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.
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
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
grounded vpon any worke in our owne selues that there were ought in vs that could deserue such mercy or that it could bee had any other way then thorough Christ this were presumption But to rest in the truth of Gods promise and sufficiency of Christs 〈◊〉 this is Christian submission And touching the number of your sinnes I easily beleeue they are wondrous many and more then you thinke for for who knoweth his offences But then do you beleeue also this that Christ Iesus dyed for all the iniquities of all the elect to purge them by his blood So as if all the elects sins were yours yet the remedy prouided by Christ would be found sufficient Againe to the incomprehensible boundlesse mercies of God it is as easie to forgiue many sins as few sinnes For if he will haue many pardoned they are pardoned and few be therefore pardoned because it is his will to blot them out He hath mercy on whom he will Rom. 9 15. Set then the multitude of his mercies against the multitude of your sinnes and the. vnvalueable price of Christs death against the huge heape of your innumerable faultes Whereunto adde this that sinners guilty of as many sinnes as you be or can bee haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head and more then his haires Aquila This is a ioyfull hearing but there is another scruple that many of my sinnes haue beene sinnes against knowledge and done after repentance yea and after promises and vowes of amendment and by one that haue receiued of God many blessings both in things inward and earthly and so my vnthankfulnes deserues a casting off and my persidiousnesse is worthy to haue the gates of mercy shut and barred against me Apollos I confesse that these circumstances make the case the harder for sins against knowledge are very fearefull and grosse vnthankfulnesse in despising great bounty when it is ioyned with treacherous persidiousnesse in breaking solemne vowes doth much augment the guiltinesse of sin But is it any ease to your soule to bring vnbeleefe and knit it to your other offences which be bad and vile enough already and had not neede to be encreased by addition of infidelity Again is there any thing in all that which you haue spoken which is not remissible and to be pardoned Is there any thing which Gods children may not yea doe not fall into Did not Iacob break his vowes for which God did temporally chastise him Gen. 35 1 2. How often had King Dauid repented and how often vowed obedience to God 1. at his Circumcision 2 and so often also as he came to the Passeouer 3. and vpon many particular mercies receiued as his Psalmes witnes before he fell into those grosse crimes against Bathsheba Vriah and the whole hoast And what great mercies of protections and prosperitie had he receiued before See 2 Sam. 12 7 8. May we not affirme the like of other of Gods faithfull children For I would haue it considered that all Gods children do performe repentance euery day and yet euery day fall into newe sinnes and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence yet cannot bee but done against their knowledge which hath informed their minds of such things to be sinnes as they daily run into and daily aske forgiuenesse of Which yet being done of frailty and not of set purpose thogh the doers be such as are culpable of very great vnthank fulnesse forgetting so many and great mercies towards them and theirs and haue bound themselues by many promises to God for all this vpon their renewed repentance comming to God with sorrow for them and with faith in Gods mercies through Christ they are graciously receiued And if it were not thus none could be saued For who sinnes not after repentance and after receiuing of many great blessings and making many deepe promises of a better life There is not one but is faulty this way the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned by how much the sins of his children be more abundant that where sinnes abound there also grace may more abound Rom. 5 ver 20. Which is spoken for ease of an heart groaning and diuersly perplexed and humbled with knowledge of sin not to open a window vnto iniquity For the more mercy that any needeth and looketh for obtaineth the lesse cause hee hath to offend the more reason to please and obey God as it is written There is mercie with thee O Lord that thou mayst be feared Psalme 130. verse 2. Aquila But some of my sinnes are such as I haue often gone ouer after confession particularly made of them yet againe and againe haue I gone back to the same sin as a dog to his vomit and how then should I beleeue that I can be forgiuen Apollos All this may be true as you say and you say that which being true is also very heauy For all relapses be they in bodily or spirituall maladies are very dāgerous It were better that a man should haue two or three fits of seuerall sicknesses or two or three seuerall woundes in seuerall places of the body then to haue the selfe-same sicknesse renewed by relapse and one place of the body twice wounded Yet all this may happen and proue recouerable and curable else it were wofull with vs all Who is he that doth not often goe ouer common infirmities The selfe-same wants and defects which appeare at one time in our duties those do againe shew themselues at another time yea and grosse sinnes are iterated vpon new occasions temptations Peter did thrice deny his Lord Math. 26 73 74. Abraham did twice tell a ly Lot was twice ouercom with wine and incontinency Genes 19 31 32. The virgin Mary was twice checkt of Christ for her curiosity Luke 2 49. and Iohn 2 23. The Disciples of Christ had twice emulations and debates among themselues about primacy and yet were all forgiuen If relapses be felt with greefe for that is past and with feare for time to come it is a good signe that there is helpe for them and that commandement which biddes vs beleeueremission of sinnes doth not except sinnes of relapses Aquila But some of these sinnes into which relapse hath beene made are very foule and marueilous great sinnes such as I am ashamed to name and I haue long lien in them therefore I cannot beleeue that they shal be forgiuen me Apollos God hath forgiuen to such as beleeue as great sinnes as the world euer had He forgaue drunkennesse to Naah Incest and drunkennesse to Lot Adultery and murther to Dauid Idolatry to 〈◊〉 Oppression persecution and blasphemy to 〈◊〉 to Peter he forgaue deniall and abiuring of his sonne incredulity to Moses If any mans sinne were as blacke as hel or as diuels yet the rich mercy of God in
