mercies and goodnesse and in Christs death and passion they doe but abuse the mercies of God and the merits of Christ which are offered and preached vnto men to keepe them from sinning and to call them to amendment of life as it is written There is mercy with God that he may be feared Psal. 142. 4. And that the kindnesse of God leadeth to repentance Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12 1 Iohn 2. 1. Now the hope of the godly it is so far off that thereby they doe waxe bold to offend because they hope in Gods grace for pardon as contrariwise they are much moued to all good care of pleasing God in a new course of life to the end And as it is farre from them to grow secure in the carriage of their life vpon the hope they haue of Gods fauour and his glory so they doe not take heart to sinne as the wicked doe vpon opinion to repent at last for they know and consider that men may die suddenly And that as late repentance is suspitious not to be true so it is iust with God to forsake them in their death who haue forsaken his commandements in their life as also the longer it is ere one repent the harder it is sinne by custome hauing gotten strength as the further that one goeth out of his way the longer it is ere he can returne Howbeit it is certain that Gods faithful Children are subiect vnto sinnes of presumption else would not the holy Prophet haue prayed against them Psalm 19. 119. Yea and sundry times what for the better humbling of them what for the example of others to teach all men to feare themselues and to liue in awe continually of God and for the more full manifestation of this mercy toward the godly in pardoning euen their presumptuous sinnes for these and such like respects they are left of God to themselues to presume and be too confident not in Gods goodnesse and truth for that is the office of their hope but vpon their owne strength and outward prosperity forgetting the Lords goodnesse towards them and their owne great frailty as may be seene in example of Dauid Psalme 30. 6. In my prosperity I saide I shall neuer be moued And of Peter Mathew 26. I will neuer denie thee I will die rather whose presumption cost them much sorrow and many a salt teare therefore let all men be warned by their harmes But friend Aquila ye haue almost made me goe out of our way and kept me but too long in these fruits of iustifying faith of which there be yet two vnhandled which I will very quickly goe through that we may come to that other worthy benefit of our sanctification Sister or Daughter rather vnto iustification Aquila We haue indeede insisted in these matters through my fault but say then the next point is the shedding abroade of Gods loue in our hearts and our glorying in God through Christ the two last of the nine effects of iustification what doe ye vnderstand by them Apollos The loue of God that is not the actiue loue wherewith we loue him but the passiue loue where with we are beloued of him which giueth both strength to our hope and matter of our ioy is then saide to be shed abroade in our hearts when the sence and feeling of it is shed powred into the hearts of the faithfull whom God loueth in his purpose and decree from before the World was made and actually loued them at the time of their calling to faith in his Sonne the manifestation whereof vnto them when it is so expressed to them in the fruits of it as their hearts be affected with a ioyous feeling of it this is the shedding of it abroade which is the eighth fruite of Iustification It may be somewhat declared by this comparison of the boxe of precious ointment mentioned Mathew 26. which while the woman that had it kept shut gaue no sauour but hauing powred it out and shed it on Christs head it did yeeld a sweete and pleasant sent and smell to all which were in the house Euen so the loue of God is shut and pent vp in Gods purpose as it were till it be felt of the Elect but after they haue faith to beleeue the promise of saluation by Christ vnto their fellowship with Christ himselfe and all his benefits then his loue as an oyntment powred out doth plentifully refresh their hearts with the comfortable sence and feeling of it as the Apostle Rom. 8. 38 39. and the faithfull to whom Peter wrote 1 Peter 1. had good experience Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this that hee doth not onely loue them in purpose but by speciall and singular fruites as pawnes and pledges and namely by giuing his onely begotten Sonne to suffer such a reprochfull and bitter death for them being sinners and his enemies doth assure them so of his loue as they know and beleeue they are beloued and are exceedingly cheered in their hearts with a certaine perswasion of his loue which verily is a great matter and serues them to great good purposes For as it is nothing to a blinde man to know there is a Sunne a glorious and bright creature when himselfe cannot enioy the sight of it or to a very poore man to know where much treasure is while himselfe cannot come at it to haue any part of it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it but when the sence of this infinite loue of God is by a speciall worke of the Spirit giuen vnto the faithfull loe then there ariseth ioy and gladnesse in the soule euen vnspeakable and glorious ioy 1 Peter 1. 8. Also a great encrease of their hope in a more full assurance of enioying the blessing hoped for in as much as that God who hath so loued and so testified his loue cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs another loue in vs kindled toward him and toward all whom hee would haue vs loue as shall hereafter more largely be shewed But now I hasten to the ninth and last fruite which I called with the Apostle Aglorying concerning God Romans 5. 11. Which commeth herehence that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake as not onely to acquit them of all guilt and condemnation of sinne by his sufferings and death whereby of enemies they were reconciled to God But furthermore to allow them his perfect obedience and holinesse to be their owne by imputation euen to the interessing of them into the glorious inheritance of Heauen they doe thereupon greatly glorie and in a holy manner boast-and insult in their spirits ouer all the Enemies of their saluation that God is become so exceeding
religious Beasts which out of narall instinct do loue their yong how do they fare what discontentment they shew when their yong are taken from them How doe Parents greeue and take on for the death or absence of their children whom they loue being well pleased and delighted when they enioy their presence and company In that humane loue which is amongst friends it fareth after the same manner Let the example of Ionathan and Dauid teach it 2 Sam. ch 1. What pleasure tooke they in each others presence and wel-fare And how bitter was it to Ionathans heart that it should go amisse with Dauid and to Dauids to misse Ionathan his friend whom he loued as a wife her husband This is also the nature of religious loue Such as loue God or Christ or his word or people they couet to be linked vnto them as neerely as may bee delighting themselues in the partaking with them being much troubled for the want of them as is to be seene in the example of the Church in the Canticles Cant. 5 6. when her beloued was for a time gone from her and euery faithfull soule findeth it to bee their griefe to be held a while from the word or from their presence or conference with God See Psal. 42. also Psa. 84 1 2 3. vpon all which I conclude That the loue of God is that affection which maketh the christian soule take comfort contentment in the communion with God desiring and delighting to be more and more streightly knit to him and more fully to participate in him and in his gracious blessings and loue tokens Sundry are the causes for which Gods people ought to loue him thus For they are his creatures he their maker they his seruants hee their Lord they his friends and which is more his children he their deere Father in Christ yea they his spouse hee their husband so as they are tyed and bound to him by all bonds of loue and duty God beeing vnto them in a most speciall manner all these things wee haue sayde Moreouer he loued them first before they loued him yea being his enemies hee loued vs when wee hated him and gaue vs a sufficient pawne of his loue euen his owne Sonne to be a man to bee a seruant yea to be a slaine sacrifice for vs. And withall hath by his holy Spirit which he hath giuen vs shed abroad this loue in our hearts Vnto all which if we will adde the consideration of all the good which he hath already done to vs in our bodies and mindes in earthly and heauenly things and the great things which we hope to haue heereafter and the straite commandement which it laide vpon vs to loue the Lord our God and that if we loue him the commodity is not to him but to our selues then will it easily appeare how diuerslie and greatly we are obliged to this God to render him this duty of loue where in that we may proceede well we are to know that as our measure of louing him must be to loue him aboue measure as he hath loued vs infinitely and is that most perfect goodnes and beauty worthy of perfect loue so our rule to guide our loue is to loue him not for his benefites and good things onely or cheefe but to loue all other things in God and for God and God for himselfe euen for his most sweete and gracious mercies and for his vnmeasurable holinesse and truth This is ingenuous and filiall loue such as becommeth children The other being that which ariseth from his blessings principally or solely is mercenary and meete for slaues or seruants For though the blessings of God bee such as deserue at our hands not onely thankfulnesse but encrease of loue and obedience yet wee may not loue him either onely or cheefely in regard of them but principally because he is that Soueraigne goodnesse worthy of all our loue though he should neuer do vs good as godly persons are loued of vs albeit we neither presently haue not hope for any benefit from them This pure loue and vnfeigned it is engendred from the sense of Gods loue towards vs whence ariseth in our hearts a loue towards him as it is written We loue him because he first loued vs 1 Iohn 4 ver 19. Thus it is saide of the woman Luke 7 47. that because many sins were forginen therefore she loued much Thus it is when the loue of God is manifested vnto vs in the forgiuenes of all our sins and so in our reconciliation with God by Christ this loue constraines vs to loue God ardently Because he hath so loued vs as to giue his Son for vs we are moued and that most iustly to loue this most louing and mercifull God And this is it which is written that Faith worketh by loue Galat. 