transgressions bond-men to Sathan enthralled to sinne and hell and most miserably poore destitute of all righteousnesse indebted to God the Soueraigne Monarch and iust Iudge of the World both to be for euer kept from eternall life in heauen for fault of perfect holinesse and besides to be plunged ouer head eares into the damnation of hell through breach of the Law yet through the wonderfull benignity and grace of God freely giuing them his Sonne with his righteousnesse actiue and passiue for the wiping out of all guilt of sinne and desert of punishment and the adorning decking them with perfect holinesse and innocency by the imputation of faith freely made they are now of bond-men and beggerly wretches of heires of hell and exiles from heauen become most free rich and glorious euen heires yea fellow heires with Christ of that excellent inheritance which is immortall in Heauen Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith so as no maruell though the holy Apostle make so light account 〈◊〉 all other things whatsoeuer in comparison of this Neither is it to bee wondered though Sathan in all ages haue laide such battery against this mount bulwarke of Christianity No one point of all Christian doctrine which he hath so dangerously so often so many wayes assayled as this sometime carrying men from Christ to seeke forgiuenesse and some part of righteousnesse at least out of him in some other thing and sometime annihilating faith and voyding it as though there were no power in it at all so much as to helpe toward our iustification by apprehending our righteousnesse for he knowes this Article to be the key of all Religion the very heart and soule of Christianity the most comfortable and sure stay the very rocke and foundation of all hope so as ouerthrow this and ouerthrow all preaching and all beleeuing were in vaine if this one fundamentall truth could be peruerted and depraued either by defacing the gift of Christs righteousnesse by adding something to it of our owne or by cutting off the hand and arme that should receiue and embrace it It behoueth therfore al Gods children namely Gods Ministers so much the more to study striue to maintaine this truth and keepe it vnuiolable also such as haue this grace imparted to them to be iustified by beleeuing to make much of it enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede to all earnest care to grow and encrease in this grace continually I mean in the sense and feeling of it and in the more full apprehension of it euen in respect of such wonderfull effects as arise thence But neighbour Aquila because the day drawes toward an end and night approching calles vs home therefore we will here ceasse deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit till another time when we may haue more leysure to call them to minde and to consider of them Aquila Well pleased I am to haue it so for the opening of these effects which follow vpon our iustification by faith being a thing of that great consequence would not be dealt in rawly and slenderly or passed ouer in few words So fare ye well for this time The seauenth Dialogue The nine effects of Iustification by Faith Apollos NOw Neighbour Aquila may I know of you whence doe you come for ye were not wont to come that way as ye now doe Aquila I came not long sithence from home with a friend of mine that came to visit me drew me out to goe with him to set him on his way which I did willingly for his good company sake but I haue made the best hast I could that I might keep touch with you and it falleth out well that I doe so happily and fitly meete you for I was somewhat afraide lest you should haue tarried too long for me Now Sir that wee are so well come together will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith what effects vse to follow hereupon in the soules and consciences of iustified persons Apollos The blessed Apostle Saint Paul shall giue you your answer vnto this question for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans laid forth the doctrine of Iustification and very substantially proued it to be not by our workes which we doe not onely for that we are all sinners but because they answer not the iustice of the Law no not in the regenerate which haue most grace and doe most good but by faith apprehending the sufferings and death of Christ full absolution from sinne and his actiue obedience to the Law for our perfect iustice with God At the fifth Chapter he commeth to those proper and immediate effects of this grace of Iustification which you now enquire after and there as I conceiue them he rehearseth distinctly these nine 1. and 2. peace with God 3. Accesse vnto his grace 4. Standing in that grace 5. Hope of glory 6. Reioycing vnder that hope 7. Ioy in tribulation 8. A sense of Gods loue in Christ. 9. A glorying in God These are the most secret hidden workes of the Spirit as so many markes to the Christian soule whereby to finde and try out the truth and certainty of her own iustification Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously to the great contentment of Christ her husband and her owne vnspeakable comfort Aquila Of these foresaide effects I do desire now to heare you speake some-what in that order as they are named And first touching peace with God what do ye vnderstand thereby make it plaine to me what manner of gift that is Apollos These fruites of iustifying faith being many nine in number I had not neede to be long in thē we hauing so much other worke yet behinde And yet being both weighty matters and remoued from common vnderstanding I cannot well tell how to speake briefly lest I speak not plainly enough but this easeth me of some care that these things are spoken vnto one that hath them and feeleth them by good experience and therefore can sooner comprehend the nature and truth of these worthy gifts Now touching the first of them it is peace with God whereby two things are meant First reconciliation or truce with God in which sence the word is vsed in those Scriptures where Christ is termed our peace the Prince of peace our peace-maker and peace is made by his blood that is attonement or reconcilement with God whiles our sinnes which bredde an enmity betweene God vs and made a separation of vs from him and of him from vs his infinite iustice
to succour others tryed and tempted in this manner being as willing as able to releeue them and they which are so tempted according to his example haue this reason of patience and comfort that they are conformed and made like vnto their Head in suffering the vngodly in their soule-trouble haue no such hopes nor build vpon any such foundations and therefore are without any comforts Of the tryall of Martyrdome Aquila THe other heauy tryall you call Mattyrdome let me heare what it is by what degrees men are brought to it how they are to prepare for it vpo what grounds they are to resolue for it and be patient vnder it Apollos A Martyr is any witnesse or one that beareth witnesse to any truth ciuill or religious but as it is an ecclesiasticall word it signifieth one that beareth witnesse to diuine truth not by common profession and practise as euery Christian doth but by extraordinary suffering of death or torment or both At a word he that is ready to giue his life for the testimony of Iesus is by an excellency termed a Martyr as Reuellation 2. 13. My faithfull Martyr Antipas was slaine amongst you where Sathan dwelleth It is not the manner of God at the first to call his Children to this tryall of Martyrdome but by certaine degrees after hee hath tried them with lesser and lighter afflictions when by long exercise they haue got good strength and vpon sure tryall of Gods mighty grace in sustaining and comforting them are growne to experience and good hope it being the wisedome of God to measure tryals according to the strength which men haue for hee will not tempt nor try any of his aboue their power 1 Cor. 10. 13. As in Abraham and Iob we may perceiue that God did obserue an order in their tryals and still their last were greatest and weightiest Thus it was likewise in his proceeding with the Apostles of Christ after they had beene tryed with mocking and taunts Acts 2. with imprisonment and bands Chapter 4. with scourging and stripes Chapter 5. at length they were called out to the hard and hot tryall of Martyrdome to teach all men that whatsoeuer tryals they shall passe yet still to looke for sharper and more bitter to be behind Also it pleaseth God in his wise dispensation to follow this course towards his Children that he doth not put vpon them this tryall but first warneth them of it before it come by his Ministers calling vpon them to prepare make ready against the euill day to take away all excuse from inconstant back sliders and to stirre vp the godly to arme themselues And wee are here to remember a further goodnesse of God in this matter namely that hee chargeth all the faithfull that they doe set their loue vppon Christ and his truth as in respect thereof neither friends kinsfolke brethren and sisters parents husbands wife or life it selfe ought to be so dearely loued but that when the comparison is betweene these things and Christ with his Gospell they be ready to manifest that they were lesse loued by their willingnesse to lose and forgoe them all for him And surely it is a most reasonable thing that Iesus Christ being of more worth and excellency one that is higher then the Heauens ful of grace and truth in whom all treasures of wisdome are hid the God-head dwelling in him bodily Colos. 2. 9. and also hauing loued vs best and out of his loue towards vs hath done much for vs in that after many great crosses and calamities of his life he suffered the extreme paine of a shameful death giuing his body and soule an offering for our sinnes and calling vs to the knowledge of himselfe by his Word Therefore of all things which be deare vnto vs he should be most deare and best beloued so it is but equall our loue towards him should carry vs so farre that if need be and God will haue it so wee should be ready and forward as alwayes in affection so when time requireth actually to lay downe our liues for his sake For if we must so loue our euen Christians our brethren in Christ as that we be content to lay downe our liues for them I Ioh. 3. 16. how much more doe we owe this to our elder brother Christ Iesus from whom we receiue the spirit of adoption If Subiects to please their Prince or for the honor and safety of their Countrey Souldiers at the commandement land for the loue of their Generall Finally if men in their priuate quarrels be willing to hazard their liues and doe put them in perill how equall is it that the like be performed by vs for Christ who is our life and for his blessed Word of life Especially seeing it is a condition which hath layne vpon the shoulders not onely of Prophets Apostles and other godly men and women in all ages but such as our Lord himselfe was not exempted from and let not the seruant looke to be in better condition then the Lord. It is well with the Disciple to be as his Master is neither is it onely an equall condition but it is also a blessed condition Christ hauing pronounced them happy which shall lose bonse or land wife or children or life for him and his Gospell Mathew 19. 29. Aquila It is a thing apparant that there is great equity in this condition of denying leauing our liues for Christ. Had one man a thousand liues hee owes them all to him who being Lord of life and glory was content by giuing his life a ransome for our sinnes to redeeme vs from so great destruction and by his word to call vs to so great saluation But now let me heare what you will say to the necessity of this condition and what is to be done of Christians which will prepare themselues for it that they may be found ready if it fal to be their lot For many Christians neuer thinke of it and few doe thinke it will be their portion and such as doe lacke preparation Apollos If you meane the necessity of affection and will to die for Christ then I say it is necessary for him that will liue the life of a Christian to be willing in his affections to die for Christ for except wee hate father and mother and our owne life also wee are not worthy of him Mathew 10. 37. And againe 〈◊〉 a man 〈◊〉 himselfe and take vp his crosse and follow Christ he cannot be his Disciple verse 38. As no man that is a King goes to 〈◊〉 with another King but he will sit downe and reckon whether he be able to giue him the encounter nor any man that is wise will goe to build but first he will sit downe and cast his account to see whether he haue where with to finish the building So it stands euery one vpon who takes vpon him the profession of Christ to try his heart whether hee can be content to prefer Christ aboue all
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
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