For God who put it into their heart still preseruing it and being stronger then all that be against it how can it vtterly faile This is it therfore which I iudge that when regenerate persons being ouercome by the strength of any temptation or in-bred corruption yeeld vnto any sinne their whole will doth neuer sinne so much onely doth sin as is vnregenerate the regenerate part doth neuer sin neither can it sinne for it is impossible that grace shold sinne which is as contrary vnto sinne as light is vnto darkenesse The Spirit and grace doth euer like and loue that which is good and hate that which is euill So the Apostle confesseth that when hee did the euill he would not and did not the good he would it was dwelling sinne that did it that is to say his soule vnrenewed was that which sinned it was not he that is his soule so farre as it was vnrenewed that did sinne For his minde renewed serued the law of God it was his flesh that serued the law of sinne his inward man did euen then delight in the law of God when the lawe of his members rebelled against it And this is the condition of all other the children of God amongst whom when any of them be ouercome in this conflict their will and minde renewed doeth still make resistance to sinne yet so feeble so faintly and weakely somtimes that sinne gets the vpper hand and grace is put to the worst Now touching Dauid and such as do sinne in such a sort as he sinned this is it which I do iudge of them that it fareth with them as with a man going downe a steepe hill whose foote once slipping hee cannot recouer himselfe but tumbles downe till hee meete with some stay Or as it doth with one in a swoone or in a Lethargie whose life is in them and yet to seeming they are dead Or as a withered tree in winter season which hath neither leafe blossome or beauty and yet there is life in the roote Or as with a soldier whose braine-pan being cracked with a blow he lieth astonished and as one vanquished yet comming to himselfe againe renewes the battle and conquers his enemie Or finally as one taken prisoner against his will for lacke of power to withstand the assault being willing and ready to make an escape whensoeuer an opportunity is offered As appeareth in the example of that Kingly Prophet who was so held captiue in the hands of sinne as when God did reach out a hand vnto him to draw him out by the admonition of his Prophet outwardly and the motion of his Spirit inwardly hee quickly apprehended it and embracing the occasion gaue satan and sinne the slip and as wee say shewed them a paire of faire heeles Apollos I am altogether of your iudgement in these points and surely as this is a very true doctrine so it is comfortable to consider that God doeth so maintaine grace in the hearts of his owne children as howsoeuer for due and iust causes the gates of helmay very farre preuaile yet neuer so farre as to displant that which God hath planted nor to destroy that image which God hath set vp But it remaines now that ye speake something more particularly of this combate and what weapons are to be vsed therein after what sort we are to make vse of them Aquila Sir it were a matter of great labour a very long worke particularly to rehearse how our knowledge is assaulted by ignorance our faith by infidelity our loue by enuy and hatred our holines by prophane lusts our chastity and temperancy by incontinency riot also to declare the dangerous stratagems wiles and enticements that are vsed by satan and the world to vndermine and ouerthrow the poore christian soul. and this haply is sufficiently performed by som others Touching the Weapons which wee are to vse in this warfare and how by prayer wee are to get the power to vse them well the Apostle instructeth vs fully in the 6. chapter to the Ephesians And for the right application of the maine weapon to wit the Worde of God we haue Christs practise in the 4. chap. of Matth. Therefore if it please you leauing this argument wee will passe forward to the doctrine of Repentance This onely I thinke meete to say ere we part from this matter that there is a very great oddes between a regenerate person and one vnregenerate as touching this fight against sinne they both fight but neyther vvith like minde nor with like successe In vnregenerate persons the light of naturall reason and of knowledge infused into the conscience doe checke sinne as well as discouer it leading the combater to a mislike and some kind of resistance whereof the issue and successe is the holding backe of the rage of sinne without weakning or killing it at the roote in so much as when this resistance such as it is 〈◊〉 then sinne like a Gyant or a Tyrant mightily assaulteth and insulteth ouer the poore soule trampling it downe and fiercely oppressing it Whereas regenerate persons doe more then mislike sinne and make some slender opposition to the keeping in of the fury of euill lusts for they doe truly detest and hate sinne as that which is contrary to the will image and glory of their Father and the cause of curse to their blessed Redeemer so as there is in them a conflict not alone betweene reason and affection and betweene conscience and sinne but between grace and sinne betweene the heart renewed by grace and remaining sinne which with a loathing is refused of them when it ariseth and tempteth the regenerate setting and bending themselues directly against euery lust of reason and will as against a most mortall enemy which it desireth and seeketh vtterly to destroy for that end being in continuall watch frequent in seruent prayer alwayes fearing infirmity and Gods dreadfull Maiesty the euent and successe of which strife is a daily wasting of sinne and mortifying it at the roote that it may at the length be quite abolished Of Repentance the other consequent of Sanctification Apollos NOW friend Aquila that we haue done with the spiritual combat betwixt the old man the new arising from the imperfect measure of Sanctification which when it is full that combate shall ceasse in the next place we are to deale with Repentance which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight is very necessary for they are to be healed and made vp again by repentance euen by our turning vnto God through faith in his Sonne As it cannot be but in the combate the new man is sometime put to the worst so vpon repentance all is made whole Aquila Suffer mee here a little to stay you in your speech what may the differance be betweene Sanctification and Repentance seeing Repentance is a ceassing from euill and doing of good a turning from sin to God and Sanctification is no other but