5. 6. For after that once we beleeue the promise of grace and by faith haue laide hold on Gods mercies offered in Christ this faith sets on worke our loue to God-ward first and afterwards towards such as God would haue vs loue euen to our enemies And this is the proper effect of our loue towards God namely that it bringeth forth another loue wherewith we loue and be ready to do good to all men especially his Children it being so that we cannot loue him which begetteth but wee must needs loue them which are begotten 1 Iohn 5. 1. For as it must needs follow of Gods loue to vs that it stirre vs vp to loue him so it is necessary that our loue wherewith we loue him doe cause vs to loue all that beare his Image especially such as beare it by regeneration Insomuch that if any man say He loueth God and yet hateth his brother surely that man is a lyar and hath no truth in him 1 Iohn 4. And this loue of others is such a fruite and effect of our loue to God as it is a speciall token whereby to iudge of the truth and sincerity of it Whosoeuer then loueth other men namely such as are Gods Children in this respect as they belong vnto God and because he commandeth loue towards them I say whosoeuer vpon these grounds vnfeinedly loues his Neighbour friend or enemy this is an euidence of a man truly louing God for he that saide That hee cannot loue God whom he seeth not who loueth not his Neighbor whom he doth see 1 Iohn 4. 20. hath also saide If we loue one another his loue 〈◊〉 perfect in vs 1 Iohn 4. 12. That is herein we haue a testimony of our loue where with we loue God that it is not counterfeit but sincere because we doe by loue embrace one another for his sake euen to please him Aquila It is an easie and common thing to dissemble the loue of God insomuch as they which be furthest from louing him in truth are found most forward to protest it in words Therefore howsoeuer this which you say doe much auaile
God for separating and choosing vs out of the world of vnbeleeuers They shall deserue to lose their faith that will not ioyfully and much praise God for it and endeuour greatly and continually to set it on worke And so to returne to the other part of your question about the working and efficacie of a true faith it is a point worthy your remembrance and worthy of a more worthy discourser then my selfe am Ye can but haue my best performance and that I promised you I finde by the Word as I beganne to shew that a liuely faith is a most powerfull and fruitfull gift bringing forth many sundry and excellent workes and effects whereof that 11. Chapter to the Hebrues giueth plentifull proofe And it will not be amisse to runne through a few of those examples named there We reade of Enoch that his person by faith pleased God and Abels sacrifice through faith was accepted of him Noah by faith beleeued and feared the iudgement and threatning of God and prepared the Arke being moued with reuerence of his authority that commanded it Abraham by faith obeyed God euen to the forsaking of his natiue countrey to goe to a strange place which he knew not and to the offering of his son Isaac the sonne of the promise Moses by faith contemned worldly honours 〈◊〉 by faith being an Heathen and an Harlor was made courteous and peaceable to the spies of Israel Finally by faith other Saints attempted to doe very hard and suffered most heauie things yea euen women by faith 〈◊〉 death and 〈◊〉 most 〈◊〉 Aquila Now that ye haue made entrance into the treatise of the efficacy of faith go forwards I pray you and shew me as distinctly as you can what bee the seuerall workes of faith being once created in the heart and what the due meditation thereof ought to worke in vs. Apollos I was minded so to doe but I must doe it heere more breefely because it must be the subiect of all our conference for the time to come Of a liuely effectuall faith there be some workes without vs which yet neerely concernes vs or some inward or wrought within vs which are so wrought as they sticke and abide within our selues For these outward workes we are to note that a liuely faith it is that effectual instrument whereby an elect person is vnited and knit vnto Christ to become a member of Christ that whereby hee becomes partaker of Christ his perfect righteousnesse performed by his manhoode vnto remission of sinnes and iustification before God as it is written We conclude that man is instified by Faith Rom. 3 and also of his spirit for sanctification as it is written 〈◊〉 the Spirit by faith Galath 2 14. and the heart is purified by faith Acts 15. So as our faith carrying vs vnto Christ effecteth for vs those three most excellent graces of vnion with him instification by him and sanctification which I call outward because faith goeth out of our selues to finde them in Christ. Now the inward effect and worke offaith are all those workes of Christ dwelling in our hearts euen whatsoeuer Christ dwelling in vs 〈◊〉 within vs the same are workes of faith As a peaceable and setled conscience in regard of finne pardoned an accesse vnto the gracious presence of God a marueilous ioy of heart by this meanes a certaine hope of heauenly glory a sense and feeling of the former benefits and of the infinite loue of God shed abroad in our hearts by the holy Ghost cheerfull patience in all tribulations all which effects do spring from the application of Christ by faith as it is apparent by Rom. 5 1 2 3 4. Moreouer whatsoeuer spirituall graces there bee with the increase of them all they bee the effectes of faith as is cleare by this that often in Scripture fayth is set before other Graces as the roote mother and spring of them all see 2 Peter 1 5. Ioyne with your faith vertue c. all Graces being as handmaides to attend vpon Faith as their Mistris and Queene yea following and resting vpon it as vpon their beginning ground For faith beeing the instrument of our vnion with Christ and of our partaking with his righteousnes and Spirit it must necessarily follow that the whole traine of sauing Graces be the fruites of faith which as it taketh holde on his sufferings and obedience for our iustifying so it deriueth vertue and force from his death and resurrection for the killing of the old man or for the defacing of the image of Satan which consisteth in all manner of vices and for the quickening of the new man and erecting of the image of God which consists in righteousnesse and holinesse so as he which hath true faith can lacke no sauing Graces And finally our faith in Christ is our victory ouer the world 1 Iohn 5 4. treading downe in our hearts that corruption which reignes in the world strengthening vs to beare the reproaches troubles and persecution of the world and arming to resist yea enabling to conquer Satan the prince of the world 1 Pet. 5 8 9. And which is most of all such is the power of faith as it doth enable vs in some sort to ouercome euen God himselfe For it was by faith that Iacob had power to preuayle with God Gen. 32 28. and that Moses did as it were binde the hands of God to withhold iudgement from his people whom he was minded to destroy had not Moses his seruant stoode in the breach before him to turne away his wrath lest he should destroy them Psa. 106 23. And in Exodus when Moses prayed by faith Let me alone faith God Exo. 32. as if faith could manacle and binde Gods hands The due meditation of all these effects and workes of faith plainly proueth men of euill life to haue no faith It conuinceth hypocrites to be vnfaithful because professing faith they haue not the power of it in their hearts Also it stoppeth the mouths of Papists who charge the 〈◊〉 to teach and commend an idle faith which should giue liberty and open the windowes to all licentiousnesse Also it serueth to direct euery one in whom is true faith to discerne of himselfe that he is endewed with it whereof he feels the proper effects in himselfe Lastly it must stir vp and encrease the diligence of all Gods children to nourish a gift which is of such force and efficacy of such mighty power and manifold profit Aquila Sir me thinkes ye haue as it were brought me into a costly banket well set foorth with varietie of most delicate iunkets whereof one may feed to the ful or into a rich wardrobe full of all sorts of robes and ornaments For these workes offaith which you haue spoken of with so short a breath they are the deckings wherewith Christ Iesus doeth adorne his spouse euen euery Christian soule and the sweet and pleasant banket dishes and goodly fruits and spices where with shee againe
