen as it standeth with the naturall body in the quickning of it the soule comming into it giueth power of motion and sense to euery member at one instant not to one sooner to another later so in our new birth all the faculties of the minde and body being before dead in trespasses and sinnes are by grace the soule of the soule spiritually at once reuiued and enabled to all functions duties of godlinesse The truth whereof appeareth in that Paul reports of the Romans that being made beleeuers they were iustified and being iustified by faith they had withall other graces as peace with God hope of glory ioy in that hope sense of Gods loue And of the Ephesians he saith that when they were called and heard the Gospell with an obedient care they also beleeued and had the seale earnest of the Spirit In a word the Elect comming to Christ at the time of their calling and Christ with his merits graces being so ioyned as one cannot haue himselfe but withall he hath all his It is therfore an vndoubted truth that howsoeuer some sauing graces may appeare before others or be felt sooner then others yet they are put vpon into the Elect at one and the same time but in order of causes one grace doth precede afore another and they are to be handled of vs one after another according to that order as neere as we can hit vpon Aq. Wel then I yeeld willingly vnto this truth acknowledge that that most mighty God that at one moment could deck adorn the firmament of heauen with so many glorious stars he also is able to fixe so many sundry glorious graces at once in the firmamet of mans heart But seeing the God of order in this supernaturall work doth obserue a natural order according to which some graces must be first as causes others must follow as effects of those causes would it please you then to declare vnto me which grace is first in the order of causes Apol. As I conceiue of it I will declare vnto you and I verily trust that I conceiue aright thus the case stands Before our effectuall calling our mindes are couered with darknesse of ignorance vnbeliefe our hearts being ful of obstinacy by reason therof so as we are wholy estranged from God Now in the worke of God in our calling the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds and scattered these foggy mists doth illuminate effectually the mind and vnderstanding distinctly soundly to know beleeue the promises of forgiuenesse reconciliation by Christ made 〈◊〉 the word withal 〈◊〉 opening the heart obediently to assent to it and embrace it with a faith affiance in the mercy of God the promiser the by this faith of the promise the elect is brought euen to Christ to be neerely vnited 〈◊〉 to him who being a stranger before now by faith dwels in the heart as a familiar guest rather as the master of the Family to guide rule keepe in order all Now being made one with Christ they straight way haue comunion first with his righteousnesse actiue passiue for iustifying them to the great tranquility ioy of the conscience and also to the raysing vp of their hearts to a sure certain hope expectation of heauenly glory Then afterwards they haue fellowship with his Spirit for sanctifying in which work of their sanctification is giuen that excellent grace of repentance or turning to God also of hearty loue toward God their father now reconciled appearing so to the cōscience quieted 〈◊〉 through the atonement felt perceiued this begetteth loue to all men especially to the Saints carieth with it all the traine of Christian vertues It coming hereof that the Elect are patient temperate peaceable meeke good long suffering modest humble c. because through that faith hope which they haue in God by Christ they are moued so to loue him to be affected to seek his honor to doe his will as withall their heart is affectioned in all things which concerne him themselues or others to please him by obedience and practise of his Word in sincerity and truth Aquila By that which hath beene spoken I perceiue what order ye thinke to be kept of God in the working the workes proper to the Elect. First there is calling in which there is 2 illumination or opening of the eye Thirdly opening of the heart Fourthly liuely faith Fiftly vnion with Christ or our incorporation into him Sixtly Iustification or imputation of Christs righteousnesse Seuenthly peace of conscience Eightly Ioy in the holy Ghost Ninthly hope of glory Tenthly Sanctification 11. Repentance called our turning from sinne 12. Loue of God 13. Charity to our neighbour 14. Patience in affliction 15. Obedience to the will of God Let me aske of these in order what I am desirous to know for my further instruction and first touching illumination where doe yee finde ground in Scripture for it Then describe it and shew what it is and what kindes there be of it and how the illumination of the Elect doth differ from the worke of the Spirit in illuminating some of the reprobate Apollos In the calling of a sinner to faith there are two workes of the Spirit The one opening of their eyes Acts 26. 18. The other the opening of their hearts Acts 16. 14. The Lord opened the heart of Lydea the former is Illumination or enlightning whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened And Luke 1. 79. To giue great
of an earthly Monarchy full little then thinking that the life of the Lord and Master should be the worlds ransome and that his resurrection should be the worlds conquest and victory they dreaming of an outward glorious reigne ouer the World and hoping to be great men in great place vnder him howbeit they giuing credit to his doctrine and embracing him for the Messias depending vpon his mouth in matter of duty and saluation they had a measure of faith though a little and weake one as Christ himselfe doth testifie of them all O ye of little faith and of Peter by name O thou of little faith wherefore didst thou doubt Mat. 14. 31. and as they signifie of themselues by their owne petition Luke 17. 5. Lord encrease our fasth The other sort of weake ones in faith be such as hauing more knowlege in the mystery of Christ touching the worke of saluation by his sufferings and righteousnesse yet doe very weakely apply this their knowledge not being perswaded of the forgiuenesse of their owne sinnes and of their reconciliation with God but earnestly desiring to embrace and beleeue the promise of it and of this sort of beleeuers there haue been in all ages very many in the Church of God euer since the ascension of Christ as daily experience proueth in many honest Christians which can speake well and distinctly of the doctrine of grace and yet haue laide but poore hold of it for their own safety and comfort much doubting themselues Aquila But Sir by this meanes it wil come to passe that many which are farre enough from true faith will be ready to imagine themselues to haue some measure of faith for euery one will by and by alledge for himselfe that he hath a good desire to beleeue in Christ and so be lulled asleepe to their own perdition presuming of that which they in truth doe want Apollos Indeed Aquila you say well this is a thing may be feared howbeit there be diuers good and sure workes to discerne a sound desire to beleeue in Christ which is the lowest degree of a liuely faith from all vaine desires of wicked men hypocrites which may pretend to haue it and yet haue it not The first is that in them whose desire is sound and godly there is a coueting rather of reconciliation then of saluation rather to bee in grace and fauour with God then to bee happy in heauen for their desire commeth from a brused heart greeued and cast downe for the offence of God and his displeasure conceiued against their sinne so as to haue but one good looke of God one smile of his louing countenance it is more desired of them then the World nay then the glory of Heauen as Dauid prayeth O lift thou vp the light of thy countenance vpon vs Psal. 4. 7. And elsewhere the Church prayeth Returne and let the light of thy countenance shine vpon vs and we shall be whole Psal. 80. 3. And in another place the godly professe saying In thy fauour is life It is true that one cannot haue the fauour of God but he is sure to be saued and it is lawfull to desire saluation but yet the thing which the beleeuing broken heart doth cheefly looke vnto it is to be loued and fauoured of God Againe this godly desire is vehement not slight or light but very feruent like to the desire after meate of one pinched with hunger which is very earnest as we say hunger wil breake the hard stone wals or to the desire and longing of a woman with childe which vseth to be very vehement such is this sound desire of them who begin to beleeue they couet more to be satisfied with a full sight of Gods face then worldlings desire siluer and gold the doctrine of grace being to them more desirable euen then the finest gold Psal. 19. Wee haue heard of the desire of the Cananitish woman for her Daughter being vexed with a Diuell and we reade of the chased Hart breathing panting after the coole water brookes euen so the soule chased by temptations scorched with the heate of sinful lusts hauing begun once to taste the sweetnesse or but to feele the neede of sauing mercies doth most eagerly and sharpely desire to attaine vnto them This earnestnesse of desire it is not in them by fits and starts like Pilates desire to know the truth Iohn 18. which as a weake sparkle quickly died of it selfe but it is constant as is the desire of a thirsty man whose desire ceaseth not till his thirst be quenched such as Anna her desire was after a childe it was great and continued till the thing was granted which she did desire so it fareth with a sound desire to beleeue and find Christ it lasteth till faith bee formed in the heart and Christ be borne in them they are not quiet till then nor then neither still more and more desiring to bee knit and ioyned neerer to Christ their loue their ioy their crowne their treasure Lastly this witnesseth the soundnesse of this godly desire to beleeue in Iesus Christ that it bringeth forth some good affections which are accompanied with some reformation of life and manners They in whom it is being carefull according to that they know to obey and please God hauing with their desire to beleeue ioined an vnfained desire to repent and to liue honestly keeping a good conscience towards God and men in all things There is the quite contrary of all these to bee seene in vnfaithfull men for their desire it is of happinesse and not at all of Gods loue as Balaam would be blessed but tooke no thought to be reconciled to God or to reforme his way Againe their desires be faint and be soone quelled being neither vehement nor constant and no maruell for they are vnsound rather seeking themselues that it may be well with them then that God may set his heart vpon them and loue them and be glorified in his mercies towards them And finally they desire to be forgiuen saued but it is without desire to repent and amend their liues they like Heauen well but not the way that leadeth thither their desire being to bee glorified with God by hauing his blessing and ioy and not to glorifie him by doing his will Aquila Will not this thinke you doe some hurt to teach that there is a desire of faith which is an acceptance with God for faith it selfe may it not cause men thus to content themselues seeing now they haue some measure of faith which is sufficient to saue them Haply it will be thought that here they may fixe their staffe and set their rest Apollos No Aquila there is no feare of this in this sound godly desire that being a portion of sauing grace whose property is to grow still and waxe greater euen as young figges or raysins grow till they be ripe and come to their full bignesse as all things which haue a vegetatiue or
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
being herein not right though they little suspect so much by themselues The third sort is of such as hauing better knowledge of the truth of this doctrine touching the certainty of hope yet faile herein that they doe not labour to expresse the power of a true liuely hope in the purging of themselues their hearts and liues from filthinesse of sinne that they may become such as God in mercy will accept as meet and fit to enter into that vndefiled inheritance which they say they certainely by hope doe looke for But now Sir hauing dispatcht this fifth fruit of the hope of glory if it seeme good to you set vpon the next the sixth fruite Reioycing vnder this hope which is elsewhere called ioy in the Spirit or ioy of the holy Ghost and ioy vnspeakable and glorious and ioy of saluation I would haue you open this to me Apollos Ioy or reioycing generally taken it is a sweete motion of the heart vpon the presence or hope of some good thing Now as good things which are the obiects of ioy be diuers so reioycing is diuers If the good thing bee such as doe tend to the pleasing or preseruing of our Nature the ioy which is taken in it is fleshly and worldly such as reprobates wicked men of all sorts may haue But the reioycing which is peculiar to a beleeuing iustified person it ariseth and is occasioned by heauenly and spirituall graces and blessings either presently had and enioyed as calling to Christ remission of sinnes reconciliation with God peace of conscience repentance the graces of the new man faith hope loue c. or else certainly hoped for as eternall blisse and glory in Heauen Hence in Scriptures termed Ioy of the Spirit not onely because it is wrought by the Spirit but because spirituall blessings are the obiect of it And herein differeth Christian reioycing from worldly that as this springeth from the hauing and presence of earthly and perishing good things of this life and therefore lasteth not but is suddenly quailed vpon the change of estate and losse of temporall good things and euer it endeth in bitter sorrow Contrariwise the reioycing of the faithfull it is lasting and cannot be taken away such as cheereth the heart euen in afflictions as we shal heare anon because it commeth from a sence of Gods present fauour and the present enioying of many excellent heauenly fruits thereof and an assured expectation of full blessednesse to come their hearts being truly certified by the holy Spirit and assured by faith that as they now haue God propitious and gracious towards them for the free remission of all their sinnes so the day will come when all corruption of sinnes quite done away and all teares for sinne and misery being wiped from their eyes at a word when all euill being vtterly remoued from them they shall be perfectly blessed and glorified with God in which hope they reioyce and comfort their hearts lauding and praysing God with Psalmes The which their spirituall ioy comming from the feeling of Gods fauour and the looking for of Gods glory is a part of Gods Kingdome Rom. 14. The Kingdome of God is righteousnesse peace ioy in the holy Ghost And therefore of Saint Peter called Gloriousioy 1 Pet. 1. Vnto which the Apostle therefore earnestly exhorteth the faithfull Reioyce in the Lord Againe I say reioyce Phil. 4. 4. And Reioyce euermore 1 Thes. 5. 16. And this Dauid begs Psal. 51. Make me to heare of ioy and gladnesse Where obserue this that ioy is begotten by the promise of the Gospell being heard Let mee heare euen by that gladsome ioyfull tydings of forgiuenesse by Christ how it is nourished and encreased by that meanes and being at any time ouershadowed as it falleth out sometime with Gods deare Children that the sunne of their ioy is hid vnder a blacke cloude of sinnes and temptations then it is recouered and had again by the word of faith by the message and testimony of forgiuenesse of sinnes being yours and beleeued therefore it is that Dauid prayes to heare of ioy For when the ioy of the Christian heart is turned into bitter greefe there is nothing wil cheere and glad it sauing the promises of the Word I had vtterly fainted in my trouble had not'thy Word comforted me Psal. 119. All other solaces which wee vse to follow for the cheering of our spirit made sad with sinne are vaine and nothing worth It is the word of promise onely through the working of that Spirit of comfort that can fetch againe a fainting spirit or keepe it in ioyfull plight without fainting Therefore as God must be sought to for this ioy when any lacke it so hee must be waited on in his Word for the obtaining and encrease of it For sithence both faith and hope of glorie are bred and fed by the hearing of the Word of the Gospell by the same way our reioycing the fruite of our hope is to be gotten and preserued But that wee may not stay too long about any one thing hauing so many things to speak of we are to vnderstand that this former reioycing of a Christian heart vnder hope of Gods glory doth bring forth another branch of reioycing farre more admirable and that is reioycing in bitter tribulations which are greeuous to our Nature for this is not so much to be maruelled at if true beleeuers haue their hearts mooued to ioy and gladnes because they certainly looke to bee glorified with God in heauen for the hope of farre lesse matters vseth to cheere vp mens hearts but this is indeede very wonderfull that afflictions which haue in them matter both of shame and pain yea and carry a shew of God displeased and angry with vs that yet the godly beleeuers should be merry and cheerefull in the feeling of them this I say is strange yet it is most certainly true the Apostle affirming of them who be iustified by Faith That they reioyce euen in tribulations Rom. 5. 3. and experience proueth to vs the truth heereof The godly in their affliction euen in most bitter martyrdom suffering the spoyling of their goods and liues with ioy The reason is because the afflictions proceeding from Gods loue and speciall fauour as the faithfull are well perswaded being reconciled to him and for an especiall good end to try and encrease their faith therefore their afflictions do nourish in them the hope of their glory as seales and pledges thereof vnto them assuring them that rest will come after their troubles according to Gods faithfull promise Now the remembrance of that rest and happinesse in hope whereof they liue causeth all things to be sweete and pleasant vnto them which they meete with in their way as part of their way by which they are to passe toward that glorious and happie end They being not a little comforted heerewith in their greatest distresses and troubles to know that beeing now made partakers
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 self-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
religious Beasts which out of narall instinct do loue their yong how do they fare what discontentment they shew when their yong are taken from them How doe Parents greeue and take on for the death or absence of their children whom they loue being well pleased and delighted when they enioy their presence and company In that humane loue which is amongst friends it fareth after the same manner Let the example of Ionathan and Dauid teach it 2 Sam. ch 1. What pleasure tooke they in each others presence and wel-fare And how bitter was it to Ionathans heart that it should go amisse with Dauid and to Dauids to misse Ionathan his friend whom he loued as a wife her husband This is also the nature of religious loue Such as loue God or Christ or his word or people they couet to be linked vnto them as neerely as may bee delighting themselues in the partaking with them being much troubled for the want of them as is to be seene in the example of the Church in the Canticles Cant. 5 6. when her beloued was for a time gone from her and euery faithfull soule findeth it to bee their griefe to be held a while from the word or from their presence or conference with God See Psal. 42. also Psa. 84 1 2 3. vpon all which I conclude That the loue of God is that affection which maketh the christian soule take comfort contentment in the communion with God desiring and delighting to be more and more streightly knit to him and more fully to participate in him and in his gracious blessings and loue tokens Sundry are the causes for which Gods people ought to loue him thus For they are his creatures he their maker they his seruants hee their Lord they his friends and which is more his children he their deere Father in Christ yea they his spouse hee their husband so as they are tyed and bound to him by all bonds of loue and duty God beeing vnto them in a most speciall manner all these things wee haue sayde Moreouer he loued them first before they loued him yea being his enemies hee loued vs when wee hated him and gaue vs a sufficient pawne of his loue euen his owne Sonne to be a man to bee a seruant yea to be a slaine sacrifice for vs. And withall hath by his holy Spirit which he hath giuen vs shed abroad this loue in our hearts Vnto all which if we will adde the consideration of all the good which he hath already done to vs in our bodies and mindes in earthly and heauenly things and the great things which we hope to haue heereafter and the straite commandement which it laide vpon vs to loue the Lord our God and that if we loue him the commodity is not to him but to our selues then will it easily appeare how diuerslie and greatly we are obliged to this God to render him this duty of loue where in that we may proceede well we are to know that as our measure of louing him must be to loue him aboue measure as he hath loued vs infinitely and is that most perfect goodnes and beauty worthy of perfect loue so our rule to guide our loue is to loue him not for his benefites and good things onely or cheefe but to loue all other things in God and for God and God for himselfe euen for his most sweete and gracious mercies and for his vnmeasurable holinesse and truth This is ingenuous and filiall loue such as becommeth children The other being that which ariseth from his blessings principally or solely is mercenary and meete for slaues or seruants For though the blessings of God bee such as deserue at our hands not onely thankfulnesse but encrease of loue and obedience yet wee may not loue him either onely or cheefely in regard of them but principally because he is that Soueraigne goodnesse worthy of all our loue though he should neuer do vs good as godly persons are loued of vs albeit we neither presently haue not hope for any benefit from them This pure loue and vnfeigned it is engendred from the sense of Gods loue towards vs whence ariseth in our hearts a loue towards him as it is written We loue him because he first loued vs 1 Iohn 4 ver 19. Thus it is saide of the woman Luke 7 47. that because many sins were forginen therefore she loued much Thus it is when the loue of God is manifested vnto vs in the forgiuenes of all our sins and so in our reconciliation with God by Christ this loue constraines vs to loue God ardently Because he hath so loued vs as to giue his Son for vs we are moued and that most iustly to loue this most louing and mercifull God And this is it which is written that Faith worketh by loue Galat. 5. 6. For after that once we beleeue the promise of grace and by faith haue laide hold on Gods mercies offered in Christ this faith sets on worke our loue to God-ward first and afterwards towards such as God would haue vs loue euen to our enemies And this is the proper effect of our loue towards God namely that it bringeth forth another loue wherewith we loue and be ready to do good to all men especially his Children it being so that we cannot loue him which begetteth but wee must needs loue them which are begotten 1 Iohn 5. 1. For as it must needs follow of Gods loue to vs that it stirre vs vp to loue him so it is necessary that our loue wherewith we loue him doe cause vs to loue all that beare his Image especially such as beare it by regeneration Insomuch that if any man say He loueth God and yet hateth his brother surely that man is a lyar and hath no truth in him 1 Iohn 4. And this loue of others is such a fruite and effect of our loue to God as it is a speciall token whereby to iudge of the truth and sincerity of it Whosoeuer then loueth other men namely such as are Gods Children in this respect as they belong vnto God and because he commandeth loue towards them I say whosoeuer vpon these grounds vnfeinedly loues his Neighbour friend or enemy this is an euidence of a man truly louing God for he that saide That hee cannot loue God whom he seeth not who loueth not his Neighbor whom he doth see 1 Iohn 4. 20. hath also saide If we loue one another his loue 〈◊〉 perfect in vs 1 Iohn 4. 12. That is herein we haue a testimony of our loue where with we loue God that it is not counterfeit but sincere because we doe by loue embrace one another for his sake euen to please him Aquila It is an easie and common thing to dissemble the loue of God insomuch as they which be furthest from louing him in truth are found most forward to protest it in words Therefore howsoeuer this which you say doe much auaile
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.