to come what remaines yet to be corrected and amended that accordingly our prayers and care may encrease As prouident House-keepers who haue great Families preuent many losses and damages in their estate by often viewing the reckonings and doings of them whom they trust so may sinnes be preuented by this godly examination of a mans owne counsels and workes Now for the cautions herein to be followed they are briefly these First let no Christian by his heedfull looking to himselfe thinke that euer he can attaine hereunto as in nothing to offend And therefore vpon the finding of his failings not to be too much discouraged for this is the common condition of all the Saints that none liue and sinne not 2. In the examination of ones selfe let no man looke to find euery failing there will be some secret sinnes Euen Dauid a man so wise and well instructed in the Law shal not espie all the motes in his owne eye Psal. 19. Who can tell his secret faults 3. For these priuy faults which cannot be found there would be a generall confession and asking of mercy for them Lord forgiue me my vnknowne sinnes 4. Knowne sins which we shall discouer particularly let them be speedily repented of for herein delay is dangerous and be particularly acknowledged the sinner accusing himselfe for them by name and adiudging himselfe for them to death with an appeale from Iustice to the Throne of Gracc for remission 5. Let neuer a sinner for any knowne sinne take further griefe then as he may be able againe to comfort himselfe with promise of mercy 6. As in practise of this daily Repentance coldnesse by custome is to be be shunned so on the other side lest the heart waxe proud through the earnest care and wel performance of it be not proud of Repentance 7. Labour still to find out new sinnes and new omissions of duties and to make them seeme more and more odious and hatefull to the soule a sinner so he keepe his hold of Christ cannot be too humble for sinne 8. Take speciall notice amongst all other sinnes of corruption of Nature and the proannesse thereof to sinning that all meanes be vsed for the weakening of that root and the drayning of that fountaine Let pardon be craued in speciall for it power asked against it 9 Let not any sinne seeme little though a difference in repentance is to be put according as the sinne is ordinarie or extraordinary yet let not any sin be thought smal being the offence of a most great God the breach of a most holy Law cause of most bitter paines to Christ meriting most wofull destruction 10. Forget not to repent of negligences ouersights heedlessenesse and to look well that these grow not too common 11. For priuate sinne priuate confession is enough open sins would haue open repentance 12. Lastly when anie knowne sinne is begun to be repented of let it be thorowly repented of euen to the shaking it off and leauing of it He that confesseth his sinne and forsaketh it shall find mercy Now friend Aquila let me heare your doubts that I may answer them Aquila My first doubt is this Whether a sinner may not truly repent except he leaue his sins Or hee may still vse a sinne and yet repent Apollos First an vnknowne sinne may be repented of and yet not left As amongst the Patriarks polygamie or hauing at once more wiues then one or Concubines with their wiues was the secret sinne which in those times was not manifested nor reckoned as a sin so they liued in it til their death yet perished not for it which they shold haue done if being known to them yet witingly willingly with open eies they had continued in it But they repented of it generally as of other secretsins Likewise there be diuers sins amongst vs which are the sins of the time yet not so esteemed whereof the godly may truly repent as of all their vnknowne offences and yet not leaue them because they do not take them to be sinnes Secondly there is a knowne sinne 〈◊〉 〈◊〉 Nature which cannot be left but whiles we liue wee must wrestle against it that it get no dominion and so it is saide to be left because wee would leaue it if it were possible The repentant sinner carieth this crookednesse of his heart about him euen as many an one carrie a crooked backe which troubles them but they cannot put it off Lastly there be daily infirmities such as euerie day we commonly runne into accompanying 〈◊〉 〈◊〉 euen as a shadow the body as vaine thoughtes idle words and euill silence sometime and waste of time and innumerable such things which the more they are resisted and striuen against the more they are lessened but wholly abolished by repentance they cannot bee Knowne sinnes if they be grosse and notorious especially if they runne into the eies offence of the world must be so repented of as they be forsaken We finde not that Dauid Minasses Peter Lot Noah after their repentance to haue againe falne into those soule offences which being wittingly continued in waste and ouerthrow the 〈◊〉 of a sinner Aquila But may not 〈◊〉 〈◊〉 〈◊〉 grosse sinne and yee 〈◊〉 and bee 〈◊〉 〈◊〉 Ap. Of this somthing hath 〈◊〉 said before therefore the lesse now If one be but a babe in Christ and weake he may do it more easily But one of growth in grace and being experienced 〈◊〉 practise of Repentance and watchfull will hardly do it Sure it is a great wound if it do fall out thogh not vnrecouerable in the child of God who is subiect to such relapses Aquila May there be true Repentance without shedding of teares Apollos As teares may be shed and yet repentance false as in Esau Heb 12 so true repentance may bee with dry cheekes Wee reade of Zacheus repentance but nothing of his teares Also of the Corinthians repentance we reade 2 Cor. 7. and of their sorrow and many good fruits but amongst all the effects of Repentance the Apostle saith not What teares hath it wrought Teares of Repentance are precious things 〈◊〉 koepeth a boule to put and keepe them in but they are verie rare things His bottle is not full yet though it hath bene filling euer since Adam Aquila Wicked men and hypocrites may goe fat in repentance greeue feare and humble themselues and confesse and fast and weepe and pray and leaue many sinnes and do many good things as Scripture witnesseth of Iudas Achab Esau Felix others what thing is there whereby the repentance which is proper to Gods children may be seuered from that counterfelt in reprobates Apollos You haue alreadie heard me deliuer seuen peculiar effects of true repentance which indeed hy-pocrites may counterfeit but not expresse truly But these three things amongst many are sure notes of heartie and vndoubted repentance First a setled distinct purpose