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
vs to discerne it for the loue of others especially of our enemies which proceeds from the loue of God it is the true touchstone and triall of it yet may it please you to deliuer some more and more plaine notes and tokens of our loue to God as euery one who will not bee deceiued may haue wherewith to proue to himselfe the soundnesse of his affection this way and in declaring of this ye shall make knowne what workes and duties are fitting for them to doe who haue and professe to haue the loue of God and so by one bush stop two gappes and plaster two walles with one trowell Apollos It is true which you say the proper effects are best meanes to iudge of the cause and the selfe-same effects which be markes of our loue be also duties and workes which such as loue God are bound to doe which if they be not done will testifie that all profession of the loue of God is but dissimulation Such persons as doe in truth beare a louing heart to God it will leade them to an hearty loue of his Word which is to be seene in Dauid a man if any other very full of loue towards God the zeale of whose name had euen eaten him vp Psalme 119. 139. And this hee witnesseth herein that his Word was his delight Oh saith he how doe I loue thy Law Psalme 119. 79. My delight is in thy Commandements verse 47. Thy Testimonies are better to mee then thousands of gold or siluer verse 72. They were as sweete to his soule as hony is to his mouth verse 103. Now whereas hypocrites seeme to haue the loue of the Word it is but in seeming for they loue it onely for knowledge sake the desire whereof is a thing agreeable to Nature but Gods Children loue it because it is the trueth of God and their appointed food and nourishment whereby they are to be fed to life eternall And further their loue to it doth breed which is not to be found in any hypocrite an earnest and vnfeined desire care and endeauour to doe it and practise it wherein they well declare how well they loue God As it is written If ye loue me keepe my Commandements Iohn 14. 15. And yet more plainely afterwards verse 21. Hee that hath my Commandements and keepeth them that is to say striueth what he may to keepe them this is he which loueth me see verse 23. to the same purpose All which signifying thus much that Christ Iesus taketh triall of our loue towards himselfe by our louing and out of loue labouring to doe his will reuealed in his Word As on the one side our loue to him is manifested by hating and flying such euils as he hath forbid according to that is saide in the Psalme Ye that loue the Lord hate the thing that is euill Psalme 97. 10. And Psalme 119. 128. I esteeme all thy Precepts most iust therefore I hate euery euill way So on the other side the delight we haue in seeking to know the Word for this end that wee may be the doers of the good things commanded therein it is a good and sound proofe of our loue to God the Authour of the Word who will be loued in his Word and trusted in his word and feared according to his word whereof wee conclude That loue of God which is seuered from loue and obedience of his Word to be hypocriticall It is also an infallible marke and duty of sound loue towards God to loue him in his Children and his children in him as was touched before when not for pleasure we haue in them or profit by them or for alliance or acquaintance sake or any morall perswasion but principally for their adoption sake and for the likenesse which they haue with God by their grace of sanctification wee haue our affections more set towards them then towards any other which are not such yea though they be our naturall brethren and sisters Moreouer all loue hath a simpathy or fellow-feeling causing mutual ioy or griefe according to the nature of the things which happen so it is here Gods Children as they greeue to see God disobeyed and dishonoured his Word hindered or abused so they reioyce to haue him pleased and honoured or his Word and kingdome aduanced Example whereof we haue in Dauid Psal. 69. 9. also in Iohn 2 in Paul and Barnabas and others who haue beene moued in Gods cause as in their owne and more taking to heart things which hapned either with or against Gods name then their owne a true note of true loue This is also a property of loue willingly to praise whom wee heartily loue as hatred appeares by discouering faults and fraileties and vpbraiding in reprochfull sort such as offend with their infirmities so loue delights to lay open and commend the perfection of that which is loued This is to be seene in mariage loue and in the loue of friends so it is also in Christian loue it stirreth vp to the searching out and commending of the excellencies of God I will loue thee dearely O Lord my strength saith Dauid the Lord is my rocke my fortresse and he that deliuereth me Psal. 18 1. Dauids loue which he bare to God in his heart filled his mouth and his Pen too with the praises of his God Whereof also there is an example in the Spouse of Christ in Canticles 5. 10. My beloued saith he is white and ruddy the fairest of ten thousand shee loued much and therefore shee praised much Adde vnto all this that loue doth not onely mention with ioy gladnesse the praises of God but as we vse to say shew me your loue by your gifts it is content to be at cost with God and to bestow gifts for his sake for Gods Children out of their loue vnto God they doe first giue themselues vnto God euen their soules and bodies to doe him seruice in practise of all duties commanded Euen as the Israelites brought their sacrifices freely to offer them vnto God vnder the Law so the faithfull willingly offer themselues a liuing sacrifice vnder the Gospel Rom. 12. 1 2. They giue also their graces and set them on worke towards him and their brethren as they receiue of God whatsoeuer graces they haue so they doe returne them vnto him to honour him and serue their brethren with them The hypocrite as he loues God for his benefits and so long as hee doth bestow good things on him but let God once take away his blessings the cause of his loue and then his loue faileth him his blessings and the hypocrites loue liue and die together so the gifts and graces which the hypocrite hath are referred not vnto God to glorifie him therewith but to the pleasing profiting and praysing of themselues as their owne conscience will tell them if they will hearken vnto it and beleeue the testimony thereof It is otherwise with the godly who in the
vse of their gifts seeke not themselues but God whom they loue and vpon whom they are ready to bestow not themselues alone and their graces but their goods too which albeit God hath no need of because gold is his and siluer is his Hag. 2. 9. Psal. 50. Yet when we giue forth his goods to the maintenance of his worship or the place of his worship or the Ministers of his Word or to the reliefe of others the Saints members of Christ then we doe honour the Lord with our substance and doe giue it vnto himselfe As he will openly acknowledge at the last day What ye did to one of these ye did it to me Mathew 25. Martha loued Christ Iohn 11. and the woman spoken of Luke 7. 37. Also the women mentioned Luke the 8. 23. and all they declared their loue to him by their charges and cost which they put themselues to for his sake That we cannot doe to him in his person as they did because he is gone to Heauen and hath now no need we are to doe it to him in his seruants and people which is taken as a fruite of our loue to himselfe And as our cost about him so our labour and paines for him doth speake forth our loue for true sincere loue is diligent and sticketh at no paines to please or pleasure the party loued What labour did not Christ endure that he might expresse his loue to his Church and what paines ought we to beare to expresse our loue towards him Such as loue riches or pleasures or honours it is a wonder to see how exceeding great their paines be to compasse them And such as truly loue God as they loue nothing aboue him so their paines which they take to glorifie him in the inward mortification of sinfull lusts and the outward performance of all outward obseruations doth farre surpasse the paines which they take in all other things of their owne The indefatigable and intollerable labour and toyle of body mind which Christ did vndergoe and which Paul also did endure about the redeeming and instructing of the Church the incredible paines which in prayer and preaching and liuing well both Iames and the rest of the Apostles haue suffered it clecrely demonstrateth that the loue of God and his Church is painfull and laborious There is nothing so hard which loue will not ouercome all paines to it seeme pleasure and pastime As they then which sticke at their paines and with-draw their hand from labour in the things which concerne Gods glory and their owne eternall good doe sufficiently tell vs how little and poore their loue is so the great and constant paines which neither of vaine-glory nor of any corrupt respect but in vprightnesse of heart Gods Children put themselues vnto that they may execute the will of God in their callings is their acquittance and testimoniall of the great measure of their loue to God-ward Finally they make it appeare yet more thorowly herein that there is nothing greeueth them so much as the want of Gods presence and fauour if at any time he with draw his louing countenance from them It is not the losse of any worldly thing how precious or commodious soeuer doth afflict them so much with heauinesse as the displeasure of God conceiued against them for sinne King Dauid banished by Absolon wept bitterly not so much for losse of his Kingdome as for Gods anger against him Whereas such as doe but onely pretend to loue God they doe not chiefly ioy in his fauour but in their outward comforts neither is their greatest griefe for the displeasure of God against them but for outward damages and harmes wherein they bewray that other things are more loued of them then God himself whatsoeuer they say It is cleane otherwise with the godly for in them the holy Spirit of loue doth engender more ioy in the perswasion and feeling of Gods fauour then worldly men haue when their Corne and Oyle and Wine doth abound and more hearts sorrow in missing of Gods gracious presence then a mother conceiueth for the death of her onely sonne a strong euidence that God is their cheefe loue Aquila These things shall moue me I trust to preferre God and Christ his Sonne his Word and Children in my loue and to straine my selfe by all meanes to declare that I account of God and delight in him aboue all things endeauouring how I may attaine neere vnto that which is commanded euen to loue him with all my heart and strength and though I cannot perfectly yet I will pray for grace that I may loue him yet more feruently and lesse fainedly Now Sir may it please you that wee passe forwards vnto that other worke of fearing this God which after his loue is next to be spoken of Apollos Well pleased so to doe If I first aduertise you of something which almost I forgot namely that as our loue to God is approued by our praises of those good things which are in himselfe and be done for vs so hee takes it as a great fruite and signe of our loue in our necessity to make him our refuge and helpe by calling vpon him alone in all our distresses Aquila Ere ye set vpon your new worke doe make this point plaine for me thinkes God doth rather herein witnesse his loue to vs in that he would be found of vs when we seeke and in affording vs liberty and leaue to come vnto him then we which seeke and come vnto him doe thereby testifie our loue vnto him Apollos One would thinke that it were so that our suing and begging things needfull of God should more vtter our need and want of him then our loue to him yet so it is that our prayers are good proofes of our loue for seeing vpon the good successe of our prayers when they are heard and granted according to Gods promise there doth follow the demonstration of Gods great mercy and truth in keeping touch with his Children to the praise of his name therefore Gods Children out of a loue they beare vnto his name doe seeke and sue vnto God not so much to be holpen and succoured as that in the fulfilling of his Word made to their prayers his goodnesse and truth may appeare to his glory For God himselfe saith that when he heareth his people that cal vpon him in their trouble they are bound to glorifie him Psalme 50. And the loue of this glory moueth them to pray rather then the desire and hope of their owne good happy is the soule with whom it is thus Henceforth we will speake of his feare for of the loue of God enough hath beene spoken already Aquila Doe ye iudge of the feare of God to be such a worke as is peculiar vnto the Elect regenerate persons We reade of many wicked men who haue feared God Foelix an Heathen feared and trembled at the hearing of God and his Word Acts 24. 25.