Pharaeh was afraide of God and therefore prayed Moses to entreate for him to remoue the plague from him Exod. 8. 8. Ahab as lewd as he was being a man sold to doe wickednesse yet was not voide of the feare of God which enforced him to humble himselfe in sack cloth and ashes I Kin. 21. 27. And infinite others which belong not to God but were strangers to him yet their hearts were not wholly estranged from his feare Apollos Many euill men which liue in the Church vnder a standing Ministery doe attaine by the power thereof vnto a shadow of Sanctification such as shall worke a certaine reformation in them but a sleight and light one not sound and thorow such as seasoneth and changeth the heart and vnto a resemblance of repentance so as they doe many workes of repenting persons they haue a certaine greefe and seare of sinne they in a sort humble themselues confesse their sinnes leaue many sinnes touching the outward act and worke but neuer come to purpose in their heart to endeauour an vtter forsaking of all and euery sinne with a true hatred and loathing of sinne as it is the offence of a good and righteous God and they doe many workes which for the matter and substance of the worke done are good but yet they are not done in a good manner and to a good end out of a heart purged by faith respecting Gods glory so they haue a shew of loue to God and of fearing God Howbeit they are but counterfets in all and namely in their loue which is not of God himselfe but of his good things where with their loue doth arise and fall They are likewise hypocrites in their feare which is seruile onely in regard of Gods power and strict iustice and of that punishment which his powerfull iustice hath either threatned or already inflicted vpon them Their feare is not towards God for his mercies and because hee is vnto them a gracious God and Father but because hee is righteous armed with might to hurt and plague them as the Apostle speaketh of circumcision of the Israelites and of Abrahams seede there is not one kind of these so it is of the feare of God it is not single and of one kind but it is diuers There is an Israelite and an Israelite one in heart another according to the flesh a circumcision inward and in truth another after the letter and outward in the flesh So there is a feare and a feare a good feare which wee are exhorted vnto and an euill feare which we are called from Feare not saith Moses for God is come to proue you that his feare may be in you that ye sinne not Exod. 20. 20. See in this one short sentence that they are bid not to feare and yet charged to haue Gods feare in them for there is a feare slauish and seruile arising out of the gultinesse of sinnes and strengthened with dread of punishment from the righteous power of God This feare correcteth not sinne inwardly it may well bridle some sinne and restraine from the externall worke of sinne but it doth not at all reforme the sinner inwardly who is the more driuen from God by it and we are dehorted from such a feare And there is another feare which is filiall and child-like which proceedeth from Gods mercies in Christ and bringeth sinners neerer in heart and affection to God holding them closer to him in all lawfull respects not to offend him but in all things to obey and please him This difference of feare may be expressed by this comparison There doth at one time stand in the presence of a Iudge his owne sonne and a male factor the one loth to misbehaue himselfe in his fathers presence for the loue and reuerence hee hath towards him whom he hath alwayes found a benigne tender father to him the malefactor for beareth also all lewd and disordered actions in feare of the Iudges power which he doth hate and of the sentence of death which he abhorreth So it is here euill men being in Gods presence are restrained and kept from many euils but it is through dread of his reuenging hand as seruants are brought to doe well through dread of the whip whereas the godly howsoeuer the infinite power and iustice of God be dreadfull to them and they often meditate of his fearefull iudgements against sin to enure their hearts the more to awe and trembling their flesh or old man hauing great need of such terrour to bridle them yet it is the sweete mercies of God in the forgiuenesse ofso many sinnes and calling them to so great glory which worketh in them a reuerent regard of Gods will not to transgresse it no child being so loth to displease his most kind father as the godly are to displease their louing Redeemer To this purpose they doe endeauour to set themselues as it were in the presence of God considering that his eye which is the Iudge of the World and their heauenly Father is euer vpon them and in this consideration they labour to carry themselues as becommeth them who are euer before the face of such a Maiesty abandoning that which is contrary to his Word and may prouoke him and carefully doing such duties as are liking and gratefull to him This is the ingenuous feare of Gods Children which bringeth forth these effects in them first it restraines them from sinne euen as touching the inward affection as it did Ioseph from incontinency the Israelites Midwiues from cruelty 〈◊〉 from exaction and oppression of the people yea it hoideth backe from all sinnes great and little secret as well as open and that because they are sinnes and offences of God whereas the feare of the wicked keepes him from grosse and open but not from small and priuate sinnes and that for the paine onely and not for conscience to God Secondly it constraines them to doe good things commanded out of a care to please God When Abraham offered his Sonne that which moued him was this for that he feared God Gen. 22. 12 Iob was a righteous man and did iust things for he was a man fearing God Iob 1. 1. Thirdly it seasons the worship of God that is to say the seruice of God Psal. 5. 7. I will draw neere to thy Temple in feare c. Insomuch as often the whole worship of God is thereby signified as in Acts 10. In euery Nation he that feareth God c. Fourthly it seasons our loue to God as in a Subiect that loueth his Prince for his excellent goodnesse and bounty his loue towards his Soueraigne is beautified by a reuerence of his Princes Maiesty so it is here Fiftly it driueth away security it awakes slothfulnesse and makes watchfull And lastly it beates downe pride and high mindednesse as it is written Be not high minded but feare Rom. 11. 20. These seuerall fruits and effects of the feare of God are so many
in themselues but meere beggery and want of all good and that to God alone belongs all praise of all our goodnesse whatsoeuer And thus by their punishment they are humbled in truth not in shew onely Aquila I haue heard your selfe and some others speake highly to the praise of humility as that it is the foundation and base of other vertues that as hee that will build high had neede to lay his ground-worke low so hee that will build himselfe vp in Christ vnto glory in Heauen must found himselfe in humility Of which I 〈◊〉 read in Gods Book that humblenesse is that which exalteth a man it is the ready way to honour as pride is to shame which alwayes followes after where pride rideth before so honour and glory attendeth vpon the lowly minded Yea God himselfe hath promised to dwell with the humble and make the contrite and lowly heart his temple and habitation euen he that hath his seate in the highest heauens will come and rest with him who is of a broken and humble heart Finally this is the grace wherein we must bewray our selues to haue the Spirit of Christ who was lowly and meeke and being equall with God thinking it no robbery to be so Philip 2 yet humbled himselfe to the estate of a man of a seruant of an accuised man being content to die on the Crosse for our sinnes Oh what blessed things then are our chastisements how patiently are they to be borne how thankfully is God to be blessed for them who can and doth so blesse them as to make them meanes more and more to frame our hearts to that grace of humility whereby Gods Children are not onely kept from arrogating to themselues what they haue not or be not but contrariwise they make no shew nor boast of that they haue but knowing all good to be receiued they glory not in the gift but in him who is mercifull vnto their sinnes Apollos You doe rightly iudge of Chastisements to be blessed workes of Gods loue whereby such a fruite is purchased to Gods children as the decrease of their pride and increase of humility not onely for the time they liue vnder the rodde for so long euen Pharaoh will be humble and Achab will be humble so long that is they will counterfet an humblenesse till they get out of Gods hands but to cause them to walke more humbly with their God and towards men all their life after for it is a consideration which sinkes deep into the children of God when they will bethinke themselues that they are beaten and by such an one as the great and good God deseruedly too for iust causes yea and so as others see their stripes and take knowledge that God is angry with them this makes them hang downe their heads and abate their courage Euen as an ingenious Scholler beaten for a fault before all his fellowes is much abashed therewith so it fareth with Gods children who yet are so humbled and abased in their owne eye by their blowes and strokes as they learne great patience and thankfulnesse as well as humility because they receiue all their chastisements as corrections of a most louing Father who seeketh in them their best good But it shall be sufficient to haue entreated thus farre of Chastisements let vs passe on to the trials of Gods Children Touching which we are to know thus much that in the corrections which God sendeth his Children hee doth not onely looke at this onely to admonish them of their sinnes past that they may turne and be more obedient for time to come and to abase the pride of their heart that they may carry themselues in all humblenesse but withall he doth take tryall of the faith patience and loue of his Children and sometimes it pleaseth him to inflict some greeuous iudgement vpon them without any such respect at all as to correct their sinnes but meerely for probations sake Thus hee dealt with Iob whole afflictions were not chastisements of his sinnes but trials of his faith and patience Of this kind were such aduersities and troubles as happened to Abraham Isaac and Iacob whose pilgrimages proued very combersome and full of crosses Also the crosses which 〈◊〉 Gods children for righteousnesse sake these are such 〈◊〉 as when they fall into them they are willed to 〈◊〉 exceeding ioy because they serue for triall of their faith and therefore be called Temptations 〈◊〉 1. 2. It is the pleasure of God as men try gold in a Furnace so to trie his Children by afflictions It stands with very good reason that God should at his pleasure make triall of men to see what is in them seeing men doe at their pleasure make triall of such things and persons as be in their power their Horses their Dogges their Seruants their Children And albeit times of prosperity are times of tryall for therein both euill men make proofe of their pride security and presumption and also the godly declare their modesty watchfulnesse and piety yet times of afflictions are meerest times of tryall because as on the one side many vices are couered in the dayes of prosperity and peace which are laide open in the euill day as self-selfe-loue loue of this World impatiency vaine confidence feare distrust and sundry others which afflictions bring to light so on the other side there be sundry vertues of good men as their faith loue obedience to God patience feare of God hope c. which be more better seene and more manifested by afflictions then out of afflictions It is an easie thing when men haue rest and riches to make profession and semblance of faith and piety Now that it may be manifested who doe it in truth who otherwise therefore God vseth to send afflictions as touch-stones to try the currant from the counterfet and as fire to seuer the drosse from the pure siluer There is much money lookes as faire as any currant money which yet is found to be vicious when it is brought to the touch to be tryed Likewise very many there be who in the dayes of peace haue faces and appearances of good and faithfull men who are made knowne in the houre of tribulation to be farre otherwise then they seemed to be the Crosse pluckes the visard of hypocrisie from their face and hauing vnmasked them makes them to shew what they are God himselfe needeth not to helpe his knowledge by these trials for he perfectly knoweth what is in vs searching our very heart and reines And indeede how should he that made vs be ignorant of vs Therefore these trials serue to lay vs open not to his al-seeing eye but to ourselues we being often very ignorant what is in vs some supposing they haue great faith loue and obedience when it is but little as Peter Others fearing their portion of faith to be little when it is great as Ioseph of Arimathea some boasting of much faith which haue neuer a deale as the Laodiceans Reuel
place and degree Honour thy father c. Apollos Indeede friend Aquila you say well and this platforme had not beene amisse for the decalogue or ten Commandements of the Law as they doe immediately come from God so they are most perfect for matter and most exquisite for order and manner of deliuery the chiefest and greatest duties first mentioned and after the meaner and lesser and that both in the first and second Table howbeit we are not bound so strictly and precisely to follow that order in our teaching and instruction but that it may be altered without fault A president of which alteration is the Apostle Paul himselfe both in his fift Chapter to the Ephesians and the 3. and fourth Chapter to the Colossians wherein after doctrine he descendeth to morall duties and he affordeth the first place to such as be common and then commeth vnto the peculiar and proper duties in which steppes I thinke it fit for vs to tread in speaking first of generall and next of speciall duties Aquila I mislike not your purpose and yet ere you deale with such particular graces as enable vs to doe duties to other men and to our selues let me call to mind that which you saide before of the workes which we are to doe towards God that truth and sincerity is an affection common to them all to distinguish them from the workes of piety done by Hypocrites who haue a certaine feare of God and loue of God c but it is seuered from truth it being the mercy done to sanctified persons that they should truly loue and feare God and doe all duties towards him in soundnesse right so is it in these duties which belong to men As in our natural body bloud is dispersed through all the body and where bloud is there is spirit too so sincerity and truth runneth through all duties as bloud in the body and where any grace is there is truth with it and all the good things which the godly doe are done in truth and godly vprightnesse They loue their Neighbour in truth and are truly mercifull and truly meeke and truly sober and truly chaste and not in appearance onely to the eye of men but be such before God as they seeme to be before men in all duties seeking to honour and obey the name of God wherein lyeth the grand difference betweene them and the vngodly who doe the same things for matter and substance which holy men doe but not in the same manner because they are voide of sincerenesse Apollos You say right As euery Starre doth partake in the light of the Sunne to take brightnesse from it so truth and sincerity passeth through all Christian graces euen as the soule that doth animate and quicken euery part of the body for all graces if they lacke truth and soundnesse they be as rotten members or as shadowes and dead carkases which carry the semblance of graces and are not the true fire doth not more differ from the painted then grace from grace that is the sincere graces from such as be but counterfet A Man or a Lyon pictured artificially seemes a man or a lyon and is not so vertues seuered from truth and sincerity haue a goodly shew but are not the liuely things themselues But now it were meete that we did set vpon that amiable grace of loue which is the glue and band that linkes all other graces together and holds vs Chistians fast tyed and linked as many stickes in one bundle Therefore worthily it is called the band of perfection without which all humane things fal apeeces and come to ruine Let me heare what you haue heard and learned of this worthy grace of loue wherewith we loue one another whose gift it is whence it springs what it is what are the properties and effects of it the manner and measure thereof and what are the duties of loue whom we are to loue and by what perswasions we may be incited to the exercise of this vertue wherein it differs from faith and finally how we may ouercome the lets and hinderances of loue with such other things as shall come to your remembrance not forgetting to tell vs along as you goe how true loue differs from the counterfet Aquila Sir ye haue enioyned mee taske enough which I had rather it had happened to your selfe but sithence ye haue put it on me I will performe my endeuour be you ready to helpe defects and by your patience I will first tell you what it is I take Loue or Charity to be that grace whereby wee are moued to hold our Neighbour deare vnto vs also to desire and seeke his good in all things that be deare vnto him euen as we would haue our selues and our things deare vnto others This grace it is the free gift of God who is Loue himselfe and author worker of loue in all others Therefore Paul prayeth God for this gift and prayseth him for it as in his salutation of the Churches is to be well perceiued no man nor other creature can worke loue in vs and by nature we haue it not it is God onely who out of his free mercy doth both plant and continually vphold it in vs. And let this generally be spoken of loue and all the other vertues following that they grow not in the barren soyle of our hearts but come from without being the fruites and gifts of Gods Spirit Galat. 5. 22. This Loue giuen vs of God is alwayes linked with the loue of God whose Daughter it is being bred and brought forth by it for therefore we loue our Neighbours because we first loue God Thus the Apostle Iohn teacheth 1 Ioh. 4. 21. Our mutual loue being a beame of our loue to God as our loue to God is a sparkle of his loue to vs neither can any man loue God but because he is first loued of him neither can any loue man who first doth not loue God neither can any but loue men who haue in them the loue of God for this enforceth vs for Gods sake to loue such as he will haue vs loue hauing put his Image and likenesse in them and neerely linked them to vs the parties whom wee are to loue are our Neighbour that is euery one that commeth of Adam of what Countrey Religion Language soeuer euen euery man and woman being so neere to vs as to be of our kind and bloud and hauing any need of vs in any sort euery such is our Neighbour vpon whom we must bestow our loue not as commonly men thinke them onely to be our Neighbours who dwelles in the same streete or burrow The parable of the Samaritan quitteth this who acknowledged the wounded Iew for his Neighbour Luke 10. 33. Christs example also doing good to Samaritans as well as Iewes Iohn 4. 26. cleareth this point Apollos But seeing God onely is to be loued and that with all the heart is it not a wrong to God to giue any