vs from the sight of the Sunne so the blessings of God stand betweene the eyes of the wicked and God himselfe that they cannot looke vpon him whereas the godly by the eye of their soule pierce thorow all meanes to behold God himselfe the Authour and disposer of all good things in whom they see a secrer blessing prouided for them which is hid from others But now Sir seeing true and vnfeined trust in God bringeth forth prayer vnto God because wee trust in him therefore wee call vpon him and vppon the happy successe of prayers followes thankefulnesse I would haue you in the next place to deale in these things and to shew me how the godly and vngodly doe differ in these workes seeing one as well as another doth performe them for it is common to all to pray and to giue thankes The Pharisie both prayed and gaue thankes Luke 18. so did Iudas as well as Peter Cain as well as Abel Apollos It is true which you say that therefore Christians doe lift vp their mindes vnto God euen because of that trust which they put in him Hence it is that they are bold to come vnto God for that they assuredly trust that he will doe them good As we neuer haue an heart to seeke to any men for helpe in whom wee haue no affiance that they will regard vs but wee readily get vs to such for kindnesse of whom we haue some good hope so it is with Gods Children their confidence which they haue in God breedes in them a willingnesse by prayer to craue his helpe whereof when they are made partakers they burst out into thankfulnesse and prayses of that goodnesse which respected and releeued them it being the property of Gods children not to be more forward to desire Gods benefits and protections for them and theirs ouer their soules and bodies then to returne thankfull acknowledgements after they haue receiued mercies And whereas hypocrites and euill men doe pray and giue thankes it is true generally that there is no worke touching the outward act which Gods Children doe but the Children of this World doe the same but that which these doe in hypocrisie the other doe in truth and particularly there bee in these workes of prayer and thankfulnesse many differences betweene the one and the other as that the wicked are more ready to beg in their wants then to be thankefull when they haue sped and they are thankfull rather for prosperity then for aduersity whereas the godly see great cause to giue God thankes and praise in and for euery estate because all things are made to worke together for the best towards them Rom. 8. Againe the wicked doe quickly faint in prayer if they be not heard whereas the godly perseuere in asking till they be heard like the woman which followed the Iudge with importunity Luke 18 and the man which in the night time got his friend to arise out of his bed to fetch him a loafe to refresh his friends which came to him so Gods children howsoeuer they are long delayed for triall of their patience and constancy in prayer and to sharpen their affections and for sundry other good regards yet they pray and ceasse not till God doe send a gracious answer their prayers being like messengers which will not returne without their answer or like Ionathans arrowes which brought Dauid to him Moreouer the wicked pray coldly and out of a custome the children of God pray with care and conscience and doing their duty with feare of displeasing God The wicked pray generally the godly aske particular graces more begging sauing graces then others Whereas euill men aske temporall things more often and more earnestly neither doe they aske these out of faith to be heard Againe the godly take no worke in hand but they begin it with prayer and end it with thankesgiuing so doe not the wicked Moreeuer the godly doe continually pray with an earnest desire of the thing asked in prayer and with a sure perswasion of obtaining it both which the wicked want Finally besides many other things this is one maine difference that the godly in their prayers and thankesgiuing performe these workes in respect of and with a loue to the commandement which enioynes them and in a true and vnfeined desire of glorifying God by their obedience to his will and herein are Gods Children vnlike the wicked as in these so in all other workes which they doe being good or leaue vndone being euill that therein they consent to the law of God in their minds and wils approuing the good they doe and hating the euill which they flye and may not doe studying and endeauouring by such their submission to Gods Law to set forth and extoll the name and honour of their heauenly Father These are the rules they walke by both in prayer and prayses in reading and hearing the Word and in receiuing the Sacraments as also in the practise of all other duties towards God or men Of the Word and Sacraments Aquila SIthence ye haue mentioned the Word and mysteries and our actions about them are workes which belong to Gods worship declare wherein the godly doe differ from other men in their worke of hearing and partaking in the Word and Sacrament for all sorts of men doe these workes euen that Fox Herod will heare Iohn and the Pharises came to heare Christ and Iudas was at the Passcouer and 〈◊〉 〈◊〉 desired baptisme what is it that discerneth one from another in these common duties Apollos Sincerity and soundnesse called truth in Scripture discerneth worke from worke and duty from duty The hypocrite and wicked euen for their hearing the Word and being partakers of the Sacraments because they lacked vprightnesse in the doing seeking not God but themselues therefore they shall for them heare at the last day Ye workers of iniquity depart from me Mat. 7. 23. For this shall be saide to such which did prophecie cast out diuels and doe great workes in Christ his name because their outward workes were voide of inward sincerity And this is a thing worthy to be marked that euen a good worke done of an euill man with an euill and 〈◊〉 heart vppon pretence and shew of seruing and pleasing God when in truth no such thing is meant but the pleasing of himselfe or some other carnall respect leades him it doth become a worke of iniquity Howbeit besides vprightnesse there are to be found sundry things in godly men doing these workes which are not to bee found in the vngodly and hypocrites As first that the godly when they heare or partake in the mysteries they vse great and serious preparation before by religious meditations of their owne wants and vnworthinesse on the one side bethinking how little they deserue such mercifull helpes and yet how great neede they haue of them and on the other side of the aweful 〈◊〉 before whom they must
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
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 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