portion of our loue from him to any creature Aquila Not at all for the loue where with wee loue our Neighbour is not a seuerall loue from that with which we loue God but a branch or streame of it in louing of men for Gods sake wee loue God in our Neighbour Euen as it is the same Sunne which giueth light in the field and in the house vpon land and in the water so it is the same loue which imbraceth God and our neighbour in louing whom we witnesse and shew how well and truly we loue God so long as our Neighbour is loued for God and in God because he belongs vnto him and beares his likenesse and that our loue of him is referred to Gods glory we may neuerthelesse loue God with all our heart I say if wee loue our Neighbour after and for God Indeede if we loue our Neighbour before God or more then God or for our owne sake and profit then our heart is diuided and our loue it is not right and this is one thing which distinguisheth false loue from true worldly charity from Christian. This loueth man after God and for him whereas worldly loue respects not God in the louing of our Neighbour Apollos Doe you esteeme your enemy as your neighbour whom ye ought to loue Aquila Yea. If euery one who commeth of Adam be my Neighbour then my enemy cannot be excluded from my loue especially seeing Christ hath so strictly commanded it Luke 6. Loue your enemies Yea and most highly commended it as a speciall marke and note of Gods Child to distinguish him from others who can and doe loue their louers Euery wicked man can doe that to be friendly to their friends but to be louingly affected to such as hate vs doing good readily to such as hurt vs and that for Gods sake because he will haue it so this declareth vs to haue him to our Father who is kind to the vnkind and doth good to the euil giuing his Sonne to die for his enemies Rom. 5. 8. and to haue him for our Head and Sauiour who made intercession for his crucifiers and finally to be brethren to him who prayed for his persecutors Acts 7. 60. Againe we know not but that our enemy may be the Childe of God in truth either he is already so or he may be so howsoeuer it be if he be a Christian we are sure he is our brother and in that regard we are bound to loue him being not onely a Neighbour neere vnto vs in nature comming of the same bloud hauing the similitude of God but a brother also professing the same Lord and so linked vnto vs by band of Religion hauing the same Baptisme faith hope and inheritance all which should worke in me a louing mind towards such yea though I knew they did abhorre me Apollos Ye say very right And indeed this is the tryall and touchstone of our loue to proue it by whether it be counterfet or sound for he that can loue his enemy vpon these grounds doth certainely approue himselfe to be endued with Christian charity and to be indeede the childe of God led by his Spirit forsomuch as none saue such can loue their enemy in such sincere sort as hath beene saide But you haue shewed me that my Neighbour is my enemy no lesse then my friend let me heare now whether ye put any difference betweene a neighbour and brother and whether there be any degrees in our loue Aquila There is this difference A Neighbour is more generall for euery brother is a neighbour but not on the contrary A Neighbour is euery man or woman whether they be Christians or Infidels Iew Turk Heathen Barbarian Papist or whosoeuer but a brother is that person who onely is a Christian professing with mee the same Christian doctrine and agreeing with me in the same worship of God The company and society of these are called the Houshold of faith the Church of God so as a Christian is both my brother and my neighbour whereas one may be my neighbour who is not my brother As the Samaritane was to the Iew and as Paul was to Publius and the Barbarians mentioned Acts 28. Now according to this difference are the degrees of loue as the holy Apostle Paul hath taught vs Galat. 6. 10. Doe good to all but especially to the Houshold of Faith for wee are tyed to these by more and also by more streight bonds If a Turke be in necessity I am bound to helpe him so as I helpe him not against Christ but if a Turke and a Christian both want and my store will releeue but the one I am bound to shew my loue rather to my Christian brother I may pity the misery of a Turke when I cannot releeue him because he is my flesh I must releeue a Christian before him who is both my flesh and my brother Likewise amongst Christian brethren there is a great oddes which will make a great oddes in our loue Apollos Well you then doe thinke that there are degrees of loue towards the Brethren and that of them some are to be loued before and more then others Aquila I doe thinke so and I thinke it not without reason for amongst the Brethren some be also our kinsfolkes our brethren sisters parents c. Also some of them haue receiued more excellent gifts and be enabled with power and will to doe more excellent things for the common good Now where there be more causes of loue there ought our loue more to shew it selfe herein we must follow God and it is a sure way to set our loue most on them towards whom God hath most exprest his loue When we reade of Iohn that he was the Disciple whom Iesus loued me thinkes it intimates and declares thus much vnto vs that he did prefer him in his loue for it is out of doubt that he loued the rest which were good yet Iohn more then the rest because of some notable grace that hee had aboue the rest for Christs loue was not partiall neither must ours be But there is some difference to be put betweene the affection and fruites of our loue oftentimes these must be extended to some brethren more plentifully by reason of the great wants towards whom yet wee haue not such a feruent affection of loue as to others which be more perfect As fathers will most affect their best children yet will take greatest paines about the worst because they neede most greatest care must be vsed towards greatest infirmities but greatest graces must haue greatest affection of loue Godly men doe sometime faile herein as we may see in Isaac towards Esau and Dauid towards Adoniah Absalon howbeit good men may not be followed in their euill but in their good things Apollos Now let mee heare of the manner of our loue by what rules it must be guided towards Neighbours and Brothers friends and enemies Aquila For the well gouerning of
all duties of loue towards the brethren in all chearefulnesse vp rightnesse and constancy and to striue mightily against all the lets and obstacles of loue both within vs and without vs whatsoeuer they be they are all by these cōsiderations to be vanquished Apollos Your reasons be of good weight There remaineth that you shew vs the properties and actions of loue and withall wherein faith and loue doe differ one from the other Aquila The properties of loue were touched before when wee heard that we must loue as Christ loued but he that will be further instructed in the properties and effects of loue let him thinke vpon the first to the Corinthians 13. 5 6 7 8. where the Apostle affirmeth of Christian charity that it is kind and not enuious neither boasting nor proud doing no vncomely thing seeking not her owne things not suddenly angry nor thinking euill reioycing in the truth not in iniquity suffering all things beleeuing all things hoping all things enduring all things the neerer that our loue is to these qualities the holier it is the further off the worse and none at all it is if it be voide of them Touching the workes and actions of loue I find they be either inward which wee conceiue in our hearts or outward which we expresse in our liues words and deeds either towards the soules or bodies of our Neighbour The inward workes of loue be these to thinke no euill but good of others for loue thinketh no euill to wish them well and desire their good euery way to reioyce with them for their welfare being so cheared with their good things as with our owne to mourne with them for the aduersities and euils which befall them according to the counsell of Paul Reioyce with them that reioyce and mourne with them that mourne This fellow feeling when we pity others infirmities and miseries and be glad for their prosperity and well doing it is the maine mentall duty of loue Now for outward actions of loue they concerne others in their person substance or name they be all the workes commanded in the second Table of the Law which be innumerable but briefly to giue you a short sum of them to the substance of our neighbour we owe this duty to encrease and maintaine it by all good meanes giuing lending to such as need and that freely without any compact or bargaine to haue the principall with increase yea euen where there is no hope to haue the principal restored prouided that need not riot do driue them to borrow and that their want of ability and not of good will doe hinder them from payment Also if we haue found ought which is others or if any thing be of trust committed to vs or that wee haue wrongfully got into our hands any portion of our Neighbours substance that we carefully restore if we be able Eze. 18. in all bargaines and contracts dealing iustly and plainely without fraude or oppression Ephe. 5. Finally practising the workes of our particular callings with faithfulnesse and diligence that we may be profitable to all with whom we liue seruing others through loue and affoording our counsell and paines and whatsoeuer else we can do to further others welfare in their estate both of goods and body if it be in our power not onely to feede him when hee is hungry refresh him with drinke being thirsty harbouring the harbourlesse visiting him in prison but ministring to him being sicke not onely out of our purse but also of our skill if we know any thing that may ease or cure his paine Acts 24. 4 5. As concerning his name neuer speaking of our Neighbour but in loue not for the empairing but for the maintaining of his name when with reason and truth we may alwayes vttering an vpright sentence of all men auoyding slanders lies false reports in our selues and beating them downe in others especially as concerning his soule neuer to be wanting to the good thereof but aboue and before all other duties to preferre such as wee are to doe to his saluation endeauouring vpon all occasions offered to admonish our brother with wisedome loue exhorting his slownesse and quickening his dulnesse to good things comforting the feeble minded strengthening the weake in an hearty compassion of their infirmities instructing the ignorant rebuking the froward with all patience and long suffering bearing for bearing giuing forgiuing wrongs in our prayers remembring the wants of the Saints continuing thus to doe in all humblenesse and meekenesse knowing that Christian loue most of all consists in these duties because they concerne the better part of man which is his soule tend to the chiefest good that is the attainement of euerlasting life To be 〈◊〉 in this point of Loue to answer your last demand as in many other things this Christian charity differeth from faith it being the fruite faith being the roote faith beleeuing the promise loue fulfilling the commandement Ro. 13. Faith iustifying vs before God Loue declating vs before men to bee iust persons So in other things also as namely faith receiueth something to it selfe to wit Christ and his benefits whereas Loue giueth out it selfe in all the former duties we haue spoken of and many more whereof we shall speake hereafter Faith looketh properly to Christ and profiteth our selues Loue looketh to God and Angels and men both good and bad and endeuoureth to profit many Hence it is that the Apostle preferreth loue before faith 1 Corinthians 13. as also for that faith ceaseth at the end of this life whereas loue endureth after this life 1 Cor. 13. verse last Apollos I perceiue by your discourse of Loue that you confound loue and brotherly kindnesse as if they were but one grace whereas the Apostle Peter doth distinguish them and make them twaine 2 Pet. 1. 7. Aquila I doe handle them together for that I find the Scripture doth often comprehend brotherly kindnesse vnder loue when loue is taken in the largest sense as it reacheth to all men whatsoeuer howbeit I doe not denie but the Apostle doth seuer them 2 Peter 1. In which place he considers loue as it doth embrace men as men because they are our Neighbours and of our kind and brotherly kindnesse as it is a more neere and inward affection such as is expressed to men as they be our brethren Christians and fellow Citizens This difference I may thus set it downe I may compare our hearts to a great large house whose hall is loue and the parlour brotherly kindnesse as then a great man admits all friends strangers one and other into his hall so our loue is to lie open vnto all men without respect or difference but our brotherly kindnesse we communicate onely to such as are our euen Christians as we doe allow our nearest acquaintance onely to haue accesse into our parlour Thus I conceiue the meaning of the Apostle Peter when he doth seuer these two graces But now
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 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
this poore testimony of my thankfull minde who daily mention you in my prayers that all sauing blessings may be powred on you and continued to you till my sonne through Gods mercy prospering in his studies may expresse a morefull measure of a gratefull mind vnto you all to whom he hath beene and may yet be so much bounden which the Lord of his fauour in his good time enable him well to performe Fare ye well From my House in Canterbury the 10. of Iuly 1620. Yours euer euen to his vtmost Thomas Wilson An Aduertisement vnto the Reader COurteous and Christian Reader there bee foure seuerall things which I purposed to effect in this whole Dialogue Treatise First for the Matter to deliuer so neere as my iudgement could attaine all those workes of the Spirit euen in their particulars which are peculiar vnto Gods elect children who liue to be partakers of an outward effectuall Calling that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them it might stir them vp to a marueilous loue and thankefulnesse towards him who hath called them to such riches honour Also that finding themselues endued and blessed with such graces as they shall learn from the Word to belong onely to the chosen of God it may settle them in the perswasion and full assurance of their election to life Secondly for the Manner Because euerie one of the workes of Christ in his elect hath his counterfet in the reprobate which liue in the Church and partake onely in a generall vocation therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace for this purpose that whether the godly Reader would proue himselfe and make triall of his owne sincerity either in the whole worke of Christianity or in some special part or duty thereof heere he may find what may further him Thirdly for the Order I haue followed so precisely and truly as euer my skill would direct mee that very order of causes in this whole Treatise which God himselfe doth keepe in the bestowing and working of the graces propounding them to the Reader to be considered as they haue necessary and naturall coherence one with another and dependance one vpon another setting causes afore effects and giuing cheefe place to the principall effects By this meanes the carefull Christian in the search of himselfe shall by effects be able to finde out causes the roote by the fruites and how to value each grace and fruite according to his proper worth Also the Conscionable Minister which hath not as yet thought vpon such an order and shall approue of this as good sound may in his teaching helpe himselfe to deliuer such things first as by order of nature ought to haue precedency for the better edification of their hearers Finally as touching the Persons for whose sake I wrote this Dialogue I meant it though not onely yet cheefly for the godly vnlettered Christians to further them in this knowledge how to examine their owne estate before God As for the more Learned they can helpe themselues in this part of our Christian science or else may fetch direction from other manner of Lights then mine Whatsoeuer it is that I haue performed I pray thee good Reader take it in good part make thy profit of it and praise God for all Farewell Yours in the Lord Thomas Wilson The particular Contents of the whole Dialogue diuided into ten Portions The first Part entreateth of Calling 1. OF common and outward Calling 2. Of inward effectuall calling 3. Of differences betweene them 4. What effectuall Calling is 5. Of the meanes thereof by the Word of God 6. Time of Calling that it is diuers and vncertaine 7. Persons who for the most part are vncapable thereof 8. Of what quality and estate be the persons which be commonly called with a true effectuall Calling 9. Effectuall Calling may be knowne of them in whom it is 10. Of the tokens whereby it is knowne 11. Meanes whereby such are prepared to Calling who as yet are not called 12. Of the sundry wayes that God taketh in the worke of Calling 13. The ends or finall causes of a true Calling 14. The mouing cause thereof 15. Differences amongst those which are called in the act of their Calling 16. Election to be iudged of by Calling 17. Rash iudgement about the calling of other men to be auoyded The second Part of the Dialogue entreateth of the Graces which flow from Calling 1. ALl sauing Graces come together at one time with our Calling 2. One Grace before another in order of causes 3. Of illumination of the Minde the first worke of Grace 4. Opening of the heart 5. Of the engandring of faith and what workes of the Spirit goe thervnto The third Part of the Dialogue entreateth of a true and liuely Faith 1. A Liuely faith is a fruite of effectuall Calling 2. A gift proper to the Elect. 3. What it is and how it differeth from the faith of hypocrites and wicked men 4. Of the parts of Faith and of the properties thereof 5. Of application by Faith how it is proued and what things belong to it The fourth Part of the Dialogue entreateth of the degrees of Faith 1. A Little Faith and a great Faith a weake and strong Faith 2. Wherein they are like each other 3. The least measure of Faith what it is 4. That it must and doth labour to encrease it selfe 5. Of a strong Faith what it is 6. Of the seuer all measures thereof and which is the highest degree of beleeuing 7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life The fifth Part of the Dialogue entreateth of the rarenesse and fruitfulnesse of faith 1. OF the rarenesse of Faith or the fewnesse of beleeuers 2. Of the signes or causes thereof both common and proper to this age 3. Of the efficacy and fruitfulnesse of Faith in generall 4. Of the manifold encouragements to beleeue 5. Of discouragements and how the obiections of Satan and our corruption against beliefe in Christ are to be repelled The sixth Part of the Dialogue entreateth of the fruites of faith in particular 1. OF vnion with Christ that there is such a gift and that it is by faith 2. Two things necessarily required to the working of this vnion 3. The nature and neerenesse of it expressed by Scripture similitudes 4. In what respect this vnion with Christ is necessary for vs. 5. Of the great and seuerall fruites thereof 6. Of Iustification the second maine fruite of Faith 7. What Iustification signifieth 8. In what sense wee are instified by Faith 9. Of the double righteousnesse of Christ actiue and passiue 10. Of the two parts of Iustification forgiuenesse of sinnes and imputation of Iustice.
