euill company alone but whatsoeuer occasions of sinne by place persons times or things must be taken heed of for occasions being taken hold of giue great strength to our sinfull nature but being taken heed of doe much pull it in I would also counsell men sometime to faste and refraine from meate and all pleasures of life for at certaine fit times they can beare it and alwayes to vse great temperance in meates and drinkes and other lawfull delights but aboue all thought and study must be had that these priuate meanes be holpen by the publike That men put themselues vnder a good Ministerie it being the principall instrument of our calling for howsoeuer the word of God read or preached if we respect the letters sillables hath not any strength at all nor the action of reading or preaching as it is performed by man how well soeuer they be as weake as water to this purpose of conuersion and calling yet being both the good and holy ordinances of God they become strong because the God of strength and might worketh by them yet in a seueral degree For the Scripture teacheth vs that ordinarily it pleaseth God by preaching Christ to saue such as beleeue 1 Cor. 1. 21. That is to say both to begin their saluation by it drawing them effectually out of their infidelity making them to beleeue Also to build them vp further in their holy faith and godlinesse of life vntill they come to possesse fully saluation in Heauen Hence it is that the preaching of Christ crucified is there verse 18. termed the power of God to saue that is the powerfull instrument by which it pleaseth God mightily to worke for the sauing of the Elect. Moreouer we are taught in Rom. 10. 14 15. that ordinarily we are not otherwise being of yeeres brought to haue faith to beleeue in God then by hearing such Preachers as be sent and furnished from God with authority and gifts for that ende as it is written How shall they beleeue in him except they doe heare and how shall they heare except they preach and how shall they preach except they be sent In the Acts of Apostles Chap. 26. 18. Saint Paul reporteth that hee was called to this very ende that by his preaching the Gospell hee might open the eyes of the blinde turne men from Satan to God from darkenesse to light Finally to omit infinite authorities of Scripture as Ephe. 4. 11 12. 1 Cor. 14. 24 25. and such like places which oftentimes yoake or ioyne preaching and beleeuing as cause and effect Acts 11. 20 21. and 14. 1. c. I doe beside reade of innumerable soules euen by thousands at once called to Christ by the opening and application of the word Albeit then we are to leaue to Christ to engender encrease faith and sanctification by what meane he himselfe will yet for our selues we are to depend vpon such meanes as wee find in the word to be ordained for such workes and this is principally by preaching the word that is by a faithfull deliuery of the sense of Scripture by the Scripture with wise and fit application of doctrines to exhortation confutation rebukes comforts threatnings as it is written He that prophecyeth speaketh to men to edification to exhortation to consolation 1 Cor. 14. 3. In the 24 25. verses of this Chapter we may reade the mighty operation of this Ordinance of Christ for begetting and confirmation of a liuely faith most notably to be commended If saith Paul all prophecie and there commeth in one that beleeueth not or is vnlearned he is rebuked of all and so are the secrets of his heart laide open and so he will fall downe on his face and worship God and say plainely that God is in you indeede By this it is cleere that together with preaching God coupleth his owne arme and power both to enlighten the minde to see inward and secret corruption hid from vs before and to bow the heart to reuerence and obey God As men therefore for the health of their bodies doe chuse places conuenient to dwell in where there is wholsome ayre sweete water and other commodities so they wil much more doe this duty to their soules for the health and safety thereof as to prouide for it good diet by the wholsome preaching of the word ordinarily on the Saboath which together with Catechizing and the benefit of publike prayer and Sacraments shall in Gods appointed houre effect this blessed worke of a true calling to their present comfort and euerlasting saluation of their soules Where these meanes be not at all vsed if so be they may be had or some and not all or vsed negligently or by fits and starts onely there the case will goe hard For howsoeuer our calling hath God alone for the Authour and beginner the finisher also and perfiter of it yet there is a necessity laide vpon vs to serue the gracious prouidence of Almighty God as instruments therein by attending and exercising the meanes appointed Therefore as Paul Acts 27. hauing a warrant from God of good security yet saide If these Mariners doe not tarry in the Ship we cannot be safe so I may say Gods ordinary dispensation considered that if these meanes be cast off and not cared for we cannot be called Now for such as be already called and can finde in themselues the true markes thereof as this is the greatest comfort in the World so if they will preserue this comfort then they must see to it that such meanes as it pleased God to blesse vnto them at first for the obtaining of an effectuall vocation and conuersion these very meanes they addict themselues vnto vsing them still and them all if there be no necessary let and being constant without being weary in a right manner also sincerely and humbly with a feruent desire of Gods glory aboue all things being much in prayer and godly meditations and as euer they will be thankefull for such a grace as their effectuall calling is let them striue to walke worthy of the vocation wherewith they are called in all lowlinesse and meekenesse long suffering and loue Ephe. 4. 1 2. Apol. Friend Aquila ye haue reported vnto me verie much of that which ye learned touching effectuall calling now if ye will let vs passe on to the other point namely the graces which doe necessarily goe with this calling except ye haue somewhat further to speake of this matter which if ye haue I will gladly giue you the hearing Aquila Yes Sir I will craue your patience alittle for I forslowed to tell you when ye asked me of the meanes of calling that it hath seemed good in the eyes of God to call some immediately without any ministry of Angels or Men as Adam in Paradise Abraham in Charran Paul in his iourney to Damascus to declare himselfe to be most free not bound to the meanes which are rather
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
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.