the meanes of Christ absoluing him from sinne and reconciling him to God he is set in the estate of Gods fauour hath thereby his conscience sweetly quietted enioying this liberty that he may vpon all iust occasions with holy boldnesse and reuerence come to the gracious God and enter into his presence So hee is established to abide and remaine in this happy condition for all eternity so as though through the malice of the Diuell and by his owne vnwarinesse and infirmity hee may be sore assaulted and shaken and take some deepe and dangerous fall yea so farre as for a time and in part hee may lose sundry tokens fruites and gifts and feeling of grace as peace of conscience ioy of the Spirit touching the sense of them cleerenesse of vnderstanding affection to goodnesse feruency of loue boldnesse in confession of God and such like as is very manifest in Dauid and Peter Psal. 51. 7 8 9. Mat. 26. yet he is preserued so sure as hee cannot possibly fall wholly and vtterly or for euer from that grace of attonement and such effects as necessarily depend thereon which they haue attained by the faith of our Lord Iesus Christ. Because God who loueth the Elect in his Sonne is vnchangeable louing to the end also he hath receiued them into an euerlasting couenant promising so to put his feare in them as they shall not haue the will to goe from him as hee neuer hath the will to cast out whom hee hath once embraced being also of almighty power to maintaine them in his fanour committing them to the custody of his Sonne to be kept who will lose none whom the Father hath giuen him by election and which come to him by faith And though they doe often of frailety sinne and that greeuously whereby they deserue to be forsaken perpetually yet are they kept from that vnrecouerable downefall Mathew 12. Hebrewes 6. and by the intercession of Christ haue all their other falles of weakenesse couered and pardoned His Spirit moreouer which is in them and which they haue of God in due time quickening that is dead strengthening that is weake raysing them vp from their falles stirring vp their repentance and faith and enabling them to keepe on their way vntill they come to the goale And therefore this I cōfidently hold vpon the promised grounds would haue all to receiue it as a truth of God which cannot deceiue the Elect being once by a liuely faith vnited to Christ through his Spirit iustified by his righteousnes hauing their sins forgiuen them by his death and reconciled to God to the sound pacification of their conscience before him and enioying this liberty of hauing accesse into the gracious presence of God can neuer by all the powers of hel be quite and wholly pluckt from this grace Howsoeuer they may as I saide lose for a space many fruites of grace and bee further worthy for their offences to lose all for euer if God should deale in rigor as he neuer doth nor will doe with those to whom he is become so propitious in Christ as to iustifie them to be reconciled to them and to admit them as children to come to him as to their kind Father The consideration hereof it is so farre from being to be feared or suspected lest it should breede security and Iull men asleepe in a carnall presumption as on the contrary it is very auailable to quicken and prouoke Gods children to all Christian care and watchfulnesse both because the faithfull are so preserued of God in the estate of Grace as that the same word which teacheth this doth teach also that their owne feare endeuour and vigilancy in the carefull vse of all good meanes and in diligent heed-taking to all their owne wayes is required heereunto as the means of their standing Let him that standeth take heed lest he fall 1 Cor. 10 12. And againe Bee not high minded but feare Rom. 11 20. And againe He that is borne of God preserueth himselfe 1 Iohn 5 18. And secondly because the elect vpon calling to minde such mercies of God towards them as they haue with their calling to faith will be moued vnto great thankfulnes to loue and honor such a God as hath brought them and setled them in such a blisseful sure and steddy condition so as they will not grow bold to offend liue securely if it were but in this regard that they will not bee found ingratefull to such a most kinde Father But when his honour and their owne safety lyeth vpon it that they eschew security and stand vpon their guard this double corde will strongly holde them vnto theyr dutie Aquila Now I would gladly heare you speak something to the fift fruit of our iustification by faith which ye called after the Apostle a Reioycing vnder the hope of the glory of God Where if it please you I wold haue you distinctly to shew mee these three things First what he meaneth by the glory of God Secondly then what is the hope thereof And lastly of reioycing vnder that hope so this fifte fruite will bee euidenced to me the better what it is Apollos In all these I will seeke to satisfie you and that with so few words as such things may well be vttered The glory spoken of Rom. 5 2. it is that blessed celestiall glory which beleeuers shall enioy in Heauen with God and it consistes first in a remoouing from them all manner of sinne and miserie from which they shall be absolutely free the euill of sin and paine shall touch them no more then it shall touch God Secondly in the presence and hauing of al good for soule and body and that in all perfection their bodies being made incorruptible strong bright and glorious as the Starres or Sunne in the Firmament their soules filled with holinesse abounding in all loue of God his Angels and Saintes and God mutually louing and delighting in them And all this as without measure so without all terme or end Earehath not heard eye hath not seene heart cannot conceiue and thinke of the greatnesse of this glory None know it saue such as receiue it This is called the glory of God not only in this regard for that it is his free gift which hee bestoweth on his sonnes and daughters but also for that himselfe liues in it and is infinitely cloathed with this celestial glory He dwels in inaccessible glory his children being made partakers of some beames of it as they are capable yet so farre as to their absolute felicity for euer For the second thing what may bee the hope of that glory It is that certaine and sure expectation of the beleeuing iustified soule to enioy in due time this heauenly glory and whatsoeuer serues to leade thereto as it is certaine of such good things as it enioyeth already For seeing the faithfull do hope for heauenly glory and their hope shall
the Riuer makes not the Fountaine sweete but the person being first good that which he doth according to Gods will becomes good And as it is amongst men that we cannot like a gift when wee brooke not the giuer so it is with God hee neuer accepts any thing that is done how good soeuer in the nature of the thing done except the doer be first accepted Now that which maketh the doer good it is his faith in Christ whereby hee is purged from all his iniquities and hath the righteousnesse of Christ accounted to him to make him righteous in the sight of God Hence it is that no worke of ours can please God vnlesse it come from faith Hence also it is that the works which wee doe borrow all their commendations euen from hence that they are the children of faith begotten and brought forth by it See Hebrewes 11. throughout From hence it was that Caine and Abel offering each sacrifice vnto God Caines sacrifice was reiected and Abels receiued and pronounced to be better then Caines because it was offered in faith Abraham offering his sonne though the work were strange exceeding wondrous yet it had had no grace nor respect with God except it had come from faith What shall I say more a poore Kitchen-maid an Hostler a Chimney-sweeper or any other how base soeuer their trade be being a lawfull vocation if he doe his worke out of a true faith in God through Christ and out of obedience of Gods will his worke is more glorious and pleasing in Gods sight then the best and most goodly worke of a King or of a Preacher being not faithfully and obediently performed Whereof it is written that many things which are great glorious amongst men are abominable before God for if faith 〈◊〉 vs not a worke to doe our workes let them be how bright or glittering soeuer for shew and appearance to men yea and very profitable for fruite toward men yet they are no better then beautifull sinnes So the holy Ghost teacheth that what is done without faith it is sinne Rom. 14. 23. And that without faith it is impossible to please God Heb. 11. 6. Now wee are here to consider that faith in euery good worke doth set it selfe a worke three manner of wayes Or thus if ye will the act of faith in a good worke it is threefold The first is to enable vs to know that the thing which we doe it is such as God alloweth of being commanded of him The perswasion hereof it is called Faith Rom. 14. 22 23. He that doubteth sinneth if he eate because he eateth not of faith that is out of a perswasion and certainty that he doth well The second act of faith it is to assure the minde that this worke which wee are resolued of to be in it selfe lawfull to be done it is such as God will accept through Christ pardoning the spots and imperfections of it freely for his merit for all out workes hauing their staines and defects as wee haue touched in our Treatise of vnperfect Sanctification and shall hereafter declare it is of necessity that there be an application of Christs merits to our workes for the cleansing of them that so they may please God This is done by faith whereby the heart is assured that God who hath graciously loued vs in his beloued will also vouchsafe for his sake to be pleased with that wee doe after his will Thirdly and lastly there is another worke of faith and that is it which Saint Paul speaketh of Galat. 5. 6. Faith worketh by loue for it quickeneth and stirreth the heart to the loue of God and man in our good workes which we doe to be led not by self-selfe-loue and carnal respects but by this charity and louing affection of our good God and of our Neighbour which is a thing very necessary in euery good thing which we doe that all be done in loue This being the end of the Commandement euen loue out of a pure heart and faith vnfeined 1 Tim. 1. 5. Now whosoeuer truly beleeueth in Christ Iesus that through him hee is reconciled vnto God and hath his offences forgiuen him this faith will moue him to loue that God againe sincerely and his Neighbour for Gods sake who commanded it to be so and hath put his Image in him and vpon him that all our workes comming out of this sound loue to God and our brethren wee may abandon all by 〈◊〉 〈◊〉 pleasing or profiting our selues or of our owne praise or of shame or feare or whatsoeuer it is that preuaileth with hypocrites and end eauour to referre all wee doe to Gods glory and the welfare of our Neighbour This is a third maine condition in euery good worke that the end and marke whereat the doer aimeth be good and right the badnesse of the end marres the goodnesse of the action He that takes a good thing in hand and propounds a wrong scope he is like to one who hath a good bow and arrowes to shoote withall but looketh from the marke when he shooteth such an one shall neuer shoote well Here is the priuiledge of faithfull persons that by the Spirit of God they are carried in their willes and affections to desire and seeke in all that they doe Gods glory and the edification of their brethren euen in truth and singlenesse of heart and not in profession onely as hypocrites who will talke much of glorifying God when their eye is neuer bent to this marke but rather is cast-vpon their owne glory which as the hearbe Colloquintida marreth euery worke that is spiced with it but the Child of God hauing learned that all his workes must come from God as the Authour and looke vnto God as their end like as the Riuers which come originally out of the Sea and returne thither again Therefore as he desireth to please his neighbour in that which is good for his edifying minding this still in all such things as doe concerne his brethren how hee may better and helpe them either to God-ward or some other wise so he desireth that by his obedience good workes which he doth euen in the least of them in his eating and drinking and in his honest recreations and not onely in the serious businesse of his calling and seruice of God but in euery thing which he doth he may doe them to Gods glory that others vppon sight and knowledge of his carriage in his duties may be occasioned if they be conuerted to acknowledge Gods worke in him to the glory of God if not that then by his example they may be won drawne to godlinesse and so to glorifie God in the day of their visitation Finally in the doing of a good worke besides all the former conditions it is needfull that the meanes be good when meanes are needfull Men may not imagine that if the thing be good they doe then it is lawfull and free to