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
spirit of discretion in such as be inwardly called aswell as outwardly is attended vpon by sundry other graces as namely with an hearty and vnsained loue of that doctrine which they certainely know and by power where of they were mightily called and changed so as they willingly heare it with a true constant delight in the vnderstanding of it as it is written My sheep heare my voyce and they which are of God beare Gods word That is with much readinesse they heare it and with great and sound pleasure in it as Dauid did I loue thy Law therein is my whole delight Yea they heare it with an obedient eare and dutifull so as they can and doe so distinctly apply that which they heare know and loue to their particular vses for humbling comfort for strengthening and reformation of themselues as they submit gladly both iudgement and will reason and affections to the rule of this truth Therefore it is further written that Christs sheepe by calling doe heare his voyce and follow him Thus they haue their care-marke they heare and the wooll-marke too they follow and obey the doctrine of Christ according to the measure of grace receiued Lastly the graces of sanctification which are giuen them together with their calling and by which they are enabled to beleeue and fruitfully practise the doctrine and to continue encrease inso doing doe testifie for them to themselues and others their vndoubted calling in the Gospell Apollos Forbeare I pray a while further speech of this last marke because of those graces I will hereafter know your minde when ye first haue tolde me what men are to doe which yet haue not these tokens of calling what course such be to take to bring on their calling and how others are to behaue themselues which haue good proofe and experience of their vocation to God Aquila I wil doe my best to satisfie you herein Such as by want of the former markes and other wayes doe but make doubt that as yet they haue not this mercifull blessing of a peculiar calling let them vnder good hope of themselues that they are of the Elect because that to them God hath affoorded an outward calling offering vnto them therein Christ with all heauenly treasures neuer giue any rest to themselues vntill to their outward bee ioyned an inward calling which is so needfull as till then men are in a very bad case applying themselues to the diligent and constant vse of all such helpes and meanes as be profitable thervnto Of these meanes some be priuate some be publike the priuate meanes auaileable to an inward calling be the often humbling of our lofty stubborne hearts by a search into and a confession of particular sinnes against the Law vpon due and serious consideration of them both for the huge number being as the starres of Heauen and for the fearefull filthinesse of them being against such an infinite diuine Iustice an holy law and lastly for their deep dreadful danger being the causes of al Christs passiōs of eternal pains in hell fire to such as they are not forgiuen vnto besides innumerable iudgements and wofull plagues within which they wrap vs euen in this life By the often and carefull viewing our selues in the looking glasse of the Law beholding there our most sinfull and most wofull estate and labouring our selues to haue knowledge with some feeling experience of it enforcing what we may to apprehend with feare and griese the threatning of the Law against all and euery one of our sinnes by this meanes our dolefull condition wil come before our eyes for meekening and taking downe in some measure the hauty pride and obstinacy of our nature and will cast and strike vs into some dread of our selues and be some bridle to keepe backe the headlongnesse of our secure sinfull hearts For it cannot but that it will make a man affraide to run vpon such sinnes as he seeth and confesseth against himselfe and with his owne mouth pronounceth worthy of eternall wretchednesse And hauing once taken vp such a course of particular acknowledgement of our offences after an earnest and diligent examination of our hearts and wayes let it not be left againe but continued with such care as men can not to doe it of custome but earnestly for humiliation Next thing is there would be a good endeauour vsed to auoide the outward act of all sinne as to refraine from lewd and lasciuious talke from lying swearing and from the deede of drunkennesse adultery theft contention fighting and all such like which is in a mans power to doe if we will doe but so much as lyeth in vs to doe The Heathens hauing attained thus much as to liue ciuilly and vnblamably for their externall behauiour Yea further euen before their calling men ought by their endeauour watchfulnesse ouer themselues not onely to forbeare the committing of any outward euill in word or deede but further to snib and keepe downe the rebelling motions and desires of the soule True it is that they cannot so doe it as after they are called when the Spirit of Christ hath put a power into them for mortifying their lusts in a true hatred and abhorring of them as euils contrary to God and their owne good yet by the generall light of conscience and helpe of restraining grace they may sore checke and curbe them And in this worke and exercise of suppressing sinne both in the outward fruit and inward roote they shall not a little be furthered by embracing the company of good men from whom they shall haue many aduertisements by words or good examples in their deedes which they may imitate and follow Also by eschewing the familiarity of vaine and euill men whose words and actions are as pitch to defile as poyson to infect and as strong pul backes to hold vs from comming neere to God and finally as mighty prouocations to further vnto all hellish life Therefore of this in any wise men that will come to an happy calling must take heede what manner of men they make the companions of their life for such is the force of company either good or euill as one shall quickly become such as they be with whom hee doth associate himselfe be then curteous to all yet acquainted but with a few and they of the best It must not be forgotten that attentiue reading the Bible and other good Books which are wrote of diuine matters especially of the nature and defect of sinne of the Maiesty power of God of his seuere iudgements against offenders of his Law will doe great stead in this businesse The Gospell and promises would be so farre tasted of as may keepe vp the heart from sinking for this grace of vocation is not giuen but to such as the Law hath brought low by the sight of their sinnes and wrath due vnto them Adde vnto all the former that not
euill company alone but whatsoeuer occasions of sinne by place persons times or things must be taken heed of for occasions being taken hold of giue great strength to our sinfull nature but being taken heed of doe much pull it in I would also counsell men sometime to faste and refraine from meate and all pleasures of life for at certaine fit times they can beare it and alwayes to vse great temperance in meates and drinkes and other lawfull delights but aboue all thought and study must be had that these priuate meanes be holpen by the publike That men put themselues vnder a good Ministerie it being the principall instrument of our calling for howsoeuer the word of God read or preached if we respect the letters sillables hath not any strength at all nor the action of reading or preaching as it is performed by man how well soeuer they be as weake as water to this purpose of conuersion and calling yet being both the good and holy ordinances of God they become strong because the God of strength and might worketh by them yet in a seueral degree For the Scripture teacheth vs that ordinarily it pleaseth God by preaching Christ to saue such as beleeue 1 Cor. 1. 21. That is to say both to begin their saluation by it drawing them effectually out of their infidelity making them to beleeue Also to build them vp further in their holy faith and godlinesse of life vntill they come to possesse fully saluation in Heauen Hence it is that the preaching of Christ crucified is there verse 18. termed the power of God to saue that is the powerfull instrument by which it pleaseth God mightily to worke for the sauing of the Elect. Moreouer we are taught in Rom. 10. 14 15. that ordinarily we are not otherwise being of yeeres brought to haue faith to beleeue in God then by hearing such Preachers as be sent and furnished from God with authority and gifts for that ende as it is written How shall they beleeue in him except they doe heare and how shall they heare except they preach and how shall they preach except they be sent In the Acts of Apostles Chap. 26. 18. Saint Paul reporteth that hee was called to this very ende that by his preaching the Gospell hee might open the eyes of the blinde turne men from Satan to God from darkenesse to light Finally to omit infinite authorities of Scripture as Ephe. 4. 11 12. 1 Cor. 14. 24 25. and such like places which oftentimes yoake or ioyne preaching and beleeuing as cause and effect Acts 11. 20 21. and 14. 1. c. I doe beside reade of innumerable soules euen by thousands at once called to Christ by the opening and application of the word Albeit then we are to leaue to Christ to engender encrease faith and sanctification by what meane he himselfe will yet for our selues we are to depend vpon such meanes as wee find in the word to be ordained for such workes and this is principally by preaching the word that is by a faithfull deliuery of the sense of Scripture by the Scripture with wise and fit application of doctrines to exhortation confutation rebukes comforts threatnings as it is written He that prophecyeth speaketh to men to edification to exhortation to consolation 1 Cor. 14. 3. In the 24 25. verses of this Chapter we may reade the mighty operation of this Ordinance of Christ for begetting and confirmation of a liuely faith most notably to be commended If saith Paul all prophecie and there commeth in one that beleeueth not or is vnlearned he is rebuked of all and so are the secrets of his heart laide open and so he will fall downe on his face and worship God and say plainely that God is in you indeede By this it is cleere that together with preaching God coupleth his owne arme and power both to enlighten the minde to see inward and secret corruption hid from vs before and to bow the heart to reuerence and obey God As men therefore for the health of their bodies doe chuse places conuenient to dwell in where there is wholsome ayre sweete water and other commodities so they wil much more doe this duty to their soules for the health and safety thereof as to prouide for it good diet by the wholsome preaching of the word ordinarily on the Saboath which together with Catechizing and the benefit of publike prayer and Sacraments shall in Gods appointed houre effect this blessed worke of a true calling to their present comfort and euerlasting saluation of their soules Where these meanes be not at all vsed if so be they may be had or some and not all or vsed negligently or by fits and starts onely there the case will goe hard For howsoeuer our calling hath God alone for the Authour and beginner the finisher also and perfiter of it yet there is a necessity laide vpon vs to serue the gracious prouidence of Almighty God as instruments therein by attending and exercising the meanes appointed Therefore as Paul Acts 27. hauing a warrant from God of good security yet saide If these Mariners doe not tarry in the Ship we cannot be safe so I may say Gods ordinary dispensation considered that if these meanes be cast off and not cared for we cannot be called Now for such as be already called and can finde in themselues the true markes thereof as this is the greatest comfort in the World so if they will preserue this comfort then they must see to it that such meanes as it pleased God to blesse vnto them at first for the obtaining of an effectuall vocation and conuersion these very meanes they addict themselues vnto vsing them still and them all if there be no necessary let and being constant without being weary in a right manner also sincerely and humbly with a feruent desire of Gods glory aboue all things being much in prayer and godly meditations and as euer they will be thankefull for such a grace as their effectuall calling is let them striue to walke worthy of the vocation wherewith they are called in all lowlinesse and meekenesse long suffering and loue Ephe. 4. 1 2. Apol. Friend Aquila ye haue reported vnto me verie much of that which ye learned touching effectuall calling now if ye will let vs passe on to the other point namely the graces which doe necessarily goe with this calling except ye haue somewhat further to speake of this matter which if ye haue I will gladly giue you the hearing Aquila Yes Sir I will craue your patience alittle for I forslowed to tell you when ye asked me of the meanes of calling that it hath seemed good in the eyes of God to call some immediately without any ministry of Angels or Men as Adam in Paradise Abraham in Charran Paul in his iourney to Damascus to declare himselfe to be most free not bound to the meanes which are rather
