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
our good workes which they shall see may be moued more readily to hearken to that truth that worketh so mightily in vs. Therefore Peter counselleth faithfull wiues by their good workes to winne their vnbeleeuing husbands 1 Peter 3. 1. Also 1 Cor. 7. 16. For how knowest thou O woman whether thou shalt saue thy vnbeleeuing Husband But if any be vnconuerted and belong not to God these by our good workes shal haue their mouthes stopped that they cannot speake euill of vs or of our Religion For so is the will of God that with well doing we may stop the ignorance of foolish men 1 Peter 2. 15. Towards such as be already conuerted and become faithfull our good workes haue their proper vse either to confirme and strengthen them if they be weake in the faith as Christ saith to Peter Confirme thy brethren Luke 22. 32. Or else to comfort and reioyce such as be strong as Iohn reioyceth because the elect Lady and her children walked in the truth 2 Iohn 2. And Paul is greatly comforted by the faith and godlinesse of the Philippians Philip 3. 5. Insomuch as that which is spoken of the Vine and the fruite thereof Iudg. 9. 13. agreeth better to good workes the fruites of our faith that by them God and men are cheered Which should exceedingly worke preuaile with all good men to doe them and to doe them yet more cheerefully and plentifully not onely because as we vse to say of things we buy there is the more to put into the Inuentory so the more good workes we haue the more there is to further our reckoning but that our name may shine as the Sun in brightnesse our faith and saluation be sealed our God glorified our Religion beautified our Neighbour edified in his soule by godly admonition refreshed in his body and bowels by the fruits of our mercy and loue finally Sathan and our aduersaries confounded And for the better furthering of our selues in the practise of them let vs further remember these few things that our life is short oportunity will be taken away from vs therefore while we haue time let vs doe all the good we can considering that we haue lost much time already and heretofore haue done many things to the displeasure and discredite of so gracious a God Moreouer we haue receiued many fauours from God namely remission of all our sinnes and adoption by Christ sanctification by his Spirit with infinite other benefits for soule or body Let these mercies encrease constraine our loue to well doing and set vs on fire with zeale of good workes seeing Christ purgeth vs from our iniquitie to the end that we should be a peculiar people feruently giuen to doe good Titus 2. 14 15. And as we like to see other things fruitfull our Kine and Sheepe our Orchards our Fields so let it be our care and loue to see our selues fruitfull as it were our shame and reproach to be barren that wee may be like vnto Iesus Christ our head of whom it is written in the Gospell That he went about dooing good c. and that hee did all things well that we treading now in the steps of his faith and loue obedience and patience wee may at length reigne with him in glory For such as follow him now in the pathes of godlinesse shall hereafter sit with him at his Table in his Fathers Kingdome whither Christ Iesus safely and speedily bring vs for his name sake Amen The ninth part of the Dialogue Of particular good Workes first concerning God Of the Loue of God Apollos NOw Neighbour Aquila your constancy in following this conference makes me thinke you are like him of whom it is written That where hee beginnes a good worke he will finish it You haue taken in hand a good worke and you are desirous to accomplish it and to tell you truth so am I too and now that we draw toward an end let vs keepe close to it till we arriue where we would be there is nothing so hard but constant labour will ouercome it at last Aquila Constancy in any thing aduisedly taken vp is a very commendable thing but Sir according to your counsell let vs fall to our workeâ— Wee haue spoken of good workes generally wee are now to handle some especiall good workes which are more excellent and necessary and whereupon all the rest doe depend what choyce shall we make what good workes shall we single out from the rest therein to spend our time Apollos My aduice is this Whereas good works be all duties whereby either God or our neighbour be serued and benefited and the duties which we owe to God are cheefe as cause and ground of the rest first we will cull out such principall good workes as concerne God immediately namely the loue of God 2. his feare 3. of trust in him 4. thankesgiuing 5. prayer 6. reuerence towards his name 7. sanctifying his Sabbach and lastly of patience in suffering and then wee will descend to such fruites of faith and repentance as do belong to our neighbour For the first and great commandement is to loue God with all the heart and next to loue my neighbor as my selfe Aquila I do well approne of this order not onely because I know no better but because I iudge it to bee the best and fittest Let me then heare you tel me what it is to loue God wherefore wee stand bound to loue him and what it is that begets in vs the loue of God And then if ye wil declare the measure and manner of this loue how much it ought to bee and how it may be discerned to be in vs withall of the effects which this loue will be get in his children Apollos Loue is such an affection of the heart as desireth to be knit and neerely ioyned to the thing or party loued This is the nature of loue so to carry the heart with desire vnto that which is loued as nothing will content till it be enioyed and had The trueth of this may appeare in that loue which is inordinate and also in all well gouerned loue The theefe the adulcerer the gamester the couetous are by their loue such as they beare to their booty their whores their game and gaine so possessed as they are then quyet and not before when they haue and bee ioyned in one to that which they loue as their parting from the thing loued and losing it is their greefe yea sometime their death so their being with it and hauing it is their contentment and ioy and life Stories and experience afford vs sufficient proofe heereof We see the Gamester neuer well but when hee is at dice or cardes or other game The Fornicator is neuer at rest vnlesse he bee with his harlot The Couetous man is best pleased when he lookes vpon or fingereth money Now in well-gouerned loue it is right so whether it bee naturall or humane or
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.
place and degree Honour thy father c. Apollos Indeede friend Aquila you say well and this platforme had not beene amisse for the decalogue or ten Commandements of the Law as they doe immediately come from God so they are most perfect for matter and most exquisite for order and manner of deliuery the chiefest and greatest duties first mentioned and after the meaner and lesser and that both in the first and second Table howbeit we are not bound so strictly and precisely to follow that order in our teaching and instruction but that it may be altered without fault A president of which alteration is the Apostle Paul himselfe both in his fift Chapter to the Ephesians and the 3. and fourth Chapter to the Colossians wherein after doctrine he descendeth to morall duties and he affordeth the first place to such as be common and then commeth vnto the peculiar and proper duties in which steppes I thinke it fit for vs to tread in speaking first of generall and next of speciall duties Aquila I mislike not your purpose and yet ere you deale with such particular graces as enable vs to doe duties to other men and to our selues let me call to mind that which you saide before of the workes which we are to doe towards God that truth and sincerity is an affection common to them all to distinguish them from the workes of piety done by Hypocrites who haue a certaine feare of God and loue of God c but it is seuered from truth it being the mercy done to sanctified persons that they should truly loue and feare God and doe all duties towards him in soundnesse right so is it in these duties which belong to men As in our natural body bloud is dispersed through all the body and where bloud is there is spirit too so sincerity and truth runneth through all duties as bloud in the body and where any grace is there is truth with it and all the good things which the godly doe are done in truth and godly vprightnesse They loue their Neighbour in truth and are truly mercifull and truly meeke and truly sober and truly chaste and not in appearance onely to the eye of men but be such before God as they seeme to be before men in all duties seeking to honour and obey the name of God wherein lyeth the grand difference betweene them and the vngodly who doe the same things for matter and substance which holy men doe but not in the same manner because they are voide of sincerenesse Apollos You say right As euery Starre doth partake in the light of the Sunne to take brightnesse from it so truth and sincerity passeth through all Christian graces euen as the soule that doth animate and quicken euery part of the body for all graces if they lacke truth and soundnesse they be as rotten members or as shadowes and dead carkases which carry the semblance of graces and are not the true fire doth not more differ from the painted then grace from grace that is the sincere graces from such as be but counterfet A Man or a Lyon pictured artificially seemes a man or a lyon and is not so vertues seuered from truth and sincerity haue a goodly shew but are not the liuely things themselues But now it were meete that we did set vpon that amiable grace of loue which is the glue and band that linkes all other graces together and holds vs Chistians fast tyed and linked as many stickes in one bundle Therefore worthily it is called the band of perfection without which all humane things fal apeeces and come to ruine Let me heare what you haue heard and learned of this worthy grace of loue wherewith we loue one another whose gift it is whence it springs what it is what are the properties and effects of it the manner and measure thereof and what are the duties of loue whom we are to loue and by what perswasions we may be incited to the exercise of this vertue wherein it differs from faith and finally how we may ouercome the lets and hinderances of loue with such other things as shall come to your remembrance not forgetting to tell vs along as you goe how true loue differs from the counterfet Aquila Sir ye haue enioyned mee taske enough which I had rather it had happened to your selfe but sithence ye haue put it on me I will performe my endeuour be you ready to helpe defects and by your patience I will first tell you what it is I take Loue or Charity to be that grace whereby wee are moued to hold our Neighbour deare vnto vs also to desire and seeke his good in all things that be deare vnto him euen as we would haue our selues and our things deare vnto others This grace it is the free gift of God who is Loue himselfe and author worker of loue in all others Therefore Paul prayeth God for this gift and prayseth him for it as in his salutation of the Churches is to be well perceiued no man nor other creature can worke loue in vs and by nature we haue it not it is God onely who out of his free mercy doth both plant and continually vphold it in vs. And let this generally be spoken of loue and all the other vertues following that they grow not in the barren soyle of our hearts but come from without being the fruites and gifts of Gods Spirit Galat. 5. 22. This Loue giuen vs of God is alwayes linked with the loue of God whose Daughter it is being bred and brought forth by it for therefore we loue our Neighbours because we first loue God Thus the Apostle Iohn teacheth 1 Ioh. 4. 21. Our mutual loue being a beame of our loue to God as our loue to God is a sparkle of his loue to vs neither can any man loue God but because he is first loued of him neither can any loue man who first doth not loue God neither can any but loue men who haue in them the loue of God for this enforceth vs for Gods sake to loue such as he will haue vs loue hauing put his Image and likenesse in them and neerely linked them to vs the parties whom wee are to loue are our Neighbour that is euery one that commeth of Adam of what Countrey Religion Language soeuer euen euery man and woman being so neere to vs as to be of our kind and bloud and hauing any need of vs in any sort euery such is our Neighbour vpon whom we must bestow our loue not as commonly men thinke them onely to be our Neighbours who dwelles in the same streete or burrow The parable of the Samaritan quitteth this who acknowledged the wounded Iew for his Neighbour Luke 10. 33. Christs example also doing good to Samaritans as well as Iewes Iohn 4. 26. cleareth this point Apollos But seeing God onely is to be loued and that with all the heart is it not a wrong to God to giue any
portion of our loue from him to any creature Aquila Not at all for the loue where with wee loue our Neighbour is not a seuerall loue from that with which we loue God but a branch or streame of it in louing of men for Gods sake wee loue God in our Neighbour Euen as it is the same Sunne which giueth light in the field and in the house vpon land and in the water so it is the same loue which imbraceth God and our neighbour in louing whom we witnesse and shew how well and truly we loue God so long as our Neighbour is loued for God and in God because he belongs vnto him and beares his likenesse and that our loue of him is referred to Gods glory we may neuerthelesse loue God with all our heart I say if wee loue our Neighbour after and for God Indeede if we loue our Neighbour before God or more then God or for our owne sake and profit then our heart is diuided and our loue it is not right and this is one thing which distinguisheth false loue from true worldly charity from Christian. This loueth man after God and for him whereas worldly loue respects not God in the louing of our Neighbour Apollos Doe you esteeme your enemy as your neighbour whom ye ought to loue Aquila Yea. If euery one who commeth of Adam be my Neighbour then my enemy cannot be excluded from my loue especially seeing Christ hath so strictly commanded it Luke 6. Loue your enemies Yea and most highly commended it as a speciall marke and note of Gods Child to distinguish him from others who can and doe loue their louers Euery wicked man can doe that to be friendly to their friends but to be louingly affected to such as hate vs doing good readily to such as hurt vs and that for Gods sake because he will haue it so this declareth vs to haue him to our Father who is kind to the vnkind and doth good to the euil giuing his Sonne to die for his enemies Rom. 5. 8. and to haue him for our Head and Sauiour who made intercession for his crucifiers and finally to be brethren to him who prayed for his persecutors Acts 7. 60. Againe we know not but that our enemy may be the Childe of God in truth either he is already so or he may be so howsoeuer it be if he be a Christian we are sure he is our brother and in that regard we are bound to loue him being not onely a Neighbour neere vnto vs in nature comming of the same bloud hauing the similitude of God but a brother also professing the same Lord and so linked vnto vs by band of Religion hauing the same Baptisme faith hope and inheritance all which should worke in me a louing mind towards such yea though I knew they did abhorre me Apollos Ye say very right And indeed this is the tryall and touchstone of our loue to proue it by whether it be counterfet or sound for he that can loue his enemy vpon these grounds doth certainely approue himselfe to be endued with Christian charity and to be indeede the childe of God led by his Spirit forsomuch as none saue such can loue their enemy in such sincere sort as hath beene saide But you haue shewed me that my Neighbour is my enemy no lesse then my friend let me heare now whether ye put any difference betweene a neighbour and brother and whether there be any degrees in our loue Aquila There is this difference A Neighbour is more generall for euery brother is a neighbour but not on the contrary A Neighbour is euery man or woman whether they be Christians or Infidels Iew Turk Heathen Barbarian Papist or whosoeuer but a brother is that person who onely is a Christian professing with mee the same Christian doctrine and agreeing with me in the same worship of God The company and society of these are called the Houshold of faith the Church of God so as a Christian is both my brother and my neighbour whereas one may be my neighbour who is not my brother As the Samaritane was to the Iew and as Paul was to Publius and the Barbarians mentioned Acts 28. Now according to this difference are the degrees of loue as the holy Apostle Paul hath taught vs Galat. 6. 10. Doe good to all but especially to the Houshold of Faith for wee are tyed to these by more and also by more streight bonds If a Turke be in necessity I am bound to helpe him so as I helpe him not against Christ but if a Turke and a Christian both want and my store will releeue but the one I am bound to shew my loue rather to my Christian brother I may pity the misery of a Turke when I cannot releeue him because he is my flesh I must releeue a Christian before him who is both my flesh and my brother Likewise amongst Christian brethren there is a great oddes which will make a great oddes in our loue Apollos Well you then doe thinke that there are degrees of loue towards the Brethren and that of them some are to be loued before and more then others Aquila I doe thinke so and I thinke it not without reason for amongst the Brethren some be also our kinsfolkes our brethren sisters parents c. Also some of them haue receiued more excellent gifts and be enabled with power and will to doe more excellent things for the common good Now where there be more causes of loue there ought our loue more to shew it selfe herein we must follow God and it is a sure way to set our loue most on them towards whom God hath most exprest his loue When we reade of Iohn that he was the Disciple whom Iesus loued me thinkes it intimates and declares thus much vnto vs that he did prefer him in his loue for it is out of doubt that he loued the rest which were good yet Iohn more then the rest because of some notable grace that hee had aboue the rest for Christs loue was not partiall neither must ours be But there is some difference to be put betweene the affection and fruites of our loue oftentimes these must be extended to some brethren more plentifully by reason of the great wants towards whom yet wee haue not such a feruent affection of loue as to others which be more perfect As fathers will most affect their best children yet will take greatest paines about the worst because they neede most greatest care must be vsed towards greatest infirmities but greatest graces must haue greatest affection of loue Godly men doe sometime faile herein as we may see in Isaac towards Esau and Dauid towards Adoniah Absalon howbeit good men may not be followed in their euill but in their good things Apollos Now let mee heare of the manner of our loue by what rules it must be guided towards Neighbours and Brothers friends and enemies Aquila For the well gouerning of