3. Now by the tryall of afflictions all these come to a sight and discerning themselues As it is written I haue tempted thee to know what was in thy heart Deuteronomy 10. 12 that is it was meete to make thee know what is in thy selfe whereof it will follow that such as tooke themselues to be full of grace as they in Reuel 3. 17. We are rich and full and need nothing finding themselues poore and empty either will be driuen to Christ or left without excuse Such as find they haue great strength of faith which thought they had but a small faith and they also that presumed of more then by experience they see in themselues the one shall be prouoked to more thankfulnesse and ioy the other to more humblenesse and feare and both to a greater patience considering the good that comes to them by such tryals For it is a great mercy of God in the tryall of his children to enable them to know themselues better and to behold more clearely both what they already haue and what they want that they may so ioy for the one as by the other they may be stirred to an holy feare and earnest prayer for encrease It is the greatest wisdome to know our selues and our tryals doe teach vs this wisedome for which cause they are with all patience to be endured especially sithence to them which are tryed and doe endure there is promised A Crowne of glory in the life to come Iames 1. 12. And euen in this life the godly in tryals and afflictions hauing stucke to God and followed his truth without shrinking and so conceiuing better then before their troubles that their faith is strong and their loue to God it is not for his benefits but for himselfe they are by this experience much encouraged to praise God and to proceede more chearefully in the rest of their course and more and more to despise the wicked suggestion of Sathan calling their faith and loue in question both being proued to be sound inasmuch as euen in great tryals they still trusted in God and their heart was still towards him to loue and obey him as Dauid saith Princes arose and spoke against mee yet did I not forget thy Law Psal. 119. Againe The proud haue me in derision yet did I not decline from thy Word Of Tryall by conflict of Conscience with sinne Aquila OF all the tryals of Gods Children which doe you hold to be greatest and fullest of difficulty to endure and glory to ouercome Apollos Amongst the tryals of Gods children some are but easie as to keep some earthly good things from them which others haue and they desire or to denie successe to their labours or to grant but small successe or to deferre the hearing of their prayers for a time and some lesse reproaches and hinderances in their name estate other trials be yet harder as the spoyling of their goods losse of liberty by imprisonment or banishment strange and long sicknesses in all which they haue for grounds of their patience the will of God who allotteth these things to them his promise of turning all things to the best for them the example of the Saints which haue beene put to endure the 〈◊〉 and also haue been both sustained in them and well brought through them but of all the trials their patience is most proued and approued by their enduring the conflict of conscience for sinne and the suffering of mattyrdome for the Golpell This double tryall for their sharpenesse and fiercenesse may well be called the fiery Tryall when either the conscience within is frighted and astonished with feare of hell fire for the offence of God by sinne or the body without is put to abide the flames of a temporary materiall fire for the name of Iesus and sure the former inuisible tryall is almost vnsupportable It is wondrous vncomfortable when the poore conscience hath sinne to surcharge and sting it Sathan to accuse the Law to threaten God also appearing as a bitter enemie shewing himselfe in great wrath as a seuere Iudge to condemne the mercifull promises and all things else that should breed comfort with-drawne from the eye of faith or faith so dimmed and daunted that it cannot looke vp to Christ. This is indeed a heauy tryall while a mans spirit is firme and strong it beares out all afflictions but when the spirit it selfe is wounded who can beare that Christ saith That if the salt that seasoneth other things haue lost his saltnosse wherewith saith he shall it be seasoned and if the eye which is the light of the body be darke how great is that darknesse So may I say of the spirit and heart of a godly man which comforteth him in all his troubles if that be dismayed and wounded how great is that discomfort Againe in other afflictions and tryals of Gods people this is the stay of their minds and the chief prop of their patience that though diuels and men be against them yet God is with them they see his helpe and aide ready to support and deliuer but here in this soule-tryal God himselfe shewes himselfe as an enemy offended for breach of his Law as armed with wrath and ready to take vengeance Thus it was with Iob in his tryall who thought God to be his enemy complayning that he had written bitter things against him and that hee had set him as a butte to leuell at and to shoote his arrowes against Thus it fared with holy Dauid and infinite others the Saints who could perceiue in God for the time and fit of their temptation no other but fury indignation and hot displeasure Psal. 6. 72. Psal. 22. 1 2. The Children of God neuer vtter their impatiency more then in this case so farre as they haue proceeded euen to challenge and charge God breaking forth in their infirmities into contumelies censuring him very hardly as if he were too rigorous and extreme yet for all this that their patience is so sore shaken it is still vpheld and made to endure vntill it ouercome at the last Remember the patience of Iob and what end it had Iames 5 11. The grounds of their patience in this their deepe tryall be these first the consideration of Gods soueraignty and absolute power ouer all men whom he may sist at his pleasuee and glorifie himselfe in vs by what way he will Secondly his exceeding great mercies and truth which will not suffer him to tempt aboue our strength nor to with-hold an happy issue Lastly the examples of others especially of the Sonne of God who tasted and drunke of the same Cup feeling in his soule the sharpe wrath and wrestling with the strict iustice of his displeased Father so as in his present sence he had nothing but discomfort Who being thus tryed euen with the sence of his Fathers hottest ite hauing his countenance seuerely set against him to the working of griefe distresse and perplexity in his holy conscience knoweth how