our good workes which they shall see may be moued more readily to hearken to that truth that worketh so mightily in vs. Therefore Peter counselleth faithfull wiues by their good workes to winne their vnbeleeuing husbands 1 Peter 3. 1. Also 1 Cor. 7. 16. For how knowest thou O woman whether thou shalt saue thy vnbeleeuing Husband But if any be vnconuerted and belong not to God these by our good workes shal haue their mouthes stopped that they cannot speake euill of vs or of our Religion For so is the will of God that with well doing we may stop the ignorance of foolish men 1 Peter 2. 15. Towards such as be already conuerted and become faithfull our good workes haue their proper vse either to confirme and strengthen them if they be weake in the faith as Christ saith to Peter Confirme thy brethren Luke 22. 32. Or else to comfort and reioyce such as be strong as Iohn reioyceth because the elect Lady and her children walked in the truth 2 Iohn 2. And Paul is greatly comforted by the faith and godlinesse of the Philippians Philip 3. 5. Insomuch as that which is spoken of the Vine and the fruite thereof Iudg. 9. 13. agreeth better to good workes the fruites of our faith that by them God and men are cheered Which should exceedingly worke preuaile with all good men to doe them and to doe them yet more cheerefully and plentifully not onely because as we vse to say of things we buy there is the more to put into the Inuentory so the more good workes we haue the more there is to further our reckoning but that our name may shine as the Sun in brightnesse our faith and saluation be sealed our God glorified our Religion beautified our Neighbour edified in his soule by godly admonition refreshed in his body and bowels by the fruits of our mercy and loue finally Sathan and our aduersaries confounded And for the better furthering of our selues in the practise of them let vs further remember these few things that our life is short oportunity will be taken away from vs therefore while we haue time let vs doe all the good we can considering that we haue lost much time already and heretofore haue done many things to the displeasure and discredite of so gracious a God Moreouer we haue receiued many fauours from God namely remission of all our sinnes and adoption by Christ sanctification by his Spirit with infinite other benefits for soule or body Let these mercies encrease constraine our loue to well doing and set vs on fire with zeale of good workes seeing Christ purgeth vs from our iniquitie to the end that we should be a peculiar people feruently giuen to doe good Titus 2. 14 15. And as we like to see other things fruitfull our Kine and Sheepe our Orchards our Fields so let it be our care and loue to see our selues fruitfull as it were our shame and reproach to be barren that wee may be like vnto Iesus Christ our head of whom it is written in the Gospell That he went about dooing good c. and that hee did all things well that we treading now in the steps of his faith and loue obedience and patience wee may at length reigne with him in glory For such as follow him now in the pathes of godlinesse shall hereafter sit with him at his Table in his Fathers Kingdome whither Christ Iesus safely and speedily bring vs for his name sake Amen The ninth part of the Dialogue Of particular good Workes first concerning God Of the Loue of God Apollos NOw Neighbour Aquila your constancy in following this conference makes me thinke you are like him of whom it is written That where hee beginnes a good worke he will finish it You haue taken in hand a good worke and you are desirous to accomplish it and to tell you truth so am I too and now that we draw toward an end let vs keepe close to it till we arriue where we would be there is nothing so hard but constant labour will ouercome it at last Aquila Constancy in any thing aduisedly taken vp is a very commendable thing but Sir according to your counsell let vs fall to our workeâ— Wee haue spoken of good workes generally wee are now to handle some especiall good workes which are more excellent and necessary and whereupon all the rest doe depend what choyce shall we make what good workes shall we single out from the rest therein to spend our time Apollos My aduice is this Whereas good works be all duties whereby either God or our neighbour be serued and benefited and the duties which we owe to God are cheefe as cause and ground of the rest first we will cull out such principall good workes as concerne God immediately namely the loue of God 2. his feare 3. of trust in him 4. thankesgiuing 5. prayer 6. reuerence towards his name 7. sanctifying his Sabbach and lastly of patience in suffering and then wee will descend to such fruites of faith and repentance as do belong to our neighbour For the first and great commandement is to loue God with all the heart and next to loue my neighbor as my selfe Aquila I do well approne of this order not onely because I know no better but because I iudge it to bee the best and fittest Let me then heare you tel me what it is to loue God wherefore wee stand bound to loue him and what it is that begets in vs the loue of God And then if ye wil declare the measure and manner of this loue how much it ought to bee and how it may be discerned to be in vs withall of the effects which this loue will be get in his children Apollos Loue is such an affection of the heart as desireth to be knit and neerely ioyned to the thing or party loued This is the nature of loue so to carry the heart with desire vnto that which is loued as nothing will content till it be enioyed and had The trueth of this may appeare in that loue which is inordinate and also in all well gouerned loue The theefe the adulcerer the gamester the couetous are by their loue such as they beare to their booty their whores their game and gaine so possessed as they are then quyet and not before when they haue and bee ioyned in one to that which they loue as their parting from the thing loued and losing it is their greefe yea sometime their death so their being with it and hauing it is their contentment and ioy and life Stories and experience afford vs sufficient proofe heereof We see the Gamester neuer well but when hee is at dice or cardes or other game The Fornicator is neuer at rest vnlesse he bee with his harlot The Couetous man is best pleased when he lookes vpon or fingereth money Now in well-gouerned loue it is right so whether it bee naturall or humane or
vs to discerne it for the loue of others especially of our enemies which proceeds from the loue of God it is the true touchstone and triall of it yet may it please you to deliuer some more and more plaine notes and tokens of our loue to God as euery one who will not bee deceiued may haue wherewith to proue to himselfe the soundnesse of his affection this way and in declaring of this ye shall make knowne what workes and duties are fitting for them to doe who haue and professe to haue the loue of God and so by one bush stop two gappes and plaster two walles with one trowell Apollos It is true which you say the proper effects are best meanes to iudge of the cause and the selfe-same effects which be markes of our loue be also duties and workes which such as loue God are bound to doe which if they be not done will testifie that all profession of the loue of God is but dissimulation Such persons as doe in truth beare a louing heart to God it will leade them to an hearty loue of his Word which is to be seene in Dauid a man if any other very full of loue towards God the zeale of whose name had euen eaten him vp Psalme 119. 139. And this hee witnesseth herein that his Word was his delight Oh saith he how doe I loue thy Law Psalme 119. 79. My delight is in thy Commandements verse 47. Thy Testimonies are better to mee then thousands of gold or siluer verse 72. They were as sweete to his soule as hony is to his mouth verse 103. Now whereas hypocrites seeme to haue the loue of the Word it is but in seeming for they loue it onely for knowledge sake the desire whereof is a thing agreeable to Nature but Gods Children loue it because it is the trueth of God and their appointed food and nourishment whereby they are to be fed to life eternall And further their loue to it doth breed which is not to be found in any hypocrite an earnest and vnfeined desire care and endeauour to doe it and practise it wherein they well declare how well they loue God As it is written If ye loue me keepe my Commandements Iohn 14. 15. And yet more plainely afterwards verse 21. Hee that hath my Commandements and keepeth them that is to say striueth what he may to keepe them this is he which loueth me see verse 23. to the same purpose All which signifying thus much that Christ Iesus taketh triall of our loue towards himselfe by our louing and out of loue labouring to doe his will reuealed in his Word As on the one side our loue to him is manifested by hating and flying such euils as he hath forbid according to that is saide in the Psalme Ye that loue the Lord hate the thing that is euill Psalme 97. 