this poore testimony of my thankfull minde who daily mention you in my prayers that all sauing blessings may be powred on you and continued to you till my sonne through Gods mercy prospering in his studies may expresse a morefull measure of a gratefull mind vnto you all to whom he hath beene and may yet be so much bounden which the Lord of his fauour in his good time enable him well to performe Fare ye well From my House in Canterbury the 10. of Iuly 1620. Yours euer euen to his vtmost Thomas Wilson An Aduertisement vnto the Reader COurteous and Christian Reader there bee foure seuerall things which I purposed to effect in this whole Dialogue Treatise First for the Matter to deliuer so neere as my iudgement could attaine all those workes of the Spirit euen in their particulars which are peculiar vnto Gods elect children who liue to be partakers of an outward effectuall Calling that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them it might stir them vp to a marueilous loue and thankefulnesse towards him who hath called them to such riches honour Also that finding themselues endued and blessed with such graces as they shall learn from the Word to belong onely to the chosen of God it may settle them in the perswasion and full assurance of their election to life Secondly for the Manner Because euerie one of the workes of Christ in his elect hath his counterfet in the reprobate which liue in the Church and partake onely in a generall vocation therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace for this purpose that whether the godly Reader would proue himselfe and make triall of his owne sincerity either in the whole worke of Christianity or in some special part or duty thereof heere he may find what may further him Thirdly for the Order I haue followed so precisely and truly as euer my skill would direct mee that very order of causes in this whole Treatise which God himselfe doth keepe in the bestowing and working of the graces propounding them to the Reader to be considered as they haue necessary and naturall coherence one with another and dependance one vpon another setting causes afore effects and giuing cheefe place to the principall effects By this meanes the carefull Christian in the search of himselfe shall by effects be able to finde out causes the roote by the fruites and how to value each grace and fruite according to his proper worth Also the Conscionable Minister which hath not as yet thought vpon such an order and shall approue of this as good sound may in his teaching helpe himselfe to deliuer such things first as by order of nature ought to haue precedency for the better edification of their hearers Finally as touching the Persons for whose sake I wrote this Dialogue I meant it though not onely yet cheefly for the godly vnlettered Christians to further them in this knowledge how to examine their owne estate before God As for the more Learned they can helpe themselues in this part of our Christian science or else may fetch direction from other manner of Lights then mine Whatsoeuer it is that I haue performed I pray thee good Reader take it in good part make thy profit of it and praise God for all Farewell Yours in the Lord Thomas Wilson The particular Contents of the whole Dialogue diuided into ten Portions The first Part entreateth of Calling 1. OF common and outward Calling 2. Of inward effectuall calling 3. Of differences betweene them 4. What effectuall Calling is 5. Of the meanes thereof by the Word of God 6. Time of Calling that it is diuers and vncertaine 7. Persons who for the most part are vncapable thereof 8. Of what quality and estate be the persons which be commonly called with a true effectuall Calling 9. Effectuall Calling may be knowne of them in whom it is 10. Of the tokens whereby it is knowne 11. Meanes whereby such are prepared to Calling who as yet are not called 12. Of the sundry wayes that God taketh in the worke of Calling 13. The ends or finall causes of a true Calling 14. The mouing cause thereof 15. Differences amongst those which are called in the act of their Calling 16. Election to be iudged of by Calling 17. Rash iudgement about the calling of other men to be auoyded The second Part of the Dialogue entreateth of the Graces which flow from Calling 1. ALl sauing Graces come together at one time with our Calling 2. One Grace before another in order of causes 3. Of illumination of the Minde the first worke of Grace 4. Opening of the heart 5. Of the engandring of faith and what workes of the Spirit goe thervnto The third Part of the Dialogue entreateth of a true and liuely Faith 1. A Liuely faith is a fruite of effectuall Calling 2. A gift proper to the Elect. 3. What it is and how it differeth from the faith of hypocrites and wicked men 4. Of the parts of Faith and of the properties thereof 5. Of application by Faith how it is proued and what things belong to it The fourth Part of the Dialogue entreateth of the degrees of Faith 1. A Little Faith and a great Faith a weake and strong Faith 2. Wherein they are like each other 3. The least measure of Faith what it is 4. That it must and doth labour to encrease it selfe 5. Of a strong Faith what it is 6. Of the seuer all measures thereof and which is the highest degree of beleeuing 7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life The fifth Part of the Dialogue entreateth of the rarenesse and fruitfulnesse of faith 1. OF the rarenesse of Faith or the fewnesse of beleeuers 2. Of the signes or causes thereof both common and proper to this age 3. Of the efficacy and