calling diuers of them are subiect to despaire wherein they professe a want of hope though in truth it be not lost the operation and worke of it being only stopped affirming of themselues that they cannot be saued that God hath giuen them ouer for euer and such like which in some happeneth vpon a deniall of the Gospell through feare as in Francis Spira in some others it comes from a weakenesse of faith meeting with some strong deepe temptations which so ouershadow Gods countenance as the poore soules thinke the sunne of his fauour will neuer arise and shine more in their firmament In some it comes from too deepe a sight of their owne sinfulnesse and vnworthinesse seuered from the consideration of Gods promised mercies and finally in other some from the touch and conscience of a foule crime It being the nature of sinne to be sweete in committing and sowre in reckoning hony in the mouth and grauell in the bellie and the practise of Sathan hauing once allured to doe a sinne by hiding the punishment afterward to perswade to draw to despaire by couering and keeping backe the promises of mercy The counsell of God in all this towards his children most wise and gracious purposing by these examples of despaire to let all men see that there is no stay or strength in any man and that the stoutest is but feeblenesse if God leaue them that all may learne to distrust and feare themselues being kept from that dangerous sinne of presumption the break-necke of the soule and striue to depend wholly vpon the might and strength of God in all humility with earnest and continuall prayer for his help and supportation often beseeching and most feruently praying Lord leade vs not into temptation O Lord forsake vs not ouer long Psal. 119. 8. Also God vseth to make his owne to feele an hel here of horror and despaire that they may better iudge of the loue of Christ in suffering the sorrowes of death for them wrestling with his Fathers wrath and haue their hearts moued the more to loue him Further the anguish and smart which they feele in their pangs of despaire as it causeth them more to long for comfort before it come so when it cometh that the sense of Gods loue is restored and their hope of glory reuiued it is as welcome and sweete euen as faire weather after much foule liberty after bondage and a calme after a great storme For herein the despaire of the godly differeth from the despaire of the wicked that whereas these being voide of true hope therefore in their despaire they are wholy forsaken of God and finally or for euer The faithfull on the other side doe despaire not wholly but in part the work of their hope being stopped but the faculty or habite of hope not being quenched neither finally but for a time they are left to despaire being raised vp againe to a good and more firme hope which afterward workethin them very strongly to the bringing forth of many excellent effects in them begetting in them a desire and will to liue godly in the whole course of their liues 1 Iohn 2. 5. Stirring them vp also to an endeuour vpon occasions to take paines in good matters which tend to their owne and the common good hope being the whetstone of labour Working stedfastnesse in their godly course not fainting for any troubles because they by hope look for a blessed recompence in the end Heb. 11. Breeding also a contempt of the vanities and pompe of this World as it is to be seene in Moses Hebrewes 11. Engendering a contentment and willingnesse to die vpon expectation of an happier life hereafter And finally asswaging our greefe and sorrow for the death and departure of our Christian friends as 1 Thes. 4. verse last Which effects though alwayes they accompany Christian hope yet most of all when it is reuiued and refreshed after a fit of despaire Aquila May it please you to beare with me if I put you to dissolue another doubt how the hope of the faithfull may be seuered from presumption of vnbeleeuers which is so like it as a simple one can hardly discerne them and how it falleth out that such as haue liuely hope doe offend through presumption seeing they are two things Apollos It is a thing well moued for as in other things likenesse is the Mother of errour so here many a mans presumption is taken of him for hope because of the likenesse yet the truth is that that which vnbeleeuers doe account their hope is but their presumption Whereas they imagine that their hope is grounded and setled on God his free mercies and vndeceiuable truth and the merits of Christ Iesus they doe onely imagine this their hope being in truth fixed vpon worldly things as their wealth friends credit and such like vanities and may appeare to be so sundry wayes First by expresse testimonies of holy Scriptures which euidently affirmeth their hope and trust not to be in the Liuing God but in their Riches 1 Tim. 6. 17. and that riches is their strong Tower Prou. 18. 11. And their substance is their hope and gold their confidence Iob 31. And their trust is in the multitude of their riches Psal. 52. 7. And therefore it is saide Their portion is here Psal. 17. 14. And that they haue their comfort in this world Luk. 6. 24. And that their hope shall perish and come to an end Moreouer there be diuers tokens in the wicked which doe certainely declare it to be thus as namely that they cannot abide their worldly delights and profits to be spoken against therefore the Pharises mocked Christ when hee reproued their couetousnesse which proues their money to be their Idoll and their belly their God Secondly in the presence and abundance of earthly goods they haue heart and hope but when these faile and are gone they waxe heartlesse and hopelesse as is to be seene in Nabal and Belshasser Thirdly their great labour taken and their great cost bestowed about earthly matters doth bewray where their heart is which is further manifested by the speaking so much and so willingly of their worldly commodities comforts Their language shewes what Countreymen they be not of Ierusalem which is from aboue but of the earth here below But their continuing in a sinful course of life without all true remorse or returning doth demonstrate that they haue no other hope of saluation but a naked presumption for we haue shewed before that true Christian hope as it strengtheneth the weakenesse of faith so it stirreth vp the heart where it is vnto repentance and practise of godlinesse hope of glory will not suffer a man to wallow in the mire and puddle of his filthy and vncleane lusts Therefore such as serue sinne in the lusts and desires thereof casting from them care of yeelding obedience to the knowne will of God in that they will pretend to haue hope in Gods
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
in themselues but meere beggery and want of all good and that to God alone belongs all praise of all our goodnesse whatsoeuer And thus by their punishment they are humbled in truth not in shew onely Aquila I haue heard your selfe and some others speake highly to the praise of humility as that it is the foundation and base of other vertues that as hee that will build high had neede to lay his ground-worke low so hee that will build himselfe vp in Christ vnto glory in Heauen must found himselfe in humility Of which I 〈◊〉 read in Gods Book that humblenesse is that which exalteth a man it is the ready way to honour as pride is to shame which alwayes followes after where pride rideth before so honour and glory attendeth vpon the lowly minded Yea God himselfe hath promised to dwell with the humble and make the contrite and lowly heart his temple and habitation euen he that hath his seate in the highest heauens will come and rest with him who is of a broken and humble heart Finally this is the grace wherein we must bewray our selues to haue the Spirit of Christ who was lowly and meeke and being equall with God thinking it no robbery to be so Philip 2 yet humbled himselfe to the estate of a man of a seruant of an accuised man being content to die on the Crosse for our sinnes Oh what blessed things then are our chastisements how patiently are they to be borne how thankfully is God to be blessed for them who can and doth so blesse them as to make them meanes more and more to frame our hearts to that grace of humility whereby Gods Children are not onely kept from arrogating to themselues what they haue not or be not but contrariwise they make no shew nor boast of that they haue but knowing all good to be receiued they glory not in the gift but in him who is mercifull vnto their sinnes Apollos You doe rightly iudge of Chastisements to be blessed workes of Gods loue whereby such a fruite is purchased to Gods children as the decrease of their pride and increase of humility not onely for the time they liue vnder the rodde for so long euen Pharaoh will be humble and Achab will be humble so long that is they will counterfet an humblenesse till they get out of Gods hands but to cause them to walke more humbly with their God and towards men all their life after for it is a consideration which sinkes deep into the children of God when they will bethinke themselues that they are beaten and by such an one as the great and good God deseruedly too for iust causes yea and so as others see their stripes and take knowledge that God is angry with them this makes them hang downe their heads and abate their courage Euen as an ingenious Scholler beaten for a fault before all his fellowes is much abashed therewith so it fareth with Gods children who yet are so humbled and abased in their owne eye by their blowes and strokes as they learne great patience and thankfulnesse as well as humility because they receiue all their chastisements as corrections of a most louing Father who seeketh in them their best good But it shall be sufficient to haue entreated thus farre of Chastisements let vs passe on to the trials of Gods Children Touching which we are to know thus much that in the corrections which God sendeth his Children hee doth not onely looke at this onely to admonish them of their sinnes past that they may turne and be more obedient for time to come and to abase the pride of their heart that they may carry themselues in all humblenesse but withall he doth take tryall of the faith patience and loue of his Children and sometimes it pleaseth him to inflict some greeuous iudgement vpon them without any such respect at all as to correct their sinnes but meerely for probations sake Thus hee dealt with Iob whole afflictions were not chastisements of his sinnes but trials of his faith and patience Of this kind were such aduersities and troubles as happened to Abraham Isaac and Iacob whose pilgrimages proued very combersome and full of crosses Also the crosses which 〈◊〉 Gods children for righteousnesse sake these are such 〈◊〉 as when they fall into them they are willed to 〈◊〉 exceeding ioy because they serue for triall of their faith and therefore be called Temptations 〈◊〉 1. 2. It is the pleasure of God as men try gold in a Furnace so to trie his Children by afflictions It stands with very good reason that God should at his pleasure make triall of men to see what is in them seeing men doe at their pleasure make triall of such things and persons as be in their power their Horses their Dogges their Seruants their Children And albeit times of prosperity are times of tryall for therein both euill men make proofe of their pride security and presumption and also the godly declare their modesty watchfulnesse and piety yet times of afflictions are meerest times of tryall because as on the one side many vices are couered in the dayes of prosperity and peace which are laide open in the euill day as self-selfe-loue loue of this World impatiency vaine confidence feare distrust and sundry others which afflictions bring to light so on the other side there be sundry vertues of good men as their faith loue obedience to God patience feare of God hope c. which be more better seene and more manifested by afflictions then out of afflictions It is an easie thing when men haue rest and riches to make profession and semblance of faith and piety Now that it may be manifested who doe it in truth who otherwise therefore God vseth to send afflictions as touch-stones to try the currant from the counterfet and as fire to seuer the drosse from the pure siluer There is much money lookes as faire as any currant money which yet is found to be vicious when it is brought to the touch to be tryed Likewise very many there be who in the dayes of peace haue faces and appearances of good and faithfull men who are made knowne in the houre of tribulation to be farre otherwise then they seemed to be the Crosse pluckes the visard of hypocrisie from their face and hauing vnmasked them makes them to shew what they are God himselfe needeth not to helpe his knowledge by these trials for he perfectly knoweth what is in vs searching our very heart and reines And indeede how should he that made vs be ignorant of vs Therefore these trials serue to lay vs open not to his al-seeing eye but to ourselues we being often very ignorant what is in vs some supposing they haue great faith loue and obedience when it is but little as Peter Others fearing their portion of faith to be little when it is great as Ioseph of Arimathea some boasting of much faith which haue neuer a deale as the Laodiceans Reuel