portion of our loue from him to any creature Aquila Not at all for the loue where with wee loue our Neighbour is not a seuerall loue from that with which we loue God but a branch or streame of it in louing of men for Gods sake wee loue God in our Neighbour Euen as it is the same Sunne which giueth light in the field and in the house vpon land and in the water so it is the same loue which imbraceth God and our neighbour in louing whom we witnesse and shew how well and truly we loue God so long as our Neighbour is loued for God and in God because he belongs vnto him and beares his likenesse and that our loue of him is referred to Gods glory we may neuerthelesse loue God with all our heart I say if wee loue our Neighbour after and for God Indeede if we loue our Neighbour before God or more then God or for our owne sake and profit then our heart is diuided and our loue it is not right and this is one thing which distinguisheth false loue from true worldly charity from Christian. This loueth man after God and for him whereas worldly loue respects not God in the louing of our Neighbour Apollos Doe you esteeme your enemy as your neighbour whom ye ought to loue Aquila Yea. If euery one who commeth of Adam be my Neighbour then my enemy cannot be excluded from my loue especially seeing Christ hath so strictly commanded it Luke 6. Loue your enemies Yea and most highly commended it as a speciall marke and note of Gods Child to distinguish him from others who can and doe loue their louers Euery wicked man can doe that to be friendly to their friends but to be louingly affected to such as hate vs doing good readily to such as hurt vs and that for Gods sake because he will haue it so this declareth vs to haue him to our Father who is kind to the vnkind and doth good to the euil giuing his Sonne to die for his enemies Rom. 5. 8. and to haue him for our Head and Sauiour who made intercession for his crucifiers and finally to be brethren to him who prayed for his persecutors Acts 7. 60. Againe we know not but that our enemy may be the Childe of God in truth either he is already so or he may be so howsoeuer it be if he be a Christian we are sure he is our brother and in that regard we are bound to loue him being not onely a Neighbour neere vnto vs in nature comming of the same bloud hauing the similitude of God but a brother also professing the same Lord and so linked vnto vs by band of Religion hauing the same Baptisme faith hope and inheritance all which should worke in me a louing mind towards such yea though I knew they did abhorre me Apollos Ye say very right And indeed this is the tryall and touchstone of our loue to proue it by whether it be counterfet or sound for he that can loue his enemy vpon these grounds doth certainely approue himselfe to be endued with Christian charity and to be indeede the childe of God led by his Spirit forsomuch as none saue such can loue their enemy in such sincere sort as hath beene saide But you haue shewed me that my Neighbour is my enemy no lesse then my friend let me heare now whether ye put any difference betweene a neighbour and brother and whether there be any degrees in our loue Aquila There is this difference A Neighbour is more generall for euery brother is a neighbour but not on the contrary A Neighbour is euery man or woman whether they be Christians or Infidels Iew Turk Heathen Barbarian Papist or whosoeuer but a brother is that person who onely is a Christian professing with mee the same Christian doctrine and agreeing with me in the same worship of God The company and society of these are called the Houshold of faith the Church of God so as a Christian is both my brother and my neighbour whereas one may be my neighbour who is not my brother As the Samaritane was to the Iew and as Paul was to Publius and the Barbarians mentioned Acts 28. Now according to this difference are the degrees of loue as the holy Apostle Paul hath taught vs Galat. 6. 10. Doe good to all but especially to the Houshold of Faith for wee are tyed to these by more and also by more streight bonds If a Turke be in necessity I am bound to helpe him so as I helpe him not against Christ but if a Turke and a Christian both want and my store will releeue but the one I am bound to shew my loue rather to my Christian brother I may pity the misery of a Turke when I cannot releeue him because he is my flesh I must releeue a Christian before him who is both my flesh and my brother Likewise amongst Christian brethren there is a great oddes which will make a great oddes in our loue Apollos Well you then doe thinke that there are degrees of loue towards the Brethren and that of them some are to be loued before and more then others Aquila I doe thinke so and I thinke it not without reason for amongst the Brethren some be also our kinsfolkes our brethren sisters parents c. Also some of them haue receiued more excellent gifts and be enabled with power and will to doe more excellent things for the common good Now where there be more causes of loue there ought our loue more to shew it selfe herein we must follow God and it is a sure way to set our loue most on them towards whom God hath most exprest his loue When we reade of Iohn that he was the Disciple whom Iesus loued me thinkes it intimates and declares thus much vnto vs that he did prefer him in his loue for it is out of doubt that he loued the rest which were good yet Iohn more then the rest because of some notable grace that hee had aboue the rest for Christs loue was not partiall neither must ours be But there is some difference to be put betweene the affection and fruites of our loue oftentimes these must be extended to some brethren more plentifully by reason of the great wants towards whom yet wee haue not such a feruent affection of loue as to others which be more perfect As fathers will most affect their best children yet will take greatest paines about the worst because they neede most greatest care must be vsed towards greatest infirmities but greatest graces must haue greatest affection of loue Godly men doe sometime faile herein as we may see in Isaac towards Esau and Dauid towards Adoniah Absalon howbeit good men may not be followed in their euill but in their good things Apollos Now let mee heare of the manner of our loue by what rules it must be guided towards Neighbours and Brothers friends and enemies Aquila For the well gouerning of
our loue as touching the manner and measure and end we haue sundry rules giuen vs in Scripture the first is to loue our Neighbour as our selfe Now as the Apostle saith No man hateth himselfe but wisheth all good to himselfe Mat. 22. Now such as with a right ruled loue doe loue themselues they doe not onely wish but procure such things to themselues as indeed be wholsome and good for them both for their bodies and soules abandoning such things as be euill and noysome to either haue they neuer such apparance and shew of good and profit euen thus ought euery man to loue his neighbour And according to the second rule looke what things by the iudgement of sound reason wee would haue done or not done to our selues these things wee should be willing to haue done or not done to another be he friend or foe Mat. 7. Also in what measure and degree we desire that our Neighbor should loue our selues in the same we ought to loue them againe The third rule is to loue as brethren 1 Pet. 1. 22. That is such loue as naturall brethren ought to beare both for manner and measure one to another such euen such so hearty and vehement ought the loue of Christians to be amongst themselues knowing that they are brethren by a brotherhood consecrated and ratified in the bloud and death of Christ our elder brother who hath charged vs as one who may command vs to loue one another as he hath loued vs Iohn 13. 15. Loue one another as I haue giuen you example And againe a new commandement I giue you that ye loue one another as I haue loued you Iohn 13. 15. That so ye loue one another this is our fourth and best rule to direct vs in our brotherly Christian loue which must be vnfained without hypocrisie or counterfeiting earnest without coldnes indifferency constant without change or wearinesse free without respect of our owne pleasure or profit and very great not small and meane for thus Christ loued vs for in that he would besides his doctrine his miracles his example of life his prayers in all which he witnessed his loue vouchsafed also to giue himselfe to such a death and that for his enemies This declareth how sincere free constant and exceeding great his loue was towards vs wherein though we cannot equall him by attaining to his perfection which is not possible nor required of vs yet wee must be like to him in our loue and striue to come so neere as wee may which is both required and possible And herein the true Christian doth differ from the false that the one in his loue looks vpon Christs loue as his patterne and thereto frameth his owne but the other hath no thought at all to imitate Christ as he hath him for no Sauiour so he makes him no example The godly Christian who beleeueth him to be a Redeemer doth labour to follow him as a guide and sampler as in this duty of loue so in all other Offices of Christianity Apollos I haue heard your rules of neighbourly and brotherly loue let me heare some of your best reasons to moue and perswade both to begin and to perseuere in exercising of this loue for it is as needfull to haue good grounds of our loue as a good guide of our loue He is as much too blame that loues without reason as he that loues without rule Aquila As there be certain common reasons which may perswade our loue towardes all men whatsoeuer they are to wit because they are the creatures of God our flesh and bloud of one kind with vs our Neighbours also being made after Gods Image hauing a commandement to loue them and the examples of godly men who haue done good to all out of an affection of loue and because wee would haue others to loue vs so there be peculiar and speciall reasons to moue vs vnto the loue of our brethren which hold the same faith that we doe and of these I will giue you but a light touch it shall be sufficient to name them our labour ought to be more in practising them then in speaking of them It were enough that it is the will of our Father which is in Heauen that his Children should dwell in loue and that he hath by his example gone before vs first louing and still louing vs and that he hath made vs partakers of the same grace to be all euen Christians brethren fellow heires members of Christ his seruants his friends his children his Spouse his inheritance also that except we truly loue one another we cannot loue God nor be loued of him nor haue any assurance that wee be his people or looke for any blessing but for all wrath from him yet vnto all this if wee adde the sweete pleasure and delight which is in brotherly loue behold how pleasant and the great and manifolde commodities which arise and grow thereby behold how good it is for brethren to dwell together in vnity our loue being for comfort and delight like that precious oyntment and for profit like that deaw of Hermon and withall if wee doe consider the bitternesse of hatred being as gall and wormewood and the hurt which it bringeth all this would greatly preuaile with vs to stirre vp and encrease mutuall loue Apollos Let me stop you a little in your course what be these profits which loue brings and the discommodities which follow the wants of it Aquila Whiles Christians are ioyned together they are strong as an army where the Souldiers keepe euery one his ranke or as a wall where the stones be all ioyned together Also we may boldly come with our selues seruice vnto God vnder hope of acceptance wee thereby greeue the aduersaries of God which see our accord through loue and reioyce the godly we spite Sathan whose kingdome is more hindered by vs the more that loue doth abound we glorifie the word of God and glorifie our profession our prayers haue more feruency and fruit As on the other side through lacke of loue amongst brethren God and his Gospell be dishonoured Sathan pleased and the wicked made glad our safety hazarded because a house diuided cannot stand our prayers hindered and reiected with infinite discommodities which lamentable experience teacheth men better to know then any mans speech can doe The Apostle aymeth at the great commodity and necessity as also at the excellency of loue when he bids vs aboue all things to put on loue and when hee likeneth it to a bond calling it the bond of perfection Colos. 3. 14. because it knitteth our selues and our duties together and vnto sinewes and ioynts Ephe. 4. As being of that vse and force in the mysticall body as sinewes and ioynts in our naturall body be to ioyne and fasten all the members together these things as also to consider that loue remaines in heauen when faith and hope faile must much prouoke vs both to esteeme and to exercise
11. What a worthy gift or instification is 12. Of Sathans malice against this doctrine Experto crede The seuenth Part of this Dialogue entreateth of the neerest effects of Iustification by Faith 1. IS reconciliation with God 2. Peace of conscience 3. Accesse into the grace of God 4. Standing in this grace 5. Hope of heauenly glory 6. Reioycing vnder this hope of despaire and presumption 7. Ofioy in tribulations 8. Sense of Gods loue in the heart 9. Glorying concerning God The eighth Part of the Dialogue entreateth of another fruite of Faith called Sanctification 1. SAnctification what it is how it is by faith 2. The parts and causes of it 3. The degree and measure of it 4. Of the spirituall combate betweene the flesh and the Spirit 5. ' Of Repentance the consequent of Sanctification 6. Ofrenewed Repentance the beginning and signes of it 7. Of encouragements to Repentance 8. Of the hinderances of Repentance how to be remoued 9. Of good workes the fruites of Repentance the causes end and vses of them The 9. part of the dialogue of particular good workes c. 1 Of loue towards God what it is to loue him 2 By what rule our loue is to be guided 3 Whence it springs and what bee the effects and tokens of it 4 Of the feare of God 5 How it differs from that fear which is in the wicked 6 Of the fruits of the true feare of God and of the measure of it 7 Of trust in God what it is 8 What be the grounds of it 9 How the trust of the godly differeth frō the vain confidence of the wicked 10 Encoragements to trust in God 11 Of prayer and thankefulnesse 12 Differences betweene bad good men in these duties 13 Of the word Sacrament 14 Of the religious vse of Gods name and Sabbath 10. part of the dialogue of patience 1 Afflictions the obiect of patience 2 Of common afflictions 3 The godly more afflicted then the wicked and why 4 The generall grounds of patience 5 Of chastisements c. 6 The fruites which by chastisement come to children c. 7 Of trials first by conflict of conscience with sin 2. of martirdome 8 What martirdome is 9 The condition of dying for Christ. 10 Preparation to martirdome 11 Of resolution in the suffering of martirdome 12 An answer to obiections that flesh and blood makes against martirdom 11. part of the dialogue of workes as concerne our neighbour 1 Of righteousnesse and loue vnto our neighbour 2 Our neighbour is our enemy as well as our friend 3 Difference betweene a Neighbour and a Brother 4 The actions of brotherly loue 5 Brotherly kindnesse The last part of this dialogue of peace other effects of loue 1 Of peace the kinds thereof 2 It is proper to the godly 3 Of humility 4 Of Grauity 5 Of Gentlenesse 6 Of long suffering c. 7 Of goodnes and meekenesse 8 Meeknes in iudgment affection 9 Selfe preseruation 10 Of truth in speeches promises 11 Of contentednes 12 Duties concerning superiours and inferiours A receit against Hypocrisie 1 Hipocrisie what it is 2 Sundry kinds of hipocrisie 3 Particular or vniuersall hypocrisie 4 Dwelling or raigning 5 In profession or conuersation 6 Grosse or subtile hypocrisie 7 Causes of hipocrisie both common especiall 8 Sundry effects of hipocrisie 9 Tokens of hypocrisie 11 The cure of hypocrisie A Confortatiue for sincerity and vprightnes 1 Who be vpright and what vprightnesse is 2 How sincerity doeth differ from hypocrisie 3 Sincerity how it is gotten 4 How it is to be preserued 5 How to be tried in a mans selfe 6 Reasons to stirre vs vp to seeke and keepe sincerity Finis A DIALOGVE between APOLLOS AQVILA touching the Workes of Christ proper to the Elect that is such workes as none but the Elect haue or can haue Apollos GOod Friend Aquila now that wee haue such opportunitie of place being heere in a pleasant greene field and are at such good leysure wee should doe well to passe our time away in some wholsome communication which may tend to our edification in godlinesse Aquila It is a very good motion For seeing time is a thing so precious as we must giue a reckoning to God of euery minute of our time and hauing in the former dayes of our life spent so much of our time either in doing nothing or in doing other things or doing other things then pertaineth to vs to deale in it is therefore meete that we should now redeeme the time and the litle remainder of it to bestow it well as wee may reape a present benefit and an euerlasting good for surely vpon the well-husbanding of our time heere there will follow a blessed haruest of a glorious 〈◊〉 heereafter But whereof shall we talke what shall be the subiect of our speech Apollos I heard you say that when the workes of Christ which as the King of his Church hee worketh in the elect alone such as are giuen to him of his Father were taught openly to you and to the rest of your good neighbors that you held it a doctrine very worthy the teaching as being of great vse for Gods Children Will ye that I try your memory and put you to call to mind the principall and maine heads of that doctrine Aquila I did indeed iudge it to be a matter very profitable and still do so iudge and me thought vvhen I heard so many seuerall fruites of the Spirit giuen vs together with our Calling distinctly and in good order propounded to our consideration that it was as if one should haue led me vnto a garden planted set forth with variety of sweete and delicate flowers whereof I might take enow to delight my senses withall both while I was there and afterwards Therefore if it please you to aske me I will answer you as farre as I beare away that which I heard Apollos Let me then heare from you what these graces are which Christ Iesus doth worke peculiarly in the elect Aquila They may al be brought to these two heads The first is an effectuall calling Secondly the fruits that arise and spring from thence or the gifts which doe accompany and come from that calling Apollos How proue ye that there is a calling proper to the elect seeing 〈◊〉 〈◊〉 〈◊〉 in the Gospel That there are many called which are not chosen Math. 20 16. It may be also that there bee some chosen which haue no calling Aquila It is true some may be called which were neuer chosen and it is alsotrue that none are chosen but they be called because it is written Whom he predestinated them he called Ro. 8 30. By which it is apparent that there is one calling which is common to the Elect and to such Reprobates as line within the bosom of the militant Church and this calling is outward only and there is an inward calling which flowes from the grace of predestination and is proper
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
It is written that by faith we receiue the promise of the Spirit that is the promise concerning Christ and righteousnesse by him which is called the Spirit because the Spirit is Authour of it reuealer of it and by his operation the applier of it This receiuing of Christ by faith it is done by a double act or worke one of the minde renewed seeing acknowledging and considering him as our owne Sauiour giuen to vs of God with all his merites and rich gifts the other of our will renewed embracing affecting and with ioy feeling his mercies being fully satisfied with him now made vnto vs of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. and become to vs as well of water springing vp in vs to life euerlasting Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather by faith then by any other gift of the mind is very plaine for it is so decreed of God in his eternall counsell that neither by repentance hope or loue or any other grace then by beleeuing onely we should become partakers of Christ and his righteousnesse according to that which is written This is the will of him that sent me saith Christ that euery one that seeth the Sonne of God and beleeueth in him shall haue eternall life Iohn 6. 40. And Galat. 3. 8. It is saide that the Scripture foreseeing that is God foreseeing and fore-appointing and in Scripture long before it came to passe reuealing that God would instifie the Gentiles through faith And this is a sure rule in Diuiniry that whatsoeuer comes to passe in time was ordained to be before all time therefore the Word and experience hauing taught that whosoeuer lay hold on Christ to their saluation it is by faith they doe it it must follow hereof that it was Gods will from all eternity The end of Gods counsell herein is twofold First is because this way of receiuing Christ with his righteousnesse to life it taketh from vs all matter of reioycing and boasting in our selues and giueth the whole glory vnto God as it is written God hath set forth Christ to be a reconciliation through faith to this end to declare his righteousnesse that is that he might be known to others as hee is in himselfe to be a most true and mercifull God in his promises to the praise of his righteousnesse And a little after Where is then the reioycing It is excluded By what Law that is to say by what doctrine of workes No but by the Law of faith Therefore it is written Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God but by his beleeuing the promises of Christ he had for when we must goe out of our selues for eternall life and all that belongs to it to receiue that from another in whole and in part what can there be left for vs to glory in and what can be more to the glory of God then to be acknowledged to be the Sauiour of empty miserable beggars which haue nothing of their owne but the old ragges of sinne and wretchednesse And how must not this exceedingly reioyce the beleeuing heart to see it selfe blessed with Christ and all his merites and that freely Another end of Gods counsell herein was not onely to prouide for the glory of his owne grace but for the stablenesse of our mindes that we might be sure of the thing promised which could not haue beene if it had come to vs any other way then by beleeuing the promise therefore the promise by Christ and the heauenly inheritance by him purchased it must be by faith that it might come by grace and the promise might be 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Rom. 4. 16. Apollos I haue willingly heard you opening the nature and proper office of a liuely faith the faith of Gods Elect enabling them euen to the apprehension of Christ which cannot be done by the faith of hypocrites and wicked men Whereof it is that this finely faith is termed the faith of Christ not onely because Christ is the giuer of it or the proper and especiall obiect but especially because it carrieth vs to Christ. As the sicke of the palsie who himselfe could not goe was by others carried to Christ to be healed of him Mat. 8. 1. 2 So wee being maymed and lame yea dead yet when wee thorow grace are quickened to beleeue the promise wee are carried to Christ as it were on the shoulders of our faith which is also the foote whereby we walk to him the eye whereby we see him the mouth whereby wee eate him the hand of our soule whereby wee receiue him and apply him to our 〈◊〉 decreed to bee thus by his Father for the manifestation of his truth and mercy and for our benefit in the establishing of our mindes in the assurance of enioying of Christ and all the good promised by him Now if ye please branch out this faith into his parts and acquaint vs with the seuerall measures of it that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings for I thinke ye are of this minde that all haue not a like faith neither doe ye take faith as some thinke to bee onely a generall knowledge and 〈◊〉 to the doctrine of Christ let me heare you what you will say to these masters Aquila Here in I will apply my selfe to fulfill your desire if first I doe deliuer somewhat vnto you of the two adioynts or qualities proper to this faith to wit particularity and certainty it being a particular and certaine receiuing of Christ Iesus First for certainty it is of the nature of faith to breede certainty or assurance of the thing beleeued we are not more certaine that we see what we see or do hold what we haue in our hands then we are certaine of hauing and enioying that which by faith we see and receiue In as much as doubting is ioyned with faith the faithfull hauing many doubts this commeth of the weakenesse and infirmity of faith as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse and yet the hand holds surely that it hath caught so it commeth of the frailety of faith that we stagger and doubt O ye of little faith why doe ye 〈◊〉 Mat. 6. yet faith for the nature of it doth surely receiue and hold the promise Hence it is that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for the euidence or demonstration of things which are not seene Heb. 11. 1. The meaning whereof is thus much as if the holy Ghost should say Faith is the very substance or essence of things hoped for because the things which bee but hoped for are yet to come and be voide of essence or being faith therefore whereby they are beleeued to be is a ceraine essence of