fruitfulnesse of Faith in generall 4. Of the manifold encouragements to beleeue 5. Of discouragements and how the obiections of Satan and our corruption against beliefe in Christ are to be repelled The sixth Part of the Dialogue entreateth of the fruites of faith in particular 1. OF vnion with Christ that there is such a gift and that it is by faith 2. Two things necessarily required to the working of this vnion 3. The nature and neerenesse of it expressed by Scripture similitudes 4. In what respect this vnion with Christ is necessary for vs. 5. Of the great and seuerall fruites thereof 6. Of Iustification the second maine fruite of Faith 7. What Iustification signifieth 8. In what sense wee are instified by Faith 9. Of the double righteousnesse of Christ actiue and passiue 10. Of the two parts of Iustification forgiuenesse of sinnes and imputation of Iustice.
therefore the grosse ignoraunce of these times doth argue the rarenes of faith in this age The which is further testified by the cōtempt of Gods publike worship the prophanation of his Sabbath which doth alwayes as an handmaid accompany and waite vpon ignorance God being serued by some for meere fashion and 〈◊〉 or because of the Lawes compelling it and by others not serued at all the Tauernes or Ale-houses or Stew-houses or gaming places being the Church they keepe This plainly sheweth how rife infidelity is whereof this is yet a further demonstration euen mens fayling in Gods priuate worship either not praying at all with their family but lying downe like Asses and rising like Hogges or else performing it negligently with coldnesse and want of deuotion But amongst sundry tokens of the rarenesse of true beleeuers in the Church of God these two are the most notorious The former is the vnfaithfull dealing of one man toward another men being so full of craft and subtilty so cunning and exercised to beguil as one can hardly tell where to trust 〈◊〉 shall one finde a true and plaine-hearted man These being the dayes wherein affiance cannot be put in a friend nor confidence in a counsellor as the Prophet fore-tolde Mic. 7 5. This want of ciuill faith doth bewray the want of Christian faith For did men truly beleeue in God they would surely be carefull to deale so as that they might deserue to be beleeued of men Our keeping of our promise with men it being a speciall fruite of our faith in Gods promises Ps. 5 4. Gal. 5 22. yet where is he in a maner to be found that maketh conscience of a promise Yea bonds oathes will scarse hold men they are so slippery and vntrusty The other thing is the generall hatred of true beleeuers of faithfull Christians who of al others are most scorned and reuiled by all sorts of people Amongst whom there is a certaine strife and emulation who should excell others in malice towards them If men did beleeue in God and loue him which begetteth they would loue such as are begotten of him 1 Iohn 5 1. If this bee the marke of a man translated from death of vnbeleefe and sinne to the life of grace and faith that they Loue the Brethren 1 Iohn 3 14. as it is there written Hereby we know we are translated from death to life because wee loue the brethren then surely this ouer-common hatted despising of the godly together with the great vnmercifulnes and cruelty which reigneth euery where doth sufficiently proue the truth of that which is before spoken in the Word that Christ when he comes should scarse finde any faith vpon the earth Luke 18. and this is it which hath bene the condition of all times Few there be that enter the straite gate Math. 7. Many called and few chosen Few also beleeued the reportes of the Prophets So few that feared God as that the holy Ghost hath enquired for such as are rare to be found Where is the man that feareth the Lord Againe Psal 90 12. In Noahs time but his family alone and therin was a Cham. Afterward the house of Abraham of Isaac who worshipped God aright yet there was an Ismael and an Esau. What was Iacobs family or the Israelites to the rest of the world Yet among them were many hypocrites and wicked men Aquila You haue well established me in that which I conceiued about the fewnesse of beleeuers but I pray you Sir declare vnto mee what may be the true causes thereof and what benefit may come by this consideration Apollos Some of the causes be common to all times some proper to this age wherein we liue Of the former ranke the want of the Word the seed of faith or where the Word is the want of sound Interpreters the hands which scatter abroad the seede of the Word the withdrawing of grace where Interpretors be for all encrease commeth from God who if hee pull backe his grace it is in vaine for Paul to plant or Apollos to water To these wee may adde the corruption of mans heart prone to vnbeleefe and reason especially corrupted is an especiall enemy to faith as nothing more For the wisedome of the flesh is not nor will be subiect vnto God Rom. 8. 7. Satan he euer makes one alwayes labouring by one meanes or other to make frustrate the Word because he knowes that his kingdome is so much decayed as the Word preuaileth to draw men out of vnbeleefe vnto faith therefore hee sets all his wits and wiles aworke how hee may harden men in infidelity But the maine and soueraigne cause of this fewnesse of true beleeuers which be in the world it is the decree of god who hath not ordained all to life eternall which is the end and therefore not vnto faith which is the meane to bring vnto that end and these are more then a good many for the saued are fewer then the other which are not saued Mat. 7. 