to Satan and sinne with great case nay with maruellous ioy and alacrity osspirit as it is to be seene in Lydia Acts 16. 15. who as one feeling nothing lesse then anguish did cheerefully entertaine Paul vpon her new birth and calling The Samaritanes Acts 8. 9. at their conuersion by the preaching of Philip had great ioy it being in this case as in the naturall birth where some come into this World with great facility and others with very great danger and according to this different proceeding of God in this worke it is that some of the Elect doe sooner and far more easily see their owne calling then others doe The consideration of this second point is for comfort of them who being certainely called yet are troubled that the strength of grace is so little their infirmities so many their ioy and cheerefulnesse very small which should not so greeue them if they would remember that this case hath beene the condition of others and withall that the troubles and griefe which they finde in themselues by reason of their wants doth argue and proue to them their owne conuersion to bee true and sound which should more preuaile to comfort them then the sight of any defect and weakenesse to discourage let them reioyce in the truth of the grace which cannot reioyce in great measure of grace The third thing which I adde is this that election necessarily bringeth forth a true calling to Christ as a proper effect of it Therefore all good Christians are by their calling to iudge of their owne election and consequently of their owne saluation for as they must needes be saued which are elected because God changeth not and nothing can hinder his purpose so they are certainely elect who be effectually called It is not then for any to search curiously into Gods counsel and to begin there to find the assurance of their owne saluation but wee are to begin at another end and as wee discerne iudge of the roote by the fruite of the fountaine by the water which runneth from it and of the cause by the effect so we must rise vp to the sight of our election by the worke of our calling which is an hand to conduct vs into Gods Counsel-house Thus Paul the Apostle hauing taught and established that heauenly doctrine of Predestination Rom. 9. at the 24 verse hoe declared that the witnesse of it is to be sought not out of our selues in Gods secret will which is an obiect too excellent for our weake eyes directly to look vpon but in our selues to wit in our vocation to be Gods people which before were not his people Also Ioh. 6. 37. it is laide downe as a note whereby to know who be giuen to Christ of his Father in his eternall election that such shall come vnto him and see him All that the Father giueth me saith Christ shall come vnto me Now this comming vnto him is vpon their obedience vnto his call To be short for in a plaine matter few proofes be best as Christ proued the Iewes to whom then hee spake not to be the elect sheepe because they refused to heare his voyce and to beleeue so he describeth his sheepe which are chosen indeede by this marke that they heare and follow Wherefore as in vaine they presume of their election who neuer were called to faith in Christ so whosoeuer by the due tokens which you before haue laide forth and are about to doe hereafter when ye come to the effects of calling shall finde their owne effectuall calling to be soundly and surely wrought let them gather thereby vnfallibly their election to life Be of good comfort say the people vnto the blinde man in the Gospell the Master calleth thee so I say to these take to ye good heart for Christ the Master hath called you Not more certainely by the rayes and beames doe ye know the Sunne to be a lightsome creature then yee may determine of the loue of Gods gracious purpose towards you from euerlasting by this fruit of it in your effectuall vocation by the Gospell The fourth thing omitted by you it is this that the times of calling being so vncertaine wee should neuer cast away our hope of others who doe liue vnder the meanes though they liue wickedly vnlesse God doe giue vs any apparent signe of their reiectiō from grace as in 〈◊〉 Iulian and others otherwise to keepe vs from iudging especially of the finall estate of any because wee cannot tell what to morrow day may bring forth Therefore the Ministers of the word are still to be sowing and casting abroade their seede early late they know not which will take place this or that the people still to approach to Gods house to heare the word of God calling them They cannot tel which shal be the houre of their calling which as it cannot be preuented one minute so being once come all the strength of hell cannot holde them from obeying the voyce of their caller Aquila Sir I thanke ye for your good remembrance of these things which indeede were gone from mee May it please you now we will resort home for it very neere draweth to night and deferre other things to another time Here endeth the first part of the dialogue touching our effectuall calling The second Part of this Dialogue concerning the Graces which accompany and come from this effectuall Calling Aquila SIR ye are againe wel met here I thanke ye for your last conference in this place my mind hath been the more quiet euer since euen as my body fareth the better after a wholsome moderate repast or sweete rest may it please you that we should spend another houre in that sort setting on there where we left and broke off Apollos I am well pleased with your motion both that we should feed one another with the fruites of our lippes and that we go forward in that argument which wee haue begun Howbeit wee will alter our course whereas I put you to answere my questions and so put you to the more paine I will now take vp that burthen and you shall haue the easier and lighter ende of the staffe doe you aske and I will answer Aquila It pleaseth you to fauour me yet I iudge it no lesse hard to propound wise questions then to make true answeres One that hath any good measure of knowledge may better or as well replie when matter is offered by questions to worke vpon as to inuent and deuise still to propound new matter but I will agree to your order on this condition that where my questions shall be short or vnpertinent ye will correct faults and supply wants to make them more fit and full Tell me then what is the first sauing Grace which the holy Spirit workes in our Calling Apoll. All the sauing graces of the Spirit are wrought in the Elect to be giuen them simul semel at once and together In respect of time there is not
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
to Faith in the Sonne of God Of which yet there is proofe by expresse places or good consequence out of holy Scripture When the Apostle saith Rom. 8. 30. Whom he calleth them he instifieth of this it followeth that men being called and iustified at one time and all doe or should know that there can bee no Iustification but by Faith that therefore in our Calling we are made to beleeue vnto Iustification Againe such places as yoke preaching and beleeuing together as Actes 11. 20 21. They preached the Lord Iesus and a great number beleeued and Acts 14. 1. They spake so as that a great number beleeued with innumerable places of the like kinde These manifestly confirme to vs that where G O D S Spirit effectually calleth to the heart by the call and voyce of the Preacher to the care there followeth Faith as an immediate worke of such a Calling Now to your second demand I answer not euery Faith is a fruite of effectuall calling and proper to the Elect for there is a Faith which is so called vnproperly as a painted fire is called fire or a dead man is named a man Such is the faith which doth accompany a common outward Calling and may be found in hypocrites and wicked men and in some of them there is historicall faith onely by a generall illumination being made to vnderstand and beleeue the doctrine of Scriptures to be of G O D and therefore to bee most true and worthy of credit and thus much the Diuels doe beleeue and so farre the blinde Scribes and Pharises came but in others of them the Spirit worketh further to bringthem to haue a certaine ioy delight in that which they know and beleeue with a kind of loue and liking to the Ministers of the word and a reuerence after a sort vnto them and to the message which they bring Yea moreouer they are brought by the same Spirit to see and confesse a great neede of Christ and to haue some hope that their sinnes may be pardoned them to desire it in some manner to confesse their sinnes and that often and particularly to aske pardon and that onely in the name and for the merit of Christ and all this while their Faith is but temporary they neuer come to bee rooted and grounded in Christ and so their faith doth faile them and vanish away Such was the faith of them which were likened to the stony ground Mat. 13 also of Simon Magus of Demas of Iudas and of all hypocrites who are deceiued themselues and doe deceiue others with the shadow and appearance of faith in stead of a true liuely and substantiall faith Which in Scripture for distinction from dead Fath is called an effectuall Faith 1 Thess. 1. 3 and Faith vnfained 1 Tim. 1. 5. and Faith of Christ and Faith of the operation of God Col. 2. 12. and Faith of the Elect Titus 11. giuen to them who are ordained to life Acts 13. 48. which euidenceth vnto vs that there is a true liuely Faith which springs from election as a fruit of it and is proper vnto the chosen Apollos I desire to heare of you what this liuely Faith is 2. wherein it differeth from the faith of hypocrites and wicked men 3. what be the parts thereof 4. and also if it haue any degrees and what they be Aquila This liuely Faith is a precious gift of God enabling the Christian soule to know and beleeue the whole doctrine of God as it is contained in the Word especially that which concerneth saluation by Christ and to apprehend or receiue particularly and certainly Christ offered in that doctrine vnto eternall life in heauen When I affirme Faith to be the gift of God it agreeth with Scripture Ephe. 2. 8. Faith is the gift of God which is to teach that men haue it not by industry as they haue Arts and Sciences nor by nature as they haue reason memory speech for then all men might beleeue But all men haue not faith 2 Thes. 3. 2. Which must admonish the faithfull of thankfulnesse in acknowledging that thorow Gods great goodnesse it is giuen them of God to beleeue especially seeing it is no ordinary gift or common which all professors may haue but a very precious and rare gift 2 〈◊〉 1. 1. being giuen to Gods owne peculiar and chosen people a people purchased with an inualuable price This gift of faith looketh to the whole word and doctrine of God Whatsoeuer is in Scripture taught and set downe it knoweth and beleeueth it to be most true be it a word of rebuke or admonition or exhortation or threatning or commandement and precept it doth beleeue and know all that God speaketh to be most true and faithfull mouing the heart and that effectually to receiue the word of admonition to grceue at the rebukes of the word for sinne to obey the word of commanding to feare at threatnings faith hauing obiect 〈◊〉 〈◊〉 no other euen or equall obiect but God speaking in his word as it is written Abraham beleeued God Gen. 15. 6. And againe The people beleeued God and his seruant Moses Exod. 14. 31. Howbeit the word of promise of the Euangelicall promise promising Christ and with him remission of our sinnes righteousnesse and life euerlasting this word is the more speciall neere and proper obiect and marke that the eye of a liuely faith looketh vnto and betweene this faith and Christ promised or the promise of Christ there is a mutuall relation or reference the promise being set forth to be beleeued by faith and faith embracing and leaning vppon this promise it findeth no stay to rest on for saluation till it come to this word of promise For as mans naturall life is preserued by eating yet not by eating euery thing but by eating wholsome and fit foode So the soule is saued by beleeuing Ephe. 2. 8. yet not by beleeuing euery truth nor euery truth of the Bible but by beleeuing that Word of truth which is the Gospel This faith of Christ crucified saueth there being nothing whereby we can be saued but Christ onely Acts 4. And no gift of God whereby we can haue Christ but faith He dwelleth in our hearts by Faith Eph. 3. For this power of receiuing Christ vnto saluation belongs to faith onlie amongst all the gifts of God Where of there is cleere proofe for it is neuer written of any other gift that thereby Christ is receiued but this is attributed often vnto faith as Iohn 1. 12. Beleeuing in the name of Christ and receiuing him are put the one for the other As many as receiued him to them hee gaue prerogatiue to be the Sonnes of God euen to them which beleeue in his name And Rom. 5. 11. By whom wee which before were sinners and enemies verse 8. 10. haue now that is since we had faith to beleeue to instification verse 1. receiued the atonement And hereunto that in Galat. 3. 14.
It is written that by faith we receiue the promise of the Spirit that is the promise concerning Christ and righteousnesse by him which is called the Spirit because the Spirit is Authour of it reuealer of it and by his operation the applier of it This receiuing of Christ by faith it is done by a double act or worke one of the minde renewed seeing acknowledging and considering him as our owne Sauiour giuen to vs of God with all his merites and rich gifts the other of our will renewed embracing affecting and with ioy feeling his mercies being fully satisfied with him now made vnto vs of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. and become to vs as well of water springing vp in vs to life euerlasting Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather by faith then by any other gift of the mind is very plaine for it is so decreed of God in his eternall counsell that neither by repentance hope or loue or any other grace then by beleeuing onely we should become partakers of Christ and his righteousnesse according to that which is written This is the will of him that sent me saith Christ that euery one that seeth the Sonne of God and beleeueth in him shall haue eternall life Iohn 6. 40. And Galat. 3. 8. It is saide that the Scripture foreseeing that is God foreseeing and fore-appointing and in Scripture long before it came to passe reuealing that God would instifie the Gentiles through faith And this is a sure rule in Diuiniry that whatsoeuer comes to passe in time was ordained to be before all time therefore the Word and experience hauing taught that whosoeuer lay hold on Christ to their saluation it is by faith they doe it it must follow hereof that it was Gods will from all eternity The end of Gods counsell herein is twofold First is because this way of receiuing Christ with his righteousnesse to life it taketh from vs all matter of reioycing and boasting in our selues and giueth the whole glory vnto God as it is written God hath set forth Christ to be a reconciliation through faith to this end to declare his righteousnesse that is that he might be known to others as hee is in himselfe to be a most true and mercifull God in his promises to the praise of his righteousnesse And a little after Where is then the reioycing It is excluded By what Law that is to say by what doctrine of workes No but by the Law of faith Therefore it is written Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God but by his beleeuing the promises of Christ he had for when we must goe out of our selues for eternall life and all that belongs to it to receiue that from another in whole and in part what can there be left for vs to glory in and what can be more to the glory of God then to be acknowledged to be the Sauiour of empty miserable beggars which haue nothing of their owne but the old ragges of sinne and wretchednesse And how must not this exceedingly reioyce the beleeuing heart to see it selfe blessed with Christ and all his merites and that freely Another end of Gods counsell herein was not onely to prouide for the glory of his owne grace but for the stablenesse of our mindes that we might be sure of the thing promised which could not haue beene if it had come to vs any other way then by beleeuing the promise therefore the promise by Christ and the heauenly inheritance by him purchased it must be by faith that it might come by grace and the promise might be 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Rom. 4. 16. Apollos I haue willingly heard you opening the nature and proper office of a liuely faith the faith of Gods Elect enabling them euen to the apprehension of Christ which cannot be done by the faith of hypocrites and wicked men Whereof it is that this finely faith is termed the faith of Christ not onely because Christ is the giuer of it or the proper and especiall obiect but especially because it carrieth vs to Christ. As the sicke of the palsie who himselfe could not goe was by others carried to Christ to be healed of him Mat. 8. 1. 2 So wee being maymed and lame yea dead yet when wee thorow grace are quickened to beleeue the promise wee are carried to Christ as it were on the shoulders of our faith which is also the foote whereby we walk to him the eye whereby we see him the mouth whereby wee eate him the hand of our soule whereby wee receiue him and apply him to our 〈◊〉 decreed to bee thus by his Father for the manifestation of his truth and mercy and for our benefit in the establishing of our mindes in the assurance of enioying of Christ and all the good promised by him Now if ye please branch out this faith into his parts and acquaint vs with the seuerall measures of it that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings for I thinke ye are of this minde that all haue not a like faith neither doe ye take faith as some thinke to bee onely a generall knowledge and 〈◊〉 to the doctrine of Christ let me heare you what you will say to these masters Aquila Here in I will apply my selfe to fulfill your desire if first I doe deliuer somewhat vnto you of the two adioynts or qualities proper to this faith to wit particularity and certainty it being a particular and certaine receiuing of Christ Iesus First for certainty it is of the nature of faith to breede certainty or assurance of the thing beleeued we are not more certaine that we see what we see or do hold what we haue in our hands then we are certaine of hauing and enioying that which by faith we see and receiue In as much as doubting is ioyned with faith the faithfull hauing many doubts this commeth of the weakenesse and infirmity of faith as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse and yet the hand holds surely that it hath caught so it commeth of the frailety of faith that we stagger and doubt O ye of little faith why doe ye 〈◊〉 Mat. 6. yet faith for the nature of it doth surely receiue and hold the promise Hence it is that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for the euidence or demonstration of things which are not seene Heb. 11. 1. The meaning whereof is thus much as if the holy Ghost should say Faith is the very substance or essence of things hoped for because the things which bee but hoped for are yet to come and be voide of essence or being faith therefore whereby they are beleeued to be is a ceraine essence of