all meanes both priuate and publike for support and helpe of it lest any tempt God by refusing the meanes whereof all haue need continually Beside this each faith little and great may bee knowne of him in whom it is vnlesse it be in a great storme of temptation or at the instant and about the time of their first conuersion else Christ would not haue asked particular men if they did beleeue nor Paul would haue saide of himselfe I know whom I haue beleeued nor exhorted others to examine themselues if they be in the faith 2 Cor. 13. 6. 2 Tim. 1. Yet moreouer in each faith this is common that the things beleeued are aboue compasse of naturall reason for if we consider the things which the Word setteth forth to be beleeued as for example that the World was made of nothing that a dead body turned into dust shall liue againe that a Virgin remaining a Virgin can be a Mother that God and man is one person that so many thousand beleeuers so far distant are one body that Saints in Earth are one with Christ in Heauen and eate drinke him without diminishing that one offence of one man condemned the whole world that the righteousnesse of one man maketh millions to be iust that God is then a Father when hee shewes himselfe an enemy in these and many such like things faith can beleeue them because God hath spoken them when blinde reason cannot see Lastly one faith is as sufficient to saue as another a little as wel as a great because a weake faith can looke vpon Christ and lay hold on him no lesse truly then a strong and great faith euen as a weake and sore eye might behold the brasen Serpent to health as well as a sound and cleere eye but though there be such great and manifold likenesse betweene faith and faith yet this letteth not but that there is a difference amongst the godly as touching the diuers measures of their faith euen as much as betweene the hand of a babe and of a man betweene a young plant and a growne tree The most wise God distributing his graces as it pleaseth him to some thus to some otherwise so as none haue cause to disdaine such as be infirme if themselues be strong for it was God who established them nor any to enuie others if haply they doe not so abound in wisedome and faith as others doe because it was God that so disposed euery man his portion But the strong must apply themselues to helpe the weaker bearing with infirmities and the weaker with reuerence and loue to honor such as goe before them Euen as the foote doth not lift vp it selfe against the head nor the head doth not despise the foote but each member respecteth and cherisheth one another to the preseruation of the whole body so let beleeuing Christians in respect of God who doth all in them of his good pleasure worke out their saluation in feare and trembling euery one being thankefull to him for their owne measure knowing that they haue nothing but what is giuen thinking themselues happy to haue at all any measure of liuely faith and in respect of themselues to walke in mutuall loue one supporting and comforting another in all loue and modesty as becommeth Saints Aquila Whereas yee haue shewed many things wherein the two measures of faith doe accord and be alike let it not be offensiue to you that I put you in mind of one correspondency between them which it should seeme you thought not vpon and that is this It is common to each degree of faith first to beleeue the promise before they come to any experience feeling or comfort from the apprehension of Gods mercies as in the woman of Canaan who verily beleeued that Iesus was the Messias and would minister helpe to her distressed daughter which was vexed with a Diuell as the Story shewes Mat. 15. 23. when as yet shee had not onely no experience but rather all things went crosse and contrary to her Therefore it was a fault in Thomas who would haue his senses the guide of his faith Except I feele and see saith he I will in no wise beleeue Ioh. 20. 25. whereas our Sauiour pronounced them blessed who beleeue and see not For it is not in supernaturall and diuine as it is in humane and natural things where by our sense and experience we are led but in heauenly matters first of all Gods children giue credit to the promise striuing against in-bred distrust they doe beleeue God to be true who hath spoken the word so as they waite vpon God till in his time he giue the feeling and comfort of that which they trust to be truly promised a marke worthy to be thought on because many esteem of faith by feeling iudging themselues to haue no faith because they want comfortable and ioyous feeling which is not faith but a fruit and consequent of faith in some more in some lesse and sometime none at all as in time of some great triall Apollos No Aquila I am not offended that yee did admonish me hereof I rather thanke you and wish you still to admonish me not withstanding this matter I knew would come further to be spoken of in the prosecution of this doctrine touching the seuerall degrees of faith But to goe forwards I thinke good to deliuer vnto you seuerally the difference betweene these two measures of faith more distinctly fully as their likenesse and agreement hath beene opened And first for the least measure and degree of faith it is this when Christians cannot certainly distinctly say I beleeue my own saluation and the pardon of all my sinnes but being displeased with themselues for their sinnes they doe vnfainedly constantly desire the pardon of them all and their reconciliation with God aboue the whole World yea aboue a world of worlds And this their desire of faith it is a degree of faith the seed and beginning of faith stirred vp by the Spirit of adoption Rom. 8. 26. pleasing God as faith it selfe hauing great promises made to it Mat. 5. 6. Ioh. 7. 37. As that indicious Diuine Master Perkins hath sufficiently proued both in his reformed Catholike and in the Book intituled the Graine of Mustard seede Therefore to let passe the confirmation of that point it is to be now shewed who be the persons in whom this weake faith is to be found which I find to be of two sorts The first is of such who haue but little knowledge by reason whereof their faith must needs be infirme Examples hereof we haue in Scripture in Rahab the Samaritanes Ioh. 4. 42. the Apostles of Christ at their first calling and Cornelius whereof some of them did onely know the promise touching a Messias and did not so much as know Iesus to be the Christ. Others which knew this yet were ignorant by what meanes he should effect the Worlds redemption hauing their heads troubled with conceit
comfort thereof for the time And sure this is a greater degree of the twain it is not a thing of such strength nor a matter so great in ioyfull feelings to beleeue Gods loue one hauing as it were a pawne of it in their hand as when one hath God frowning vpon him and lieth in some greeuous distresse outward or inward or both then to beleeue fully and strongly that God is still a Father and will saue and deliuer him argueth a mighty faith When Abraham sawe the day of Christ with reioycing at that sight and Mary so beleeued in Christ her Sauiour as her soule reioyced in him Luke 1. 46 when Paul and other beleeuers through their strong faith reioyced vnder the hope of glory Rom. 5. 2 This was nothing such a 〈◊〉 and height of faith to loose your third linke as for Iob when hee was in greeuous affliction God hiding his face from him Iob. 13. 24. and taking him for an enemy shooting his bitter arrowes against him which pierced his reines making him to possesse the sinnes of his youth to the terrour of his soule then and in that case to say I am sure my Redeemer liueth and I shall see him with the same eyes Iob 19. 25. and If he should kill me yet will I trust in him Iob 13. 15. Or for Dauid when his soule was cast-downe and vnquiet within him and all the waues of God came ouer him yet then to say Hee is my present helpe and my God Psal. 42. 5 11. I will yet giue him thanks Or for the man in the Gospell who cried with teares saying Helpe my vnbeleese yet could then say Lord I beleeue Marke 9. 24. And this it is which you did aduertise me of as thinking I had forgotten it that there may be a true faith yea and a great measure of it too for a time where there is no comfortable experience and feeling For as the Sunne may for a time cast forth his beames to the giuing of light when there is no heat nor warmth so the Sunne of righteousnesse Christ Iesus may kindle a light of some knowledge in the promise of mercy before there come to the soule the heat and warmth of ioy and comfort And where both light and heate haue beene giuen hee may seuer them at his pleasure which he is pleased sometimes to do denying to his members a ioyfull sence of mercies for some space for very good causes and respects First vpon some sinne committed he with-draweth his louing countenance taking from them inward ioy of heart that by the absence of it they may be humbled for their sinne as a father for the better humbling of his childe after some fault will denie him wonted fauour and looke vpon it with a displeasant eye and by this meanes also Gods children are brought the better to consider the greatnesse of their offence not onely for humbling but for whetting their prayers to moue them to more earnestnesse in 〈◊〉 of pardon and the restoring of their ioy vnto them as is to be seene in Dauids example Psalme 51. Also herein God taketh great triall of their faith and loue and hath occasion on the other side to expresse and giue his children experience of his mighty grace in sustaining and releeuing them his power is knowne in weakenesse and lastly it serueth for the awing of others to keepe them in feare of offending lest they also loose the ioy of their heart in Gods countenance as a Father will shew anger to one childe to informe and terrifie the rest vnto which wee may adde another consideration that ioy is often clouded or ecclipsed that when it breakes out againe and the minde is cheered and refreshed afresh then the comforts of the Spirit may be more esteemed more thankfully receiued and carefully retained Things lightly come by are lightly set by but euery thing is more accounted of the more hardly we get it therfore as we see a faire day more welcome after a soule or a calme or rest more embraced after a storme or trouble so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit for these respects Gods children must haue patience and striue to endure the lack of comfort considering it will returne with such aduantage yea and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends for though it be the most greeuous thing in the World to haue our spirit wounded which should sustaine and beare vs out in all infirmities and afflictions Sand and Iron not being so heauy as anguish of heart yet surely in all Gods Children it hath a comfortable issue for which as God is to be waited on till it come so also he is to be praised for ministring such strength of faith as to be able to beleeue in him when nothing is seene and felt but terror and griefe and matter of despaire And where as yee asked how and by what steppes Gods people doe climbe vp vnto this height of beleefe in this I will satisfie you that there are sundry duties and meanes which thorough Gods blessing bring faith in time to such a great measure As first of all the duty of feruent prayer which being an exercise of faith as the body is encreased by exercise being moderate so is faith encreased by this exercise of prayer which springing of faith as a daughter like a good childe helpeth the mother Againe feruent prayer is like to a key or a bucket which doth vnlocke and draw out the treasures of Gods mercies Hence it is that such as haue beene most frequent in prayer haue proued fullest of knowledge faith loue and other graces Let Dauids example teach this none oftener in prayer none more rich in faith Paul full of faith because plentifull in prayer The second duty to adde vnto the strength of faith it is the often religious receiuing of the Lords Supper which for so much as by the vertue of Gods ordinance it signifieth and sealeth to euery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes and withall containeth a sacramentall promise of Christ and all his benefits to be distributed to due Communicants euen to euery faithfull receiuer Mat. 26. 26 27 28. Hence it is that it serueth greatly to the encrease of faith especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached which as it is the seede to beget faith so it is as foode and solid meate to confirme it by the ordinance of God And this effect it hath the rather if it be coupled with meditations of the Euangelicall promise the very nourishment of true faith which made godly Dauid to be much in meditations as Psalm 119. doth witnesse so earnestly to commend it to other Psal. 1. 2. Besides all this the long experience of Gods mercies and bounty in outward benefits and in inward
God for separating and choosing vs out of the world of vnbeleeuers They shall deserue to lose their faith that will not ioyfully and much praise God for it and endeuour greatly and continually to set it on worke And so to returne to the other part of your question about the working and efficacie of a true faith it is a point worthy your remembrance and worthy of a more worthy discourser then my selfe am Ye can but haue my best performance and that I promised you I finde by the Word as I beganne to shew that a liuely faith is a most powerfull and fruitfull gift bringing forth many sundry and excellent workes and effects whereof that 11. Chapter to the Hebrues giueth plentifull proofe And it will not be amisse to runne through a few of those examples named there We reade of Enoch that his person by faith pleased God and Abels sacrifice through faith was accepted of him Noah by faith beleeued and feared the iudgement and threatning of God and prepared the Arke being moued with reuerence of his authority that commanded it Abraham by faith obeyed God euen to the forsaking of his natiue countrey to goe to a strange place which he knew not and to the offering of his son Isaac the sonne of the promise Moses by faith contemned worldly honours 〈◊〉 by faith being an Heathen and an Harlor was made courteous and peaceable to the spies of Israel Finally by faith other Saints attempted to doe very hard and suffered most heauie things yea euen women by faith 〈◊〉 death and 〈◊〉 most 〈◊〉 Aquila Now that ye haue made entrance into the treatise of the efficacy of faith go forwards I pray you and shew me as distinctly as you can what bee the seuerall workes of faith being once created in the heart and what the due meditation thereof ought to worke in vs. Apollos I was minded so to doe but I must doe it heere more breefely because it must be the subiect of all our conference for the time to come Of a liuely effectuall faith there be some workes without vs which yet neerely concernes vs or some inward or wrought within vs which are so wrought as they sticke and abide within our selues For these outward workes we are to note that a liuely faith it is that effectual instrument whereby an elect person is vnited and knit vnto Christ to become a member of Christ that whereby hee becomes partaker of Christ his perfect righteousnesse performed by his manhoode vnto remission of sinnes and iustification before God as it is written We conclude that man is instified by Faith Rom. 3 and also of his spirit for sanctification as it is written 〈◊〉 the Spirit by faith Galath 2 14. and the heart is purified by faith Acts 15. So as our faith carrying vs vnto Christ effecteth for vs those three most excellent graces of vnion with him instification by him and sanctification which I call outward because faith goeth out of our selues to finde them in Christ. Now the inward effect and worke offaith are all those workes of Christ dwelling in our hearts euen whatsoeuer Christ dwelling in vs 〈◊〉 within vs the same are workes of faith As a peaceable and setled conscience in regard of finne pardoned an accesse vnto the gracious presence of God a marueilous ioy of heart by this meanes a certaine hope of heauenly glory a sense and feeling of the former benefits and of the infinite loue of God shed abroad in our hearts by the holy Ghost cheerfull patience in all tribulations all which effects do spring from the application of Christ by faith as it is apparent by Rom. 5 1 2 3 4. Moreouer whatsoeuer spirituall graces there bee with the increase of them all they bee the effectes of faith as is cleare by this that often in Scripture fayth is set before other Graces as the roote mother and spring of them all see 2 Peter 1 5. Ioyne with your faith vertue c. all Graces being as handmaides to attend vpon Faith as their Mistris and Queene yea following and resting vpon it as vpon their beginning ground For faith beeing the instrument of our vnion with Christ and of our partaking with his righteousnes and Spirit it must necessarily follow that the whole traine of sauing Graces be the fruites of faith which as it taketh holde on his sufferings and obedience for our iustifying so it deriueth vertue and force from his death and resurrection for the killing of the old man or for the defacing of the image of Satan which consisteth in all manner of vices and for the quickening of the new man and erecting of the image of God which consists in righteousnesse and holinesse so as he which hath true faith can lacke no sauing Graces And finally our faith in Christ is our victory ouer the world 1 Iohn 5 4. treading downe in our hearts that corruption which reignes in the world strengthening vs to beare the reproaches troubles and persecution of the world and arming to resist yea enabling to conquer Satan the prince of the world 1 Pet. 5 8 9. And which is most of all such is the power of faith as it doth enable vs in some sort to ouercome euen God himselfe For it was by faith that Iacob had power to preuayle with God Gen. 32 28. and that Moses did as it were binde the hands of God to withhold iudgement from his people whom he was minded to destroy had not Moses his seruant stoode in the breach before him to turne away his wrath lest he should destroy them Psa. 106 23. And in Exodus when Moses prayed by faith Let me alone faith God Exo. 32. as if faith could manacle and binde Gods hands The due meditation of all these effects and workes of faith plainly proueth men of euill life to haue no faith It conuinceth hypocrites to be vnfaithful because professing faith they haue not the power of it in their hearts Also it stoppeth the mouths of Papists who charge the 〈◊〉 to teach and commend an idle faith which should giue liberty and open the windowes to all licentiousnesse Also it serueth to direct euery one in whom is true faith to discerne of himselfe that he is endewed with it whereof he feels the proper effects in himselfe Lastly it must stir vp and encrease the diligence of all Gods children to nourish a gift which is of such force and efficacy of such mighty power and manifold profit Aquila Sir me thinkes ye haue as it were brought me into a costly banket well set foorth with varietie of most delicate iunkets whereof one may feed to the ful or into a rich wardrobe full of all sorts of robes and ornaments For these workes offaith which you haue spoken of with so short a breath they are the deckings wherewith Christ Iesus doeth adorne his spouse euen euery Christian soule and the sweet and pleasant banket dishes and goodly fruits and spices where with shee againe