Sir wee haue spent thus much time in this argument it will be fit that we here doe breake off vntill we may meete againe The twelfth Part of this Dialogue concerning Peace and other effects of Loue. Aquila WHat may be the matter good Sir that you fall so farre short of the houre of our meeting it was your wont to preuent me and now I haue the forehand of you Apollos Surely friend Aquila I was not in good health as you well know when wee began this conference but that little strength which I had is much of late empaired I doe sensibly feele a great decay of my naturall powers This is the cause of my long stay I once doubted how I should haue come but I haue encouraged my selfe to keepe appointment with you as I could yet so as wee must hasten in the remainder to draw to some conclusion with speed and because you may the better beare the greatest weight I wil continue to put you to speake of those graces which are behind enioyning you to obserue the Law of breuity The next vertue worke of the Spirit after Loue is Peace which is as the Daughter and Loue as the Mother or as the hand-maide and loue as the Mistrisse for Loue begets Peace and peace doth attend loue where Loue goeth before there Peace waites at the heele it is hatred stirreth vp contention but Peace followes and accompanies Loue. Touching which let me heare you briefly shew me what difference there is betweene Gods Children and others for all will seeme desirous of Peace yet Peace hath but a few true friends Aquila Sir I am heartily sorry for debility of your body it would be greeuous to me that you should faile of performance of this which we haue begun but because you require speed in this businesse I wil obey your motion in fauour of your weakenesse and out of desire to accomplish this enterprize I haue learned from your selfe and others that there is a peace with God also with our selues called Peace of Conscience Thirdly with the Creatures and lastly with our Neighbour which if it be in Common-wealth Countrey and Cities it is ciuill Peace domesticall Peace if it be in Families that peace which is in the Church amongst professours is Christian Peace whereof we are to speake This is such a knitting together of our mindes in God and among our selues as that neither in Religion by schisme or heresie or in our daily conuersation by brawles quarrels and suites there appeare any strife or variance but a good agreement on all hands Now in this vertue of Peace the godly doe much differ from others because they embrace and maintaine Peace and agreement out of loue which they beare one to another especially towards God for that they would not offend him by dissention nor be rent asunder from their brethren whom they vnfainedly affect Wherupon they are very carefull not to minister any occasion of difference neither to take hold on occasions being offered by others either in weakenesse or of purpose chusing to forgoe and remit their owne right after the example of their Father Abraham rather then to striue and fall out remembring that they are brethren by profession and how that peace is a thing very delightfull to God and exceeding pleasing and good for all men carrying with it innumerable commodities and benefits to mans life being a shadow and representation of that felicity which godly men shall haue in the life which is eternall Rom. 8 6 whereof peace is a chiefe part In which regard the godly had rather suffer wrong then to enter into contention which is bitter as gall and wormewood to their soule being as hurtfull to mankind as it is hatefull and odious to God Vpon these considerations all good men as they endeuour peace carefully looking to themselues neither to affoord nor apprehend matter of strife so on the other side if by the malice of Sathan and the weakenesse of men an entrance be made into dissention they are willing and forward to pacifie and quench the sparkles very well knowing that the beginning of strife is as the opening of a flood-gate and that it is euer doubtfull what will be the end thereof They therefore doe their best to stop contention at the first yea though they be like to make aduantage of strife yet the loue of peace and of their brethren more preuailes with them then the desire of contention or of luker Now all the children of this world be otherwise affected in this duty of peace their minds are not peaceably disposed the way of peace they know not Rom. 3. If they liue peaceably with others it is not because they truly loue peace and their neighbours but out of selfe-loue when it may serue their turne to auoide some trouble which they would not fall into or to hold some benefit which they haue by good agreement with others so long and so far they frame themselues to peace but if it come to this that they must lose any thing by yeelding peaceably to concord or that discord will draw more commodity to them they then make themselues ready for warre easily they giue and in these cases as easily they will snatch occasion giuen of falling out secretly and vnder hand nourishing and encreasing matter of strife and debate being bent rather to offend God and their brethren then to remit but a little of their will and profit neither forecasting nor caring what hurtfull things follow to others by strife so themselues may goe away gainers Apollos You doe rightly iudge that the godly man alone hath a truly peaceably mind and that all wicked men what shew soeuer they make are all enemies to peace but I desire to vnderstand if you haue ought more in your remembrance concerning this point Apollos Sir I doe well remember it hath been taught me that the godly hold this grace of peace with imperfections so as they are sometimes through frailety and the subtill reaches of Sathan at variance not onely with euil men but haue iarres and bitter strife amongst themselues Example whereof we haue in the Apostles striuing for superiority who should be greater then others Mathew 18. 1. and in Paul and Barnabas Acts 15. Also in the Churches of Corinth and Galathia 1 Cor. 1. 11. God so disposing it for most good ends as to discouer hypocrites to try the godly and to bring his secret counsels to passe Howbeit the godly afterwards are ashamed and doe repent of their folly and become more wary and more studious of peace then before This being most true of all godly persons that though they now and then forget themselues and so fall into dissentions yet their life is so ordered as that the whole carriage of it for the most part tends to peace for God hath so blessed them that they are free from such vices as stirre vp strife their heart it is without loue of all contention pride