13 14. Now for the causes proper to this age I take them to be these foure especially First the extreme rage of Satan who perceiuing his time to be but short rageth so much the more striuing with all his cunning and might to hold men in the fetters of infidelity and keepe them backe from Christ to this end both lessening and cutting away the meanes where hee can and hindering meanes where they bee Another thing is abundance of iniquity ouerflowing in all places as a deluge this last age being as a common sinke into which all the filth of all foretimes runneth which occasioneth God as a iust Iudge to punish men with hearts slow and hard to beleeue Thirdly to the encrease of vnbeleefe it helpeth not a little that there is in the Church amongst professors such differences in matter of faith and religion a great stumbling blocke And lastly the loose liues of such as be Preachers of the faith auaileth much to hold men in their vnfaithfulnesse and sinne for the benefit which is to be made of this consideration it is this so much the more to encrease a care in men to labour for the gift of faith by how much it is more rare Were it so common as Nature is or as the Word and knowledge is there were the lesse need of any thought or trauane this way but being a thing so precious renowned much talked of in the World and little felt and enioyed and there being no Christ nor happinesse without it it standeth vpon so much the more to giue all diligence that they may bee found rather amongst the little handfull of beleeuers then in the multitude of Infidels which walke the broade way of vnbeliefe and iniquity Also this admonisheth vs as to sweate about the getting of faith by vse of all the meanes afore mentioned so to be exceeding thankefull to
troublesome by my long discourse of it let me tell you that this is a chiefe ende which God lookt vnto in the calling of sinners vnto repentance as in regard of himsele euen the praise of his glorious grace as the Apostle hath three seuerall times affirmed Ephe. 1. 7. 12. 14. That there being not onely nothing in vs to further it but our selues and the gates of hell against it it might be saide O Lord this is thy worke thy owne hand hath done it euen with thine owne hand arme thou hast giuen vs the victory ouer all our spiritual hellish enemies To thee therefore the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen Apollos I thanke ye for your willingnesse to enter into and to continue this discourse Also I commend your good remembrance of these matters it being so long since they were taught but as you holpe your self in some thing that was almost slipt from you so ye shal suffer mee to helpe you in that which I my selfe almost had and as it seemeth ye haue altogether forgot For by the closing of your speech I perceiue that ye haue spoken what ye are minded to say of this argument and yet that you were willing to speake of it what you remembred but I maruell not if some things are slid from you I rather maruell the frailety of our memory being considered that ye kept so many things Therefore vnto all that which hath beene recorded by you there be other foure points which I will briefly adde First touching the impulsiue mouing cause which inclineth God to the effectuall calling of some whereas he passeth by othersome which are no more vnworthy then such as are called and haue the selfe same outward meanes being all alike sinners and enemies to God by nature and all equally partakers of the word and Ministerie yet some of them are left in their corruption others being gathered to Christ. It was tolde ye this proceedeth meerely of the purpose and good pleasure of God which is made plaine by expresse authority of Scripture which ioyneth Gods purpose and calling together Euen to them that are called of his purpose Rom. 8. 28. and affirmeth that God hides those things from some which he reueales to others euen because so it pleaseth him Mat. 11. 26. there being no other reason of Peters calling rather then Iudas but this it was his good pleasure For seeing effectuall calling as you well remembred floweth from election and is peculiar to the chosen thereof it followeth that that which makes the difference betweene some who are otherwise alike in Adam is the election of God ordaining some to life and so to the meanes in their calling to Christ whereas others are refused yet so refused in the counsell of God as they make themselues vnworthy and vncapable of calling by refusing willingly and reiecting wilfully the voyce of Christ shutting their eyes that they may not see and their eares lest they should heare and making fat their owne hearts lest they should vnderstand Acts 28 27. Which sheweth thus much that as the not calling of some is iust so the calling of othersome is most free depending vpon the good pleasure of Gods will This is such a matter the consideration whereof must moue Gods children by calling to be very thankefull with great feruent loue towards God for this happy worke Sithens finding nothing in them at all hee did fetch from himselfe the cause which moued him to reueale his Son in them by the Gospel whereas he would not doe so to others who were by creation as good as they and by nature no worse yet God to leaue others to giue them ouer to their blindnesse and to open to those the mystery of his will and that according to his good pleasure which he purposed in Christ how doth this deserue that they should from the ground of their heart blesse God the Father of our Lord Iesus Christ for this most gracious spirituall blessing The second