And as the woman hath giuen her selfe into the power of the man shee and whatsoeuer is hers be now become her husbands so it is here likewise euery beleeuing soule giues her selfe and all hers againe vnto Christ. The second similitude is of a naturall body wherein the head and the members are well knit and compact together by ioynts sinewes which as ligaments and bands doe so linke the members amongst themselues and to their head as they though they be distant one from another yet being all quickned by one soule they all make but one body So it is betweene Christ and the faithfull his members though they be many and by place diuided amongst themselues and all from Christ their head yet the Spirit of their head by influence from him descending into the members and quickening them with the life of grace they are by that Spirit as a band so fastened to their head through faith and amongst themselues through loue as that their head and they are mystically yet truly but one body as it is saide 1 Cor. 12. 12. As the body is one and hath many members and all the members of the body which is one though they be many yet are but one body euen so is Christ. Where note that to declare the neerenesse and euennesse as I may so speake betweene the beleeuers and Christ hee and they are all termed by one name euen Christ comprehending in this word the head with the members Hitherto also belongeth Eph. 4. 15. In all things grow vp in him which is the head by whom all the body being coupled c. The naturall body then and the head is not more one then Christ and the faithfull Which is further opened by the similitude of the Vine and branches and of grafting and planting grafts into new stockes Iohn 15 verse 1 2. c. Rom. 6. 6. As also of an house and the foundation whereon it stands Ephe 2. verse 21 22. Christ Iesus is the head corner stone in whom all the building c. For Christ is as the Vine we are as the branches he the noble stocke or roote of Iesse we the grafts he the corner stone we the building laide on him planted and grafted into him to be one with him and to grow vp in him The necessity of this vnion with Christ it is very great so as without it wee are for euer accursed For by Adam wee all fell from God lost his grace and fauour his Spirit his communion being through sinne become the very limmes of Satan held vnder his power as vassals and so seruants of sinne heires of hell and damnation thus deuoyded of all true life and bewrapt in the bands of sinne and death and so remaine till by vnion with Christ we recouer our communion with God his grace and Spirit his righteousnesse and life Hence it is so peremptorily auouched that Christ is the bread which came downe from Heauen of which whosoeuer eateth not hath no life in him And againe his flesh which he gaue for the life of the World is saide to be meate indeede his bloud drinke indeede and except a man eate his flesh and drinke his bloud hee cannot liue for euer Iohn 6. 51. In which Chapter these three things are taught about this matter First that we must haue vnion with Christ euen such as is betweene the nourishment and our substance And secondly that this vnion is wrought by beleeuing in him by seeing him by comming to him by hungering and thirsting after him And thirdly that vpon and by this vnion with Christ wee doe partake in the life of Christ which being originally in the Deity as it is written The flesh profiteth not it is the Spirit that quickeneth and againe God is life and that life is in God yet it is conueyed into the manhood of Christ personally vnited to the Godhead and from his flesh as from a Conduite receiuing grace of life from the fountaine of the Diuinity it is by the pipe of faith deriued into all his members To be short not more needfull that a naturall member as hand or foote be ioyned to the head that it may liue haue sense and motion or a branch to the Vine conioyned that it may take iuyce to fructifie then it is needfull for the Elect to bee coupled to Iesus Christ for spirituall life and euerlasting happinesse And now as concerning our last point moued touching the fruits and commodities of this vnion it is euident by this that hath beene spoken that all our good now and for euer dependeth vpon it it being the base and foundation of all the benefits whatsoeuer we haue from Christ whereof we can haue no part vnlesse we haue first a fellowship with himselfe by enioying of whom wee doe together enioy all his graces here and all his glory hereafter as his members are capable but not equally with the head euen as the branch once knit to the Vine partakes in all the life thereof And as the woman being ioyned in mariage to a rich and mighty King together with her coniunction to his person hath his maiesty glory and wealth 〈◊〉 farre as shee is capable of it and may be for her fullest contentment imparted to her Euen so it is heere in this spirituall coniunction that seeing Christ from his gifts blessings cannot be diuided but whosoeuer hath the one doth most certainly communicate in the other therefore the elect being vnited to Christ their head as there flowes from the naturall head to the lowest members power of life sense and motion so from Iesus Christ there is communicated to his spouse and his body the Church and to euery member all his riches and vnsearchable treasures both power of grace and possession of glory Heere of it being saide that Christ is made of God to vs Wisedome sanctification righteousnesse and redemption 1 Cor. 1 30. and that God hauing giuen vs Christ with him will giue vs all things Rom. 8 32. and in Iohn 6 54. All such as eate his flesh and drinke his blood that is haue vnion with himself first with his manhood and then by meanes thereof with his Godhead haue euerlasting life that is haue all his benefits euen to their eternall blisse and glory in heauen Apollos Friend Aquila it is very right so as you speak As a man cannot haue a farme as owner of it but hee hath all fruites commodities immunities royalties yea the treasure also if any happen to be hidde in the field is his so whosoeuer is owner of Christ by beleeuing in him and Christ againe possessing him as his owne the same party cannot but haue all the goodes and glory of Christ euen whatsoeuer is Christs is his his conception his birth his life his doctrine his sufferings his death his buriall his resurrection to glory his ascension his kingdome his Priesthoode his Spirit all the merits fruits profits
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
in which they liued obeying the Prince that ruleth in the Ayre walking in sinnes according to the course of the World so it was not without a very mercifull and gracious respect vnto their owne good as well as with zealous respect of his owne glory not to giue it them in full measure during this life First in that sinne is suffered still to remaine and to tempt them it stirreth vp watchfulnesse to haue such an enemy within the house yea in the bed-chamber euen in the inward heart and spirit of a man it will not suffer him to sleepe in security But as in Townes which are only assaulted outwardly men stand continually vpon the guard so it behoueth much more Gods Children to doe hauing their City already surprized sinne being within their soule This is it also which will cause them with awefull watch to ioyne faithfull ardent prayer for helpe and strength from God against it Whence it is that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse The flesh saith he is weake that is sinne and corruption maketh you weake either to resist euill or to doe good therefore hee commandeth them and in them all other Christians to giue themselues to watchfulnesse and prayer lest they fall into temptation For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne will be apt enough to take the aduantage of our infirmity and by his subtill temptations to draw vs to wickednesse so as there will be danger of being conquered by him except with a watchfull eye Christians looke to themselues and get them for succour vnto God that by his might they may bee made able for to stand Therefore as the Canaanites which were left in the Land vndestroyed did both awe the Israelites awake their slothfulnesse and prouoke them in danger to 〈◊〉 vnto God by prayer so the corruptions sticking in the Children of God doe through feare of being foyled by them driue them vnto God and shake off spirituall slothfulnesse Besides hence they can with pitty and compassion think and speake of other mens sinnes being alwayes ready with a fellow-feeling heart to reproue knowing and considering themselues how they are compassed with like infirmities Galat. 6. 1. They are also prouoked to exercise their charity not this way onely but in prayers for their brethren by their owne experience of sinfull lusts what they doe in them they can guesse how it fareth with other Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednesse of Gods enemies remembring that the same inclinations to euils and seedes of sinne are in themselues which so breake out to the shame and ruine of others Moreouer by this they are often brought to sue for pardon vpon their slippes and fraileties and to beg the encrease of Gods graces and comforts and so haue manifold proofe of Gods truth and goodnesse in standing to his promises whereby he hath bound himselfe to fulfill the desires of his people and can encourage others and doe quicken them in their faith to trust in that God whom they find so very willing to releeue and refresh them according to his word For when their sinnes temptations force them to God and his mercy aud truth doe manifest themselues being found when hee is sought opening to such as knock giuing to such as ask forgiuing such as humbly confesse themselues and as they haue their mouthes opened to speake forth the Lords praise and to glorifie him in his righteousnesse and saluation to declare them abroade so to excite all their fellow Saints to magnifie this God to seeke and to relie vpon him with strong confidence See the practise of this in that holy Prophet Dauid who hauing recourse to God against his sinnes and drawing downe grace and comforts by his prayers he is full as of hearty thankfulnesse for himselfe so of holy exhortations towards others to moue them vnto godlinesse Yet further whereas the great fauour which is vouchsafed the Elect in their calling and the rare graces put into them from Gods Spirit might heaue and puffe them vp euen Paul being subiect to pride and arrogancy in regard of singular blessings vouchsafed him 2 Corinthians 12 the sight and sence of the remainders of olde Adam serueth as to keepe from rash iudging of others so from taking pride in our owne good things there being more reason to bee abased for filthinesse for that is our owne then for the holiest gifts for they are not our owne and withall they are blemished and spotted through that poyson and contagion of sinne that mingleth it selfe with our best prayers best words best actions best graces to make our selues and them euen odious to God should hee but with a rigorous eye behold the best things in vs and done by vs. For his pure eye cannot behold any euill and best men haue some euill ioyned with their good yea there is more euill in that they doe then good That were it not for Gods mercifull acceptance passing by and winking at the euill pardoning wants and staines and imputing his Sonnes righteousnesse to the Saints their holiest endeauours might worthily sinke them into destruction The due consideration whereof doth preserue them from that most hatefull vice of pride and presumption which are the break-neckes of so many thousands And also in these and sundry other respects as to stirre vp in the godly a desire and loue to the fellowship of the Saints to the vse of the Lords Supper and all other good meanes of their saluation to the patient bearing with and gently censuring the imperfections of their brethen and infinite such other benefits as redound to themselues by this way of their imperfect sanctification God doth maruellously worke out his owne glory Sinnes assaults and Sathans temptations combining themselues with their confederate the Worlds allurements by pleasures and profits and glorie sometime and sometime feares threats and persecutions all conspiring together against the poore soule of the Childe of God as Ammon Moab Edomites did band against the Lords people doth but minister occasion vnto God the more to euidence his almightinesse and sufficiency of grace in that he 〈◊〉 against all these maintaine one weake heart not onely enabling to the encounter strengthening to endure it but also giuing power to ouercome and triumph ouer them that they may reioyce and glory in this strong God of their saluation whose power is so manifested in their weakenesse As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan and against Moses in the Wildernesse the more it turned to the honour of God and their glory also to vanquish them and put them to flight so it is here the name of God is the more aduanced in his wonderfull assistance and protection which hee affordeth vnto his Saints against the gates of hell
For God who put it into their heart still preseruing it and being stronger then all that be against it how can it vtterly faile This is it therfore which I iudge that when regenerate persons being ouercome by the strength of any temptation or in-bred corruption yeeld vnto any sinne their whole will doth neuer sinne so much onely doth sin as is vnregenerate the regenerate part doth neuer sin neither can it sinne for it is impossible that grace shold sinne which is as contrary vnto sinne as light is vnto darkenesse The Spirit and grace doth euer like and loue that which is good and hate that which is euill So the Apostle confesseth that when hee did the euill he would not and did not the good he would it was dwelling sinne that did it that is to say his soule vnrenewed was that which sinned it was not he that is his soule so farre as it was vnrenewed that did sinne For his minde renewed serued the law of God it was his flesh that serued the law of sinne his inward man did euen then delight in the law of God when the lawe of his members rebelled against it And this is the condition of all other the children of God amongst whom when any of them be ouercome in this conflict their will and minde renewed doeth still make resistance to sinne yet so feeble so faintly and weakely somtimes that sinne gets the vpper hand and grace is put to the worst Now touching Dauid and such as do sinne in such a sort as he sinned this is it which I do iudge of them that it fareth with them as with a man going downe a steepe hill whose foote once slipping hee cannot recouer himselfe but tumbles downe till hee meete with some stay Or as it doth with one in a swoone or in a Lethargie whose life is in them and yet to seeming they are dead Or as a withered tree in winter season which hath neither leafe blossome or beauty and yet there is life in the roote Or as with a soldier whose braine-pan being cracked with a blow he lieth astonished and as one vanquished yet comming to himselfe againe renewes the battle and conquers his enemie Or finally as one taken prisoner against his will for lacke of power to withstand the assault being willing and ready to make an escape whensoeuer an opportunity is offered As appeareth in the example of that Kingly Prophet who was so held captiue in the hands of sinne as when God did reach out a hand vnto him to draw him out by the admonition of his Prophet outwardly and the motion of his Spirit inwardly hee quickly apprehended it and embracing the occasion gaue satan and sinne the slip and as wee say shewed them a paire of faire heeles Apollos I am altogether of your iudgement in these points and surely as this is a very true doctrine so it is comfortable to consider that God doeth so maintaine grace in the hearts of his owne children as howsoeuer for due and iust causes the gates of helmay very farre preuaile yet neuer so farre as to displant that which God hath planted nor to destroy that image which God hath set vp But it remaines now that ye speake something more particularly of this combate and what weapons are to be vsed therein after what sort we are to make vse of them Aquila Sir it were a matter of great labour a very long worke particularly to rehearse how our knowledge is assaulted by ignorance our faith by infidelity our loue by enuy and hatred our holines by prophane lusts our chastity and temperancy by incontinency riot also to declare the dangerous stratagems wiles and enticements that are vsed by satan and the world to vndermine and ouerthrow the poore christian soul. and this haply is sufficiently performed by som others Touching the Weapons which wee are to vse in this warfare and how by prayer wee are to get the power to vse them well the Apostle instructeth vs fully in the 6. chapter to the Ephesians And for the right application of the maine weapon to wit the Worde of God we haue Christs practise in the 4. chap. of Matth. Therefore if it please you leauing this argument wee will passe forward to the doctrine of Repentance This onely I thinke meete to say ere we part from this matter that there is a very great oddes between a regenerate person and one vnregenerate as touching this fight against sinne they both fight but neyther vvith like minde nor with like successe In vnregenerate persons the light of naturall reason and of knowledge infused into the conscience doe checke sinne as well as discouer it leading the combater to a mislike and some kind of resistance whereof the issue and successe is the holding backe of the rage of sinne without weakning or killing it at the roote in so much as when this resistance such as it is 〈◊〉 then sinne like a Gyant or a Tyrant mightily assaulteth and insulteth ouer the poore soule trampling it downe and fiercely oppressing it Whereas regenerate persons doe more then mislike sinne and make some slender opposition to the keeping in of the fury of euill lusts for they doe truly detest and hate sinne as that which is contrary to the will image and glory of their Father and the cause of curse to their blessed Redeemer so as there is in them a conflict not alone betweene reason and affection and betweene conscience and sinne but between grace and sinne betweene the heart renewed by grace and remaining sinne which with a loathing is refused of them when it ariseth and tempteth the regenerate setting and bending themselues directly against euery lust of reason and will as against a most mortall enemy which it desireth and seeketh vtterly to destroy for that end being in continuall watch frequent in seruent prayer alwayes fearing infirmity and Gods dreadfull Maiesty the euent and successe of which strife is a daily wasting of sinne and mortifying it at the roote that it may at the length be quite abolished Of Repentance the other consequent of Sanctification Apollos NOW friend Aquila that we haue done with the spiritual combat betwixt the old man the new arising from the imperfect measure of Sanctification which when it is full that combate shall ceasse in the next place we are to deale with Repentance which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight is very necessary for they are to be healed and made vp again by repentance euen by our turning vnto God through faith in his Sonne As it cannot be but in the combate the new man is sometime put to the worst so vpon repentance all is made whole Aquila Suffer mee here a little to stay you in your speech what may the differance be betweene Sanctification and Repentance seeing Repentance is a ceassing from euill and doing of good a turning from sin to God and Sanctification is no other but