to all to whom they can doe good without wearinesse respect of persons or hope of recompence so their meeknesse enableth them to passe by abuses offered them by men without purpose of rendring euill for euill also to beare with a quiet minde all crosses sent of God referring themselues in them to his pleasure according as their meeke Sauiour hath giuen them example Father as thou wilt Mat. 26. And moreouer it causeth them to submit themselues for their iudgements and affections vnto the truth of God euen when it is contrary to their reason and doth thwart their will and desires then they meekely yeeld themselues to be gouerned by it in their opinions and actions laying aside all superfluitie of maliciousnesse they doe with meekenesse receiue the good Word of God which is able to saue their soules Iames 1. In these graces the 〈◊〉 may come somewhat neere vnto Gods children putting forth themselues to speake and doe many good things and prouoking others to be good and helpefull notwithstanding both the examples of goodnesse which themselues giue and the perswasions which they vse in the setting others on worke for to doe good yet the truth is that they haue not one drop of sound goodnesse in them which is euidenced and cleared by this argument that they are exceeding enuious and greeue much if they perceiue any others to be equally liked and loued as themselues for their goodnesse and care of well-doing As amongst the Iewes diuers of them did sundry good things yet they enuied Christ because he did more Mathew 26. Also Saul King of Israel before an euill spirit possessed him 1 Sam. performed much good vnto the people yet he fretted and repined at Dauid who did better things and thereby gained greater praise By this it appeareth that hypocrites exercise themselues in doing good not out of any habite of goodnesse and from a loue of wel-doing but vpon hope of receiuing the like good or else to please themselues and get them the name of good men which is the cause missing of their hoped ends that after a time they waxe weary of doing good and giue ouer that course their hearts being vnsound and howsoeuer they beare a likenesse and appearance of meekenesse yet herein they bewray that they haue not true meekenesse because they refuse to bring their hearts their thoughts and lusts vnder the yoake of the Word being also vnder Gods hand murmurers and vnwilling to passe by abuses put vpon them by men For if so be that they are hardly prouoked vnto anger yet in their anger stirred vpon iust causes they exceede their bounds both for time and measure yea and for manner too holding out their displeasure longer beeing also more deeply moued then they ought and alwaies bending their anger more against the persō of their neighbours then against their sinnes Whereas if they were truly meekened both they would suffer the Word of God to rule ouer their corrupt reason and euill desires and also in their anger stirred vp against their Neighbour they would so pursue his sinnes as it should bee with commiseration and greefe for his person after the example of that same most meeke Lambe of God who in such sort conceyued indignation against the weaknesse of his Disciples and wickednes of the Iewes as yet his heart mourned and his eyes shed teares for the hardnesse of heart in the one and for the infidelitie and maliciousnesse of the other Apollos Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man Toward God for that howsoeuer their wit and iudgement makes way and stoopes vnto the word of God to thinke and beleeue as it teacheth yet diuers of them do fancie and foster strange conceites contrary to the Word but they neuer labour to bring their will and affections in thorow subiection to Gods truth nourishing still some rebellious lust wherewith they take part against the knowne will of the most blessed God as did Herod and Iudas Toward their Brethren insomuch as if they study not how to requite vnkindnesses like to those which are neuer quiet till they haue mete home the like measure dooing one shrewd turne for another yet when they do such things as men soundly meeke would do either putting down some affections which make insurrection against God or putting vp some abuses done to them by men this commeth not of obedience vnto God with desire to please and honour him neyther is it ioyned with griefe and repentance for their slippes in this kinde whereas godly persons finding how hard a thing it is to frame their thoughts and affections to bee plyable to Gods will and to temper their anger towards men as they striue to haue their fiercenesse to God and man 〈◊〉 and to attaine to a good measure of Christian 〈◊〉 so they are much humbled in their soules for coming short fayling in these duties Now after meeknesse there followes two other worthy gifts to be considered of the one is Mercy taking pitty on otherfolks miseries the other is the taking in good part ther doubtfull sayings and doings so farre as with truth and reason they may Aquila Sir in naming these two vertues yee haue but preuented me These indeede are so proper to a regenerate childe of God as the naturall man can lay no claime vnto them It is true that vnregenerate men are not altogether without mercy for Barbarians pittied Paul Acts 18 3. and the Samaritane the wounded lew Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses Exod. 2 6. but this is a meere naturall affection and comes not from the Spirit and it is exercised not of obedience to God or for his sake and glory but vpon carnall respect such as flesh and blood suggests extending it selfe vnto outward miseries onely not to soule calamities Whereof naturall men haue no sense and when their mercie is abused it is ready to turn into cruelty and fiercenes at the least it will not breake through vnkindnesses to witnesse it selfe towards such as deserue euill of them But the mercy of Gods children whether they doe respect their fellow-feeling in that they can take the harmes and losses of others as their owne remembring them that are in bonds as if they were bound thēselues and them that are in prison as if they were afflicted like members of a body who suffer together and reioyce together or the effects and workes of this affection in ministering to the needy things they lacke as cloth to the naked meate to the hungry harbor to the harborlesse and all kinde of comforts I say in all this they are led by the Spirit which mooueth them thus to pity and succour others euen for the Lords sake because it is his will and it tends to his glory for their bretherens sake to refresh their bowels and by such examples of mercy to win them to the Word Moreouer they are most affected and