of an earthly Monarchy full little then thinking that the life of the Lord and Master should be the worlds ransome and that his resurrection should be the worlds conquest and victory they dreaming of an outward glorious reigne ouer the World and hoping to be great men in great place vnder him howbeit they giuing credit to his doctrine and embracing him for the Messias depending vpon his mouth in matter of duty and saluation they had a measure of faith though a little and weake one as Christ himselfe doth testifie of them all O ye of little faith and of Peter by name O thou of little faith wherefore didst thou doubt Mat. 14. 31. and as they signifie of themselues by their owne petition Luke 17. 5. Lord encrease our fasth The other sort of weake ones in faith be such as hauing more knowlege in the mystery of Christ touching the worke of saluation by his sufferings and righteousnesse yet doe very weakely apply this their knowledge not being perswaded of the forgiuenesse of their owne sinnes and of their reconciliation with God but earnestly desiring to embrace and beleeue the promise of it and of this sort of beleeuers there haue been in all ages very many in the Church of God euer since the ascension of Christ as daily experience proueth in many honest Christians which can speake well and distinctly of the doctrine of grace and yet haue laide but poore hold of it for their own safety and comfort much doubting themselues Aquila But Sir by this meanes it wil come to passe that many which are farre enough from true faith will be ready to imagine themselues to haue some measure of faith for euery one will by and by alledge for himselfe that he hath a good desire to beleeue in Christ and so be lulled asleepe to their own perdition presuming of that which they in truth doe want Apollos Indeed Aquila you say well this is a thing may be feared howbeit there be diuers good and sure workes to discerne a sound desire to beleeue in Christ which is the lowest degree of a liuely faith from all vaine desires of wicked men hypocrites which may pretend to haue it and yet haue it not The first is that in them whose desire is sound and godly there is a coueting rather of reconciliation then of saluation rather to bee in grace and fauour with God then to bee happy in heauen for their desire commeth from a brused heart greeued and cast downe for the offence of God and his displeasure conceiued against their sinne so as to haue but one good looke of God one smile of his louing countenance it is more desired of them then the World nay then the glory of Heauen as Dauid prayeth O lift thou vp the light of thy countenance vpon vs Psal. 4. 7. And elsewhere the Church prayeth Returne and let the light of thy countenance shine vpon vs and we shall be whole Psal. 80. 3. And in another place the godly professe saying In thy fauour is life It is true that one cannot haue the fauour of God but he is sure to be saued and it is lawfull to desire saluation but yet the thing which the beleeuing broken heart doth cheefly looke vnto it is to be loued and fauoured of God Againe this godly desire is vehement not slight or light but very feruent like to the desire after meate of one pinched with hunger which is very earnest as we say hunger wil breake the hard stone wals or to the desire and longing of a woman with childe which vseth to be very vehement such is this sound desire of them who begin to beleeue they couet more to be satisfied with a full sight of Gods face then worldlings desire siluer and gold the doctrine of grace being to them more desirable euen then the finest gold Psal. 19. Wee haue heard of the desire of the Cananitish woman for her Daughter being vexed with a Diuell and we reade of the chased Hart breathing panting after the coole water brookes euen so the soule chased by temptations scorched with the heate of sinful lusts hauing begun once to taste the sweetnesse or but to feele the neede of sauing mercies doth most eagerly and sharpely desire to attaine vnto them This earnestnesse of desire it is not in them by fits and starts like Pilates desire to know the truth Iohn 18. which as a weake sparkle quickly died of it selfe but it is constant as is the desire of a thirsty man whose desire ceaseth not till his thirst be quenched such as Anna her desire was after a childe it was great and continued till the thing was granted which she did desire so it fareth with a sound desire to beleeue and find Christ it lasteth till faith bee formed in the heart and Christ be borne in them they are not quiet till then nor then neither still more and more desiring to bee knit and ioyned neerer to Christ their loue their ioy their crowne their treasure Lastly this witnesseth the soundnesse of this godly desire to beleeue in Iesus Christ that it bringeth forth some good affections which are accompanied with some reformation of life and manners They in whom it is being carefull according to that they know to obey and please God hauing with their desire to beleeue ioined an vnfained desire to repent and to liue honestly keeping a good conscience towards God and men in all things There is the quite contrary of all these to bee seene in vnfaithfull men for their desire it is of happinesse and not at all of Gods loue as Balaam would be blessed but tooke no thought to be reconciled to God or to reforme his way Againe their desires be faint and be soone quelled being neither vehement nor constant and no maruell for they are vnsound rather seeking themselues that it may be well with them then that God may set his heart vpon them and loue them and be glorified in his mercies towards them And finally they desire to be forgiuen saued but it is without desire to repent and amend their liues they like Heauen well but not the way that leadeth thither their desire being to bee glorified with God by hauing his blessing and ioy and not to glorifie him by doing his will Aquila Will not this thinke you doe some hurt to teach that there is a desire of faith which is an acceptance with God for faith it selfe may it not cause men thus to content themselues seeing now they haue some measure of faith which is sufficient to saue them Haply it will be thought that here they may fixe their staffe and set their rest Apollos No Aquila there is no feare of this in this sound godly desire that being a portion of sauing grace whose property is to grow still and waxe greater euen as young figges or raysins grow till they be ripe and come to their full bignesse as all things which haue a vegetatiue or
God for separating and choosing vs out of the world of vnbeleeuers They shall deserue to lose their faith that will not ioyfully and much praise God for it and endeuour greatly and continually to set it on worke And so to returne to the other part of your question about the working and efficacie of a true faith it is a point worthy your remembrance and worthy of a more worthy discourser then my selfe am Ye can but haue my best performance and that I promised you I finde by the Word as I beganne to shew that a liuely faith is a most powerfull and fruitfull gift bringing forth many sundry and excellent workes and effects whereof that 11. Chapter to the Hebrues giueth plentifull proofe And it will not be amisse to runne through a few of those examples named there We reade of Enoch that his person by faith pleased God and Abels sacrifice through faith was accepted of him Noah by faith beleeued and feared the iudgement and threatning of God and prepared the Arke being moued with reuerence of his authority that commanded it Abraham by faith obeyed God euen to the forsaking of his natiue countrey to goe to a strange place which he knew not and to the offering of his son Isaac the sonne of the promise Moses by faith contemned worldly honours 〈◊〉 by faith being an Heathen and an Harlor was made courteous and peaceable to the spies of Israel Finally by faith other Saints attempted to doe very hard and suffered most heauie things yea euen women by faith 〈◊〉 death and 〈◊〉 most 〈◊〉 Aquila Now that ye haue made entrance into the treatise of the efficacy of faith go forwards I pray you and shew me as distinctly as you can what bee the seuerall workes of faith being once created in the heart and what the due meditation thereof ought to worke in vs. Apollos I was minded so to doe but I must doe it heere more breefely because it must be the subiect of all our conference for the time to come Of a liuely effectuall faith there be some workes without vs which yet neerely concernes vs or some inward or wrought within vs which are so wrought as they sticke and abide within our selues For these outward workes we are to note that a liuely faith it is that effectual instrument whereby an elect person is vnited and knit vnto Christ to become a member of Christ that whereby hee becomes partaker of Christ his perfect righteousnesse performed by his manhoode vnto remission of sinnes and iustification before God as it is written We conclude that man is instified by Faith Rom. 3 and also of his spirit for sanctification as it is written 〈◊〉 the Spirit by faith Galath 2 14. and the heart is purified by faith Acts 15. So as our faith carrying vs vnto Christ effecteth for vs those three most excellent graces of vnion with him instification by him and sanctification which I call outward because faith goeth out of our selues to finde them in Christ. Now the inward effect and worke offaith are all those workes of Christ dwelling in our hearts euen whatsoeuer Christ dwelling in vs 〈◊〉 within vs the same are workes of faith As a peaceable and setled conscience in regard of finne pardoned an accesse vnto the gracious presence of God a marueilous ioy of heart by this meanes a certaine hope of heauenly glory a sense and feeling of the former benefits and of the infinite loue of God shed abroad in our hearts by the holy Ghost cheerfull patience in all tribulations all which effects do spring from the application of Christ by faith as it is apparent by Rom. 5 1 2 3 4. Moreouer whatsoeuer spirituall graces there bee with the increase of them all they bee the effectes of faith as is cleare by this that often in Scripture fayth is set before other Graces as the roote mother and spring of them all see 2 Peter 1 5. Ioyne with your faith vertue c. all Graces being as handmaides to attend vpon Faith as their Mistris and Queene yea following and resting vpon it as vpon their beginning ground For faith beeing the instrument of our vnion with Christ and of our partaking with his righteousnes and Spirit it must necessarily follow that the whole traine of sauing Graces be the fruites of faith which as it taketh holde on his sufferings and obedience for our iustifying so it deriueth vertue and force from his death and resurrection for the killing of the old man or for the defacing of the image of Satan which consisteth in all manner of vices and for the quickening of the new man and erecting of the image of God which consists in righteousnesse and holinesse so as he which hath true faith can lacke no sauing Graces And finally our faith in Christ is our victory ouer the world 1 Iohn 5 4. treading downe in our hearts that corruption which reignes in the world strengthening vs to beare the reproaches troubles and persecution of the world and arming to resist yea enabling to conquer Satan the prince of the world 1 Pet. 5 8 9. And which is most of all such is the power of faith as it doth enable vs in some sort to ouercome euen God himselfe For it was by faith that Iacob had power to preuayle with God Gen. 32 28. and that Moses did as it were binde the hands of God to withhold iudgement from his people whom he was minded to destroy had not Moses his seruant stoode in the breach before him to turne away his wrath lest he should destroy them Psa. 106 23. And in Exodus when Moses prayed by faith Let me alone faith God Exo. 32. as if faith could manacle and binde Gods hands The due meditation of all these effects and workes of faith plainly proueth men of euill life to haue no faith It conuinceth hypocrites to be vnfaithful because professing faith they haue not the power of it in their hearts Also it stoppeth the mouths of Papists who charge the 〈◊〉 to teach and commend an idle faith which should giue liberty and open the windowes to all licentiousnesse Also it serueth to direct euery one in whom is true faith to discerne of himselfe that he is endewed with it whereof he feels the proper effects in himselfe Lastly it must stir vp and encrease the diligence of all Gods children to nourish a gift which is of such force and efficacy of such mighty power and manifold profit Aquila Sir me thinkes ye haue as it were brought me into a costly banket well set foorth with varietie of most delicate iunkets whereof one may feed to the ful or into a rich wardrobe full of all sorts of robes and ornaments For these workes offaith which you haue spoken of with so short a breath they are the deckings wherewith Christ Iesus doeth adorne his spouse euen euery Christian soule and the sweet and pleasant banket dishes and goodly fruits and spices where with shee againe
and hope Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe and their weake knees and the rather calling to minde that they haue by vowe in their Baptisme and by promise often iterated in the profession of Christianitie bound themselues as to doe the cōmandements so to beleeue the promises of God And better it were wee had neuer made such a vow then to breake it hauing once made it Eccl. 5 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde which as a pure virgin neuer was defiled with any vntruths but also to weigh the bond wherewith God hath bound himselfe to vs not onely in our Baptisme but namely in the Lords Supper where vnder his seale hee assureth euery true beleeuer that examineth himselfe and so eateth and drinketh that he is as verily partaker of Christ and of his passion with all the fruits thereof to remission and mortification of sin as he is partaker of the outward pledges of his body blood they being particular testimonies of assurance to euery one of his owne saluation by Christ according to the tenor of the couenant so as a token from a most trusty friend cānot more confirme our perswasions of his loue towardes vs then the Lords Supper duly receyued may warrant and assure our heartes of the especial loue of God in Christ for our eternal happinesse Vnto all this we may adde as a spurre to quicken vs the great and diuers hurtes which will redound to our selues if we beleeue not God and the maruellous dishonour that thereby should be offered to himself For if once vnbeleefe take roote in our hearts a bitter root or roote of bitternesse it will prooue For by it all our actions naturall ciuill religious indifferent good actions will be defiled and made hatefull to God For Whatsoeuer is not of faith it is sinne Rom. 14 23. And without faith it is impossible to please God Heb. 11 3. and to him whose minde and conscience is vncleane thorow infidelity and sinne all things are vncleane Titus 1 5. And what a matter this is let any man duly consider of it that as faith gets all sinnes both to bee forgiuen and to turne to our good Rom. 8 28. so infidelity gets all our best workes to become naught to turne to harme to vs and offence to God Neither this onely but through vnbeleefe we do euen bind vp the hāds of God and seale vp the fountain of his liberality that it should not flow vpon vs either in earthly benefites or heauenly graces His protections and deliuerances in our dangers and against our enemies are withhelde As it is sayde in the Gospell Christ could doe no great workes there in Capernaum because of their vnbeleefe so our vnbeleefe doeth after a sort disable God at the least it depriues vs of his gracious good things and great preseruations Neither onely doth it keep good things from vs but pulleth down euill things yea euen vpon Gods Children their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen Moses for his distrust died in the Wildernesse and might not be suffered to enter the Land of Canaan Deuterono cha 4 4. Also Zachariah otherwise a iust man yet for his vnbeleefe sake was stricken dumbe and for manie moneths was not able to speake Luke chap. 1. vers 22. If the vnbeleefe of the godly being but an infirmitie of faith were so sharpely chastised what marueile if the infidelity of the wicked being a meere absence of faith do cause vnto them many heauy plagues in this life Examples whereof are rife in the Book of God and in common life but the chiefe hurt of incredulity is that it shutteth out from the blessed and glorious kingdome of God For without shall be fearefull vnbeleeuers Reuel 21. 