thing vnmentioned by you because vnremembred was this that as amongst men Gods will puts a difference betwixt man man as being all subiect to him as clay to the potter caling these hardning these so in those which are truly called he keepeth not one tenor some of his elect childrē euen at the instant of their calling being strong men in Christ able to goe walk run as Zacheus which at his conuersion was filled with ioy power giuen him to shake off his great sins to shake himself presently not only out of them but out of his goods by restitution of ill gotten contribution of the rest well gotten which argueth a great measure and force of grace there being sundry which long after their cōuersion can hardly ouercome themselues to doe that which Zacheus did at his new birth the 1. hour he came into the world The like is to be seen in Paul the Apostle who immediately vpon his calling coming out of the darknes of Iewish pharisaisme vnto the light of Christianisme and from Satan to God he had such a portion of the strength of grace as he could preach Christ and was ready to suffer for him being ready to the perill of his life to teach them whom hee had lately persecuted to death Now there be others againe at the time of their calling yea and a good while after which are so weake as young Babes both for knowledge and practise as appeareth in Peter and in the other Apostles who being called euen with a more peculiar calling to be the members of Christ and not onely with a general vocation to be the Ministers and Apostles of Christ yet by the story of the Euangelist it doth plainely appeare that for a great while after euen till the ascension of Christ they were exceeding infirme both in iudgement and affection not knowing distinctly the meanes of their redemption to be Christs sufferings and resurrection though it were most plainely and often tolde them and tripping and failing by pride and ambition contention and otherwise Againe some of his elect children at their first calling are brought forth by their Mother the Church with great paine and hazard to themselues being before and about the time of their calling much afflicted full offeares and anguishes by reason of their manifold greeuous sinnes laide before them by their inward monitor their conscience accusing them and the outward admonition and threatnings of the Law the light of Gods Iustice shining into their mindes and striking them as lightning and thunder from Heauen Thus it fared with the fore-named Paul at his conuersion which was with trembing and astonishment Acts 9. 6. As also with them Acts 2. 37. whose soule-horrors as daggers or kniues pricked their hearts Now on the other side some there bee which at their first calling feele no such thing but are deliuered from their bondage
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
a dying to sinne and liuing to righteousnesse Apollos I will tell you what I conceiue of it that Repentance is a fruite of Sanctification a consequent of it which doth immediately follow it and is ioyned to it as a companion the difference I will expresse it to you by a similitude as you may vnderstand it better In the worke of Sanctification the holy Spirit doth as it were shape a new garment for the soule which as it hath a robe without to wit the perfect iustice of Christ to put on by faith so it hath other garments of lesse worth which be inherent and sticke within it selfe and this is the quality of holinesse created in the soule which we are willed to put on as Col. 3. Put on the new man Againe As the Elect of God put on compassion meekenesse c. And in 〈◊〉 6. 13. Keepe your garments pure and without spot Now as in a new garment there happens rents and breaches so our holinesse by strength of corruption striuing against it and Sathans temptation doth take some rents and breaches daily which are to be made vp and restored by repentance Sanctification is as the building of an House our soules and bodies thereby are made the Temples and habitation of God Ephe. 2. verse last 1 Cor. 6. Houses being wind and weather-beaten will take decayes and neede reparations Now repentance is the repairing of those wrackes and harmes which our selues take by the assaults of sinne and Sathan Take yet another comparison In Sanctification wee haue giuen to vs the skill and power to warre against sinne Sathan and the World and weapons put into our hands wherewith to defend our selues and to offend them Now our weapons wil waxe dul and need sharpening our selues take blowes and 〈◊〉 and neede curing this doth repentance which 〈◊〉 the weapons and makes whole our selues after hurts receiued I haue now shewed you what my iudgement is of the thing you propounded Aquila Yea I vnderstand it and will examine it and then rest in it if I find no iust matter of exception meane time I yet see not but that ye are right But tell me Sir what Repeutance doe you meane For Repentance euen in Scripture phrase is attributed sometime to reprobates and wicked men as where it is said that Iudas repented him Math. 27. 1. 2. And there was a certaine repentance euen in Cain Esau Achab Symon Magus and others as the Story of Scriptures euidenceth Beside the Elect which yet are in their sinnes and want all true sauing grace the holy Ghost vseth to exhort them to repentance as Acts 3. 19. To those that killed Iesus Peter saith Repent and returne And Acts 17. 