10. And Psalme 119. 128. I esteeme all thy Precepts most iust therefore I hate euery euill way So on the other side the delight we haue in seeking to know the Word for this end that wee may be the doers of the good things commanded therein it is a good and sound proofe of our loue to God the Authour of the Word who will be loued in his Word and trusted in his word and feared according to his word whereof wee conclude That loue of God which is seuered from loue and obedience of his Word to be hypocriticall It is also an infallible marke and duty of sound loue towards God to loue him in his Children and his children in him as was touched before when not for pleasure we haue in them or profit by them or for alliance or acquaintance sake or any morall perswasion but principally for their adoption sake and for the likenesse which they haue with God by their grace of sanctification wee haue our affections more set towards them then towards any other which are not such yea though they be our naturall brethren and sisters Moreouer all loue hath a simpathy or fellow-feeling causing mutual ioy or griefe according to the nature of the things which happen so it is here Gods Children as they greeue to see God disobeyed and dishonoured his Word hindered or abused so they reioyce to haue him pleased and honoured or his Word and kingdome aduanced Example whereof we haue in Dauid Psal. 69. 9. also in Iohn 2 in Paul and Barnabas and others who haue beene moued in Gods cause as in their owne and more taking to heart things which hapned either with or against Gods name then their owne a true note of true loue This is also a property of loue willingly to praise whom wee heartily loue as hatred appeares by discouering faults and fraileties and vpbraiding in reprochfull sort such as offend with their infirmities so loue delights to lay open and commend the perfection of that which is loued This is to be seene in mariage loue and in the loue of friends so it is also in Christian loue it stirreth vp to the searching out and commending of the excellencies of God I will loue thee dearely O Lord my strength saith Dauid the Lord is my rocke my fortresse and he that deliuereth me Psal. 18 1. Dauids loue which he bare to God in his heart filled his mouth and his Pen too with the praises of his God Whereof also there is an example in the Spouse of Christ in Canticles 5. 10. My beloued saith he is white and ruddy the fairest of ten thousand shee loued much and therefore shee praised much Adde vnto all this that loue doth not onely mention with ioy gladnesse the praises of God but as we vse to say shew me your loue by your gifts it is content to be at cost with God and to bestow gifts for his sake for Gods Children out of their loue vnto God they doe first giue themselues vnto God euen their soules and bodies to doe him seruice in practise of all duties commanded Euen as the Israelites brought their sacrifices freely to offer them vnto God vnder the Law so the faithfull willingly offer themselues a liuing sacrifice vnder the Gospel Rom. 12. 1 2. They giue also their graces and set them on worke towards him and their brethren as they receiue of God whatsoeuer graces they haue so they doe returne them vnto him to honour him and serue their brethren with them The hypocrite as he loues God for his benefits and so long as hee doth bestow good things on him but let God once take away his blessings the cause of his loue and then his loue faileth him his blessings and the hypocrites loue liue and die together so the gifts and graces which the hypocrite hath are referred not vnto God to glorifie him therewith but to the pleasing profiting and praysing of themselues as their owne conscience will tell them if they will hearken vnto it and beleeue the testimony thereof It is otherwise with the godly who in the
vse of their gifts seeke not themselues but God whom they loue and vpon whom they are ready to bestow not themselues alone and their graces but their goods too which albeit God hath no need of because gold is his and siluer is his Hag. 2. 9. Psal. 50. Yet when we giue forth his goods to the maintenance of his worship or the place of his worship or the Ministers of his Word or to the reliefe of others the Saints members of Christ then we doe honour the Lord with our substance and doe giue it vnto himselfe As he will openly acknowledge at the last day What ye did to one of these ye did it to me Mathew 25. Martha loued Christ Iohn 11. and the woman spoken of Luke 7. 37. Also the women mentioned Luke the 8. 23. and all they declared their loue to him by their charges and cost which they put themselues to for his sake That we cannot doe to him in his person as they did because he is gone to Heauen and hath now no need we are to doe it to him in his seruants and people which is taken as a fruite of our loue to himselfe And as our cost about him so our labour and paines for him doth speake forth our loue for true sincere loue is diligent and sticketh at no paines to please or pleasure the party loued What labour did not Christ endure that he might expresse his loue to his Church and what paines ought we to beare to expresse our loue towards him Such as loue riches or pleasures or honours it is a wonder to see how exceeding great their paines be to compasse them And such as truly loue God as they loue nothing aboue him so their paines which they take to glorifie him in the inward mortification of sinfull lusts and the outward performance of all outward obseruations doth farre surpasse the paines which they take in all other things of their owne The indefatigable and intollerable labour and toyle of body mind which Christ did vndergoe and which Paul also did endure about the redeeming and instructing of the Church the incredible paines which in prayer and preaching and liuing well both Iames and the rest of the Apostles haue suffered it clecrely demonstrateth that the loue of God and his Church is painfull and laborious There is nothing so hard which loue will not ouercome all paines to it seeme pleasure and pastime As they then which sticke at their paines and with-draw their hand from labour in the things which concerne Gods glory and their owne eternall good doe sufficiently tell vs how little and poore their loue is so the great and constant paines which neither of vaine-glory nor of any corrupt respect but in vprightnesse of heart Gods Children put themselues vnto that they may execute the will of God in their callings is their acquittance and testimoniall of the great measure of their loue to God-ward Finally they make it appeare yet more thorowly herein that there is nothing greeueth them so much as the want of Gods presence and fauour if at any time he with draw his louing countenance from them It is not the losse of any worldly thing how precious or commodious soeuer doth afflict them so much with heauinesse as the displeasure of God conceiued against them for sinne King Dauid banished by Absolon wept bitterly not so much for losse of his Kingdome as for Gods anger against him Whereas such as doe but onely pretend to loue God they doe not chiefly ioy in his fauour but in their outward comforts neither is their greatest griefe for the displeasure of God against them but for outward damages and harmes wherein they bewray that other things are more loued of them then God himself whatsoeuer they say It is cleane otherwise with the godly for in them the holy Spirit of loue doth engender more ioy in the perswasion and feeling of Gods fauour then worldly men haue when their Corne and Oyle and Wine doth abound and more hearts sorrow in missing of Gods gracious presence then a mother conceiueth for the death of her onely sonne a strong euidence that God is their cheefe loue Aquila These things shall moue me I trust to preferre God and Christ his Sonne his Word and Children in my loue and to straine my selfe by all meanes to declare that I account of God and delight in him aboue all things endeauouring how I may attaine neere vnto that which is commanded euen to loue him with all my heart and strength and though I cannot perfectly yet I will pray for grace that I may loue him yet more feruently and lesse fainedly Now Sir may it please you that wee passe forwards vnto that other worke of fearing this God which after his loue is next to be spoken of Apollos Well pleased so to doe If I first aduertise you of something which almost I forgot namely that as our loue to God is approued by our praises of those good things which are in himselfe and be done for vs so hee takes it as a great fruite and signe of our loue in our necessity to make him our refuge and helpe by calling vpon him alone in all our distresses Aquila Ere ye set vpon your new worke doe make this point plaine for me thinkes God doth rather herein witnesse his loue to vs in that he would be found of vs when we seeke and in affording vs liberty and leaue to come vnto him then we which seeke and come vnto him doe thereby testifie our loue vnto him Apollos One would thinke that it were so that our suing and begging things needfull of God should more vtter our need and want of him then our loue to him yet so it is that our prayers are good proofes of our loue for seeing vpon the good successe of our prayers when they are heard and granted according to Gods promise there doth follow the demonstration of Gods great mercy and truth in keeping touch with his Children to the praise of his name therefore Gods Children out of a loue they beare vnto his name doe seeke and sue vnto God not so much to be holpen and succoured as that in the fulfilling of his Word made to their prayers his goodnesse and truth may appeare to his glory For God himselfe saith that when he heareth his people that cal vpon him in their trouble they are bound to glorifie him Psalme 50. And the loue of this glory moueth them to pray rather then the desire and hope of their owne good happy is the soule with whom it is thus Henceforth we will speake of his feare for of the loue of God enough hath beene spoken already Aquila Doe ye iudge of the feare of God to be such a worke as is peculiar vnto the Elect regenerate persons We reade of many wicked men who haue feared God Foelix an Heathen feared and trembled at the hearing of God and his Word Acts 24. 25.