8. yea and throweth downe head-long into eternall perdition to suffer vengeance in flaming fires because they obey not the Gospel of Christ For he that beleeues not the wrath of God is vpon him Iohn 3. 36. and such shall be condemned Marke 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stirre vp our dul hearts to embrace the promises yet when the manifold and certaine euils which befall men for want of faith be thought vpon this should helpe to awake our heauy mindes to make vs abhorre euery vnbeleeuing thought chiefly considering that the danger to our selues by yeelding to vnbeleefe is nothing though it be much most fearefull being compared to the dishonour that will thereby redound to God for by our vnbeliefe he is spoiled as much as in vs is of his essence being namely his mercy truth and power which is to make him no God For if we make him a lyar as euery one doth which beleeueth not in the onely begotten Son of God 1 Ioh. 5. 10. then we strip him and rob him of his chiefe glory yea of his very essence Nay which is yet more feareful we doe equal match him vnto Satan as if there were no more truth in his sayings then in the father of lies as on the one side then they doe much glorifie God that doe beleeue his word witnessing of him that he is true in his promises able for performance Rom. 4. 21. yea they do themselues a speciall honour for they doe make God a testimoniall as it were and set to their hand seale that he is faithfull Ioh. 3. 33. So on the other side they do exceedingly dishonour themselues and God also which doe through infidelity cast away his promises Thus you haue heard good friend Aquila the best encouragements which I can thinke of to quicken a fainting faith which if they hit vpon a presuming heart will make it more presumptuous but if they meet with a beleeuing humbled heart for whose sake I haue collected them then they will be as drie sticks heaped vpon a dull dying fire to reuiue and cheere it Now that ye are so well acquainted with the vsuall discouragements hinderances of faith you hauing had so many strong assaults made against your faith if you wil deliuer them and also shew how they may be repulsed ouercome it will doe well in my opinion and so wee will shut vp our conference about faith Aquila I haue a good mind to doe the one that is to lay forth the obiections which the flesh Satan make against the stedtastnesse of faith to shake it but for the other you that haue truly opened the encouragements can also tell how for to fit them for the resistance and beating backe of hinderances First how shall I be assured that the gracious promises offorgiuenesse by Christ and other promises of the Gospell are from God and not deuised by men Apollos Tell me haue you not been moued to doubt whether there
hating our sinnes and we through sinne extreamly hating God the guilt of these sinnes and punishment being wholy done away freely pardoned by the merit of Christ his death we haue now God pacified towards vs of a more then terrible Iudge becom a most amiable and kinde Father taking vs now for sonnes by grace who were children of his wrath before Secondly from this peace and reconciliation made with God our faith accepting the mercy forgiuenesse by his gracious promise freely offered there followeth another peace and happy tranquility of our cōscience which the woundes and terrors of it being now healed and quieted vpon that blessed consent betweene Gods promise and our faith instead of accusing and trobling as it was wont doth now excuse and acquite vs before God with vnspeakable rest so as in the sense of Gods pacification towards vs wee are not greatly terrified with sinne and other enemies of our saluation and though there be some agreement likenesse betweene this true peace of a good conscience that false peace of a dead and benummed conscience inasmuch as both are quiet and free from trouble or anguish yet there is in other respects as great ods betweene them as is betweene heauen and hell 1. For first a dead conscience is quiet because it hath no feeling of sinne at all like to dead flesh which you may prick with a Needle and yet it feels nothing so is it with a sleeping dead conscience it hath no sense of sinne or iudgment and thence growes the quietnes it hath which will quickly be shaken off and horrible terror succeede in the roome with sin reuiueth And it is awaked by the knowledge and due consideration of the Law of God But an holy conscience washed in the blood of Christ it is quiet because it so feeleth sinnes as it 〈◊〉 them al forgiuen and God pacified and well pleased in his Son Hence ariseth her peace which passeth all vnderstanding 2. Secondly a benummed conscience though it be quiet yet it comforteth not but lyeth as asleepe there may be in the heart naturall liuelinesse and comfort by presence of things pleasing to nature but no spirituall comfort in the conscience at all whereas the truly pacified conscience hath great comfort in it selfe chearing vp the soule as a man is cheared at a feast a good conscience is a continuall feast 3. Thirdly the benummed conscience is awlesse feareth not the offence of God by sinne nor his wrath for sinne Whereas the truely appeased conscience is fearefull to offend such a Father though it now feare not damnation which is taken away by faith in Christ yet it feareth transgression breach of the Law as it is written of Iob that he feared alwayes and of 〈◊〉 that he feared God greatly Aquila Sir may it please you ere you passe ouer to the next fruite First to shewe how this blessing of a peaceable conscience is gotten and how to be preserued and also whether and how farre it may be lost and what is to be done to recouer it Apollos There are two wayes vvhereby to attaine this peace First by an vnfeigned displeasure sorow conceyued in our hearts against our owne sinnes breaking forth in an humble sincere and constant confession of them particularly so far as they are knowne with an earnest endeauour against them to shun all occasions of them Secondly by stirring vp the heart to embrace that promise of the Gospell which offereth to vs the forgiuenesse of them verily beleeuing them to be indeede remitted to vs from God according to that his mercifull promise which hee can no more breake then he can denie himselfe for he is true and cannot lie Now hauing thus gotten this peace of mind there must great care be taken for the preseruation of it seeing it is no lesse praise to keepe a treasure then at first to purchase it And it is to be kept euen by the same meanes by which it was come by euen by often and earnest confession of our sinnes and crauing pardon thereof and by beleeuing the truth of the promise but especiallie by a carefull auoiding of euery knowne sinne euen the least labouring still as to get a cleerer insight of sins by the lanterne of the Law so as they are more brightly known and perceiued to encrease in care and watchfulnesse ouer our hearts to stop the course of sin in the very thoughts and desires where sinne being yet but young and weake may most easily be crushed neuer let it goe so farre as to get consent of the will to agree to the motion of it much lesse the helpe either of tongue or hand or other part of the body to execute it for then it will raise vp new stormes and trouble the quiet peace of the soule Hereunto ioyne a desire and study how to performe all knowne duties which concerne vs in our generall or speciall calling with all vprightnesse and singlenesse of heart as in Gods sight out of loue to please him and true desire to glorifie him by our obedience to his will For great is the peace that they haue which walke in his Statutes saith the Psalmist Therefore that which we cannot doe perfectly let vs striue to doe sincerely and aske forgiuenesse of our imperfections and so it will come to passe that our peace will not onely stand to vs but encrease daily and more abound in vs. Whereas you desire to know touching this peace if it may be lost To this I answer you it cannot be lost none can take it away no more then reconciliation with God or faith can be lost Indeede this peace of conscience as touching the sense and feeling of it may be and sometime is lost as appeareth both in the examples of Scripture as in Iob Dauid Ezekiah and by the experience of others in these our dayes who either by falling into some grosse actuall sinne or by some fearefull security not looking to and watching ouer theirwayes or by some strong fit of temptation haue beene for a time in an hell of horror and soule-sorrow hauing no more sence of peace then a man vpon a racke doth feele any ease complaining in the anguish and bitternesse of their griefe that the terrour of God hath beene vpon them that their soule hath beene disquietted within them that they were cast out of Gods sight mourning as a Turtle chattering as a Crane weeping and watering their cheekes and couch with teares weary of life wishing for death finding nothing but feare on euery side yet all this while their liuely faith the remission of their sinnes their atonement with God and the blessed peace of minde comming thereof not vtterly lost but the sense onely of these benefits taken away it faring with them as with the Sunne which being vnder the darke cloudes yet is still in it selfe a lightsome creature and when it hath power to scatter the thicke cloudes giueth forth his
with Christ and his afflictions suffering and dying with him they haue the Lords owne worde for their warrant that they shall also liue and reigne with him in glory So as with consideration of these things namely their conformity with Christ and that their light and momentany sufferings shall be turned into a glory immortall and weighty hence it is that looking for it looking vpon it and not vpon their temporall calamities they are very comfortable and coragious the ioy of good things to come swallowing at lest mitigating much the greefe of euil things present Aquila Sir you might now as I thinke proceede vnto the two last pointes of Iustification but that I would intreat you to loose two or three knots One is whether Gods children may imbrace worldly comforts And the second is sithence the hope of glorie breeds in them such ioy euen to the solacing gladding of their hearts in most irkesome and painfull sufferings how commeth it that sometimes some of the best and most faithfull men do strangely despaire and are not onely without hope and ioy but exceedingly appalled and danted despairing and full of discomfite Apollos Good friend albeit something hath by occasion bene said to this point twice or thrice heretofore if ye remember when wee spake of peace of conscience and of standing in grace and else-where yet I will answer your demand touching the despaires of the faithfull if first I speake somewhat of worldly comforts which as it pleaseth God sometime to afford his owne children and that in a good measure giuing them also power to apprehend them so there is great feare and danger of being deceiued by them as we see in the wofull examples of Salomons fall and Ezekiahs sinne and sundry others which haue lost the sense of spirituall ioy by being too much caried away with worldly ioyes not keeping a measure in them Therefore Gods children are to bee admonished of these few things about their ioy in earthlie comforts 1. First that simply considered it is common vnto them not onely with the vngodly but euen with sensuall beasts who are delighted when they haue things liking to their nature Thus wee see the Calues and Lambs to skip and sport themselues the very horse reioyce when he hath good prouender 2. Secondly too much worldly ioy when the hart is much and often cheered with pleasures of life is very perillous a great enemy to godlinesse hauing bene the baite wherein many a good soule hath bin caught so as there needs great caution to be taken about the well vsing of it especially it being so hard for vs to gouerne either our passions of greefe or ioy of feare or loue 3. Thirdly therefore prayer is to bee made vnto God to guide them in their mirth and to enable them to obserue a due measure therin that the heart be not deceiued thereby 4. Fourthly in the midst of mirth and worldly ioy when the heart beginnes to cheare much some sin of our life committed or some iudgement of God which we haue bene vnder for sinne or some threatning of the word against some of our sinnes would bee called to minde to checke the immoderatenesse of our affection and so to temper and take down our mirth that it be not with excesse 5. Fiftly as Chirurgeons are faine in some cases to diuert the course of blood for the healths of their patients so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth by considering with themselues seriously that those earthlie pleasures and worldly comforts wherein their heart is delighted are the fruites of their redemption pledges to them of better things to come and so to learne to reioyce in the vse of them as testimonies of Gods loue and fauour in Christ. 6. Sixtly it would do well in their ioy for worldly things to thinke how sodainly and soone they may be lost and all turned quickly into the contrary Also to remember the afflictions of the Church of some chiefe members therof which mourne now when they reioyce that by a fellow seeling of others miseries their owne ioy may be layed and brought into better compasse 7. Seuenthly let them further call to mind how often they reade of Christs teares and sighings for sins miseries of others how sildome or neuer they reade of his laughter and mirth Which though no doubt he had and did partake of it being a man like to vs in all things saue sin and to reioyce is in it selfe no sinne yet likely it was sparingly and surely no mention is made of it in the story of the Gospell He was at some feasts indeede but no word of his mirth there 8. Lastly our mirth as it would bee by all good meanes moderated so there would care be taken that it be referred to a good end which hath a great stroke in the goodnesse of any action namely to take our worldly comforts with this purpose and mind that we may be the more apt to praise God with cheerefulnesse of heart and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse Thus there will not onely bee no harme in our worldly mirth whereof to repent but it will proue an helpe to vs vnto godlinesse and be as an hand-maide to that spirituall reioycing vnder the hope of glory Now to your other knot how it falleth our that beleeuing Christians notwithstanding their hope and ioy in God yet are sometime filled with despaire and discomfort if I should say no more but that they may often thanke the abuse of worldly ioy as the cause of those heauy gnawings of despaire which come ouer their stomacks I should say something and which were too true howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers And first I iudge it a very strange worke of God that it should fall out that a true beleeuer should despaire considering that the hope which is put into his heart as an anchor sure and stedfast hath such firme ground-worke as the constant truth the omnipotent power the vnchangeable mercies of God the Father also the precious death perfect obedience powerful resurrection of Christ our Mediatour finally the sanctification and graces of the holy Spirit which as the first fruites of the Spirit as the earnest of our inheritance the beginnings of life eternall the peculiar ornaments of Christs Spouse serue to be as vnder helpes and props of hope there being also the Ministry of the Word and Sacraments and many other meanes to confirme hope I say that for all this they should be sometime in that case as if they had neuer heard of God of life euerlasting or had not known what hope had meant it is very strange indeede Yet all experience both old and new telleth vs that as in the Elect before their calling there is a meere want and priuation of hope so after their