30. to the supersticious Athenians Paul saith God admonisheth all men euery where to repent See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified and others haue a repentance before their sanctification Apollos This was well moued for it is true that Repentance hath sundry acceptions in the Word of God which is the cause that Diuines write diuersly of this point and somewhat confusedly sometime for not duly distinguishing those workes of God which he diuersly worketh in men as hee pleaseth To shew you what I comprehend of this matter this word Repentance is in Scripture either taken in euil part or in good part when it is taken in the euill part then it signifieth a greefe of minde conceiued onely for punishment of sinne when yet the sinne it selfe is not a whit loathed and hated but still well liked of Thus is Iudas saide to repent who because of the present horrour which his sinne bred in his conscience and through the feare of future iudgement wished that vndone which hee had done and so repented but his heart nothing changed to abhorre his couetousnesse When it is taken in good part then it is either Legall or Euangelicall Legall Repentance I call that when by the ministery of the Law the Spirit is effectuall to worke a sight of sinnes both secret and grosse and of the curse and punishment due thereunto together with a certaine greefe and feare in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in This in the Elect is a preparatiue to the grace of conuersion and alwayes goeth afore which though in it selfe it be not true sauing grace yet it is the beginning the entrance and way to it in all the chosen and this is meant in part in all those exhortations made to vnconuerted elect persons Repentance Euangelicall is either generall or speciall generall repentance which is a turning from all sinne at once is that whereby a sinner being by precepts and threats of the Law stricken with terror and humbled vpon sight and some sense of his owne damnable state through sinne is by grace conuerted and changed in his minde and will so as of an euill man hee become a good now truly hating all his sinnes as offences of a good God reconciled in his Son and not only for punishment sake and louing righteousnesse vnfeinedly This is called passiue Repentance or conuersion and is in truth the same with Sanctification wherof ye may reade in these Texts Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall it is that whereby a sinner that beleeueth forgiuenesse of his sinnes and is sanctified or conuerted and already made good doth repent particularly of such sinnes which by occasion in the course of his life he falleth into this is of Diuines called particular Repentance Actiue and renewed Repentance and they doe distinguish it from the former And thus it is taken in all places of Scriptures where the Saints are saide to repent or exhorted to repent as 2 Cor. 7. 9. Reuel 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse For as in a garment namely a beggers garment there is alwayes something to be amended and in an house though well swept and cleansed yet there will still be something to be purged out and in an healthy body there fal out infirmiries to be cured so in the life and conuersation of euery good Christian there will be still something to be repented of and amended Our frailety and Sathans malice being considered there would indeede that care and watchfulnesse be vsed that as neere as euer may be those pure garments of our righteousnesse holinesse be kept cleane and vndefiled and our Temples of body and soule to be preserued holy yet as a materiall garment be it neuer so well lookt vnto gathereth spots and the house which is kept most neatly and curiously will haue dust and sulledgy so in the best Christians somewhat will be alwayes amisle and therefore the whole life of a Christian
workemanship of God created to good workes c. Ephe. 2. 10. His owne Spirit framing them to doe good inspiring them with the motions and will and enabling them with the power to doe them As it is written The will and the deede are both of God Phil. 2. 13. Hence are good workes called Fruites of the Spirit Galat. 5. 22. Thereby to teach vs that good workes being wrought in the regenerate by the operation of the Spirit therefore they are accepted and pleasing to God euen as fruite is pleasant to the taste Secondly he liketh them as parts of his owne Image which he loueth wheresoeuer he findeth euen as a father doth loue a sonne that is like himselfe Beside as they are done of his faithfull children in whom he is pleased and be testimonies of their faith and tend to the setting foorth of his owne glory so they are gratefull to him And to the end that he may take delight in them he purgeth away all the spots which through our corruption doe sticke vnto them wiping them away by the effectuall application of the bloud and death of Christ which hath the force of intercession in Heauen comming between the iustice of his Father and mans 〈◊〉 which still abideth in his members So as being cleansed by the imputation of Christ his sacrifice and perfect obedience to the working beleeuer hereof it commeth to passe that God beholdeth in their workes nothing saue that which is his owne being all forgiuen and couered the rest being his he is maruellously delighted in it yea so farre as to crowne it with an euerlasting reward First hee giues the power to doe good then crownes his owne gift The places of Scripture are well knowne to euery one exercised therein where the Lord promiseth reward yea great reward not alone to the greatest workes of Christianity as suffering reproaches scornes losses death for Christ but euen to the meanest and lowest as to the feasting of the poore Luke 14. 