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
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
shine afresh or as the trees in Winter which hauing neither fruite nor blossome nor leafe seeme to be dead yet haue life in the roote which appeareth in the Spring Or finally as with a man in a trance who in truth 〈◊〉 though for the time he haue no sense or vse of life euen so it is with Gods owne Children in the pang of some soule affliction or after some deepe fall by sinne there appeares in them for a season no fruits nor feeling of any sauing grace but all is clouded and dead to seeming yet not so in truth as both reason and the euent declareth For all sauing grace is of that nature as it perisheth not it neuer dyeth where it once liueth therefore called immortall And such as for a season haue feare and trouble and dulnesse with deadnesse in their conscience they doe afterwards recouer themselues the graces which seemed to be dead being stirred vp by the vse of good meanes are againe quickened And the best meanes for such as haue lost their former peace as touching all sense of it they are priuate prayer to God though it be with great vntowardnesse yea though they be troubled when they thinke on God yet still to make petitions vnto him in his Sonnes name Those very groanes and sighes which are so little as they cannot be vttered what they are yet being the worke of Christ his Spirit they are through the same Christ pleasing to God who despiseth not a contrite and broken heart therfore let not such forbeare to come but 〈◊〉 more seriously to renew their repentance taking the helpe of the prayers and comforts of the godly wise by whose counsell supplications many a weake troubled heart hath beene raysed vp to peace and rest in the Lord. For this being Gods ordinance to pray one for another and to confesse our sinnes one to another Iames 5. certainely God will blesse it to the good of his Children Therefore let such take good heart to them and for their better releefe of their distressed conscience let them remember the olde mercies of God toward them and what peace ioy and comfort they haue had heretofore in God and other the workes of his grace which they haue felt must assure them that that God which once had so farre exprest his loue towards them will be their God for euer These priuate meanes ioyned with the publike namely the reuerent vse of the Word and mysteries will againe so settle their heart in peace through Gods powerfull blessing as that they shall be occasioned to say with the Prophet Returne to thy rest O my soule for the Lord hath beene beneficiall to thee hee hath deliuered thy soule from death and thy eyes from teares Psal. 116. verse 7 8. Aquila Let me now remember you to proceede to the second fruite of Iustifying faith which with the Apostle you called Accesse into the grace of God what doe ye esteeme this to be declare it to me as I may conceiue it Apollos This third fruite which is the accesse or entrance into the grace of God it is a companion of the former following it at the heeles for our conscience being pacified through the hauing God pacified and reconciled toward vs the Christian soule assumeth and taketh great liberty in all necessities outward and inward to approach and come vnto this God thus become gracious and fauourable to vs in his Sonne and this is that accesse or entrance into his grace being the same with that which we reade of Ephesians 3. 12. Wee haue entrance with boldnesse through confidence and faith in Christ. And also one with that Heb. 4. 16. We may with boldnesse come to the throne of grace hoping to find helpe in time of neede or as before when our sinnes were vnpardoned they shut vs out of Gods presence so being now forgiuen and God reconciled to vs. We may freely vpon all occasions and doe with much liberty draw neere to him being made propitious to vs wee haue a certaine resemblance and shadow of this in naturall Children who dare not come into the sight of their Father all the while his anger is moued for some fault but flie rather his presence as did Absalon but attonement being once made and they certified thereof then Absalon dare freely shew himselfe before his Father so it fareth with Gods Children they shun and flie from God as Adam all the while they haue God angry for their sinnes and their consciences in that regard 〈◊〉 or disquietted but vpon reconciliation beleeued and the conscience thereby appeased they now with an holy boldnesse enter in to God to speake to his Grace for themselues and for others according to all their wants and distresses which how great a gift and priuiledge it is may be perceiued by the example of a base subiect through some capitall crime obnoxious by the Law to death and now by the clemency of his Prince not onely pardoned but honoured so and aduanced as hee may at all times haue accesse vnto his Prince to sue for himselfe and his friends But looke how much the fauour of God exceedeth the fauour of all earthly Monarchs and is farre more able to gratifie vs in things most neerely concerning vs enen eternall felicity so much doth this benefit of our accesse vnto God exceede that other and it is a benefit that no heart can thinke no tongue can vtter the vnualuable greatnesse of it that poore sinners should receiue this honour through the mediation of Christ and by his merits to haue free approch into Gods priuy chamber yea into his secret presence to acquaint him with all whatsoeuer wants wee haue and to talke with him as a childe with his louing Father or one friend with another Thus considering what neede wee haue of him and how able hee is to pleasure vs cannot seeme but a wonderous great mercy our vnworthinesse and his greatnesse being also coupled together Aquila The fourth fruite ye called a standing in this grace what is this I pray you Apollos It imports as much as a perseuerance and continuance of true beleeuers in that blessed estate whereinto they are brought by faith in Iesus Christ by whom they haue God fauourable not by fits and for dayes moneths yeeres but for euer and that such a thing is meant here by standing not only our common speech wherein wee call a place of continuance a station or a standing and of a man that is resolute and constant wee vse to say he stood well to it and when wee will stirre vp one to stedfastnesse wee bid him stand to it But the Scriptures also by this word expresse stablenesse both in euill Psalme 1. 1. and in good Psalme 122. 1 Corinthians 16. 13. Likewise where it is saide by Saint Paul The iustified by faith doe stand in that grace whereinto they haue sound entrance Hee intends to teach thus much that the Elect beleeuer as by
the meanes of Christ absoluing him from sinne and reconciling him to God he is set in the estate of Gods fauour hath thereby his conscience sweetly quietted enioying this liberty that he may vpon all iust occasions with holy boldnesse and reuerence come to the gracious God and enter into his presence So hee is established to abide and remaine in this happy condition for all eternity so as though through the malice of the Diuell and by his owne vnwarinesse and infirmity hee may be sore assaulted and shaken and take some deepe and dangerous fall yea so farre as for a time and in part hee may lose sundry tokens fruites and gifts and feeling of grace as peace of conscience ioy of the Spirit touching the sense of them cleerenesse of vnderstanding affection to goodnesse feruency of loue boldnesse in confession of God and such like as is very manifest in Dauid and Peter Psal. 51. 7 8 9. Mat. 26. yet he is preserued so sure as hee cannot possibly fall wholly and vtterly or for euer from that grace of attonement and such effects as necessarily depend thereon which they haue attained by the faith of our Lord Iesus Christ. Because God who loueth the Elect in his Sonne is vnchangeable louing to the end also he hath receiued them into an euerlasting couenant promising so to put his feare in them as they shall not haue the will to goe from him as hee neuer hath the will to cast out whom hee hath once embraced being also of almighty power to maintaine them in his fanour committing them to the custody of his Sonne to be kept who will lose none whom the Father hath giuen him by election and which come to him by faith And though they doe often of frailety sinne and that greeuously whereby they deserue to be forsaken perpetually yet are they kept from that vnrecouerable downefall Mathew 12. Hebrewes 6. and by the intercession of Christ haue all their other falles of weakenesse couered and pardoned His Spirit moreouer which is in them and which they haue of God in due time quickening that is dead strengthening that is weake raysing them vp from their falles stirring vp their repentance and faith and enabling them to keepe on their way vntill they come to the goale And therefore this I cōfidently hold vpon the promised grounds would haue all to receiue it as a truth of God which cannot deceiue the Elect being once by a liuely faith vnited to Christ through his Spirit iustified by his righteousnes hauing their sins forgiuen them by his death and reconciled to God to the sound pacification of their conscience before him and enioying this liberty of hauing accesse into the gracious presence of God can neuer by all the powers of hel be quite and wholly pluckt from this grace Howsoeuer they may as I saide lose for a space many fruites of grace and bee further worthy for their offences to lose all for euer if God should deale in rigor as he neuer doth nor will doe with those to whom he is become so propitious in Christ as to iustifie them to be reconciled to them and to admit them as children to come to him as to their kind Father The consideration hereof it is so farre from being to be feared or suspected lest it should breede security and Iull men asleepe in a carnall presumption as on the contrary it is very auailable to quicken and prouoke Gods children to all Christian care and watchfulnesse both because the faithfull are so preserued of God in the estate of Grace as that the same word which teacheth this doth teach also that their owne feare endeuour and vigilancy in the carefull vse of all good meanes and in diligent heed-taking to all their owne wayes is required heereunto as the means of their standing Let him that standeth take heed lest he fall 1 Cor. 10 12. And againe Bee not high minded but feare Rom. 11 20. And againe He that is borne of God preserueth himselfe 1 Iohn 5 18. And secondly because the elect vpon calling to minde such mercies of God towards them as they haue with their calling to faith will be moued vnto great thankfulnes to loue and honor such a God as hath brought them and setled them in such a blisseful sure and steddy condition so as they will not grow bold to offend liue securely if it were but in this regard that they will not bee found ingratefull to such a most kinde Father But when his honour and their owne safety lyeth vpon it that they eschew security and stand vpon their guard this double corde will strongly holde them vnto theyr dutie Aquila Now I would gladly heare you speak something to the fift fruit of our iustification by faith which ye called after the Apostle a Reioycing vnder the hope of the glory of God Where if it please you I wold haue you distinctly to shew mee these three things First what he meaneth by the glory of God Secondly then what is the hope thereof And lastly of reioycing vnder that hope so this fifte fruite will bee euidenced to me the better what it is Apollos In all these I will seeke to satisfie you and that with so few words as such things may well be vttered The glory spoken of Rom. 5 2. it is that blessed celestiall glory which beleeuers shall enioy in Heauen with God and it consistes first in a remoouing from them all manner of sinne and miserie from which they shall be absolutely free the euill of sin and paine shall touch them no more then it shall touch God Secondly in the presence and hauing of al good for soule and body and that in all perfection their bodies being made incorruptible strong bright and glorious as the Starres or Sunne in the Firmament their soules filled with holinesse abounding in all loue of God his Angels and Saintes and God mutually louing and delighting in them And all this as without measure so without all terme or end Earehath not heard eye hath not seene heart cannot conceiue and thinke of the greatnesse of this glory None know it saue such as receiue it This is called the glory of God not only in this regard for that it is his free gift which hee bestoweth on his sonnes and daughters but also for that himselfe liues in it and is infinitely cloathed with this celestial glory He dwels in inaccessible glory his children being made partakers of some beames of it as they are capable yet so farre as to their absolute felicity for euer For the second thing what may bee the hope of that glory It is that certaine and sure expectation of the beleeuing iustified soule to enioy in due time this heauenly glory and whatsoeuer serues to leade thereto as it is certaine of such good things as it enioyeth already For seeing the faithfull do hope for heauenly glory and their hope shall