as either when we quit and cleare our selues from suspition of a sinne by shunning the very appearance of euill all that hath any neerenesse with it or lookes but toward it or when wee rebuke and punish such as wee haue thought to beare withall in their sinnes or haue in truth borne withall after which sort it is likely the Corinthians vpon Pauls sharpe reprehension did cleare themselues in the case of the incestuous man whom they had winked at Or finally by an humble true confessing of our fault to God and to men if it were open and publike with hearty crauing of pardon as in the Publican Zacheus Dauid we haue examples of this clearing and well also might the godly Corinthians cleare themselues to Paul that they were displeased with their sinne in bearing with such an offendour not onely by their diligence in censuring him but by their vnfeined confessing of the offence both to God and to the Apostle whom they hadagreeued The third fruite it is indignation which is an holy anger stirred vp in our hearts not onely against other mens faults with a pitty toward their person but especially against some sins which haue escaped our selues that we-were so beastly and foolish as to doe such euils that we might haue auoyded and when we are moued to anger more against our owne then other mens this is a very good token of a repentant heart The fourth fruite is feare not seruill but filiall and child-like arising from the feeling of Gods mercies and our owne 〈◊〉 from whence commeth an holy awe and feare lest the euils which tofore wee haue offended by or such like through our corruption breake forth againe The fifth is desire as impenitent persons haue their desires to eate to drinke to sleepe to take their ease and pastime to fare deliciously to goe gallantly and brauely in apparell to grow rich to be aloft to be well thought of and spoken of although they deserue it not and are stuffed with many other such carnall and worldly desires as tokens of their naturall impenitent heart so the godly desire to liue honestly to keepe a good conscience to dwell in the House of God for euer to enioy the sincere milke of the word to be vnburthened of sinne to mortifie their lusts be dissolued and to be with Christ and finally not to offend againe in these particulars wherin they haue offended God or his people are the testimonies of a truly repentant heart The sixth fruite is zeale which is a great griefe conceiued for the hurt of Gods glory by sinne and an ardent loue to all such things as God may be honoured by and to hinder in our selues and others whatsoeuer may dishonour or displease him Reuel 3. Repent and be zealous Therefore as cold and luke-warme Christians are vtterly without all grace of true Repentance which worketh a zeale against all sinnes and for all good to crosse the one and aduance the other according to our places meanes so the truly zealous man whose zeale is guided by the knowledge of the Word and tempered with charity such as was in Paul and Barnabas Acts 14. in Phine as in Moses in Dauid it is the euidence to our soules that it is blessed with the grace of Repentance The last fruite is reuenge which is not a requiting of euill for euill towards others a fruite of the flesh but a voluntary punishment which a sinner taketh vpon himselfe for the euils done against his God his soule or his brethren in labouring more to bridle his vnruly heart from vnlawful desires and moderating it in those which be lawfull for bearing not sinfull delights or profits alone but euen such things as are within our liberty if the vse of them will be an occasion of finne either to our selues or other This curbing of our selues and cooping vp our affections mortifying the flesh denying our selues is that reuenge here meant Also enforcing ones selfe to doe the things quite contrary to our sinnes as the drunkard to repent and punish himselfe with abstinence also the glutton and riotous with fasting the great talker by keeping silence the adulterer by forbearing all things may prouoke lusts Let me not conceale from you that I iudge this reuenge if it be referred to the Corinthians to be their exercising of that ecclesiasticall Authority which God had giuen his Church against sinne with more seuerity then wonted that as they had offended by remissenesse so they would henceforth take due reuenge vpon open sinners according to the power giuen them of God And this is very like for it is a godly reuenge to set on worke all power which God giueth vnto any for stopping of the course and current of sinne Let Papists who take such vnlawfull yet painfull reuenge of themselues by whipping c. admonish true Christians to take all lawfull reuenge Aquila Now Sir I will propound some doubts vnto you touching Repentance if first you will call to mind those cautions which ye deliuered touching the same in your publike teaching Apollos Herein I will answer your desire But let ' me tell you by the way what was saide of the meanes to quicken and stirre vp this daily Repentance Namely diligent reading of Scripture and other godly Bookes the humble submission of our mindes to all godly admonitions of the Saints blessing God in our soule after the example of Dauid for such rebukes as are priuately and friendly reached out yea thanking God for the reproaches of enemies by whom sometime one shall heare his sinne tolde him sooner then by a friend though not in a good manner nor for any good ende on their part yet considering God sets them on worke as Dauid the Prophet saide God hath bid him rebuke mee Therefore endeauour our selues to make vse of them giuing good heed both to the checkes of our conscience which often proues a faithfull monitor and to the strokes of Gods hand sensible and insensible in soule and body seeking to profit by them to amendment that wee feare him the more yea euen in the dayes of our prosperity and peace making this good vse to be inuited by them to speedy and true repentance and so we shal preuent Gods chastisements if wee voluntarily fall to iudging of our selues Yet of all other good meanes to awaken vs and bring vs vnto the practise of Repentance this is not the least euen our daily examination of our owne heart and wayes to consider particularly what escapes haue been in thoughts words and deeds in omission or commission with the circumstances of our actions for manner of doing and for the end of our workes and the persons and such like things that so we may come to see both what is to be sorrowed for presently and vpon faithfull and humble confession we may make all euen with God through Christ for that which is past and also what cause there is to watch ouer our selues for time
the Riuer makes not the Fountaine sweete but the person being first good that which he doth according to Gods will becomes good And as it is amongst men that we cannot like a gift when wee brooke not the giuer so it is with God hee neuer accepts any thing that is done how good soeuer in the nature of the thing done except the doer be first accepted Now that which maketh the doer good it is his faith in Christ whereby hee is purged from all his iniquities and hath the righteousnesse of Christ accounted to him to make him righteous in the sight of God Hence it is that no worke of ours can please God vnlesse it come from faith Hence also it is that the works which wee doe borrow all their commendations euen from hence that they are the children of faith begotten and brought forth by it See Hebrewes 11. throughout From hence it was that Caine and Abel offering each sacrifice vnto God Caines sacrifice was reiected and Abels receiued and pronounced to be better then Caines because it was offered in faith Abraham offering his sonne though the work were strange exceeding wondrous yet it had had no grace nor respect with God except it had come from faith What shall I say more a poore Kitchen-maid an Hostler a Chimney-sweeper or any other how base soeuer their trade be being a lawfull vocation if he doe his worke out of a true faith in God through Christ and out of obedience of Gods will his worke is more glorious and pleasing in Gods sight then the best and most goodly worke of a King or of a Preacher being not faithfully and obediently performed Whereof it is written that many things which are great glorious amongst men are abominable before God for if faith 〈◊〉 vs not a worke to doe our workes let them be how bright or glittering soeuer for shew and appearance to men yea and very profitable for fruite toward men yet they are no better then beautifull sinnes So the holy Ghost teacheth that what is done without faith it is sinne Rom. 14. 23. And that without faith it is impossible to please God Heb. 11. 6. Now wee are here to consider that faith in euery good worke doth set it selfe a worke three manner of wayes Or thus if ye will the act of faith in a good worke it is threefold The first is to enable vs to know that the thing which we doe it is such as God alloweth of being commanded of him The perswasion hereof it is called Faith Rom. 14. 22 23. He that doubteth sinneth if he eate because he eateth not of faith that is out of a perswasion and certainty that he doth well The second act of faith it is to assure the minde that this worke which wee are resolued of to be in it selfe lawfull to be done it is such as God will accept through Christ pardoning the spots and imperfections of it freely for his merit for all out workes hauing their staines and defects as wee haue touched in our Treatise of vnperfect Sanctification and shall hereafter declare it is of necessity that there be an application of Christs merits to our workes for the cleansing of them that so they may please God This is done by faith whereby the heart is assured that God who hath graciously loued vs in his beloued will also vouchsafe for his sake to be pleased with that wee doe after his will Thirdly and lastly there is another worke of faith and that is it which Saint Paul speaketh of Galat. 5. 6. Faith worketh by loue for it quickeneth and stirreth the heart to the loue of God and man in our good workes which we doe to be led not by selfe-loue and carnal respects but by this charity and louing affection of our good God and of our Neighbour which is a thing very necessary in euery good thing which we doe that all be done in loue This being the end of the Commandement euen loue out of a pure heart and faith vnfeined 1 Tim. 1. 5. Now whosoeuer truly beleeueth in Christ Iesus that through him hee is reconciled vnto God and hath his offences forgiuen him this faith will moue him to loue that God againe sincerely and his Neighbour for Gods sake who commanded it to be so and hath put his Image in him and vpon him that all our workes comming out of this sound loue to God and our brethren wee may abandon all by 〈◊〉 〈◊〉 pleasing or profiting our selues or of our owne praise or of shame or feare or whatsoeuer it is that preuaileth with hypocrites and end eauour to referre all wee doe to Gods glory and the welfare of our Neighbour This is a third maine condition in euery good worke that the end and marke whereat the doer aimeth be good and right the badnesse of the end marres the goodnesse of the action He that takes a good thing in hand and propounds a wrong scope he is like to one who hath a good bow and arrowes to shoote withall but looketh from the marke when he shooteth such an one shall neuer shoote well Here is the priuiledge of faithfull persons that by the Spirit of God they are carried in their willes and affections to desire and seeke in all that they doe Gods glory and the edification of their brethren euen in truth and singlenesse of heart and not in profession onely as hypocrites who will talke much of glorifying God when their eye is neuer bent to this marke but rather is cast-vpon their owne glory which as the hearbe Colloquintida marreth euery worke that is spiced with it but the Child of God hauing learned that all his workes must come from God as the Authour and looke vnto God as their end like as the Riuers which come originally out of the Sea and returne thither again Therefore as he desireth to please his neighbour in that which is good for his edifying minding this still in all such things as doe concerne his brethren how hee may better and helpe them either to God-ward or some other wise so he desireth that by his obedience good workes which he doth euen in the least of them in his eating and drinking and in his honest recreations and not onely in the serious businesse of his calling and seruice of God but in euery thing which he doth he may doe them to Gods glory that others vppon sight and knowledge of his carriage in his duties may be occasioned if they be conuerted to acknowledge Gods worke in him to the glory of God if not that then by his example they may be won drawne to godlinesse and so to glorifie God in the day of their visitation Finally in the doing of a good worke besides all the former conditions it is needfull that the meanes be good when meanes are needfull Men may not imagine that if the thing be good they doe then it is lawfull and free to
Pharaeh was afraide of God and therefore prayed Moses to entreate for him to remoue the plague from him Exod. 8. 8. Ahab as lewd as he was being a man sold to doe wickednesse yet was not voide of the feare of God which enforced him to humble himselfe in sack cloth and ashes I Kin. 21. 27. And infinite others which belong not to God but were strangers to him yet their hearts were not wholly estranged from his feare Apollos Many euill men which liue in the Church vnder a standing Ministery doe attaine by the power thereof vnto a shadow of Sanctification such as shall worke a certaine reformation in them but a sleight and light one not sound and thorow such as seasoneth and changeth the heart and vnto a resemblance of repentance so as they doe many workes of repenting persons they haue a certaine greefe and seare of sinne they in a sort humble themselues confesse their sinnes leaue many sinnes touching the outward act and worke but neuer come to purpose in their heart to endeauour an vtter forsaking of all and euery sinne with a true hatred and loathing of sinne as it is the offence of a good and righteous God and they doe many workes which for the matter and substance of the worke done are good but yet they are not done in a good manner and to a good end out of a heart purged by faith respecting Gods glory so they haue a shew of loue to God and of fearing God Howbeit they are but counterfets in all and namely in their loue which is not of God himselfe but of his good things where with their loue doth arise and fall They are likewise hypocrites in their feare which is seruile onely in regard of Gods power and strict iustice and of that punishment which his powerfull iustice hath either threatned or already inflicted vpon them Their feare is not towards God for his mercies and because hee is vnto them a gracious God and Father but because hee is righteous armed with might to hurt and plague them as the Apostle speaketh of circumcision of the Israelites and of Abrahams seede there is not one kind of these so it is of the feare of God it is not single and of one kind but it is diuers There is an Israelite and an Israelite one in heart another according to the flesh a circumcision inward and in truth another after the letter and outward in the flesh So there is a feare and a feare a good feare which wee are exhorted vnto and an euill feare which we are called from Feare not saith Moses for God is come to proue you that his feare may be in you that ye sinne not Exod. 20. 20. See in this one short sentence that they are bid not to feare and yet charged to haue Gods feare in them for there is a feare slauish and seruile arising out of the gultinesse of sinnes and strengthened with dread of punishment from the righteous power of God This feare correcteth not sinne inwardly it may well bridle some sinne and restraine from the externall worke of sinne but it doth not at all reforme the sinner inwardly who is the more driuen from God by it and we are dehorted from such a feare And there is another feare which is filiall and child-like which proceedeth from Gods mercies in Christ and bringeth sinners neerer in heart and affection to God holding them closer to him in all lawfull respects not to offend him but in all things to obey and please him This difference of feare may be expressed by this comparison There doth at one time stand in the presence of a Iudge his owne sonne and a male factor the one loth to misbehaue himselfe in his fathers presence for the loue and reuerence hee hath towards him whom he hath alwayes found a benigne tender father to him the malefactor for beareth also all lewd and disordered actions in feare of the Iudges power which he doth hate and of the sentence of death which he abhorreth So it is here euill men being in Gods presence are restrained and kept from many euils but it is through dread of his reuenging hand as seruants are brought to doe well through dread of the whip whereas the godly howsoeuer the infinite power and iustice of God be dreadfull to them and they often meditate of his fearefull iudgements against sin to enure their hearts the more to awe and trembling their flesh or old man hauing great need of such terrour to bridle them yet it is the sweete mercies of God in the forgiuenesse ofso many sinnes and calling them to so great glory which worketh in them a reuerent regard of Gods will not to transgresse it no child being so loth to displease his most kind father as the godly are to displease their louing Redeemer To this purpose they doe endeauour to set themselues as it were in the presence of God considering that his eye which is the Iudge of the World and their heauenly Father is euer vpon them and in this consideration they labour to carry themselues as becommeth them who are euer before the face of such a Maiesty abandoning that which is contrary to his Word and may prouoke him and carefully doing such duties as are liking and gratefull to him This is the ingenuous feare of Gods Children which bringeth forth these effects in them first it restraines them from sinne euen as touching the inward affection as it did Ioseph from incontinency the Israelites Midwiues from cruelty 〈◊〉 from exaction and oppression of the people yea it hoideth backe from all sinnes great and little secret as well as open and that because they are sinnes and offences of God whereas the feare of the wicked keepes him from grosse and open but not from small and priuate sinnes and that for the paine onely and not for conscience to God Secondly it constraines them to doe good things commanded out of a care to please God When Abraham offered his Sonne that which moued him was this for that he feared God Gen. 22. 12 Iob was a righteous man and did iust things for he was a man fearing God Iob 1. 1. Thirdly it seasons the worship of God that is to say the seruice of God Psal. 5. 7. I will draw neere to thy Temple in feare c. Insomuch as often the whole worship of God is thereby signified as in Acts 10. In euery Nation he that feareth God c. Fourthly it seasons our loue to God as in a Subiect that loueth his Prince for his excellent goodnesse and bounty his loue towards his Soueraigne is beautified by a reuerence of his Princes Maiesty so it is here Fiftly it driueth away security it awakes slothfulnesse and makes watchfull And lastly it beates downe pride and high mindednesse as it is written Be not high minded but feare Rom. 11. 20. These seuerall fruits and effects of the feare of God are so many