place and degree Honour thy father c. Apollos Indeede friend Aquila you say well and this platforme had not beene amisse for the decalogue or ten Commandements of the Law as they doe immediately come from God so they are most perfect for matter and most exquisite for order and manner of deliuery the chiefest and greatest duties first mentioned and after the meaner and lesser and that both in the first and second Table howbeit we are not bound so strictly and precisely to follow that order in our teaching and instruction but that it may be altered without fault A president of which alteration is the Apostle Paul himselfe both in his fift Chapter to the Ephesians and the 3. and fourth Chapter to the Colossians wherein after doctrine he descendeth to morall duties and he affordeth the first place to such as be common and then commeth vnto the peculiar and proper duties in which steppes I thinke it fit for vs to tread in speaking first of generall and next of speciall duties Aquila I mislike not your purpose and yet ere you deale with such particular graces as enable vs to doe duties to other men and to our selues let me call to mind that which you saide before of the workes which we are to doe towards God that truth and sincerity is an affection common to them all to distinguish them from the workes of piety done by Hypocrites who haue a certaine feare of God and loue of God c but it is seuered from truth it being the mercy done to sanctified persons that they should truly loue and feare God and doe all duties towards him in soundnesse right so is it in these duties which belong to men As in our natural body bloud is dispersed through all the body and where bloud is there is spirit too so sincerity and truth runneth through all duties as bloud in the body and where any grace is there is truth with it and all the good things which the godly doe are done in truth and godly vprightnesse They loue their Neighbour in truth and are truly mercifull and truly meeke and truly sober and truly chaste and not in appearance onely to the eye of men but be such before God as they seeme to be before men in all duties seeking to honour and obey the name of God wherein lyeth the grand difference betweene them and the vngodly who doe the same things for matter and substance which holy men doe but not in the same manner because they are voide of sincerenesse Apollos You say right As euery Starre doth partake in the light of the Sunne to take brightnesse from it so truth and sincerity passeth through all Christian graces euen as the soule that doth animate and quicken euery part of the body for all graces if they lacke truth and soundnesse they be as rotten members or as shadowes and dead carkases which carry the semblance of graces and are not the true fire doth not more differ from the painted then grace from grace that is the sincere graces from such as be but counterfet A Man or a Lyon pictured artificially seemes a man or a lyon and is not so vertues seuered from truth and sincerity haue a goodly shew but are not the liuely things themselues But now it were meete that we did set vpon that amiable grace of loue which is the glue and band that linkes all other graces together and holds vs Chistians fast tyed and linked as many stickes in one bundle Therefore worthily it is called the band of perfection without which all humane things fal apeeces and come to ruine Let me heare what you haue heard and learned of this worthy grace of loue wherewith we loue one another whose gift it is whence it springs what it is what are the properties and effects of it the manner and measure thereof and what are the duties of loue whom we are to loue and by what perswasions we may be incited to the exercise of this vertue wherein it differs from faith and finally how we may ouercome the lets and hinderances of loue with such other things as shall come to your remembrance not forgetting to tell vs along as you goe how true loue differs from the counterfet Aquila Sir ye haue enioyned mee taske enough which I had rather it had happened to your selfe but sithence ye haue put it on me I will performe my endeuour be you ready to helpe defects and by your patience I will first tell you what it is I take Loue or Charity to be that grace whereby wee are moued to hold our Neighbour deare vnto vs also to desire and seeke his good in all things that be deare vnto him euen as we would haue our selues and our things deare vnto others This grace it is the free gift of God who is Loue himselfe and author worker of loue in all others Therefore Paul prayeth God for this gift and prayseth him for it as in his salutation of the Churches is to be well perceiued no man nor other creature can worke loue in vs and by nature we haue it not it is God onely who out of his free mercy doth both plant and continually vphold it in vs. And let this generally be spoken of loue and all the other vertues following that they grow not in the barren soyle of our hearts but come from without being the fruites and gifts of Gods Spirit Galat. 5. 22. This Loue giuen vs of God is alwayes linked with the loue of God whose Daughter it is being bred and brought forth by it for therefore we loue our Neighbours because we first loue God Thus the Apostle Iohn teacheth 1 Ioh. 4. 21. Our mutual loue being a beame of our loue to God as our loue to God is a sparkle of his loue to vs neither can any man loue God but because he is first loued of him neither can any loue man who first doth not loue God neither can any but loue men who haue in them the loue of God for this enforceth vs for Gods sake to loue such as he will haue vs loue hauing put his Image and likenesse in them and neerely linked them to vs the parties whom wee are to loue are our Neighbour that is euery one that commeth of Adam of what Countrey Religion Language soeuer euen euery man and woman being so neere to vs as to be of our kind and bloud and hauing any need of vs in any sort euery such is our Neighbour vpon whom we must bestow our loue not as commonly men thinke them onely to be our Neighbours who dwelles in the same streete or burrow The parable of the Samaritan quitteth this who acknowledged the wounded Iew for his Neighbour Luke 10. 33. Christs example also doing good to Samaritans as well as Iewes Iohn 4. 26. cleareth this point Apollos But seeing God onely is to be loued and that with all the heart is it not a wrong to God to giue any
portion of our loue from him to any creature Aquila Not at all for the loue where with wee loue our Neighbour is not a seuerall loue from that with which we loue God but a branch or streame of it in louing of men for Gods sake wee loue God in our Neighbour Euen as it is the same Sunne which giueth light in the field and in the house vpon land and in the water so it is the same loue which imbraceth God and our neighbour in louing whom we witnesse and shew how well and truly we loue God so long as our Neighbour is loued for God and in God because he belongs vnto him and beares his likenesse and that our loue of him is referred to Gods glory we may neuerthelesse loue God with all our heart I say if wee loue our Neighbour after and for God Indeede if we loue our Neighbour before God or more then God or for our owne sake and profit then our heart is diuided and our loue it is not right and this is one thing which distinguisheth false loue from true worldly charity from Christian. This loueth man after God and for him whereas worldly loue respects not God in the louing of our Neighbour Apollos Doe you esteeme your enemy as your neighbour whom ye ought to loue Aquila Yea. If euery one who commeth of Adam be my Neighbour then my enemy cannot be excluded from my loue especially seeing Christ hath so strictly commanded it Luke 6. Loue your enemies Yea and most highly commended it as a speciall marke and note of Gods Child to distinguish him from others who can and doe loue their louers Euery wicked man can doe that to be friendly to their friends but to be louingly affected to such as hate vs doing good readily to such as hurt vs and that for Gods sake because he will haue it so this declareth vs to haue him to our Father who is kind to the vnkind and doth good to the euil giuing his Sonne to die for his enemies Rom. 5. 8. and to haue him for our Head and Sauiour who made intercession for his crucifiers and finally to be brethren to him who prayed for his persecutors Acts 7. 60. Againe we know not but that our enemy may be the Childe of God in truth either he is already so or he may be so howsoeuer it be if he be a Christian we are sure he is our brother and in that regard we are bound to loue him being not onely a Neighbour neere vnto vs in nature comming of the same bloud hauing the similitude of God but a brother also professing the same Lord and so linked vnto vs by band of Religion hauing the same Baptisme faith hope and inheritance all which should worke in me a louing mind towards such yea though I knew they did abhorre me Apollos Ye say very right And indeed this is the tryall and touchstone of our loue to proue it by whether it be counterfet or sound for he that can loue his enemy vpon these grounds doth certainely approue himselfe to be endued with Christian charity and to be indeede the childe of God led by his Spirit forsomuch as none saue such can loue their enemy in such sincere sort as hath beene saide But you haue shewed me that my Neighbour is my enemy no lesse then my friend let me heare now whether ye put any difference betweene a neighbour and brother and whether there be any degrees in our loue Aquila There is this difference A Neighbour is more generall for euery brother is a neighbour but not on the contrary A Neighbour is euery man or woman whether they be Christians or Infidels Iew Turk Heathen Barbarian Papist or whosoeuer but a brother is that person who onely is a Christian professing with mee the same Christian doctrine and agreeing with me in the same worship of God The company and society of these are called the Houshold of faith the Church of God so as a Christian is both my brother and my neighbour whereas one may be my neighbour who is not my brother As the Samaritane was to the Iew and as Paul was to Publius and the Barbarians mentioned Acts 28. Now according to this difference are the degrees of loue as the holy Apostle Paul hath taught vs Galat. 