of heart out of a true hatred of sin not to offend in any sinne as neere as euer frailty will suffer Whereas in all euill men what shew soeuer they make there is not this purpose but a full determination to liue in some knowne sinne or a great security in their generall course Secondly a true perswasion of heart 〈◊〉 〈◊〉 sinne done that God will forgiue it through Christ when they aske pardon by him with hope of Gods goodnesse This is not in the repentance of 〈◊〉 Heereof it commeth to passe that the 〈◊〉 〈◊〉 hath of his repentance most excellent vse euen to testifie to him the soundnesse of his faith and to bee a witnesse of the forgiuenesse of his sinne and of his incorporation into Christ and finally of his saluation by him forso much as this true repentance can bee no where where first there is not faith and true reconciliation with God Thirdly true repentance causeth vs to abhor and leaue our sinnes because he whom wee know and belecue to be our Father in Christ so extreamly hateth them hath so infinitly punished the in his own Son Hypocrits leaue some sins but it is for other respects Aquila Certainly this is a goodly encouragement to inuite and prouolie all men without 〈◊〉 or dalliance to fall to repentance and to perseuer in the practise of it sithence our Christianity is thereby approoued to vs and we are thereby discerned from hypocrites and all euill men Apollos It is so indeed for what greater comfort in the world then to rest assured of our 〈◊〉 that it is vnfained and that thereby we are in Christ and bee partakers of his merites into faluation And baing greatly 〈◊〉 vnto this assurance by our Repentance how ought wee to apply our selues to the practise of it Howbeit there want not many other and weighty encoragements inciting vs to take this course For first of all to giue you a little 〈◊〉 in 〈◊〉 of 〈◊〉 more full draught consider of the sundry and excellent promises made in the word to repentant persons not onely touching things earthly and transitorie for the remouing and freeing them from dangers calamities and plagues as that he will not iudge them which iudge them selues 1 Cor. 11 29. That toward such as amend their wayes and workes hee will repent him of the plague denounced Ier. 26 15. That from such as turne and repent he will turne his fierce wrath and repent him of the euill that he hath said he wil do Ionah 1 10 11. To such as rent their hearts and turne to him with all their heart he will repent of the euill Yea his promise runs not only for taking euil things from them but for temporall good things to be giuen them and that plentifully as that he will leaue a blessing behinde him euen a meace offering Ioel 2 13 14. That He wil open the Windowes of heauen and poure out a blessing aboue measure Mal. 3 9 10. They shal be a pleasant Land and a blessed Nation verse 11 12. That such as turne to the Almighty they shall be built vp and lay vp Gold as dust Iob 22 23. And Such as for sake their sinnes and cease to do euill and learne to 〈◊〉 well should eate the good things of the Land with innumerable such promises of euill things to bee turned from such as turne to God and good things to be cast vpon them euen in this life not onely made but performed Which if it should seeme but a light thing because it concernet but temporall happinesse yet it cannot be thought small that God hath passed his Worde and Faith for euerlasting good things such as belong to heauenly happinesse to bee bestowed vpon persons truly repentant as that their sinnes both guilt and punishment should be blotted out at the day of refreshing Act 3. So 〈◊〉 as that though their sinnes 〈◊〉 as 〈◊〉 and of a 〈◊〉 die yet they should be made white as wooll or snow Esay Y. 18. Neither onely remission of sinnes to escape from iniquity and death but an entrance into 〈◊〉 life duen saluation in Heauen 〈◊〉 from the Lordsown mouth assured those that turne that they shall 〈◊〉 die but liue Ezek 18. 27. yea and that for 〈◊〉 for the repentance which springeth from godly sorrow is to 〈◊〉 2 Cor. 7. 10. 〈◊〉 sarrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnta soluation So as it 〈◊〉 that they which 〈◊〉 shall be saued as it is true that except we repent we shall all perish Luke 13. 3. Not for the merit of out worke of repentance done but because Repentance is a fruite of that faith whereby 〈◊〉 〈◊〉 on 〈◊〉 vnto saluation These promises shame not be end so 〈◊〉 made but also were as faithfully kept toward repenting Manasses Dauid Peter the woman in the Gospell and infinite other Adde vnto all this that euen the 〈◊〉 〈◊〉 of God when they lie in any known sinne without repentance or liue securely then they not onely lie open to temporary iudgements and 〈◊〉 〈◊〉 but all that while their prayers and all their 〈◊〉 of God is 〈◊〉 to God Mat. 5. 23 24. 〈◊〉 18. 〈◊〉 〈◊〉 of their saluation the Word and Sacraments become vnprofitable and can doe them no good 〈◊〉 〈◊〉 26. 28. all their actions are polluted and 〈◊〉 〈◊〉 So on the other 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 to God and repent they haue through faith an 〈◊〉 to God who will heare their prayers them 〈◊〉 accepted their actions and their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. Finally these things ought not a little to quicken vs to repentance and amendment of life that there is a day appointed wherein all shall be iudged Acts 17. 30. That repentance of a sinner doth glad Heauen and Earth Angels and men 〈◊〉 15. 10. That by meanes thereof our conscience is comforted and finds peace offences of our brethren auoided the Church edified by our example our profession beautified Sathan confounded God glorified Aquila I haue willingly heard you speake of encouragements to Repentance and I perceiue not a three-fold but seauen-fold coard both of wrath and loue to enforce and allure vnto it That euen as wee ought to esteeme present or future happinesse of body or soule of name or estate of our selues or our posterity the good of others or the glory of God and doe abhorre and will auoide the contrary then the exercise of Repentance ought to be deare vnto vs. But now Sir I couet to heare how you will direct one for the ouercomming of such hinderances as discourage and draw backe from Repentance which hath many lets euen as our faith hath Apollos Good friend Aquila wherefore serue these former encouragements but to strengthen you against discouragements when ye meete them But because haply it is hard rightly and duly to apply these encouragements when occasion is offered and it may be that there be some blockes and lets
One blast of Gods mouth will disperse them as the winde driueth chaffe before it For reproch and nick-names the Word teacheth that it was the lot of Prophets Apostles yea of Christ to be scorned and mocked and pronounceth such blessed as after their example shall endure to be reuiled for righteousnesse Math. 5. and much better it is to beare a temporary reproach in this world of the wicked for well-dooing then to abide eternall contempt for sinne in the next life 2. And as touching the other let iudge how much rather one ought to suffer the displeasure of all worldly friends then to liue out of Gods fauour as they doe which liue in sinne without repentance And who wil not esteeme the loue and liking of one godly person aboue the distast and mislike of an hundred worldlings Howbeit who knoweth but that by his repentance he may gaine euen his enemies to be his friends as for impenitencie God vseth to make friends to become enemies 3. Neither ought the meane estate of such as repent and loue God keepe any from entring into the good way of obedience to Gods will not onely because we are commanded to iudge righteously and in truth not according to outward appearance and then we should perceiue that such as are basely esteemed in the world are glorious before God in his sight but also because they are pronounced blessed which are not offended in Christ that is which stumble not at the meannesse of Christ or his little flocke his poore followers For as they are affirmed to persecute Christ which persecute his members and to feede and cloath Christ which do these things to his members so the being offended with the pouerty and simplicity of his members is to be offended with Christ. They which now refraine to embrace sincerely the trueth because of the fewnesse or small regard of such as bee his true followers if Christ himselfe were amongst vs the homelinesse of his person and state would offend them and turne them from receiuing his doctrine 4 Lastly least of all is any to be held from the way of Repentance through the euil customes of the time which being euil are therefore to be forsaken though they be customes Customes howsoeuer old yet seuered from truth and vprightnesse are but old errors Neither are we to liue by customes but by the statutes and commandements of God not to follow multitudes but to choose rather to thinke and do well with a few good then to erre and do naughtily with manie which be euil Better it were for vs to walk in the good way of repentance though it be narrow and they but a few which finde and vse it because at last it leadeth to life then to go in the way of security sin though it be broad and many treade in it because in fine it brings to destruction And what matters it to vs how professors doe liue or our Teachers or fore-fathers saue onely that wee are to greeue if they liue not wel to pity them to pray for them to helpe as we may to reclaime them But in no wise to take their life as a rule or to take an offence from their walking For Christ is to be imitated and not men namely in that wherein they leaue and goe from Christ 1 Cor. 11 1. And there is a woe aswel to such as take an offence as to them which giue for woe is to the World because of offences And we are commanded not to doe as Teachers doe when they teach wel and doe ill Haue ye any more hinderances of Repentance yet behind vnnamed Aquila The hardnesse and painefulnesse of Repentance discourageth especially our slothfull natures who are loath to abide such trauaile as wee must put our selues to if we will turne from our sinnes Apollos Indeed as I touched afore the gate of Repentance is streight it is a narrow way it will paine vs and pinch vs to walke in it but the benefit will quit the labour it will take vp much time and trauaile to leaue sinne See how much adoe and what a while it is ere we can leaue but one sinne especially if it be a sinne of nature to which we are more addicted or of our trade by which we sucke some aduantage or of the time wherein there be many to beare vs company I say then to leaue so many sinnes and to liue well to doe so many duties will craue both space and sweate but the fruite will requite the charge The haruest of Repentance is eternall life 2 Cor. 7. 10 11. as the croppe of sinne is eternall death Consider also though it be painfull to leaue sin and to exercise Repentance yet it is surely as painefull to exercise sinne I dare boldly affirme it to liue in sinne is as painefull if not more painefull then to liue well Sinners doe not fulfill their lusts with such ease example in the Drunkard Theese Epicure Gamester couetous proud ambitious which take great paines put themselues to great hazard watch whole nights and labour whole dayes for compassing and enioying their vnlawfull desires so as all ends put together to practise sinne is as hard as to practise righteousnesse which hath the sweete peace of conscience liberty of minde and ioy of heart to mittigate much the pain and labour which is endured about it But most sure I am of this that to repent and liue well according to Gods will is nothing so painefull as to liue in hell fire whatsoeuer the paine or perill of well doing is it is not matchable with hell paine Therefore let our sluggish nature be rowsed and enured vnto diligence in seeking after the Kingdome of Heauen better here to endure the burthen and paine which doth accompany godlinesse how great soeuer it be then to endure the paine of our sinnes for euer in that lake which burneth with fire and brimstone It will also helpe vs against this temptation of our slothfulnesse to call to minde not onely that ease slayeth the foolish but what hurt it doth in the meane time to the godly which doe yeeld to it How did the Church lament and smart Cantic 5. 3. because shee would not rise in the night and put on her cloathes and wet her foote a little to open the doore to Christ I say how did the Church there sinart for this her sloth shee was for a time punished with the absence of her Husband Christ more bitter then death to her also with astonishment and dulnesse of heart for her sinne and lastly with the cruelty of euill Pastors which fell vpon her and beate her and ill entreated her Aquila But such as haue long serued and followed any sinne are moued to feare lest it be too late to beginne they thinke they haue lost their tyde and it booteth not now to thinke of altering their course better to keepe them where they be rather then for to stirre and striue and bee neuer the better Apollos Indeed
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
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
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
patience and no worke more proper to an elect man then this therefore called The patience of the Saints Reuel 13. 10. To teach vs that it is peculiar to them alone and it is there annexed to faith as also in Heb. 6. 12. as a fruite thereof Also to hope as an vnseparable companion of it 1 Thes. 1. 3 Remembring the patience of your hope And very worthily is hope matcht with patience and that for two respects seeing the thing we hope for which is eternall blisse and rest from our labours in Heauen is not onely deferred and put off but derided and scorned 2 Pet. 3 4 yea and we afflicted too 1 Tim. 4. 10. Therefore hope hath neede of patience to sustain it Secondly thus yoking hope with patience we are admonished that as hope cannot consist without patience so neither can patience exist or be where there is not hope Hope bringeth forth encrease of patience and patience encreased doth confirme hope Rom. 5. 3 4. Finally there is no worke wherein wee more resemble and shew our selues like vnto Christ the president and patterne of true patience then this as we are plentifully taught Heb. 12. 1 3. Also 1 Pet. 1. 20 21 22. Which places of Scripture teach vs thus much that Christ in patience abiding his Fathers will suffering willingly the shame and smart of the Crosse became an example to vs that we should follow his steps Insomuch as the Apostle Paul Rom. 8. and 2 Tom. 1. affirmeth that such as doe sallow Christ in patient suffering shall partake with him in reigning and glory It will therefore be very fit that this grace of Patience be distinctly and fully entreated of and feuered from that shadow of patience which is in the wicked who seeme to haue it and yet are nothing lesse then patient Apollos This had beene spoken of before when we entreated of Hope whose supporter patience is as hope is the prop of Faith but that I thought it sit to place it amongst those workes of godlinesse and to the last place I haue referred it because it being a large argument it will aske vs more time then at this our meeting could well haue been affoorded to such a copious theame and spacious matter Therefore if it seeme good to you we will let it alone till our next comming together The tenth Part of the Dialogue Of Patience in affliction Apollos FRiend Aquila since we first entred vpon our conference of effectuall Calling and of the fruits of it you neuer tryed my patience till now I haue here expected you a good while and if you had not come iust thus as you did surely I had returned whence I came somewhat discontented with you Aquila Sir I am but quit with you for thus you serued me once but you that haue seene me so forward in keeping times for prosecuting this businesse might haue imagined in your selfe that it was something more then ordinary which kept me thus long from you Apollos Nay I tell you that very thought held me and so ruled my mind at that as I did not grow vnpatient Aquila Sir I pray you lay aside your quarrell to me about my long tarrying and now we are so well met let me heare you speake of the nature and property of the obiect and office of Patience Apollos There is no Christian grace but it hath his speciall obiect to worke vpon and whereabout it is exercised Promises of saluation are the obiect of faith whose property is to beleeue and receiue them by the mind and will 〈◊〉 to them and embracing them for most true the thing promised is the obiect of hope whose office is to expect it till it be giuen vs. The office of loue is to knit our affections to God who is the proper obiect of our loue Repentance is busied about sinnes and the vse of it to greeue after any sinne with a purpose to offend so no more Temperance gouernes our mind about pleasures of life meckenesse about iniuries from men Mercy is exercised about miseries of others Humility bridles the mind about praises and honours And to be short the power of moderating the heart in crosses and afflictions which are put vpon vs by Gods appointment doth belong to Patience which hath afflictions or aduersities for his proper obiect for this is the will of God that no man should liue in this World without crosses and afflictions Our dayes are few they are also euill and very euill Our yeeres are few but miseries are not few they are many and manifold and some of them great and doe continually follow vs as the shadow doth the body These miseries when they happen they stirre and moue the mind to griefe euen as presence of pleasure delights tickle the mind with ioy to sorrow assaults the mind in the presence of afflictiue and heauy things wherewith it should be ouerturned were it not for the helpe of patience which doth temper our griefe and stay the mind steddy and quiet in good contentment vnder the hand of God This then is the office of patience to confirme settle the mind against the force of sorrow arising from the sence of tribulations Aquila I perceiue well by this ye haue vttered that the office and power of patience will better be declared if withall and first of all afflictions and the kindes thereof which be the matter whereabout patience is set on worke shall be opened and saide forth Will it please you then to follow this course to speake generally of afflictions to acquaint vs with those grounds of patience which be common to all afflictions and after that to handle the seuerall sorts of afflictions and the speciall grounds of patience 〈◊〉 to euery kind of afflictions 〈◊〉 the 〈◊〉 grounds whereon worldlings build the frame of their 〈◊〉 patience Apollos Aquila you haue well chalked out away wherein we may walke Thus then the 〈◊〉 and 〈◊〉 the Scripture saith That death 〈◊〉 into the World by sinne Rom. 5. 12. By death is vnderstood not onely that dissolution of soule and body but all troubles and afflictions as the 〈◊〉 of death men are not 〈◊〉 sinne 〈◊〉 able to death then to afflictions It was not onely saide to Adam To 〈◊〉 thou shall returne but that in sweate of his browes 〈◊〉 should 〈◊〉 his bread and to Eue That 〈◊〉 〈◊〉 bring forth children 〈◊〉 〈◊〉 These with 〈◊〉 〈◊〉 afflictions 〈◊〉 vpon Adams 〈◊〉 among whom some may be found haply which neuer knew what prosperity meant but not one which hath not tasted of afflictions Our entrance into the World is with danger cryes our passage out of the World is by fearefull painfull death the middle between birth and death cradle and graue is full of vanity and vexation affliction being a cup which all men are to drinke of some more some lesse God measuring vnto each person a portiō of trouble as drinke was wont to be measured in cups that each in the Family
might haue a portion Hence are those speeches in Scripture The Lord hath a Cup in his hand Psal. 75. 5. And Father let this Cup passe Mat. 26. 42. And Can ye drinke of the Cup c. Mat. 20. 22. But in this common condition of all men the wisedome of God doth hold a difference afflicting his owne children both more often and more seuerely then he doth the children of the World There are sundry good reasons of Gods counsell herein why he administreth a deepe portion of afflictions and keepeth his Children in the Schoole of tribulations longer then he doth the wicked first in that God freeth the wicked here when he doth afflict the iust it would admonish vs that there is another World after this in which his afflicted children shall haue rest and be comforted when the wanton worldling fatted with delights shall be troubled and in torment as Abraham saide to the rich man Luke 16. In his Life time hee had receiued c. And according to that 2 Thes. 1. 6 7. There be other reasons of this proceeding as that he may by his patience bounty towards the vngodly call them to amendment and leaue them without excuse if they continue impenitent after such lenity and kindnesse Rom. 2. 4. And also to terrifie them and make them afraide to sinne by expectation of the wrath to come For if iudgement begins at Gods House and the righteous searcely be saued they may easily collect what remaines for them if they turne 〈◊〉 1 Pet. 4. 17. Moreouer Gods owne children by such seuerity vpon them and lenity to the euill may perceiue how vnpartiall God is that will not beare with sinne no not in his chosen ones and so learne to feare him and withall they are encouraged to looke for a better portion hereafter euen a share in that heauenly inheritance Knowing that as earthly Fathers though they allow their sonnes bare and course fare and lodging and hard vsage otherwise when they who be strangers are liberally entertained yet meane them the inheritance so God plentifully feedeth and furnisheth the wicked who are strangers from God when such as be his owne children are both beaten and haue short allowance yet the inheritance of Heauen is appointed for them And this is one chiefe ground of patience that God is not onely the Authour of the afflictions which he sendeth according to his wil but disposeth them to their aduancement in the end Which proceedeth from hence that howsoeuer God be angry with the sinnes of his children and afflict them with greeuous smartful things yet they come from a loue and mercy which God beareth to their persons which causeth him in that wrath against their offences to remember mercy to themselues Contrariwise in his afflicting of euill men he hateth both sinne and person for the sinnes sake which is the reason that as they haue no true patience vnder the weight of their afflictions and miseries as not perceiuing them to be sent to them out of any good will towards them so when the burthen is off from their backe they are neuer the better they hauing no blessing with their affliction to cause them to profit to amendment but are rather driuen the further from God So turning and yeelding to him while his hand keepeth them downe as Pharaoh and Ahab did yet afterwards they returne to their old byas and be as they were or rather more hardened in sinne When as godly men vnderstanding by their faith that all crosses issue out of that loue wherewith God loued them in his Sonne to saluation they are sure of a fruite by their afflictions to greater repentance and humiliation and haue their minds well framed to patience out of this perlwalion that the hand that strikes them is no hating and killing but a louing and sauing hand The grounds of patience in all other men are not the will of God or the expectation of a benefit out of the assurance of his fauour but necessity because they haue no remedy and they thinke it better to beare it then to do worse These two either that it will not boote them to resist or that resistance will but doe them harme these are the common grounds of their patience But on the other side the godly haue other ground of their patience in all afflictions which I will now more distinctly name vnto you As first that their affl ctions come not by chance but are 〈◊〉 and directed by Gods prouidence Amos 3. Secondly that they are momentany and short and shal haue an end 2 Cor. 4. Thirdly that they are alwaies iust and righteous though the reason of them be not alwayes knowne Daniel 9. Fourthly patience in bearing afflictions is a duty and seruice pleasing to God I 〈◊〉 4. 