take downe the pride and haughtinesse of his heart that hee may walke humbly with his God and before all men This is humility the second fruite of Chastisements Aquila These be two notable and goodly fruits indeed and I desire to heare you now more particularly and fully declare first how we are holpen by corrections to repentance and amendment of life then how they doe auaile vs to humblenesse of mind Apollos Iron would rust if it were not occupied the ground without dressing would bring forth bryers and 〈◊〉 so Gods regenerate Children without corrections in stead of the fruites meete for repentant persons would bring forth too much sinne and vanity And as our children let goe without chastising would proue wantons and rebellious against their gouernours so would Gods children Witnesse the experience of that godly Prophet confessing that ere hee was troubled he went astray Psalme 119. and of the people of Israel in the dayes of the Iudges They turned to the Lord when they were afflicted no sooner had they rest from their enemies but they for sooke him Iudges 3. 4 5 6. c. And this is a thing whereof God much and often complaines by his Prophets that his people in their prosperity were like vnto pampered Horses which lift the heele to kicke and spurne at their Owner and Master Euery mans owne experience can teach vs this that if we be suffered a while without correction and blessed with ease and abundance we grow forgetfull of God slacke and cold in prayer and in the whole seruice of God secure and presumptuous in all our conuersation But to speake more distinctly of this matter how chastisements when they are blessed of God doe much helpe forwards the repentance of the godly it is found true by testimony and examples in the Word that some by meanes of correction haue beene brought to the knowledge and sight of some sinne which they did not espy and know to be in themselues their correction being as an eye-salue vnto them to helpe them clearely to espie that which was hid from their eyes Thus to Iosephs brethren afflictions gaue them vnderstanding of their offence which they had long before committed against their brother Gen. 42. 21 22. Moreouer corrections helpe a man as to the knowledge so to worke the griefe and detestation of his sinne because in his sharpe and bitter corrections he perceiueth the better euen by experience what bitter things our sins are and how much they displease God See the truth of this in the Israelites 1 Sam. 7. 6. Lam. 5. 15 6 in Dauid Psalme 38. 17 and in many others What should I say further that through the rodde of correction Gods children are led vnto an hearty and earnest confession of their sinnes also to ear nest and constant prayer for the forgiuenesse of them as well as for deliuerance from the smart or punishment and to a continuall meditation and study how to leaue and abandon such vices as haue stirred vp Gods anger against them And finally they are exceedingly prouoked thorow their chastisements for time to come to yeeld better obedience to Gods Word to encrease in more feare of God deniall of themselues contempt of this world compassion towards the miseries of others As Christ being tempted pittied others and can succour his members so Christians by their owne corrections which they feele learne to commiserate others when they are iudged of God Thus the blessing of God vpon their chastisements maketh the godly to profit much in the 1. parts 2. exercises and 3. fruits of Repentance Aquila I remember that I haue heard you teach that the very wicked diuers of them howsoeuer they neuer take any sound benefit of their punishments when they are past as they shew no true Patience in bearing them while they are vpon them yet are by the seuere hand of God broght to crouch vnto God whom they despised in their prosperity yea with Pharaoh to confesse their wickednesse with Ahab to put on mourning weedes with Abimelech to leaue their sinne as touching the outward deede with Esau to shed teares but they neuer come thus farre as by their scourges to grow vnto any detestation of their sinnes past and serious sincere care of auoyding occasions of such sinne in time to come which is the prerogatiue of the faithfull person to be soundly bettered by his corrections to be made more wary and awefull for afterwards Which surely is a maruellous mercy of God towards them to be by his roddes made more fearefull to offend God and careful to please him and ministreth great and iust cause of patient contentednesse vnder the hand of God for who will not quietly and thankfully put vp that blow that shall beate him into Heauen and keepe him backe from Hell Apollos Ye say right but how much doth this bind them to all good patience and thankfulnesse in all their heauy chastenings that ouer and aboue all which wee haue saide it pleaseth their louing good God to giue them the conquest of pride and the blessing of a more humble heart by their chastisements Pride is a fault so hatefull to God as that he saith of it what he saith of no other kind of sinne That he will resist the proud and humble such as exalt themselues This vice is not yet so mortified in the godly but though that it reignes not yet it remaines and dwelles in them being grounded vpon and nourished by the good gifts of God bestowed on them which are the matter and foode of pride wee being so prone to pride and Sathan being such a cunning workeman that he can make the best men proud of their best gifts yea of their humility being therefore proud because they are not so proud as others whereof ariseth sundry very euill effects in their disdaine of others whose persons and gifts they should much reuerence and respect in entertaining and stirring contentions in putting some confidence in themselues yea and sometimes in selfe-praises and selfe liking and too high conceit of their owne worth whereby their purest actions are defiled This vice of pride which is to God so odious to our selues so dangerous it is greatly tamed by chastisements in which the Spirit of God worketh as by an Instrument for the weakning and taking down our fierce and haughty stomackes for by our corrections we are made to see our inbred pride Whereupon the heart of a Christian is moued not onely to confesse 〈◊〉 and 〈◊〉 pardon for it and so to haue it hid and couered by forgiuenesse but from the loue and inordinate 〈◊〉 which they bare vnto themselues and their owne endowments of nature and grace they are brought to haue a more lowly conceit of themselues and their own doings and to thinke others better then themselues and themselues worst of all sinners being driuen from that vaine confidence they put in their owne excellency and worth to acknowledge freely and franckly nothing
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
godlinesse compriseth all our duty towards God whereof as wee find sundry branches so hath Righteousnesse many members as Gal. 5. Paul there rehearseth loue ioy peace long suffering gentlenesse goodnesse faith meeknesse and temperance and Colos 3. 12. besides these there are reckoned vp mercy kindnesse humblenesse of mind forbearing and forgiuing one another Also in 2 Peter 1. 5. we find there vertue patience brotherly kindnesse in Iames 3. 13. meekenesse of wisdome in Titus 2. grauity and chastity in Ephe. 4. speaking truth in Heb. 13. 5. contenteanesse in Acts 20. 19. modesty Vnto all which wee must adde all respectiue graces and workes which are to be done of vs in respect of some degree which is put vpon vs as we be Parents or Children Masters or Seruants Husbands or Wiues Subiects or Gouernours c. Now the Scripture nameth all these graces in one place the fruits of the Spirit Galat 5. 22. In another exhorteth the Elect of God to put them on Col. 3 in a third telleth vs that who so hath them he shall neuer fall 2 Pet 1. 7 8. By all which it is manifest that they be such graces as are proper to the regenerate and which none but Gods chosen children can haue The appearance and shadow of them is to be found in others who as Apes doe Men would imitate the godly in these vertues and yet haue them not because they haue not faith the roote of them Aquila I see there is more worke behind then I was aware of yet it doth no whit discourage me let vs prosecute our purpose time and diligence with a little patience will ouercome great matters And tell me now I pray you would not these graces be handled in that order as ye haue named them otherwise how thinke ye good we should proceed ye haue found vs stuffe for a new conference ye must also deuise the frame to Apollos Let me alone with that though I be no good builder yet I will endeauour to haue this matter put in good for me I thinke it meete to speake first of the generall then of the specials and amongst these first of them that in common belong vnto all men and afterwards of such duties as are to be performed in respect of a degre put vpon vs. Aquila Let vs then take our beginning at Righteousnesse touching which declare vnto me what it may import as it doth respect mutuall dealing of men amongst themselues and what difference there is herein between good men and euill Of Righteousnesse Apollos THe word Righteousnesse is a large word in Scripture and hath many acceptions But to our purpose it is either that peculiar vertue whereby in contracts and bargaines and matters of iustice men are enabled to deale equally and rightly giuing as good as they take and rendering to euery one their due and it is set against wrong by oppression or deceit as contrary vnto it or else more generally it is put and vsed to signifie that same worke and grace of the Spirit in the soule of a regenerate man whereby hee is willing and ready to respect his Neighbour in euery thing that is deare precious to him causing him to take thought and care not onely not to hurt nor offend any man by thought word or deede as neere as may be either in his excellency and dignity or in his life in his soule or body in his goods or credit or any thing else whatsoeuer belongeth vnto him but in all and euery one of these louingly to tender him with an vnfained desire and labour by all good meanes and with his best might to encrease and preserue all and euery one of them As vnrighteousnesse in the phrase of Scripture comprehends all those vices whereby men are hurtfull to men in any of their good things so vnder Righteousnesse are comprehended all vertues whereby wee become any way or in any sort profitable and helpefull to our Neighbour In this sense is the word Righteousnesse taken in all those places where it is set with holinesse or godlinesse as Titus 2. 12. Ephe. 4. Rom. 1. 18. Vnrighteousnesse set beside vngodlinesse or set alone is the spring of all euils from one man to another and Righteousnesse named apart from godlinesse is the roote of all duties amongst men it is as the Tree and all other vertues of the second Table as the branches it is as a Fountaine they be as the Riuers it is as the body they as the members This Righteousnesse is distinguished into habituall or actuall Righteousnesse habituall Righteousnesse is that gift of God which is poured into the hearts of the Elect to enable them to will and to doe good things tending to the good of our Neighbour whereof in the fourth to the Ephesians Actual righteousnesse is the exercise of this gift whē out of loue we practise such things wherby our neighbor may be benefited Hereof the Apostle spake 1 Iohn 2. 19. He that worketh Righteousnesse is righteous This gift and act of Righteousnesse is that for the which Noah Lot and sundry others are highly commended in the holy Scripture Gen 6. 9 Iob 1. 1. Now as touching the difference about Righteousnesse betweene the Children of God and others this is it The godly through this vniuersall Righteousnesse are disposed freely and of their owne accord to seeke the good of euery of their Neighbours in one thing as wel as in another according to the rules of the Word vnto the glory of God Whereas the wicked doe some righteous things to some persons now and then whom they affect which crosse not their owne pleasure nor gaine or credite not out of any loue to men nor out of any respect to Gods will or glory but out of selfe-loue with by-respects of vaine glory and worldly profit and therefore in nothing doing righteously and in most things committing vnrighteousnesse cleane contrary to the course of iust and righteous persons who doe worke righteous things and that righteously out of charity vnto men and vnto the praise of God and that at all times and towards all kind of men both friends and enemies according to their meanes and as occasions be offered them truly repenting where they faile in any things and afterwards endeauouring to become more 〈◊〉 Of Loue. Aquila SIR it hath been taught me that vnder Righteousnesse are contained all duties towards God and men and that in this sense Godlinesse is a part of Righteousnesse howbeit I perceiue that wee are to speake of it as it is separate and distinct from godlinesse And now you haue spoken thus far of Righteousnesse were it not good that wee first set vpon these workes of Righteousnesse which wee are bound to performe towards others in respect of some degree that God hath put vpon vs for thus it hath pleased God himselfe to proceede in the laying out those duties of the second Table he beginneth with such duties as we owe vnto others in regard of our
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