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
good Christian and that it is spirituall and inuisible fought by inuisible combaters and weapons At length you deliuered the necessity of this battle by the true causes of it whereof the first is the wil and good pleasure of God who as he ordained his owne Sonne so all his members to this spirituall warre and conflict thorow which they are to passe vnto the Crowne and the Kingdome which is prepared for them as in earth no man is crowned except first hee striue lawfully none diuide the spoile which first haue not abid the brunt of the battle and obtained the victory The second cause is the extreme malice of Sathan against Christ the head and for his sake against all the Elect his members whom he will neuer ceasse to tempt and that with most wonderfull subtilty as a Serpent long experimented and with outragious cruelty as a red fierce and fell Dragon or roaring Lyon if it were possible to draw backe againe the regenerate vnto his kingdome and hauing ouercome them to destroy them 1 Pet. 5. The third is the repugnancy and contrariety which is betweene the Spirit and the flesh in the new borne Christians in whom they continually striue together as the twinnes did in Rebeccaes wombe the Spirit striuing against the flesh and the flesh lusting against the Spirit without truce or reconcilement hell and Heauen light and darkenesse God and Sathan being no more contrary in quality then the Spirit and the flesh Here I call to minde that it was taught that in Scripture phrase Spirit grace new man law of the mind in this argument were Synonyma and of one signification also flesh old man corruption law of the members were equiualent termes importing one thing so as euery regenerate man hauing these in him consisted of a double man and had two men warring in him perpetually during his whole pilgrimage the old man which is that remainder of sinne that vicious quality deprauing and poysoning our Nature inclining to the breach of Gods Law which is vsually called the flesh That which is borne of flesh is flesh Iohn 3. 6. And abstaine from the lusts of the flesh 1 Peter 2. 12. And corruption as Ephe. 4. 22. The old man is corrupt for it causeth spirituall vnsoundnesse wasting all where it reigneth lastly Law of the members because in faculties and powers of soule and body it hath force of a king or law to command and enioyne absolutely in wicked men but in the regenerate with resistance And the other man is the new man which is that quality of holinesse created in mind and will renewed by the Spirit of God hence called The Spirit and Grace because it is freely giuen and worketh things gracious and pleasing to God and lastly The Law of the minde because there it gouernes as a Law or Commander Now the opposition and strife betweene these two men in the regenerate it is this in generall that grace or the Spirit or the new man doth raise and beget godly desires and affections tending to Heauen and hindereth the wicked motions of corruption and the old man and this againe engendereth vicious euill desires and thoughts crossing and hindering the good counsels and purposes of the Spirit and new man In which conflict sometime sinne preuaileth against grace carrying vs away and leading vs captiue as it were fast bound in fetters and chaines Rom. 7. 23. and sometime grace mastereth the lusts of sinne and remaineth Conquerour And this alwayes falleth out by reason of this combate that a godly person as he cannot doe what euill Sathan sinne and himselfe according to his will corrupt would doe because grace dwelling in him doth put an obstacle and barre vnto sinfull desires that they doe not breake out as blisters or botches in ones body so he is not able to attaine to performe either all that good which he would or in so good a manner as he would with such loue to God and his Neighbour as his soule wisheth and the Law requireth because remaining corruption doth oppose it selfe vnto the worke and motions of the Spirit Which is the thing whereof Paul had experience in his owne person and hath reported in Rom. 7. 14 15. both to the instruction of all and great comfort of the weake that by reason of dwelling sinne egging and tempting him to euill pulling and drawing him from God hee both did the euils which he would not and left vndone the good which hee would doe or did it vntowardly and weakely He could no sooner haue a good thought and motion tending to God ward but euill was present and at hand very ready to quench and smother This was the condition which hee was subiect vnto euen like the condition of a sicke man newly recouered or but recouering who faine would walke a mile or two for his health but when he begins to go his legges double vnder him for feeblenesse and he can scarse walke two turnes about his chamber Or as it fareth with an escaped prisoner which desireth to flye and his heart could serue him to go twenty miles or forty a day yet his bolts and fetters so comber him as he can scarse rid one mile a day So the Apostle felt and so much other regenerated persons feele themselues encombred with their sinnefull Nature as they are enforced euen when they do best to do their duties with care wants and imperfections Apollos In this spirituall combate there is a materiall thing to bee enquired into whether corruption do so farre at any time preuaile ouer grace as wholly to extinguish it for a time or the faithfull do but onely fall into a spirituall sleepe deepely forgetting themselues yet still retaining the life of Grace The case of Dauid falling so heinously sinning so deliberately lying so long being falne causeth diuers more then to suspect that the godly in their conflict with sin may take such a foyle as to haue grace wholly beaten out of their hearts for a season though not finally For it thoughts that he yeelded vnto sinne with his whole will which cannot be where any sparkle of Grace remaines Aquila Sir this is a Question which it were more meete for you to make answer to then my selfe howbeit seeing you will haue it so I will speake my minde in it When I reade in Scripture that God is vnchangeable his couenant euerlasting his calling and giftes without repentance his regenerating grace to bee an immortall seede to remaine in the elect to be such as none can take from them and that the life of grace can no more returne to the death then Christ can returne to dye againe and that Christ doth make intercession for beleeuers and that the Comforter which is giuen them shall abide in them for euer Vpon these and such like grounds I am resolued that howsoeuer sauing grace in the Elect may be wounded yet not killed battered and beaten yet not raced sore shaken yet not plucked vp by the rootes
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
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
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
our loue as touching the manner and measure and end we haue sundry rules giuen vs in Scripture the first is to loue our Neighbour as our selfe Now as the Apostle saith No man hateth himselfe but wisheth all good to himselfe Mat. 22. Now such as with a right ruled loue doe loue themselues they doe not onely wish but procure such things to themselues as indeed be wholsome and good for them both for their bodies and soules abandoning such things as be euill and noysome to either haue they neuer such apparance and shew of good and profit euen thus ought euery man to loue his neighbour And according to the second rule looke what things by the iudgement of sound reason wee would haue done or not done to our selues these things wee should be willing to haue done or not done to another be he friend or foe Mat. 7. Also in what measure and degree we desire that our Neighbor should loue our selues in the same we ought to loue them againe The third rule is to loue as brethren 1 Pet. 1. 22. That is such loue as naturall brethren ought to beare both for manner and measure one to another such euen such so hearty and vehement ought the loue of Christians to be amongst themselues knowing that they are brethren by a brotherhood consecrated and ratified in the bloud and death of Christ our elder brother who hath charged vs as one who may command vs to loue one another as he hath loued vs Iohn 13. 15. Loue one another as I haue giuen you example And againe a new commandement I giue you that ye loue one another as I haue loued you Iohn 13. 15. That so ye loue one another this is our fourth and best rule to direct vs in our brotherly Christian loue which must be vnfained without hypocrisie or counterfeiting earnest without coldnes indifferency constant without change or wearinesse free without respect of our owne pleasure or profit and very great not small and meane for thus Christ loued vs for in that he would besides his doctrine his miracles his example of life his prayers in all which he witnessed his loue vouchsafed also to giue himselfe to such a death and that for his enemies This declareth how sincere free constant and exceeding great his loue was towards vs wherein though we cannot equall him by attaining to his perfection which is not possible nor required of vs yet wee must be like to him in our loue and striue to come so neere as wee may which is both required and possible And herein the true Christian doth differ from the false that the one in his loue looks vpon Christs loue as his patterne and thereto frameth his owne but the other hath no thought at all to imitate Christ as he hath him for no Sauiour so he makes him no example The godly Christian who beleeueth him to be a Redeemer doth labour to follow him as a guide and sampler as in this duty of loue so in all other Offices of Christianity Apollos I haue heard your rules of neighbourly and brotherly loue let me heare some of your best reasons to moue and perswade both to begin and to perseuere in exercising of this loue for it is as needfull to haue good grounds of our loue as a good guide of our loue He is as much too blame that loues without reason as he that loues without rule Aquila As there be certain common reasons which may perswade our loue towardes all men whatsoeuer they are to wit because they are the creatures of God our flesh and bloud of one kind with vs our Neighbours also being made after Gods Image hauing a commandement to loue them and the examples of godly men who haue done good to all out of an affection of loue and because wee would haue others to loue vs so there be peculiar and speciall reasons to moue vs vnto the loue of our brethren which hold the same faith that we doe and of these I will giue you but a light touch it shall be sufficient to name them our labour ought to be more in practising them then in speaking of them It were enough that it is the will of our Father which is in Heauen that his Children should dwell in loue and that he hath by his example gone before vs first louing and still louing vs and that he hath made vs partakers of the same grace to be all euen Christians brethren fellow heires members of Christ his seruants his friends his children his Spouse his inheritance also that except we truly loue one another we cannot loue God nor be loued of him nor haue any assurance that wee be his people or looke for any blessing but for all wrath from him yet vnto all this if wee adde the sweete pleasure and delight which is in brotherly loue behold how pleasant and the great and manifolde commodities which arise and grow thereby behold how good it is for brethren to dwell together in vnity our loue being for comfort and delight like that precious oyntment and for profit like that deaw of Hermon and withall if wee doe consider the bitternesse of hatred being as gall and wormewood and the hurt which it bringeth all this would greatly preuaile with vs to stirre vp and encrease mutuall loue Apollos Let me stop you a little in your course what be these profits which loue brings and the discommodities which follow the wants of it Aquila Whiles Christians are ioyned together they are strong as an army where the Souldiers keepe euery one his ranke or as a wall where the stones be all ioyned together Also we may boldly come with our selues seruice vnto God vnder hope of acceptance wee thereby greeue the aduersaries of God which see our accord through loue and reioyce the godly we spite Sathan whose kingdome is more hindered by vs the more that loue doth abound we glorifie the word of God and glorifie our profession our prayers haue more feruency and fruit As on the other side through lacke of loue amongst brethren God and his Gospell be dishonoured Sathan pleased and the wicked made glad our safety hazarded because a house diuided cannot stand our prayers hindered and reiected with infinite discommodities which lamentable experience teacheth men better to know then any mans speech can doe The Apostle aymeth at the great commodity and necessity as also at the excellency of loue when he bids vs aboue all things to put on loue and when hee likeneth it to a bond calling it the bond of perfection Colos. 3. 14. because it knitteth our selues and our duties together and vnto sinewes and ioynts Ephe. 4. As being of that vse and force in the mysticall body as sinewes and ioynts in our naturall body be to ioyne and fasten all the members together these things as also to consider that loue remaines in heauen when faith and hope faile must much prouoke vs both to esteeme and to exercise