5. Fiftly they know their afflictions shall not exceed their strength Sixtly that there will be a good and happy issue of them at the last 1 Cor. 10. Seauenthly that they haue not onely all other men but all good men to be companion of their afflictions Psalme 34. And lastly that it would be to their great hurt to bee free from afflictions By these considerations their mindes are stayed in good quietnesse that though they are not stockes but doe feele afflictions yet the 〈◊〉 of their afflictions hath no power greatly for to disturbe their minds because by patience they possesse their soules This is it wee see in Iobs sore afflictions hee lookt vp to Gods wil and was patient God hath giuen and he hath taken Iob 2. Dauid sore afflicted by sinne he considered the good will of God that the Lord would doe him good by it and was quiet Paul passed through a world of afflictions yet fastning his eye vpon the end of them which was eternall glory and assured hereof that they would further his owne and the saluation of the Church thereby hee was made constant in patience 2 Cor. 4. verse last Moyses in his afflictions endured looking forward to the recompence of reward Heb. II. This it is which is the life and soule of patience namely that this is the will of God that his children should glorifie him by willingly suffering aduersities and that Gods loue will draw a blessing out of their afflictions to the glorisying of themselues in the end euen as Sampson gathered sweet out of the bitter so Gods children find a sweete fruite of bitter afflictions Hebrewes 12. 11 12. Aquila By this which you haue said I obserue these three things First prosperity and aduersity be no sure arguments of Gods fauour or hatred because they doe in common fall to all men in such sort as the godly are blessed when they are afflicted and wicked persons are accursed euen when they prosper The second thing is that afflictions falling alike to all though more and more often to the good yet afflictions to wicked men be a part of Gods curse and properly punishments afflictions to the godly are rather loue tokens
and haue the nature of blessings in them Thirdly when good and euill men are vnder afflictions there is no smal difference in their patience some 〈◊〉 men haue not so much as shew of patience being full of discontentment and rage when they are vnder Gods hand others which are more calme and still yet haue no patience but perforce because they cannot choose or be loath to be thought faint-hearted Whereas good men are as well pleased with afflictions as with benefits euer accounting that best which God sends to them whatsoeuer it be bearing his crosses not of necessity but for duty sake to God After these things thus discoursed it will be sitting that we passe from this generall Treatise of afflictions and to descend vnto particulars to speake of afflictions as they are either the chastisements of our sinnes or the trials of our faith and loue thus I thinke we may distinguish the afflictions of the godly The Scripture so plainely telleth vs that God chastiseth whom he loueth nurtering and correcting euery childe whom hee receiues Heb. 12. 6 and also doth tempt and take triall of them Thus he is saide to haue tempted Abraham Gen. 22. 1. And afflictions are called temptations Iames 1. 23. For as Sathan tempteth to seduce destroy so God tempteth to proue and make triall of his people to make it knowne what is in them Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials yet wee are to consider and speake of them distinctly and 〈◊〉 things diuided in nature some being tried by affliction wherein it cannot be truly said that they are chastened as Iob and diuers Martyrs To conclude afflictions which be properly punishments to the wicked are to the righteous for correction or for their triall Apollos I thanke you Aquila for this kindnesse in cutting and laying out my worke for me I am content to be held your apprentise and to giue you the credit and place of the master workman But to fall in hand with the worke it is true indeed which you say that afflictions which in themselues and toward the wicked are a part of the curse due to sinne yet in respect of the righteous they change their condition the afflictions and death of our Lord Iesus Christ hauing sanctified all the afflictions of his members which beleeue in him that they should put on another nature and be no more to them an execration but to serue as you well say either for correction or probation or both For in one worke sometime God hath a double end both to chasten for some sinne done and to take triall of the graces in his children For our orderly proceeding I will first entreat of Chastisements and the patience which Gods Children shew therein Afterwards of their trials and namely of their great triall of trials which is by death and martyrdome whereunto some of Gods Children are put and all are to expect it The Church of God it is a Schoole the faithfull are as Disciples and Schollars in Schollars there is much forgetfulnesse and slothfulnesse and much other vntowardnesse which will neede to be remedied by the correcting hand of Christ the onely master of his Church his Ministers being to him but as Vshers The Church is as a Family the faithfull are as Gods seruants children amongst these there is alwayes some vnrulinesse and disobedience therefore God their Lord and Father cannot be without roddes for chastisements This the Scripture abundantly witnesseth that as the godly on the one side giue plentifull matter by their often and plentifull sinning yea sometimes by greeuous sinning against God why they should bee beaten euen with scourges so on the other side many and manifold are the corrections of God He hath roddes and scourges of all kindes gentler and sharper inward and soule chastisements outward and bodily corrections God can smite in goods name estate credite wife children friends liberty in euery thing that is with them or neere them or deere to them God knowes how to chasten them by taking away or lessening their comfort also by putting vpon them things greeuous to their nature wherein Gods Children through patience doe shew all good contentment at the Lords dealing with them though it be sometimes very rough and seuere Yet they know and consider that it is well deserued they haue made themselues very worthy to be wel beaten by their breach of Gods Law and it is but good reason if they be so bold as to transgresse and deserue chastisement that God should take leaue to vse his authority Therefore as they suffered with patience the Fathers of their bodies when they corrected them now much more they doe submit themselues to him that is the Father of Spirits especially when they marke his manner of proceeding in his chastisements and the chiefe ends that he aymeth at in them seeking therein their profit not his owne praise or pleasure as bodily Parents often doe For touching his proceeding albeit man suffer eth not but for his owne sinne Lament 3. 〈◊〉 is corrected but for his faults yet God doth not draw out his roddes for euery offence then there were none able to abide it for we offend so often and so much that it would quickly consume vs if wee should feele his hand for euery trespasse But as earthly Fathers winke at sundry and many things amisse in their children so it pleaseth God to vse conniuence and fauour towards our daily infirmities and smaller faults which accompany the frailty of our nature Therefore it is saide of him that he is slow to anger patient and full of compassion and goodnesse Psal. 103. Indeed when the godly doe forget themselues and fall into some foule and grosse sinne especially whereby they giue offence by their example prouoking others to sinne or when in lesser faults they grow too stubborne and waxe secure or when they lift vp their hearts and become proud and high minded 〈◊〉 commonly he taketh the rodde in hand being loth to fall to strike till we fall to dulnesse sluggishnesse arrogancy and contempt as there is no other remedy but that hee must scourge vs or lose vs. Againe when God hath suffered his Children long for he had rather they should iudge themselues then hee should iudge them desiring their conuersion by his bounty and kindnesse rather then their amendment by correction so sweete and louing is his Nature so loth to strike yet he striketh not till he haue giuen good warning either by admonitions of his Prophets and seruants or motions of his owne Spirit and often checkes of our owne conscience calling vpon vs to reforme our life As it is written in Amos 3. 7. Surely the Lord will doe nothing but he will reueale it to his Prophets After these warnings by his Ministers if there follow no repentance then there being no other remedy 2 Chro. 36. 16 17 he proceeds to
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
3. Now by the tryall of afflictions all these come to a sight and discerning themselues As it is written I haue tempted thee to know what was in thy heart Deuteronomy 10. 12 that is it was meete to make thee know what is in thy selfe whereof it will follow that such as tooke themselues to be full of grace as they in Reuel 3. 17. We are rich and full and need nothing finding themselues poore and empty either will be driuen to Christ or left without excuse Such as find they haue great strength of faith which thought they had but a small faith and they also that presumed of more then by experience they see in themselues the one shall be prouoked to more thankfulnesse and ioy the other to more humblenesse and feare and both to a greater patience considering the good that comes to them by such tryals For it is a great mercy of God in the tryall of his children to enable them to know themselues better and to behold more clearely both what they already haue and what they want that they may so ioy for the one as by the other they may be stirred to an holy feare and earnest prayer for encrease It is the greatest wisdome to know our selues and our tryals doe teach vs this wisedome for which cause they are with all patience to be endured especially sithence to them which are tryed and doe endure there is promised A Crowne of glory in the life to come Iames 1. 12. And euen in this life the godly in tryals and afflictions hauing stucke to God and followed his truth without shrinking and so conceiuing better then before their troubles that their faith is strong and their loue to God it is not for his benefits but for himselfe they are by this experience much encouraged to praise God and to proceede more chearefully in the rest of their course and more and more to despise the wicked suggestion of Sathan calling their faith and loue in question both being proued to be sound inasmuch as euen in great tryals they still trusted in God and their heart was still towards him to loue and obey him as Dauid saith Princes arose and spoke against mee yet did I not forget thy Law Psal. 119. Againe The proud haue me in derision yet did I not decline from thy Word Of Tryall by conflict of Conscience with sinne Aquila OF all the tryals of Gods Children which doe you hold to be greatest and fullest of difficulty to endure and glory to ouercome Apollos Amongst the tryals of Gods children some are but easie as to keep some earthly good things from them which others haue and they desire or to denie successe to their labours or to grant but small successe or to deferre the hearing of their prayers for a time and some lesse reproaches and hinderances in their name estate other trials be yet harder as the spoyling of their goods losse of liberty by imprisonment or banishment strange and long sicknesses in all which they haue for grounds of their patience the will of God who allotteth these things to them his promise of turning all things to the best for them the example of the Saints which haue beene put to endure the 〈◊〉 and also haue been both sustained in them and well brought through them but of all the trials their patience is most proued and approued by their enduring the conflict of conscience for sinne and the suffering of mattyrdome for the Golpell This double tryall for their sharpenesse and fiercenesse may well be called the fiery Tryall when either the conscience within is frighted and astonished with feare of hell fire for the offence of God by sinne or the body without is put to abide the flames of a temporary materiall fire for the name of Iesus and sure the former inuisible tryall is almost vnsupportable It is wondrous vncomfortable when the poore conscience hath sinne to surcharge and sting it Sathan to accuse the Law to threaten God also appearing as a bitter enemie shewing himselfe in great wrath as a seuere Iudge to condemne the mercifull promises and all things else that should breed comfort with-drawne from the eye of faith or faith so dimmed and daunted that it cannot looke vp to Christ. This is indeed a heauy tryall while a mans spirit is firme and strong it beares out all afflictions but when the spirit it selfe is wounded who can beare that Christ saith That if the salt that seasoneth other things haue lost his saltnosse wherewith saith he shall it be seasoned and if the eye which is the light of the body be darke how great is that darknesse So may I say of the spirit and heart of a godly man which comforteth him in all his troubles if that be dismayed and wounded how great is that discomfort Againe in other afflictions and tryals of Gods people this is the stay of their minds and the chief prop of their patience that though diuels and men be against them yet God is with them they see his helpe and aide ready to support and deliuer but here in this soule-tryal God himselfe shewes himselfe as an enemy offended for breach of his Law as armed with wrath and ready to take vengeance Thus it was with Iob in his tryall who thought God to be his enemy complayning that he had written bitter things against him and that hee had set him as a butte to leuell at and to shoote his arrowes against Thus it fared with holy Dauid and infinite others the Saints who could perceiue in God for the time and fit of their temptation no other but fury indignation and hot displeasure Psal. 6. 72. Psal. 22. 1 2. The Children of God neuer vtter their impatiency more then in this case so farre as they haue proceeded euen to challenge and charge God breaking forth in their infirmities into contumelies censuring him very hardly as if he were too rigorous and extreme yet for all this that their patience is so sore shaken it is still vpheld and made to endure vntill it ouercome at the last Remember the patience of Iob and what end it had Iames 5 11. The grounds of their patience in this their deepe tryall be these first the consideration of Gods soueraignty and absolute power ouer all men whom he may sist at his pleasuee and glorifie himselfe in vs by what way he will Secondly his exceeding great mercies and truth which will not suffer him to tempt aboue our strength nor to with-hold an happy issue Lastly the examples of others especially of the Sonne of God who tasted and drunke of the same Cup feeling in his soule the sharpe wrath and wrestling with the strict iustice of his displeased Father so as in his present sence he had nothing but discomfort Who being thus tryed euen with the sence of his Fathers hottest ite hauing his countenance seuerely set against him to the working of griefe distresse and perplexity in his holy conscience knoweth how
Sir wee haue spent thus much time in this argument it will be fit that we here doe breake off vntill we may meete againe The twelfth Part of this Dialogue concerning Peace and other effects of Loue. Aquila WHat may be the matter good Sir that you fall so farre short of the houre of our meeting it was your wont to preuent me and now I haue the forehand of you Apollos Surely friend Aquila I was not in good health as you well know when wee began this conference but that little strength which I had is much of late empaired I doe sensibly feele a great decay of my naturall powers This is the cause of my long stay I once doubted how I should haue come but I haue encouraged my selfe to keepe appointment with you as I could yet so as wee must hasten in the remainder to draw to some conclusion with speed and because you may the better beare the greatest weight I wil continue to put you to speake of those graces which are behind enioyning you to obserue the Law of breuity The next vertue worke of the Spirit after Loue is Peace which is as the Daughter and Loue as the Mother or as the hand-maide and loue as the Mistrisse for Loue begets Peace and peace doth attend loue where Loue goeth before there Peace waites at the heele it is hatred stirreth vp contention but Peace followes and accompanies Loue. Touching which let me heare you briefly shew me what difference there is betweene Gods Children and others for all will seeme desirous of Peace yet Peace hath but a few true friends Aquila Sir I am heartily sorry for debility of your body it would be greeuous to me that you should faile of performance of this which we haue begun but because you require speed in this businesse I wil obey your motion in fauour of your weakenesse and out of desire to accomplish this enterprize I haue learned from your selfe and others that there is a peace with God also with our selues called Peace of Conscience Thirdly with the Creatures and lastly with our Neighbour which if it be in Common-wealth Countrey and Cities it is ciuill Peace domesticall Peace if it be in Families that peace which is in the Church amongst professours is Christian Peace whereof we are to speake This is such a knitting together of our mindes in God and among our selues as that neither in Religion by schisme or heresie or in our daily conuersation by brawles quarrels and suites there appeare any strife or variance but a good agreement on all hands Now in this vertue of Peace the godly doe much differ from others because they embrace and maintaine Peace and agreement out of loue which they beare one to another especially towards God for that they would not offend him by dissention nor be rent asunder from their brethren whom they vnfainedly affect Wherupon they are very carefull not to minister any occasion of difference neither to take hold on occasions being offered by others either in weakenesse or of purpose chusing to forgoe and remit their owne right after the example of their Father Abraham rather then to striue and fall out remembring that they are brethren by profession and how that peace is a thing very delightfull to God and exceeding pleasing and good for all men carrying with it innumerable commodities and benefits to mans life being a shadow and representation of that felicity which godly men shall haue in the life which is eternall Rom. 8 6 whereof peace is a chiefe part In which regard the godly had rather suffer wrong then to enter into contention which is bitter as gall and wormewood to their soule being as hurtfull to mankind as it is hatefull and odious to God Vpon these considerations all good men as they endeuour peace carefully looking to themselues neither to affoord nor apprehend matter of strife so on the other side if by the malice of Sathan and the weakenesse of men an entrance be made into dissention they are willing and forward to pacifie and quench the sparkles very well knowing that the beginning of strife is as the opening of a flood-gate and that it is euer doubtfull what will be the end thereof They therefore doe their best to stop contention at the first yea though they be like to make aduantage of strife yet the loue of peace and of their brethren more preuailes with them then the desire of contention or of luker Now all the children of this world be otherwise affected in this duty of peace their minds are not peaceably disposed the way of peace they know not Rom. 3. If they liue peaceably with others it is not because they truly loue peace and their neighbours but out of self-selfe-loue when it may serue their turne to auoide some trouble which they would not fall into or to hold some benefit which they haue by good agreement with others so long and so far they frame themselues to peace but if it come to this that they must lose any thing by yeelding peaceably to concord or that discord will draw more commodity to them they then make themselues ready for warre easily they giue and in these cases as easily they will snatch occasion giuen of falling out secretly and vnder hand nourishing and encreasing matter of strife and debate being bent rather to offend God and their brethren then to remit but a little of their will and profit neither forecasting nor caring what hurtfull things follow to others by strife so themselues may goe away gainers Apollos You doe rightly iudge that the godly man alone hath a truly peaceably mind and that all wicked men what shew soeuer they make are all enemies to peace but I desire to vnderstand if you haue ought more in your remembrance concerning this point Apollos Sir I doe well remember it hath been taught me that the godly hold this grace of peace with imperfections so as they are sometimes through frailety and the subtill reaches of Sathan at variance not onely with euil men but haue iarres and bitter strife amongst themselues Example whereof we haue in the Apostles striuing for superiority who should be greater then others Mathew 18. 1. and in Paul and Barnabas Acts 15. Also in the Churches of Corinth and Galathia 1 Cor. 1. 11. God so disposing it for most good ends as to discouer hypocrites to try the godly and to bring his secret counsels to passe Howbeit the godly afterwards are ashamed and doe repent of their folly and become more wary and more studious of peace then before This being most true of all godly persons that though they now and then forget themselues and so fall into dissentions yet their life is so ordered as that the whole carriage of it for the most part tends to peace for God hath so blessed them that they are free from such vices as stirre vp strife their heart it is without loue of all contention pride