bee in them but for that they doe such outward actions as men endued with these graces do and vse to do My particular answer is this That all vnregenerate men do faile three seuerall wayes as touching this vertue of contentment which causeth it to bee in them a contentednesse rather in seeming then in truth The first is though they confesse themselues well apayde with their estate yet indeede their heart doth not rest in it as in a good and sufficient lot assigned vnto them in the which they can surely trust to finde God good gracious vnto them For they doe not depend vpon God because they lacke a liuely faith 2. And withall because they doe want the grace of true contentment therefore it cannot be but that they still wish for more and would haue their estate bettered being of the quality of the Horse-leech which 〈◊〉 Giue giue and like vnto the graue and the fire which hauing consumed much matter and corpses are ready to deuoure more 3. Lastly as their present estate is neuer so pleasing to them but a better would be more welcome so if any decay of their present condition either for wealth or estimation liberty or health do happen fal forth which commonly doth mens estates being like to the Sea which ebbeth and floweth and vnto the Moone which waxeth and waineth they are there with much disquieted and discontented as appeareth in the example of Saul and Achitophel both which in their prosperity made shew of contentation but in their aduersity they were sore troubled as also was Nabal Wheras such as be endued with true godlinesse they do in euery estate submit themselues quietly and contentedly vnto the good will of God beeing well satisfied with that which he appointeth vnto them whatsoeuer it is more or little better or worse alwayes accounting the basest and meanest estate too good for them because of their sinnes vnworthinesse being pleased contented euen with food and rayment because they are assured that that condition of life is best for them that the most wise God sets them in And nothing doubting such is his goodnesse but that he will maintaine their life giuing them sufficient to enioy though he deny them abundance and turning all things to the best for them according to his most true promises Neither alone are they well pleased with their owne portion without wishing or desiring in thought or wordes the goods and estates of other men without vnfained forrow if they doe but furthermore they take good delight and pleasure in the comforts and good things which their neighbours do enioy euen as thogh it were their own striuing to follow that precept which commands them to reioyce with them that reioyce to Loue others as themselues mourning with them in their heauinesse Apollos Here I haue three things to aske you First whether ye thinke any godly person free from all couetousnes And then whether the desire of more wealth and a better estate be couetousnesse Lastly whether a man may be couetous in his owne goods Aquila To the first I answer negatiuely There is no person by grace of regeneration wholly freed from couetousnesse or any other sinne in this life It is enough for this time of their pilgrimage that they are deliuered from the curse and power of sinne so as neither couetousnesse nor any other sinne shall reigne in them or haue force to condemn them Howbeit as the remainder of other sinnes is in Gods children so they are molested with the stirring and ticklings of couetousnesse more or lesse The holy Prophet found an euill inclination of his heart to desire earthly things inordinately which made him pray that God would not encline his heart to couetousnesse Psal. 119. that is giue him ouer to that lust Of this fault Christ often warned his own Apostles amongst whom one was ouercome by this vice and the rest no doubt were tempted with it else Christs warning had beene in vaine It is well therfore when resistance is made against the motions of Couetousnesse for none shall altogether lacke the egging of this Lust. 2. To your second demand I answer affirmatiuely That the desire of worldly wealth is couetousnesse The nature whereof is expressed by three words of the Grecians as I haue heard you say One signifieth the loue of money another the desire of riches and the third signifieth the lust of hauing more And seeing the blessed Apostle Hebr. 13 4. doeth set couetousnesse as the flat contrary vnto contentednesse Let your conuersation saith he be without couetousnesse and Be content with that ye haue therefore if our being satisfied and resting pleased with our present estate be contentednesse then the desire of more or of a better estate in the World must needs be couetousnesse Euery man indeede is bound to follow the duties of his calling vppon which he may desire and pray for a blessing with condition exception of Gods will so much and so far as he thinks meete leauing the successe thereof to his good pleasure 3. To conclude as a man may be a theefe in his own if he husband and employ it otherwise then God hath appointed whose seruant he is and to whom hee must giue account so he may be couetous euen in his owne goods if he loue them set his heart vpon them and desire the bettering and encreasing of them otherwise then by submitting himselfe to the will of God beeing ready to receiue more if God wil adde and cast in more with all thankfulnesse yet being well apaide with that which is already when God shall thinke it good not to encrease or amend it Apollos This is indeede the summe of all that which ye haue bene taught of this grace of contentment and of all the other graces of the new man which wee haue in our conference run thorow What letteth now but that we may come to the last fruite of an effectuall calling which consists in the speciall duties which wee are bound to do and performe towards others in respect of some degree which is of God put vpon vs or them and so to finish this our worke Aquila One impediment and let there is namely that wee haue I know not how saue that in such a heape of duties some might easily be slipt by neglected to speake of certaine graces of regeneration The one is Wisedome so much commended in Scripture charging vs that we be wise as Serpents Mathew 10. that we be wise concerning that which is good Rom. 16. that wee serue and loue our brethren in meeke wisedome Iames 1. This being one speciall part of Gods Image and such a grace as guideth vs in the vse and practise of all the former graces for so much as it is not onely a fore-sight or fore-cast of things which may happen gathering effects by causes and iudging of present and future euents by precedent accidents and occurrences but it is also a faculty directing
a Christian how to carry himselfe seemly and as is meete for his profession in all parts of his duty teaching him to 〈◊〉 generall rules to particular occasions that he may 〈◊〉 and doe all things according to the 〈◊〉 〈◊〉 time and place and persons He is indeede an 〈◊〉 man whose heart is not onely wise vnto 〈◊〉 〈◊〉 faith in Christ but also in the duties of daily 〈◊〉 through the wisedome of the Word and surely such happy men are all godly men for as it is saide of Dauid in respect of his warring against the Philistines that he behaued himselfe wisely so it may be saide of euery true Christian in regard of their spirituall warfare that they wisely behaue themselues in it which cannot be saide of vnregenerate persons who haue many of them knowledge to see generally what ought to be done and not done but they lacke the wisdome which should gouerne them in their particular actions according to the due circumstances as they may please God in all their duties The children of this world excell the children of light in worldly wisedome but in wise walking before God the children of light excell the worldlings whereof not one hath this true godly wisedome howsoeuer cleare-sighted they be in matters of their owne credit and gaine Neither hath any worldly man the blessed gift of honesty albeit they may doe many things which be honest and be reputed honest by men of the world because they doe such ciuill workes as honest men doe yet they are destitute of Christian honesty which is a fruite of the Spirit a companion of godlinesse a quality of a sanctified heart disposed so to practise all duties towards their Neighbour for Gods sake as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge therefore the true Christian man hee is the onely honest man yea and he alone may be saide to haue an honest heart an heart firmely resolued to be that in truth which he seemeth to be Finally the gift of Vertue is proper to an elect man who be blest of God with a speciall valour courage and strength of mind whereby they can ouercome hard things and attempt great workes with good heart for the spirit of fortitude and vertue is in them so as they are not easily daunted and discouraged whereas vnregenerate persons be either too base or too bold and audacious being void of that vertue which Peter exhorts goods Christians to ioyne to their faith Neither doth any vnregenerate man partake in the gift of true zeale for howsoeuer many of them are zealous and seruent yet they are zealous amisse either they are earnest in defence of their owne opinions and of mens traditions as were the blind Iewes and Paul being yet a Pharisie or if their zeale be for good things cōmanded of God or against euill things forbid by him yet either it is not according to knowledge as in those which were seruent for the righteousnesse of the Law to set it vp and to pull downe the righteousnesse of Christ of whom the Apostle speaketh Rom. 10. I beare them witnesse they haue a zeale but not according to knowledge or if they doe know what they do yet their striuing for knowne good things and against knowne euill things is neither in a good manner nor to a good end as it is written of Iehu that he was zealous for the Lord of hosts but yet his heart was not aright hee sought not Gods glory neither was his heart touched with loue and compassion towards men And thus it is with the zeale of all naturall men it is both blind and bitter but it is otherwise with the zeale of regenerate persons which is tempered with charity and guided by knowledge The zeale of the righteous maketh them earnest against knowne euill things to hinder them and against knowne good things to further them according to their meanes and calling so setting before their eye onely the glory of God as the marke they aime at in all their zealous courses as they haue a charitable respect of their brethren to beare with their weakenesse to pity 〈◊〉 〈◊〉 and miseries to labour their conuersion neuer pleasing themselues in their zeale further then it may please God and profit man wherein yet this is to be considered that when respect and fauour to man is directly against the glory of God their true and god 〈◊〉 〈◊〉 is blind and will not see deafe and will not heare the extreamities of men as appeareth in the zeale of the Leuites putting to the Sword their brethren and 〈◊〉 at Gods commandement 〈◊〉 33 also in the zeale of 〈◊〉 and Elius putting them to death seuerely whom God would not haue to 〈◊〉 I Kings And touching Zeale I haue furthermore learned thus much that it ought to goe with and accompany euery good duty of our generall or especiall calling as we are commanded to repeat and be zealous 〈◊〉 3. and it is told vs Galathians 4. that it is a good thing to be earnest in euery good thing Our prayers must be with zeale also our thankesgiuing our hearing our preaching our giuing of almes our counsell our repentance and all other particular workes as in the Law no sacrifice was accepted without salt so is no duty pleasing vnto God without zeale coldnesse and luke-warmnesse are both odious to God as also fiery bitternesse without diferetion and loue but wise and charitable zeale is his delight Apollos Nay friend Aquila I thought of those foure graces but you haue bestowed them in a good place not onely because better late then neuer as we say but because amongst common duties they are somewhat more generall then the rest and therefore well singled out and set apart by themselues And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe by reason of his degree and particular calling wherein God hath set him for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian. Aquila Sir it is a thing commonly taught vs that euery Christian besides his calling of Christianity common to him with other hath also a particular person put vppon him yea sometime one Christian beareth many and sundry persons being both an inferiour as a child or seruant subiect hearer souldier wife maide or daughter and being also a superiour as Father Prince Magistrate Mistrisse or Mother Captaine or Counsellour or Iudge Now this charge lyeth vpon euery Christian and such grace is giuen them as that they labour to answer and in some good measure can both know and answer these duties expressing and exercising the power of all that godlinesse which they haue as Christians in that particular or in 〈◊〉 particular places wherein they are seated and setled of God and that with all diligence and sidelity vprightnesse and constancy The wife giues reuerence and submission
be more capable of calling All alike vncapable by nature In respect of outward condition some more capable then other Simple and needy Reasons why such be commonly called as be of mean condition in the World Marke 9. 24. Had he lyed Christ would not haue heard but checked him Acts 8. 4. It is reuealed by witnesse of the Spirit or by such effects as accompany it and be afterward mentioned Three times wherein ones calling to Christ hardly or not known Col. 1. 3. 1 Thes. 1. 4. Ephes. 1. 3 4. Phil. 1. 4. 5 6. Tokens of an effectuall calling There is a lie in doctrine religion aswel as in life and manners and that is two wayes committed either by heresie or hypocrisie Ob. Resp. Iohn 10. 27. Psal. 119. For there be sheepe by 〈◊〉 ction which are not yet called Priuate means Priuate feares and confession of sinnes Note this wel A bstayning from the act of sinne 3. Suppressing of inward lust 4. Society of the godly 5. Auoyding euil company 6. Priuate reading 7. Eschewing occasions of sinne 8. Priuate fasting Publike meanes 1. Word preached Acts 2. 41 47. Nehe. 8 8. Prophecying here is put for interpretation of the will of God already reuealed and not for foreshewing his will in future euents Esay 53. V. I. 1. Word preached 2 Catechizing 3. Prayer 4 Sacraments Sundry wayes of God in his calling men 1. Without meanes 2 Weak means Such as Orators would vse for oftentation of humane wisedome 2 Cor. 10. 3 4 Cor. 4. 7. 3. Vnlikely meanes 4. Contrary meanes God giues grace to the humble Calling a worke easie to God Calling a work of Gods wonderfull power The endes of our calling 1. The glory of Gods grace 2. The saluation of the elect 3. The good of others Luke 19. 8. Luk. 18. 32 33 34. Who yet afterward haue their portion of godly forrow Al sauing graces come together with our calling at one time Rom. 5. 1 2 3. Ephes. 1. 13. The chaine of sauing graces or after what order the sauing grace of the Spirit are giuen to the Elect. 2. Illumination of the mind 3. Opening of the heart 4. Faith 5. Vnion with Christ. 6. Iustification 7. Peace of conscience ioy in the Spirit 8. Hope 9. Sanctification 10. Repentāce 11. Loue to God 12. To neighbour 13. Peace 14. Patience c. 15. Obedience Opening the Eyes Opening the heart Spirit worketh by the Law 1. A knowledge of God as Creator 2. As Iudge 3. A knowledge of sinne 4. Of the punishment of sinne 5. Feare 6. Griefe 7. Discouragement or casting downe the heart 8. Despaire Spirit worketh by the Gospell 1. Knowledge of God as a Redeemer 2. Generall sight and faith of the promises 3. 〈◊〉 of pardon that sinnes be pardonable 4. Consideration of Christs sufferings 5. Confession of sinnes 6. Hunger and thirst 7 Perswasion of mercy These do that in hypocrisie which Gods children doe in truth What a 〈◊〉 faith is A gift of God A precious gift It beleeueth the whole word of God Especially the promise of grace Relation betweene faith and the promise Why Christ receiued by faith onely because God so decreed it The second and of Gods decree 1. His glory Rom. 3. 25. Verse 27. 2 Our stablenesse Qualities of faith 1. CertaintyParticularity So the Greeke Scholiast expounds it as Master Beza cites him Heb. 11. 〈◊〉 1. Heb. 4. verse last Rom. 5. 1. 2. Particularity of faith 3. Parts of Faith 1. Knowledge 1 Iohn 2. 2 Tim. 3. What things required to knowledge 2. Assent 2 Pet 1. 16. 3. 〈◊〉 Rellar de Iustific lib. 1. 30. denyeth that application is in iustifying faith Reasons for application by faith 1 Ioh. 5. 14. Fiue things in application 1. Approbation 2. Expetition Desire seruent vnfained constant Ioh. 7. 3. Firme apprehension 4. Oblectation Psal. 19. 115. 5. Expectatiō Heb. 9. v last Rom. 8. 23. Faith what a worthy and noble gift Sundry measures of a true faith Faith little great wherein they are like Cornelius Apostles Mat. 6. Markes of a sound desire A fifth marke of a sound desire Reasons why encrease of grace is to be sought after That there is a strong faith That there be diuers measures of a strong faith and what they be Two measures of strong faith 2 Cor. 12. verse 10. I am 2. 22. Acts 5. 41. Of the rarenes of faith how few doe beleeue and by what signes it may be knowen and perceiued to be so 1. Ignorance 2. Prophanation of the Sabbath 3. Neglect of priuate prayer 4 Want of faithfulnesse Where shall one finde a faithfull man 5. Hatred of good men Esay 53 1. Causes Of the ratenesse of faith 1. Want Of the Word 2. Want Of Interpreters 3. Withdrawing of grace 4. Mans corruption 5. Satans malice 6. Gods decree 1. Extreme rage of Satan 2. Abundance of imquity 3. Diffention in doctrine 4. 〈◊〉 of Teachers The great and manifolde effects works of Faith Encouragements to faith 1. Commandement Marke 1. 1 Iohn 3. 2 God beseeching vs. 3. Faith the condition Of the Couenant See Rom 10 Gal. 3. Ioh. 3. 10. 4. God the promiser is Almighty 5. The truth of God strengtheneth faith 6. The mercifulnes of God a support to faith 7. Examples of the faithfull helpe to our faith 8. Vow in Baptisme 9. damages discommodities of vnbeleefe 10. 〈◊〉 to God by vnbeleefe 11. God honoured by our faith 12. Our faith 〈◊〉 our selues Obiections of an afflicted minde 1. Ob. Whether Scriptures be of God Reasons to proue Scripture to be of God 1 Cor. 14. 24 25. As Foelix Acts 24. * As Moses Iob. Dauid Mathew Paul 2 Obiect Whether the promises belong to my selfe 3 Obiect Presumption Titus 2 14. 〈◊〉 Iohn 2 2 3. 4. Obiection Sinnes against knowledge Vnthankefull persidiousnes 〈◊〉 obiection Sins of relapse 6. Obiection Horrible greatnesse of sin and continuance 7 Obiect Blasphemy of the Spirit Sinne against the holy ghost what it is Marke 3 28 29 30. 6 Markes whereby to know that one be free from it 8 Obiect No feeling no faith Iobe 6. Vnion threefolde Vnion with Christ what 1. Proofes for this vnion 2 It is by faith Simile Two things necessary to our vniō with Christ. 1 Donation or gift 2 Mutuall consent Simile 2 Vnion declared by similitudes taken out of Scripture 1 Similitude 2 Similitude 1 Cor. 12. 12. 3 Simile 4 Simile 5 Simile Iohn 6. 53. Simile Iohn 6. 25. Simile 4 Vnion fruitfull Simile Simile Esay 9 Euke 2. Galath 4. 4 5 Rom. 4. v 〈◊〉 Rom 6 2 3. Col. 3. 1. Ephes. 2 6 Math. 25 40. 2 Tim. 2 11. Simile Two speciall 〈◊〉 of our vnion vvith Christ. First fruite of our vnion righteousnesse from Christ by faith Man in his creation holy and happy Rom. 4 4 5. Man by the fall of Adam lost blessednes and righteousnesse and is vnder sin and death Saluation what it is A double righ teousnesse in Christ. Galathians 3. Reuelaatiōs 21.
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