12. to the giuing of a 〈◊〉 of cold 〈◊〉 to a Disciple or Prophet for Christ his sake Mat. 10. 42. And at the last day the feeding of the hungry clothing the naked visiting the imprisoned Christians shall haue the Crowne of immortall glory and blessing Mat. 25. awarded to them no lesse then to the feeding and guiding the Church which is the weightiest and worthiest worke of godlinesse 1 Pet. 5. 5. Whereby it is 〈◊〉 〈◊〉 well God liketh of the voperfect good deede of his Children when for a few workes done in a moment and of no great value he is content to render glory euen an immortall weight of it Aquila This it is that moueth many to thinks that there is in good workes a power to merit because a reward is promised to them but what may be the reason that seeing there is no merite in any mans worke yet workes should be rewarded Apollos Besides the consideration of imperfections spiritual pollutions which be in our best workes as we haue heard which hath caused the godly that they would not trust to their owne godlinesse but haue euer appealed to the mercy seate of Christ Iesus furthermore our workes are not our own but come from his free Spirit and are a due debt which wee owe to God our Creator and Redeemer so as we haue done but what we ought when wee haue done all Luke 17. There being also no equality betweene the infinitenesse of heauenly blisse and our finite labours in well doing therefore there can be no merite in them neither is there any cause to looke for any merite from them there is sufficiency enough of merit in the works and passions of our Lord to deserue for vs eternall glory Howbeit it pleaseth God to make vnto our workes a gracious promise of reward in his Word which speaking according to our capacity who giue rewards to men in the end of the day after all their labour and worke is finished as in them who wrought in the Vineyard Mathew 20. Thence it is that eternall life being bestowed on the faithfull after all their labours and trauaile taken in the seruice of their most good God in the end and euening of their life is called a reward and a reward it is not a merite A reward freely giuen for his goodnesse promise sake to them that beleeue in his Sonne there being not any temporall benefit no not a peece of bread which otherwise commeth to their hand then by free mercy and not a reward of debt and desert as if either the worthinesse of the worke simply considered or as it is dipped and died in the blood of Christ could binde God to vs make him a debter it being that which Christ hath done in himselfe and not that which he hath wrought in vs that hath merited our saluation in heauen and all things which belong thereunto Yet such is the bounty of our heauenly Father that as naturall Parents by promised gifts and rewards stirre vp their children to do what otherwise is their duty so hee prouokes and quickens the slow dulnesse of his children and by rewards as spurres in their sides egges and excites thē to the doing of that which otherwise by duty they are manifoldly and strongly bound to doe And these rewards they are neither meane nor few but both worthy and many yea sundry and of diuers kinds first bodily or worldly for godlinesse hath euen the promises of this life secondly spirituall to wit encrease of spirituall graces as it is written To him that hath more shal be giuen and he shall haue abundance Lastly eternall euen the Crowne of life the Paradise of God rest from labour the tree of life which are promised to such as ouercome Reuel 2 7. and 3 5. and 14 13. Now the intention of God in offering such great manifold recompence being this to quicken his owne vnto all manner of loue and obedience towards him it is therefore very meete and lawfull yea necessarie that Gods children should by such encouragements hearten themselues in their course For howsoeuer it be fit and requisite that the will of our heauenly Father and his glory be first lookt vnto that our loue to his word and to the praise of his name do set vs on worke to do our duties as we may haue this testimony that in our seruice of God and in all the good workes which wee do we seeke not our selues but the pleasing and praise of God by doing that which he commandeth yet afterward and as it were in the second place we may turne our eyes vnto the reward promised vs thereby to helpe our slacknesse and slownesse to good considering that our labour in the Lord shall not bee in vaine but bring foorth a great haruest of comfort and blisse in the end wee reaping eternall ioyes of those things which heere we did sow to the spirit As Moses encouraged himself to care
greeued with the spirituall euils of others taking their sins to heart no lesse if not more then their corporall wants Mourning for their ignorance and hardnesse of heart praying instantly the Father of al mercy to open their eies to draw them out of darknesse And this they doe instantly euen where they are prouoked and not onely to their friends As Christ wept ouer Ierusalem which crucified hirn so true Christians haue compassion towards their enemies Further when mercy is to be practised vpon offered occasions they stay not till they be entreated but be hartily glad that they may be a mean of comfort to any distressed Euen as they would haue refreshing help in their own afflictions trobles so they are willing to respect others out of a great desire to be like their mercifull Father and to adorn the Gospell of his Sonne with the workes of mercy Moreouer where others take occasion of scorning their Brethren of reioycing or triumphing ouer them euen from