to all to whom they can doe good without wearinesse respect of persons or hope of recompence so their meeknesse enableth them to passe by abuses offered them by men without purpose of rendring euill for euill also to beare with a quiet minde all crosses sent of God referring themselues in them to his pleasure according as their meeke Sauiour hath giuen them example Father as thou wilt Mat. 26. And moreouer it causeth them to submit themselues for their iudgements and affections vnto the truth of God euen when it is contrary to their reason and doth thwart their will and desires then they meekely yeeld themselues to be gouerned by it in their opinions and actions laying aside all superfluitie of maliciousnesse they doe with meekenesse receiue the good Word of God which is able to saue their soules Iames 1. In these graces the 〈◊〉 may come somewhat neere vnto Gods children putting forth themselues to speake and doe many good things and prouoking others to be good and helpefull notwithstanding both the examples of goodnesse which themselues giue and the perswasions which they vse in the setting others on worke for to doe good yet the truth is that they haue not one drop of sound goodnesse in them which is euidenced and cleared by this argument that they are exceeding enuious and greeue much if they perceiue any others to be equally liked and loued as themselues for their goodnesse and care of well-doing As amongst the Iewes diuers of them did sundry good things yet they enuied Christ because he did more Mathew 26. Also Saul King of Israel before an euill spirit possessed him 1 Sam. performed much good vnto the people yet he fretted and repined at Dauid who did better things and thereby gained greater praise By this it appeareth that hypocrites exercise themselues in doing good not out of any habite of goodnesse and from a loue of wel-doing but vpon hope of receiuing the like good or else to please themselues and get them the name of good men which is the cause missing of their hoped ends that after a time they waxe weary of doing good and giue ouer that course their hearts being vnsound and howsoeuer they beare a likenesse and appearance of meekenesse yet herein they bewray that they haue not true meekenesse because they refuse to bring their hearts their thoughts and lusts vnder the yoake of the Word being also vnder Gods hand murmurers and vnwilling to passe by abuses put vpon them by men For if so be that they are hardly prouoked vnto anger yet in their anger stirred vpon iust causes they exceede their bounds both for time and measure yea and for manner too holding out their displeasure longer beeing also more deeply moued then they ought and alwaies bending their anger more against the persō of their neighbours then against their sinnes Whereas if they were truly meekened both they would suffer the Word of God to rule ouer their corrupt reason and euill desires and also in their anger stirred vp against their Neighbour they would so pursue his sinnes as it should bee with commiseration and greefe for his person after the example of that same most meeke Lambe of God who in such sort conceyued indignation against the weaknesse of his Disciples and wickednes of the Iewes as yet his heart mourned and his eyes shed teares for the hardnesse of heart in the one and for the infidelitie and maliciousnesse of the other Apollos Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man Toward God for that howsoeuer their wit and iudgement makes way and stoopes vnto the word of God to thinke and beleeue as it teacheth yet diuers of them do fancie and foster strange conceites contrary to the Word but they neuer labour to bring their will and affections in thorow subiection to Gods truth nourishing still some rebellious lust wherewith they take part against the knowne will of the most blessed God as did Herod and Iudas Toward their Brethren insomuch as if they study not how to requite vnkindnesses like to those which are neuer quiet till they haue mete home the like measure dooing one shrewd turne for another yet when they do such things as men soundly meeke would do either putting down some affections which make insurrection against God or putting vp some abuses done to them by men this commeth not of obedience vnto God with desire to please and honour him neyther is it ioyned with griefe and repentance for their slippes in this kinde whereas godly persons finding how hard a thing it is to frame their thoughts and affections to bee plyable to Gods will and to temper their anger towards men as they striue to haue their fiercenesse to God and man 〈◊〉 and to attaine to a good measure of Christian 〈◊〉 so they are much humbled in their soules for coming short fayling in these duties Now after meeknesse there followes two other worthy gifts to be considered of the one is Mercy taking pitty on otherfolks miseries the other is the taking in good part ther doubtfull sayings and doings so farre as with truth and reason they may Aquila Sir in naming these two vertues yee haue but preuented me These indeede are so proper to a regenerate childe of God as the naturall man can lay no claime vnto them It is true that vnregenerate men are not altogether without mercy for Barbarians pittied Paul Acts 18 3. and the Samaritane the wounded lew Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses Exod. 2 6. but this is a meere naturall affection and comes not from the Spirit and it is exercised not of obedience to God or for his sake and glory but vpon carnall respect such as flesh and blood suggests extending it selfe vnto outward miseries onely not to soule calamities Whereof naturall men haue no sense and when their mercie is abused it is ready to turn into cruelty and fiercenes at the least it will not breake through vnkindnesses to witnesse it selfe towards such as deserue euill of them But the mercy of Gods children whether they doe respect their fellow-feeling in that they can take the harmes and losses of others as their owne remembring them that are in bonds as if they were bound thēselues and them that are in prison as if they were afflicted like members of a body who suffer together and reioyce together or the effects and workes of this affection in ministering to the needy things they lacke as cloth to the naked meate to the hungry harbor to the harborlesse and all kinde of comforts I say in all this they are led by the Spirit which mooueth them thus to pity and succour others euen for the Lords sake because it is his will and it tends to his glory for their bretherens sake to refresh their bowels and by such examples of mercy to win them to the Word Moreouer they are most affected and
a Christian how to carry himselfe seemly and as is meete for his profession in all parts of his duty teaching him to 〈◊〉 generall rules to particular occasions that he may 〈◊〉 and doe all things according to the 〈◊〉 〈◊〉 time and place and persons He is indeede an 〈◊〉 man whose heart is not onely wise vnto 〈◊〉 〈◊〉 faith in Christ but also in the duties of daily 〈◊〉 through the wisedome of the Word and surely such happy men are all godly men for as it is saide of Dauid in respect of his warring against the Philistines that he behaued himselfe wisely so it may be saide of euery true Christian in regard of their spirituall warfare that they wisely behaue themselues in it which cannot be saide of vnregenerate persons who haue many of them knowledge to see generally what ought to be done and not done but they lacke the wisdome which should gouerne them in their particular actions according to the due circumstances as they may please God in all their duties The children of this world excell the children of light in worldly wisedome but in wise walking before God the children of light excell the worldlings whereof not one hath this true godly wisedome howsoeuer cleare-sighted they be in matters of their owne credit and gaine Neither hath any worldly man the blessed gift of honesty albeit they may doe many things which be honest and be reputed honest by men of the world because they doe such ciuill workes as honest men doe yet they are destitute of Christian honesty which is a fruite of the Spirit a companion of godlinesse a quality of a sanctified heart disposed so to practise all duties towards their Neighbour for Gods sake as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge therefore the true Christian man hee is the onely honest man yea and he alone may be saide to haue an honest heart an heart firmely resolued to be that in truth which he seemeth to be Finally the gift of Vertue is proper to an elect man who be blest of God with a speciall valour courage and strength of mind whereby they can ouercome hard things and attempt great workes with good heart for the spirit of fortitude and vertue is in them so as they are not easily daunted and discouraged whereas vnregenerate persons be either too base or too bold and audacious being void of that vertue which Peter exhorts goods Christians to ioyne to their faith Neither doth any vnregenerate man partake in the gift of true zeale for howsoeuer many of them are zealous and seruent yet they are zealous amisse either they are earnest in defence of their owne opinions and of mens traditions as were the blind Iewes and Paul being yet a Pharisie or if their zeale be for good things cōmanded of God or against euill things forbid by him yet either it is not according to knowledge as in those which were seruent for the righteousnesse of the Law to set it vp and to pull downe the righteousnesse of Christ of whom the Apostle speaketh Rom. 10. I beare them witnesse they haue a zeale but not according to knowledge or if they doe know what they do yet their striuing for knowne good things and against knowne euill things is neither in a good manner nor to a good end as it is written of Iehu that he was zealous for the Lord of hosts but yet his heart was not aright hee sought not Gods glory neither was his heart touched with loue and compassion towards men And thus it is with the zeale of all naturall men it is both blind and bitter but it is otherwise with the zeale of regenerate persons which is tempered with charity and guided by knowledge The zeale of the righteous maketh them earnest against knowne euill things to hinder them and against knowne good things to further them according to their meanes and calling so setting before their eye onely the glory of God as the marke they aime at in all their zealous courses as they haue a charitable respect of their brethren to beare with their weakenesse to pity 〈◊〉 〈◊〉 and miseries to labour their conuersion neuer pleasing themselues in their zeale further then it may please God and profit man wherein yet this is to be considered that when respect and fauour to man is directly against the glory of God their true and god 〈◊〉 〈◊〉 is blind and will not see deafe and will not heare the extreamities of men as appeareth in the zeale of the Leuites putting to the Sword their brethren and 〈◊〉 at Gods commandement 〈◊〉 33 also in the zeale of 〈◊〉 and Elius putting them to death seuerely whom God would not haue to 〈◊〉 I Kings And touching Zeale I haue furthermore learned thus much that it ought to goe with and accompany euery good duty of our generall or especiall calling as we are commanded to repeat and be zealous 〈◊〉 3. and it is told vs Galathians 4. that it is a good thing to be earnest in euery good thing Our prayers must be with zeale also our thankesgiuing our hearing our preaching our giuing of almes our counsell our repentance and all other particular workes as in the Law no sacrifice was accepted without salt so is no duty pleasing vnto God without zeale coldnesse and luke-warmnesse are both odious to God as also fiery bitternesse without diferetion and loue but wise and charitable zeale is his delight Apollos Nay friend Aquila I thought of those foure graces but you haue bestowed them in a good place not onely because better late then neuer as we say but because amongst common duties they are somewhat more generall then the rest and therefore well singled out and set apart by themselues And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe by reason of his degree and particular calling wherein God hath set him for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian. Aquila Sir it is a thing commonly taught vs that euery Christian besides his calling of Christianity common to him with other hath also a particular person put vppon him yea sometime one Christian beareth many and sundry persons being both an inferiour as a child or seruant subiect hearer souldier wife maide or daughter and being also a superiour as Father Prince Magistrate Mistrisse or Mother Captaine or Counsellour or Iudge Now this charge lyeth vpon euery Christian and such grace is giuen them as that they labour to answer and in some good measure can both know and answer these duties expressing and exercising the power of all that godlinesse which they haue as Christians in that particular or in 〈◊〉 particular places wherein they are seated and setled of God and that with all diligence and sidelity vprightnesse and constancy The wife giues reuerence and submission
be more capable of calling All alike vncapable by nature In respect of outward condition some more capable then other Simple and needy Reasons why such be commonly called as be of mean condition in the World Marke 9. 24. Had he lyed Christ would not haue heard but checked him Acts 8. 4. It is reuealed by witnesse of the Spirit or by such effects as accompany it and be afterward mentioned Three times wherein ones calling to Christ hardly or not known Col. 1. 3. 1 Thes. 1. 4. Ephes. 1. 3 4. Phil. 1. 4. 5 6. Tokens of an effectuall calling There is a lie in doctrine religion aswel as in life and manners and that is two wayes committed either by heresie or hypocrisie Ob. Resp. Iohn 10. 27. Psal. 119. For there be sheepe by 〈◊〉 ction which are not yet called Priuate means Priuate feares and confession of sinnes Note this wel A bstayning from the act of sinne 3. Suppressing of inward lust 4. Society of the godly 5. Auoyding euil company 6. Priuate reading 7. Eschewing occasions of sinne 8. Priuate fasting Publike meanes 1. Word preached Acts 2. 41 47. Nehe. 8 8. Prophecying here is put for interpretation of the will of God already reuealed and not for foreshewing his will in future euents Esay 53. V. I. 1. Word preached 2 Catechizing 3. Prayer 4 Sacraments Sundry wayes of God in his calling men 1. Without meanes 2 Weak means Such as Orators would vse for oftentation of humane wisedome 2 Cor. 10. 3 4 Cor. 4. 7. 3. Vnlikely meanes 4. Contrary meanes God giues grace to the humble Calling a worke easie to God Calling a work of Gods wonderfull power The endes of our calling 1. The glory of Gods grace 2. The saluation of the elect 3. The good of others Luke 19. 8. Luk. 18. 32 33 34. Who yet afterward haue their portion of godly forrow Al sauing graces come together with our calling at one time Rom. 5. 1 2 3. Ephes. 1. 13. The chaine of sauing graces or after what order the sauing grace of the Spirit are giuen to the Elect. 2. Illumination of the mind 3. Opening of the heart 4. Faith 5. Vnion with Christ. 6. Iustification 7. Peace of conscience ioy in the Spirit 8. Hope 9. Sanctification 10. Repentāce 11. Loue to God 12. To neighbour 13. Peace 14. Patience c. 15. Obedience Opening the Eyes Opening the heart Spirit worketh by the Law 1. A knowledge of God as Creator 2. As Iudge 3. A knowledge of sinne 4. Of the punishment of sinne 5. Feare 6. Griefe 7. Discouragement or casting downe the heart 8. Despaire Spirit worketh by the Gospell 1. Knowledge of God as a Redeemer 2. Generall sight and faith of the promises 3. 〈◊〉 of pardon that sinnes be pardonable 4. Consideration of Christs sufferings 5. Confession of sinnes 6. Hunger and thirst 7 Perswasion of mercy These do that in hypocrisie which Gods children doe in truth What a 〈◊〉 faith is A gift of God A precious gift It beleeueth the whole word of God Especially the promise of grace Relation betweene faith and the promise Why Christ receiued by faith onely because God so decreed it The second and of Gods decree 1. His glory Rom. 3. 25. Verse 27. 2 Our stablenesse Qualities of faith 1. CertaintyParticularity So the Greeke Scholiast expounds it as Master Beza cites him Heb. 11. 〈◊〉 1. Heb. 4. verse last Rom. 5. 1. 2. Particularity of faith 3. Parts of Faith 1. Knowledge 1 Iohn 2. 2 Tim. 3. What things required to knowledge 2. Assent 2 Pet 1. 16. 3. 〈◊〉 Rellar de Iustific lib. 1. 30. denyeth that application is in iustifying faith Reasons for application by faith 1 Ioh. 5. 14. Fiue things in application 1. Approbation 2. Expetition Desire seruent vnfained constant Ioh. 7. 3. Firme apprehension 4. Oblectation Psal. 19. 115. 5. Expectatiō Heb. 9. v last Rom. 8. 23. Faith what a worthy and noble gift Sundry measures of a true faith Faith little great wherein they are like Cornelius Apostles Mat. 6. Markes of a sound desire A fifth marke of a sound desire Reasons why encrease of grace is to be sought after That there is a strong faith That there be diuers measures of a strong faith and what they be Two measures of strong faith 2 Cor. 12. verse 10. I am 2. 22. Acts 5. 41. Of the rarenes of faith how few doe beleeue and by what signes it may be knowen and perceiued to be so 1. Ignorance 2. Prophanation of the Sabbath 3. Neglect of priuate prayer 4 Want of faithfulnesse Where shall one finde a faithfull man 5. Hatred of good men Esay 53 1. Causes Of the ratenesse of faith 1. Want Of the Word 2. Want Of Interpreters 3. Withdrawing of grace 4. Mans corruption 5. Satans malice 6. Gods decree 1. Extreme rage of Satan 2. Abundance of imquity 3. Diffention in doctrine 4. 〈◊〉 of Teachers The great and manifolde effects works of Faith Encouragements to faith 1. Commandement Marke 1. 1 Iohn 3. 2 God beseeching vs. 3. Faith the condition Of the Couenant See Rom 10 Gal. 3. Ioh. 3. 10. 4. God the promiser is Almighty 5. The truth of God strengtheneth faith 6. The mercifulnes of God a support to faith 7. Examples of the faithfull helpe to our faith 8. Vow in Baptisme 9. damages discommodities of vnbeleefe 10. 〈◊〉 to God by vnbeleefe 11. God honoured by our faith 12. Our faith 〈◊〉 our selues Obiections of an afflicted minde 1. Ob. Whether Scriptures be of God Reasons to proue Scripture to be of God 1 Cor. 14. 24 25. As Foelix Acts 24. * As Moses Iob. Dauid Mathew Paul 2 Obiect Whether the promises belong to my selfe 3 Obiect Presumption Titus 2 14. 〈◊〉 Iohn 2 2 3. 4. Obiection Sinnes against knowledge Vnthankefull persidiousnes 〈◊〉 obiection Sins of relapse 6. Obiection Horrible greatnesse of sin and continuance 7 Obiect Blasphemy of the Spirit Sinne against the holy ghost what it is Marke 3 28 29 30. 6 Markes whereby to know that one be free from it 8 Obiect No feeling no faith Iobe 6. Vnion threefolde Vnion with Christ what 1. Proofes for this vnion 2 It is by faith Simile Two things necessary to our vniō with Christ. 1 Donation or gift 2 Mutuall consent Simile 2 Vnion declared by similitudes taken out of Scripture 1 Similitude 2 Similitude 1 Cor. 12. 12. 3 Simile 4 Simile 5 Simile Iohn 6. 53. Simile Iohn 6. 25. Simile 4 Vnion fruitfull Simile Simile Esay 9 Euke 2. Galath 4. 4 5 Rom. 4. v 〈◊〉 Rom 6 2 3. Col. 3. 1. Ephes. 2 6 Math. 25 40. 2 Tim. 2 11. Simile Two speciall 〈◊〉 of our vnion vvith Christ. First fruite of our vnion righteousnesse from Christ by faith Man in his creation holy and happy Rom. 4 4 5. Man by the fall of Adam lost blessednes and righteousnesse and is vnder sin and death Saluation what it is A double righ teousnesse in Christ. Galathians 3. Reuelaatiōs 21.