and vaine glory anger hatred couetousnesse desire of reuenge taking things in the euill part which are the very bellowes of variance and break-neckes of all peace On the contrary it is filled with a quiet spirit with humility contentment gentlenesse long-sufferance meekenesse forgiuing offences interpreting things in good part when with reason and truth they may which be the very Nurses of Peace and break-neckes of all contentions their words also being not greeuous but few soft and vpright far from false reports or tale-carrying not vsing scornefull nor brawling speeches Iudges 8. 2 3. And finally they containe their hands from striking violent and vniust dealings and they doe well know how to vse a wise silence when speaking may kindle or encrease anger by this meanes it commeth to passe that they easily gaine concord and agreement with their brethren and as easily maintaine it All being quite contrary in wicked men who furthermore doe herein differ from the righteous that as they will not haue peace with whom they should so they will sometimes haue it with whom they should not as they study not to seeke peace with all but with such as themselues list so they are ready for sinister respects there to liue peaceably where the godly doth not find it possible vnlesse hee would haue warre with God by hauing peace with his enemies Whereas this is the way of Gods Children that if it lie in them and be possible they will haue peace with all if there be not peace it is because it is not in their power or because they hold a iust warre better then an vngodly peace But on the other part euill men as they giue no diligence to haue agreement when they might and ought so they are content to accord with them with whom they ought to haue no fellowship for what communion can the Christian which is Christs friend haue with an Idolater or with any other of Gods enemies Yet I am far off from condemning those leagues of concord which Christian Princes doe make with Infidels and Idolaters vpon necessity of commerce and trafficke for the better maintenance of this life by exchanging of commodities or for common defence where there is no league of amity stricken to agree and accord with them in their superstitions and vngodlinesse Such leagues of peace we reade of betweene Abraham and Abimelech Geneses 23. betweene Salomon and Hyram King of Siria 1 King 5. 1. between Dauid and the King of the Ammonites 2 Sam. 10. 1. Apollos Now that you haue spoken thus much of peace you may proceed to those other vertues which either be Parents to beget or props to sustaine Christian peace Aquila Yet by your good leaue I meane to adde this one thing namely that Gods Children are of such a peaceable temper as they will not fall out no not with the worst men till it come to this that they must differ from them in some wicked cause and euen then they doe so refraine to haue communion with them in the cause as that if it may be and doe lie in them they will not haue warre with their persons but when they must breake off fellowship with their persons they and their bad cause being so linked that he that will like the one must allow or seeeme at least to allow the other yet then they so breake off society and stand off from their company as it is with pity and griefe for their follie and with prayer to God for their repentance this is it whereunto they aime being sorry if they faile Now Sir I am well pleased that we step forwards to conferre of those graces which a little before we haue seene to goe together with this peaceable heart of the godly man whereof one is Humility for as the child of God walkes humbly with his God giuing him all glory for all good things acknowledging and feeling in himselfe nought saue sinne and misery so hee carrieth himselfe humbly towards his brethren whose graces and good works he doth reuerence and with loue make mention of them in like loue couering wants and euils And being priuy to such a number of corruptions in himselfe he adiudgeth himselfe the meanest of all and worst of all others and esteemeth others better then himselfe being ready not out of the basenesse of mind but out of a lowly spirit to doe any seruice how troublesome or meane soeuer to the comfort or helpe of any Christian after the example of Christ abasing himselfe to wash his Apostles feete and also humbling himselfe for his enemies euen to the death of the Crosse Phil. 3. 5 6. The like mind hath euery godly Christian who forgets and denies himselfe that he may stoope to euery duty whereby hee may be helpefull to his euen Christians and yet so farre from looking after any praise as if he be praised especially in his owne presence hee is ready to blush Prou. 27 2. being more desirous to heare of his fallings that hee may be the more humbled then to be commended for his well doings lest he waxe proude As for those stirrings of pride which none of Gods Children are wholy freed from they much dislike them in their iudgement and loath them in their hearts striuing and praying against them with crauing of pardon for them knowing how much God abhorreth the high minded to depresse them and that the way to glory is paued and prepared by humility it being written that God will lift vp the humble 1 Pet. 5 5. Now this is further to be considered that with this singular humility there is ioyned in the godly a comely and reuerent grauity staying and ordering their affections within and mode rating their gestures words countenances and actions without according to the dignity of their persons and callings that as their humble carriage gaineth them loue so of their graue behauiour there ariseth much reuerence towards them It is not so with the euil and vnrighteous men who be vaine and light hauing no grauity at all or none but affected grauity little considering the excellency of their estate and place They be voide also of true humility because they forget the worthinesse of others therefore either out of the pride of their hearts they doe 〈◊〉 and disdaine others thinking themselues better then they as the Pharises in the Gospell did or out of basenesse of mind yeelding to all persons in all things without difference not respecting what in duty they owe but being forwards to doe any thing which may please or procure themselues respect and praise whereof if they happen to faile and misse they are thereby more daunted and troubled then they are comforted by the seruice which they did as appeareth in Achitophell Apollos It is a thing that you haue very well obserued that Gods Children doe so remember the worthinesse of others to be humbled lowly towards them as withall they doe not forget their owne worthinesse to cause in them a godly
greeued with the spirituall euils of others taking their sins to heart no lesse if not more then their corporall wants Mourning for their ignorance and hardnesse of heart praying instantly the Father of al mercy to open their eies to draw them out of darknesse And this they doe instantly euen where they are prouoked and not onely to their friends As Christ wept ouer Ierusalem which crucified hirn so true Christians haue compassion towards their enemies Further when mercy is to be practised vpon offered occasions they stay not till they be entreated but be hartily glad that they may be a mean of comfort to any distressed Euen as they would haue refreshing help in their own afflictions trobles so they are willing to respect others out of a great desire to be like their mercifull Father and to adorn the Gospell of his Sonne with the workes of mercy Moreouer where others take occasion of scorning their Brethren of reioycing or triumphing ouer them euen from these occasions the godly do prouoke them selues to pittifulnesse with sighs and groanes to 〈◊〉 and bewaile the follies and falles the damages and distresses which happen vnto others Yea the mercy of a righteous man rcacheth vnto beasts not his owne onely but vnto the beasts of his enemies to pull them out of the pit or to bring them home being straglers And whensoeuer they faile in these or in any other dutie of mercy either for substāce measure or maner they haue sorrow in themselues and flye for pardon to the throne of grace so farre off they be from putting trust in their owne deeds and all this without desire or care to bee knowne or seene of men further then needes must or may bee for their example and encouragement to the like mercifull workes as they thinke it sufficient that God who knoweth the heart Math. 6 2 3 4. is witnesse to the tendernesse of their affections towardes such as are in any necessity or want As touching the next vertue it is taking of things in good part when any doubtful speeches or actions happen which may be taken in euill part and breed matter of dislike debate These do the godly vse to interpret well inclining alwayes to the best constructions which can be made of mens doubtfull words or doings For as in euident euils they will not suffer a curtaine to bee drawne ouer the eyes not to see that which all men behold so in such things which may haue a good sence they will not be so vncharitable as to make a bad interpretation Neyther will they for some blemishes in a mans person or deede condemne all that is good as if for a wart or scarre one should despise great fauor and beauty but they easily winke at that which is amisse seeking by priuate louing admonition to mend it and 〈◊〉 ready to commend that which is as it ought to be making the best of euery thing so farre as with good conscience they can In the wicked it is quite contrarie for they wrest mens words and actions quite beside yea sometimes cleane contrary to the intention of the speaker and doer after the example of Dauids brethren 1. Sam. 17. and Hannuns seruants 2 Sam. 10 3. And if at any time they do take any doubtfull saying in the better part it is done partially because they would take part with some whom they affect They doe not mete like measure to all being also apt for some fewe and small spots to reiect many and excellent graces Apollos But friend Aquila amongst all the gifts that spring out of loue and accompany a peaceable spirit tend to encrease and preserue loue and peace ye haue scarse named or but onely named the gouernment of the tongue for speech and silence it being one of the graces proper to the elect to know when and how to speake For the righteous man ordereth his words with wisedome his speeches are seasonable and fit like pictures of siluer in apples of gold being powdered with salt Whereas the foole bableth out foolishnesse his words giue no grace to the hearer but with his lips hee speakes froward things which witnesseth the price of his hart tends to engender strife The good man out of the good treasure of his heart draweth out good things the euill man out of the euill treasure of his hart bringeth forth euill things Mathew 12. As there is nothing whereby a mans wisedome is better knowne then by his words so a mans folly 〈◊〉 by his talke which in euill men is either vaine or euill whereas the wise with their tongue spread knowledge and feede many with the fruites of their lips they shun all euill and ydle all contentious and vnlouing talke as a man wold eschew a dangerous rocke It fareth thus with them they feare God they choose rather to say nothing then to speake vnprofitable and friuolous vile and hurtfull thinges They haue learned that in much talk there is iniquity euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth so many words haue alwayes some fault it being one of the hardest thinges in the world to say much and to say nothing amisse Also no danger is like the danger which cometh by the slipperinesse and foolishnesse of an hasty tongue It sildom repents a good man that he saith too little it often repents him that he spake too much His silence doth euer proue lesse greeuous to him then his speech For the godly finde by experience that both the peace of their owne conscience betweene them and God and also the mutuall peace betweene them and their Neighbors is more offended and hurt by saying much then by saying nothing So it is not without cause that silence is termed a holding our peace to shew this that peace is gotten and preserued both to our selues and with others by prudent silence Nothing is so sweete a friend to peace as silence as many words much offend it He is surely therefore an happy man and fittest to liue in the World that striueth earnestly with himselfe to get this good moderation of his tongue We might now passe forwards to speake of the vertue of temperance but that I would haue you to declare how the Children of God doe differ from others in this duty of selfe-preseruation for selfe-safety is a thing cared for of all men but not alike of all men Aquila This was well remembred of you I had like to haue done as hee did who told ouer the company twice and still forgot himselfe for indeede all the forenamed graces be such as serue to procure and preserue the safety of our Neighbour his person and life of his soule and body is by the former gifts aduanced saue that the last which you named to wit the well ordering of the tongue is a great meane as any other of selfe-safety Life and death are in the hands of the tongue many a man