Mathew 19. 17. Christ onely hath right to eternall life in Heauen because he alone is perfectly iust others come thither by his right 1 Passiue righteousnesse Ephes. I. Rom. 4 last verse Tit. 2. 1 Tim. 2. Heb. 9. 1 Cor. 11. ver 32 33. 1 Pet. 1. Rom. 5 verse 3. 4 5. Simile 2 Actiue righteousnesse Two parts of actiue righteousnesse He that made Adam without sin could giue Christ our Nature without our sinne which is but an accident to our Nature 1. He did all 2. He did all perfectly 3 To a right end Iohn 5 4 Being constant in doing all was commanded 2 Cor 5 v last Acts 3 14 1 Pet 3. 1 Cor. 1 30. This righteousnes being in Christ it doth become ours by an action of God called imputation of which afterwards * As sanctifie to make holie rectify to make right mollifye to make soft glorifie to make glorious c. Iustification what it is An imputation of Christs whole righteousnesse to the beleeuing man 1 Imputation Esay 53. Galat. 3. 2 Cor. 5 verse last Rom. 5. 19. Of imputatiō Reade Rom. 4. The merit of right is eternal life 2 Faith These two actions meete both together at one time God then accounting and imputing all Christs iustice to a sinner when he truly beleeueth Rom. 4 verse 22 23 24. In what meaning wee are iustified by faith Iohn 1. 12. Gal. 3. 14. Rom. 3. 27. Why God would haue his Elect so iustified by faith in Christ. Two parts of Iustification 1 Remission of sinnes 2 Accounting iustice to vs. Eternall life the fruite of imputed righteousnesse Rom. 1. 17. Galat. 2. 20. This is Popish error in their second iustification they say it is of faith and workes The first iustification with the Papist is remission of sinnes apprehended by faith Second iustification after their doctrine whereby of iust already by the first iustification he becomes more iust this is by our owne works in part This second iustification being in truth our sanctification there being but one onely iustification taught in the word which for the beginning middle and ending by faith are knowne Phil. 3. vers 9 10. See and reade Luthers Preface before his Commentary to the Galathians Rom. 5. v. 1 2 3 4 6. 11. Peace with God containeth 1. reconciliation with God 2. and peace of conscience First fruite of iustification by Faith 1. Reconciliation Esay 0 6. Ephes. 2 14. Colos. 1 20. What it is 2. Peace of conscience What. 2 How it differs from false peace of the wicked 2 How peace of conscieuce is to be got 4 How preserued 5. How farre lost 6. By what meanes lost How recouered Rom. 8. 26. Psal. 51. 17. 3 Fruite of Iustification As we neede not Saints to intercede for vs or merits to commend vs to God 4 Fruite of iustification Stand in the way 〈◊〉 sinners Stand fast Iohn 13. 1 2. Ieremy 32. Iohn 10. 28. Rom. 8 25. Iohn 16. Let them look vpon what ground they stand which think the grace of God may be finally lost and wholly Standing in grace opens no window to security So as where security reigneth it is a sign that such are not in the state of grace 5. Fruit of Iustification hope of glorie 1. Glorie of God Reuel 7 21. 2. Hope of Glory 3 Why it is certaine 4. How certainty comes to be ioyned to hope 1 Peter 1. 3. 1 Peter 1. Psalme 51. 6. Fruite of iustification Ioy spirituall Ioy by hearing 7. Ioy in tribulations Of worldly ioy Rules and cautions for worldly ioy Let Salomons example proue this cause the godly to feare worldly comforts Grounds of hope Of the despaire of the faithfull The occasions As in Dauid hath God forgotten to be mercifull The ends of Gods counsell in it The effects of Hope Hope differeth from presumption Wicked men haue no hope in God Hope ioyned with some presumption 8. Fruit of Iustification 1 Iohn 4. 19 20. 9. Fruite of Iustification * Seeing the sinnes of the Elect could not hinder their reconciliation by the death of Christ their sinnes done after reconciliation cannot keepe them From hope of saluation and in this regard also they doe glory Iustification and sanctification both together Sanctification it is by faith Iustification and Sanctification be as two twinnes which came together into the world of the beleeuing heart Iustification being the elder fister * Therefore Sathans temptation is thus to be returned I beleeue therefore I am sanctified I haue my sinnes forgiuen therfore I am renewed Renewing Regeneration Sanctificatiō 2 Pet. 1. 5. 2 Pet. 1. 2. Parts of Sanctification Cause of Sanctification Rom. 7. 4. Rom. 6. 6. Of all men 〈◊〉 Adam before his 〈◊〉 and the man Christ voide of sinne all others haue sin euen til death * Before their sanctification the Elect and finne do agree as husband wife afterward they are at variance as two enemies The manifold profit which is to be taken by finne 1. Watchfulnesse 2. Prayer 3. 〈◊〉 4. Charity to the 〈◊〉 To Enemies 5 Humble confession Psal. 32. 5 6. Psal. 34. 1 2. Modesty and lowlinesse in our whole life 7. Experience of Gods power 8. Sins made remedies of sinnes 9. Giue aduantage against Sathan We had neede to make some vse and benefit of sin for wee take a great deale of harme by it How Sanctification differeth from a ciuill life Markes of Sanctificatiō This would not be forgottē that a 〈◊〉 man though hee 〈◊〉 〈◊〉 yet in some 〈◊〉 sinne will beare with 〈◊〉 〈◊〉 doth not a 〈◊〉 〈◊〉 who though he cannot bee free from sins 〈◊〉 〈◊〉 〈◊〉 none but 〈◊〉 〈◊〉 is an enemy cuen to his darling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it offend 〈◊〉 〈◊〉 his hand if it offend Causes of spiritual combat Rom. 6. 9 10 11. Difference between Repentance Sanctification Repentance hath sundry acceptions what they be Godly sorrow beginning of renewed Repentance Godly sorrow whence it ariseth Wherein Repentance consisteth 7. Signes of renewed Repentance 1. Care Clearing 〈◊〉 3. Anger 4 Feare Blessed is the man that thus feareth 5. Desire 6. Zeale 7. Reuenge Meanes to quicken our daily Repentance 12. Cautions about Repentance Prou. 28. Some scruples about Repentance Of this kinde was fornication thought to bee among the Corinthians 1 Cor. 6. Held in those times for nosin but some indiffrent thing So many amongst vs thinke of interest for lone of money He is no sinner who wold be no sinner M. 〈◊〉 Peccata vastantia conscientiam Scrupis Sinnes of 〈◊〉 lapse in the obiections against faith in Christ for for giuenes of our sinnes Repentance vpon great extraordinarie fals is se dome without teares 1 Sam 7. Mat 26. Luke 7. Psal. 119 57 69 112 115. Rom. 7 15 16 17 18. Psal. 51 1 2 3 Of encouragements to Repentance 1. Truth of our faith Christianity discried by our Repentance 2. Great promiles made performed to repenting sinners Of earthly things Esay 1. Of
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