6. 10. Doe good to all but especially to the Houshold of Faith for wee are tyed to these by more and also by more streight bonds If a Turke be in necessity I am bound to helpe him so as I helpe him not against Christ but if a Turke and a Christian both want and my store will releeue but the one I am bound to shew my loue rather to my Christian brother I may pity the misery of a Turke when I cannot releeue him because he is my flesh I must releeue a Christian before him who is both my flesh and my brother Likewise amongst Christian brethren there is a great oddes which will make a great oddes in our loue Apollos Well you then doe thinke that there are degrees of loue towards the Brethren and that of them some are to be loued before and more then others Aquila I doe thinke so and I thinke it not without reason for amongst the Brethren some be also our kinsfolkes our brethren sisters parents c. Also some of them haue receiued more excellent gifts and be enabled with power and will to doe more excellent things for the common good Now where there be more causes of loue there ought our loue more to shew it selfe herein we must follow God and it is a sure way to set our loue most on them towards whom God hath most exprest his loue When we reade of Iohn that he was the Disciple whom Iesus loued me thinkes it intimates and declares thus much vnto vs that he did prefer him in his loue for it is out of doubt that he loued the rest which were good yet Iohn more then the rest because of some notable grace that hee had aboue the rest for Christs loue was not partiall neither must ours be But there is some difference to be put betweene the affection and fruites of our loue oftentimes these must be extended to some brethren more plentifully by reason of the great wants towards whom yet wee haue not such a feruent affection of loue as to others which be more perfect As fathers will most affect their best children yet will take greatest paines about the worst because they neede most greatest care must be vsed towards greatest infirmities but greatest graces must haue greatest affection of loue Godly men doe sometime faile herein as we may see in Isaac towards Esau and Dauid towards Adoniah Absalon howbeit good men may not be followed in their euill but in their good things Apollos Now let mee heare of the manner of our loue by what rules it must be guided towards Neighbours and Brothers friends and enemies Aquila For the well gouerning of
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
11. What a worthy gift or instification is 12. Of Sathans malice against this doctrine Experto crede The seuenth Part of this Dialogue entreateth of the neerest effects of Iustification by Faith 1. IS reconciliation with God 2. Peace of conscience 3. Accesse into the grace of God 4. Standing in this grace 5. Hope of heauenly glory 6. Reioycing vnder this hope of despaire and presumption 7. Ofioy in tribulations 8. Sense of Gods loue in the heart 9. Glorying concerning God The eighth Part of the Dialogue entreateth of another fruite of Faith called Sanctification 1. SAnctification what it is how it is by faith 2. The parts and causes of it 3. The degree and measure of it 4. Of the spirituall combate betweene the flesh and the Spirit 5. ' Of Repentance the consequent of Sanctification 6. Ofrenewed Repentance the beginning and signes of it 7. Of encouragements to Repentance 8. Of the hinderances of Repentance how to be remoued 9. Of good workes the fruites of Repentance the causes end and vses of them The 9. part of the dialogue of particular good workes c. 1 Of loue towards God what it is to loue him 2 By what rule our loue is to be guided 3 Whence it springs and what bee the effects and tokens of it 4 Of the feare of God 5 How it differs from that fear which is in the wicked 6 Of the fruits of the true feare of God and of the measure of it 7 Of trust in God what it is 8 What be the grounds of it 9 How the trust of the godly differeth frō the vain confidence of the wicked 10 Encoragements to trust in God 11 Of prayer and thankefulnesse 12 Differences betweene bad good men in these duties 13 Of the word Sacrament 14 Of the religious vse of Gods name and Sabbath 10. part of the dialogue of patience 1 Afflictions the obiect of patience 2 Of common afflictions 3 The godly more afflicted then the wicked and why 4 The generall grounds of patience 5 Of chastisements c. 6 The fruites which by chastisement come to children c. 7 Of trials first by conflict of conscience with sin 2. of martirdome 8 What martirdome is 9 The condition of dying for Christ. 10 Preparation to martirdome 11 Of resolution in the suffering of martirdome 12 An answer to obiections that flesh and blood makes against martirdom 11. part of the dialogue of workes as concerne our neighbour 1 Of righteousnesse and loue vnto our neighbour 2 Our neighbour is our enemy as well as our friend 3 Difference betweene a Neighbour and a Brother 4 The actions of brotherly loue 5 Brotherly kindnesse The last part of this dialogue of peace other effects of loue 1 Of peace the kinds thereof 2 It is proper to the godly 3 Of humility 4 Of Grauity 5 Of Gentlenesse 6 Of long suffering c. 7 Of goodnes and meekenesse 8 Meeknes in iudgment affection 9 Selfe preseruation 10 Of truth in speeches promises 11 Of contentednes 12 Duties concerning superiours and inferiours A receit against Hypocrisie 1 Hipocrisie what it is 2 Sundry kinds of hipocrisie 3 Particular or vniuersall hypocrisie 4 Dwelling or raigning 5 In profession or conuersation 6 Grosse or subtile hypocrisie 7 Causes of hipocrisie both common especiall 8 Sundry effects of hipocrisie 9 Tokens of hypocrisie 11 The cure of hypocrisie A Confortatiue for sincerity and vprightnes 1 Who be vpright and what vprightnesse is 2 How sincerity doeth differ from hypocrisie 3 Sincerity how it is gotten 4 How it is to be preserued 5 How to be tried in a mans selfe 6 Reasons to stirre vs vp to seeke and keepe sincerity Finis A DIALOGVE between APOLLOS AQVILA touching the Workes of Christ proper to the Elect that is such workes as none but the Elect haue or can haue Apollos GOod Friend Aquila now that wee haue such opportunitie of place being heere in a pleasant greene field and are at such good leysure wee should doe well to passe our time away in some wholsome communication which may tend to our edification in godlinesse Aquila It is a very good motion For seeing time is a thing so precious as we must giue a reckoning to God of euery minute of our time and hauing in the former dayes of our life spent so much of our time either in doing nothing or in doing other things or doing other things then pertaineth to vs to deale in it is therefore meete that we should now redeeme the time and the litle remainder of it to bestow it well as wee may reape a present benefit and an euerlasting good for surely vpon the well-husbanding of our time heere there will follow a blessed haruest of a glorious 〈◊〉 heereafter But whereof shall we talke what shall be the subiect of our speech Apollos I heard you say that when the workes of Christ which as the King of his Church hee worketh in the elect alone such as are giuen to him of his Father were taught openly to you and to the rest of your good neighbors that you held it a doctrine very worthy the teaching as being of great vse for Gods Children Will ye that I try your memory and put you to call to mind the principall and maine heads of that doctrine Aquila I did indeed iudge it to be a matter very profitable and still do so iudge and me thought vvhen I heard so many seuerall fruites of the Spirit giuen vs together with our Calling distinctly and in good order propounded to our consideration that it was as if one should haue led me vnto a garden planted set forth with variety of sweete and delicate flowers whereof I might take enow to delight my senses withall both while I was there and afterwards Therefore if it please you to aske me I will answer you as farre as I beare away that which I heard Apollos Let me then heare from you what these graces are which Christ Iesus doth worke peculiarly in the elect Aquila They may al be brought to these two heads The first is an effectuall calling Secondly the fruits that arise and spring from thence or the gifts which doe accompany and come from that calling Apollos How proue ye that there is a calling proper to the elect seeing 〈◊〉 〈◊〉 〈◊〉 in the Gospel That there are many called which are not chosen Math. 20 16. It may be also that there bee some chosen which haue no calling Aquila It is true some may be called which were neuer chosen and it is alsotrue that none are chosen but they be called because it is written Whom he predestinated them he called Ro. 8 30. By which it is apparent that there is one calling which is common to the Elect and to such Reprobates as line within the bosom of the militant Church and this calling is outward only and there is an inward calling which flowes from the grace of predestination and is proper