to her husband in respect of his prehemmence in graces and authority Ephesians 5 verse last the husband loueth his wife as a daughter of Israel and member of Christ and out of this holy affection of loue careth for her I Peter 3. 7. beareth with her infirmities cherisheth instrusteth her and protecteth her Fathers are not bitter to their children but in mildnesse wisedome bring them vp in the instruction and nurture of the Lord Ephesians 6. 3. Children doe loue reuerence obey their Parents for the Lord Ephesians 6. 1. witnessing their honour towards their Parents especially in this that they make no choyce of their trades and matches without their priuity and counsell Seruants not out of feare with eye seruice but in singlenesse of heart study to please their bodily Masters Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust both touching the bodies and soules of their seruants knowing that they also haue a Master in Heauen Calosians 3. verse last The Pastor feedes his flocke not for filthy luker nor by constraint 1 Peter 5. 2 3 4. but out of a willing minde shewing himselfe an example to the flocke The flocke and people on the other side acknowledge him and haue him in singular loue for his worke sake I 〈◊〉 5. The Magistrate kindly tendreth his inferiours as his children Iob 29. and mildly ruling with iustice giueth praise to such as doe well and punisheth those that doe euill 〈◊〉 13. 2 3 4 5. And finally inferiours and subiects obediently submit themselues vnto their Rulers as vnto Fathers doing with readnesse their iust commandements and with patience bearing euen their vniust punishments Thus haue I giuen you a certaine taste of these singular and speciall duties for neither time nor your infirmity wil permit vs more largely to discourse them onely this I thinke good to adde that it is the property of all sauing graces which wee haue named and of the others which we haue forgotten for who can remember all to waxe and encrease till they come to perfection as the young fruites groweth till they be ripe it pleasing God to follow his first graces with new supplies till he haue finished the worke which he hath begun 〈◊〉 1. 4. So it is not with the wicked whose gifts decrease and at last 〈◊〉 and fall away as leaues in winter fall from the trees they being as the chaffe and dust which hauing no stedfast firmenesse be therefore soone 〈◊〉 Psalme 1. 5. Whereas the godly which are as a tree planted by the Riuers side brings forth fruite in due season whose leaues are alwayes greene and look whatsoeuer they doe it prospereth Psalme 1. 3 4. And now good Sir if it please you we will shut vp this our conference with this short Prayer O eternall most wise mighty and mercifull God we giue thee thankes for all thine Elect whom thou hast according to thine eternall will called effectually by the Ministry of the Law and Gospell to thy Son opening their eyes to see him to be their Sauiour and their hearts to embrace him with affection being satisfied with him and so working in them that most worthy gift of faith whereby being vnited and incorporate into him they partake with his iustice both actiue and passiue for their perfect iustification before thee and with his Spirit for their vnperfect sanctification in this life hauing power giuen them both to abide the combate with remaining corruptions and vpon wounds and foyles receiued in that encounter to arise by repentance and also to be able to witnesse the truth of their repentance by the constant exercise of all good workes furnishing them with needfull graces of all sorts for the sincere seruice of thy Maiesty and of their brethren according to their seuerall estates and degrees good Father we blesse thy blessed name for these workes of thy grace in them all and pray thee heartily both for their continuance in grace vnto the end til they be perfectly glorified in heauen and that the rest of thine Elect who as yet are not gathered thou wouldst hasten their conuersion and calling to fulfill in them also the good worke of thy pleasure with power encreasing them in all goodnesse protecting them against all enemies and euils till the great glorious appearing of thy Son Iesus to whom with thee and thy holy Spirit be all praise honour and glory now henceforth and for euer Amen Finis laus Christo nescia finis Errata IN Page 6. Line 20. Reade capable p. 13. l. 6. r. seruice for shew it p. 16. l. 31. let the comma be after them p. 19. l. 3. r. desert l. 17 r. for a certaine time as they c. p. 21. l. 26. r. Sacrament p. 29. l. 15. r. calling p. 36. l. 13 after proceed r. and goe l. 19. r. it after vpon p. 37 l. 14. after keepe r. all p. 51 put comma out in l. 5 8. after mind and will p. 55. l. 8 r. as for is p. 59 l. last r. wrought p. 611 l. 9. r. belong p. 69 l. 6 r. matter p. 91 l. 27 r. effects worke p. 111 l. 5 r. against the first Table after sinne l. 24 after Christ r. because they are such p. 116 l. 8 r. vnexpressible p. 110 l. 27 r. onenesse l. 28 r. so is Christ p. 151 l. 13 r. premised p. 161 l. 10 r. hard for yours p. 162 l. 22 r. friend p. 179 l. 26 r. worke p. 188 l. 22 r. after then to be exalted p. 190 l. 11 r. falles p. 192 l. 32 r. comfort p. 201 l. 26 r. is after it p. 202 l. 6 r. of sinister death p. 223 l. 26 r. rich man for Diues p. 248 l. 16. r. halted l. 27 r. renewed p. 250 in the margin r. meetnesse p. 263 l. 10 r. that euill which is our owne afore being p. 287 l. 27. r. awefull p. 290 l. 7 r. gardian p. 303. l. 13 r. outward rest p. 307 l. 8. r. these p. 308 l. 2 r. as that after mind p. 328 l. 10 strike out the latter onely 2. workes of the Spirit proper to the elect Calling and Gifts A double calling 1. Outward common to all 2. Inward peculiar to some Difference between inward and outward calling Effectuall calling hath 3. inseparable cona panions first vnion with Christ 2. Iustification 3. Sanctification Effectuall calling what it is Inward means No name giuen c. Outward and inward Law Spirit of feare Gospell Spirit of adoption The time of Calling 1 Tim. 4. 6. 2 Tim. 3. 1. 2 Kings 22 1. Persons Who not 1. Pagans Creatures teach somewhat of God but nothing of Christ. 2. Proud Iusticiaries 3. Scorners 4. Impenitent or obdurate finners 5. Worldly wise 6 Worldlyrich Example in the Laodiceans Reuel 〈◊〉 7. Idiots Lunaticke 8. Borne deafe and dumbe Who
Spirituall things Repentance a note of a person to be saued not any cause of saluation 3. Vnrepentance hath vnfitnesse for any seruice of God or any good worke Vnablenesse to take any profit by the meanes of saluation 4. Repentance hath the contrary 5. Consideration of a iudgment day 6. Repentance the ioy of Angels and men 7. Good consequents of Repentance Hind erances of Repentance Example of the oyle in the cruise Also Danieis pulse Rom. 6 22 23 Reuel 7. Mat. 5. Lu. 23 Math. 25. 1 Tim. 5. Psal. 51. Ecclesiastes 2 Cor. 7. 11. True Repentance is a turning from euery sinne to do euery good worke Iames 2. 10. Eccles. 10. 1. Simile Simile Simile Exod. 17. 14. Simile Es. 〈◊〉 3. Perfection is here set agaiust hypocrisie A double perfection 1. Of measure 2. Of parts Mar. 6. 20. 2 King 10. 31. Acts 8. 13. Simile Simile Worthinesse put for meeknesse and vnworthily for vnmeetely 1 Cor. 11. 27. Heb. 6. 7. Luke 19. 1 2 3 4 5. Luke 23. Iames 2. 26. What a good worke is How many things required to a good worke 1. Good matter Deut. 12. verse last 2 Kings 26. from verse 16. till verse 21. 2. Perso good that the manner may be good Simile Simile A threefold act of Faith in euery good worke 1 Pet. 2. 5. 〈◊〉 3. 14. 3. Good end Actions are measured by their ends Simile 4. Good meanes Good things must haue good meanes Gen. 27. Shee sinnes by impatiency 1 Sam. 21. 13. Psal. 34. 1. 5. Circumstances 〈◊〉 3. Good workes please God and why Woe be to the most cōmendable life of any man if it be iudged without mercy saith Augustine Philip. 2. 13. Deus in nobis coronat sua dona Good workes merit not and why Debitum non est meritum Merita nostra Domini misericordia meritum meum mors 〈◊〉 Christe Bernard A reward due vnto good workes and Why A reward of fauour not of debt Rom. 4. 4. God is not obnoxious 〈◊〉 his creature Heb. 1 3. Simile 2. Pet. I II. Our merite is misery It is sufficient for our merite to know we do not merite Vse of good workes 1. Vse of good workes in respect of God See M. Iohn Shaw his trea tise of Maries blessednesse Fol. 89 90. 2. In respect of the Gospell 3. In respect of our selues Simile 4. In respect of other men Vnconuerted 1. Elect. 2. Not Elect. 〈◊〉 1. Weake 2. Strong First of the workes of the first Table Mat. 22. Loue of God what it is to loue 1. Commandement What it is to loue God Why God is to be loued How much God is to be loued By what rule our loue is to be guided Whence our loue to God springeth 2 Cor. 5 14. What be the effects and signes of our loue to God More proofes of the sound loue of God Such as loue God do loue his word which they shew forth by 1. hearing 2. marking 3 remembring 4. laying it vp in their hearts 5. delighting in it 6. by meditation 7 praise 8 and practise or keeping it Hypocrites delight in knowledge but not in the thing to wit Christ known Their loue to Gods Children it is both in affect and effect in word and in worke * A feeling suffering together Acts 14. They rent their cloathes c. Amor sui diffusivus Iames is reported to haue made his knees hard 〈◊〉 Camels knees with labour in prayer 2 Sam. 15. * Dauids mourning Pe ters teares Christs agony doe manifest this truth Prayer a fruit and token of our loue Of the feare of God The feare of God how it belongs to the wicked Rom. 2 verse last Feare of God twofold Exod. 20. 20. 1. A seruile feare of this feare it is true which is commonly saide Whom wee feare we hate and wish they were not 2. Filial feare Simile Simile Psal. 112. 1. Prou. 26. 27. Prou. 8. 13. Of Ezra it is said hee feared God greatly God must be feared accordingly Trust in God proper to the faithfull Heb. 3. Heb. 10. Psal. 53. Tim. 1. 6. Psal. 18. Psal. 112. Psal. 32. What it is to trust in God Ground of trust in God The godly vse meanes but haue their trust in God onely Wherein the trust of the godly differs from the trust of the wicked Markes for triall of our trust in God Encouragements to trust in God Simile Of Prayer and thankfulnesse 2 Commandement Difference betweene good and bad in Prayer and thanksgiuing Col. 3. 17. Marke 9. Rom. 7. 16. Mat. 5. 16. 1 cor 10. 31. Note this When ones minde is vncleane it defiles his best workes Eccle. 4. verse last Exod. 19. Luke 11. 15. Mat. 5. 6. Simile The true vse of Gods Name 3. commandement As men vse their holy day cloathes And for the titles words properties Sacraments workes of God their care is to mention them with a godly reuerence 4. commandement The true vse of the Sabbath And with what 〈◊〉 they beare their absence from the Assemblies see Psal. 84. 1 2 41. Patience a vertue proper to a true Christian. Afflictions the obiect of Patience Simile Tentatio seductionis 2. Probationis Punishment Correction Triall Of Chastisements 2 Simile First ground of patience 2. God smiteth not for euery offence 4. He correcteth with wisedome and loue Kepentance furthered by chastisements Dan. 9. Luke 15. 〈◊〉 7. Humility furthered by chastisements 1 Pet 4. Esay 57. Of Tiyals 〈◊〉 14. 28 〈◊〉 30. Esay 43. * This Righteousnesse is commutatiue and distributiue * This Righteousnesse is habitual or actuall * Hence it is that such righteous persons as these doe turne away from their righteousnes and so lose themselues their labour Eze. 18. Sincerity or truth is in all graces as a common adioynt or quality The fixt commandement Loue. What brotherly loue is How our Neighbour may be loued without iniury to God An enemy is a neighbour and a brother if he be a christian Difference betweene a neighbour a brother Degrees of Loue. Rules to guide our loue Reasons why wee ought to loue Properties of Loue. Actions of Loue. Difference betweene Faith and Loue. Brotherly kindnesse Foure kinds of Peace Prouerbs 17. Humility Micah 6. 8. col 3. 10. Grauity Gentlenesse It is reported that Peter he wept so often as he 〈◊〉 the mildnesse and gentlenesse of his Lord. Luther Long sufferance peace Forgiuing offences Goodnesse Meekenesse Mercy Philip. 3 18. Prou. 12. 10. Neh. 13 14 31 Gouernment of the tongue for speech and silence Prou. 10. Selfe-preseruation Seuenth commandement Vprightnesse towards our Neighbours goods Psal. 15. 3. 7. Eze. 18. Ninth commandement Truth vprightnesse in speech 〈◊〉 in keeping of promises Iob 1. verse last Three doubts Master Luther confesseth that hee was not troubled great ly with this vice Philarguria Pleonexia 〈◊〉 Honesty Zeale a Election b calling c Meanes of calling d Illuminatiō e Opening the heart f Faith g Vnion with christ h Iustification i Sanctific atiō k Spirituall conflict l Repentance m Good workes n General graces o Vprightnesse p Particular gifts q 〈◊〉 r Encrease or growth s Glorification