these occasions the godly do prouoke them selues to pittifulnesse with sighs and groanes to 〈◊〉 and bewaile the follies and falles the damages and distresses which happen vnto others Yea the mercy of a righteous man rcacheth vnto beasts not his owne onely but vnto the beasts of his enemies to pull them out of the pit or to bring them home being straglers And whensoeuer they faile in these or in any other dutie of mercy either for substāce measure or maner they haue sorrow in themselues and flye for pardon to the throne of grace so farre off they be from putting trust in their owne deeds and all this without desire or care to bee knowne or seene of men further then needes must or may bee for their example and encouragement to the like mercifull workes as they thinke it sufficient that God who knoweth the heart Math. 6 2 3 4. is witnesse to the tendernesse of their affections towardes such as are in any necessity or want As touching the next vertue it is taking of things in good part when any doubtful speeches or actions happen which may be taken in euill part and breed matter of dislike debate These do the godly vse to interpret well inclining alwayes to the best constructions which can be made of mens doubtfull words or doings For as in euident euils they will not suffer a curtaine to bee drawne ouer the eyes not to see that which all men behold so in such things which may haue a good sence they will not be so vncharitable as to make a bad interpretation Neyther will they for some blemishes in a mans person or deede condemne all that is good as if for a wart or scarre one should despise great fauor and beauty but they easily winke at that which is amisse seeking by priuate louing admonition to mend it and 〈◊〉 ready to commend that which is as it ought to be making the best of euery thing so farre as with good conscience they can In the wicked it is quite contrarie for they wrest mens words and actions quite beside yea sometimes cleane contrary to the intention of the speaker and doer after the example of Dauids brethren 1. Sam. 17. and Hannuns seruants 2 Sam. 10 3. And if at any time they do take any doubtfull saying in the better part it is done partially because they would take part with some whom they affect They doe not mete like measure to all being also apt for some fewe and small spots to reiect many and excellent graces Apollos But friend Aquila amongst all the gifts that spring out of loue and accompany a peaceable spirit tend to encrease and preserue loue and peace ye haue scarse named or but onely named the gouernment of the tongue for speech and silence it being one of the graces proper to the elect to know when and how to speake For the righteous man ordereth his words with wisedome his speeches are seasonable and fit like pictures of siluer in apples of gold being powdered with salt Whereas the foole bableth out foolishnesse his words giue no grace to the hearer but with his lips hee speakes froward things which witnesseth the price of his hart tends to engender strife The good man out of the good treasure of his heart draweth out good things the euill man out of the euill treasure of his hart bringeth forth euill things Mathew 12. As there is nothing whereby a mans wisedome is better knowne then by his words so a mans folly 〈◊〉 by his talke which in euill men is either vaine or euill whereas the wise with their tongue spread knowledge and feede many with the fruites of their lips they shun all euill and ydle all contentious and vnlouing talke as a man wold eschew a dangerous rocke It fareth thus with them they feare God they choose rather to say nothing then to speake vnprofitable and friuolous vile and hurtfull thinges They haue learned that in much talk there is iniquity euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth so many words haue alwayes some fault it being one of the hardest thinges in the world to say much and to say nothing amisse Also no danger is like the danger which cometh by the slipperinesse and foolishnesse of an hasty tongue It sildom repents a good man that he saith too little it often repents him that he spake too much His silence doth euer proue lesse greeuous to him then his speech For the godly finde by experience that both the peace of their owne conscience betweene them and God and also the mutuall peace betweene them and their Neighbors is more offended and hurt by saying much then by saying nothing So it is not without cause that silence is termed a holding our peace to shew this that peace is gotten and preserued both to our selues and with others by prudent silence Nothing is so sweete a friend to peace as silence as many words much offend it He is surely therefore an happy man and fittest to liue in the World that striueth earnestly with himselfe to get this good moderation of his tongue We might now passe forwards to speake of the vertue of temperance but that I would haue you to declare how the Children of God doe differ from others in this duty of selfe-preseruation for selfe-safety is a thing cared for of all men but not alike of all men Aquila This was well remembred of you I had like to haue done as hee did who told ouer the company twice and still forgot himselfe for indeede all the forenamed graces be such as serue to procure and preserue the safety of our Neighbour his person and life of his soule and body is by the former gifts aduanced saue that the last which you named to wit the well ordering of the tongue is a great meane as any other of selfe-safety Life and death are in the hands of the tongue many a man