and hope Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe and their weake knees and the rather calling to minde that they haue by vowe in their Baptisme and by promise often iterated in the profession of Christianitie bound themselues as to doe the cōmandements so to beleeue the promises of God And better it were wee had neuer made such a vow then to breake it hauing once made it Eccl. 5 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde which as a pure virgin neuer was defiled with any vntruths but also to weigh the bond wherewith God hath bound himselfe to vs not onely in our Baptisme but namely in the Lords Supper where vnder his seale hee assureth euery true beleeuer that examineth himselfe and so eateth and drinketh that he is as verily partaker of Christ and of his passion with all the fruits thereof to remission and mortification of sin as he is partaker of the outward pledges of his body blood they being particular testimonies of assurance to euery one of his owne saluation by Christ according to the tenor of the couenant so as a token from a most trusty friend cānot more confirme our perswasions of his loue towardes vs then the Lords Supper duly receyued may warrant and assure our heartes of the especial loue of God in Christ for our eternal happinesse Vnto all this we may adde as a spurre to quicken vs the great and diuers hurtes which will redound to our selues if we beleeue not God and the maruellous dishonour that thereby should be offered to himself For if once vnbeleefe take roote in our hearts a bitter root or roote of bitternesse it will prooue For by it all our actions naturall ciuill religious indifferent good actions will be defiled and made hatefull to God For Whatsoeuer is not of faith it is sinne Rom. 14 23. And without faith it is impossible to please God Heb. 11 3. and to him whose minde and conscience is vncleane thorow infidelity and sinne all things are vncleane Titus 1 5. And what a matter this is let any man duly consider of it that as faith gets all sinnes both to bee forgiuen and to turne to our good Rom. 8 28. so infidelity gets all our best workes to become naught to turne to harme to vs and offence to God Neither this onely but through vnbeleefe we do euen bind vp the hāds of God and seale vp the fountain of his liberality that it should not flow vpon vs either in earthly benefites or heauenly graces His protections and deliuerances in our dangers and against our enemies are withhelde As it is sayde in the Gospell Christ could doe no great workes there in Capernaum because of their vnbeleefe so our vnbeleefe doeth after a sort disable God at the least it depriues vs of his gracious good things and great preseruations Neither onely doth it keep good things from vs but pulleth down euill things yea euen vpon Gods Children their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen Moses for his distrust died in the Wildernesse and might not be suffered to enter the Land of Canaan Deuterono cha 4 4. Also Zachariah otherwise a iust man yet for his vnbeleefe sake was stricken dumbe and for manie moneths was not able to speake Luke chap. 1. vers 22. If the vnbeleefe of the godly being but an infirmitie of faith were so sharpely chastised what marueile if the infidelity of the wicked being a meere absence of faith do cause vnto them many heauy plagues in this life Examples whereof are rife in the Book of God and in common life but the chiefe hurt of incredulity is that it shutteth out from the blessed and glorious kingdome of God For without shall be fearefull vnbeleeuers Reuel 21. 8. yea and throweth downe head-long into eternall perdition to suffer vengeance in flaming fires because they obey not the Gospel of Christ For he that beleeues not the wrath of God is vpon him Iohn 3. 36. and such shall be condemned Marke 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stirre vp our dul hearts to embrace the promises yet when the manifold and certaine euils which befall men for want of faith be thought vpon this should helpe to awake our heauy mindes to make vs abhorre euery vnbeleeuing thought chiefly considering that the danger to our selues by yeelding to vnbeleefe is nothing though it be much most fearefull being compared to the dishonour that will thereby redound to God for by our vnbeliefe he is spoiled as much as in vs is of his essence being namely his mercy truth and power which is to make him no God For if we make him a lyar as euery one doth which beleeueth not in the onely begotten Son of God 1 Ioh. 5. 10. then we strip him and rob him of his chiefe glory yea of his very essence Nay which is yet more feareful we doe equal match him vnto Satan as if there were no more truth in his sayings then in the father of lies as on the one side then they doe much glorifie God that doe beleeue his word witnessing of him that he is true in his promises able for performance Rom. 4. 21. yea they do themselues a speciall honour for they doe make God a testimoniall as it were and set to their hand seale that he is faithfull Ioh. 3. 33. So on the other side they do exceedingly dishonour themselues and God also which doe through infidelity cast away his promises Thus you haue heard good friend Aquila the best encouragements which I can thinke of to quicken a fainting faith which if they hit vpon a presuming heart will make it more presumptuous but if they meet with a beleeuing humbled heart for whose sake I haue collected them then they will be as drie sticks heaped vpon a dull dying fire to reuiue and cheere it Now that ye are so well acquainted with the vsuall discouragements hinderances of faith you hauing had so many strong assaults made against your faith if you wil deliuer them and also shew how they may be repulsed ouercome it will doe well in my opinion and so wee will shut vp our conference about faith Aquila I haue a good mind to doe the one that is to lay forth the obiections which the flesh Satan make against the stedtastnesse of faith to shake it but for the other you that haue truly opened the encouragements can also tell how for to fit them for the resistance and beating backe of hinderances First how shall I be assured that the gracious promises offorgiuenesse by Christ and other promises of the Gospell are from God and not deuised by men Apollos Tell me haue you not been moued to doubt whether there
shine afresh or as the trees in Winter which hauing neither fruite nor blossome nor leafe seeme to be dead yet haue life in the roote which appeareth in the Spring Or finally as with a man in a trance who in truth 〈◊〉 though for the time he haue no sense or vse of life euen so it is with Gods owne Children in the pang of some soule affliction or after some deepe fall by sinne there appeares in them for a season no fruits nor feeling of any sauing grace but all is clouded and dead to seeming yet not so in truth as both reason and the euent declareth For all sauing grace is of that nature as it perisheth not it neuer dyeth where it once liueth therefore called immortall And such as for a season haue feare and trouble and dulnesse with deadnesse in their conscience they doe afterwards recouer themselues the graces which seemed to be dead being stirred vp by the vse of good meanes are againe quickened And the best meanes for such as haue lost their former peace as touching all sense of it they are priuate prayer to God though it be with great vntowardnesse yea though they be troubled when they thinke on God yet still to make petitions vnto him in his Sonnes name Those very groanes and sighes which are so little as they cannot be vttered what they are yet being the worke of Christ his Spirit they are through the same Christ pleasing to God who despiseth not a contrite and broken heart therfore let not such forbeare to come but 〈◊〉 more seriously to renew their repentance taking the helpe of the prayers and comforts of the godly wise by whose counsell supplications many a weake troubled heart hath beene raysed vp to peace and rest in the Lord. For this being Gods ordinance to pray one for another and to confesse our sinnes one to another Iames 5. certainely God will blesse it to the good of his Children Therefore let such take good heart to them and for their better releefe of their distressed conscience let them remember the olde mercies of God toward them and what peace ioy and comfort they haue had heretofore in God and other the workes of his grace which they haue felt must assure them that that God which once had so farre exprest his loue towards them will be their God for euer These priuate meanes ioyned with the publike namely the reuerent vse of the Word and mysteries will againe so settle their heart in peace through Gods powerfull blessing as that they shall be occasioned to say with the Prophet Returne to thy rest O my soule for the Lord hath beene beneficiall to thee hee hath deliuered thy soule from death and thy eyes from teares Psal. 116. verse 7 8. Aquila Let me now remember you to proceede to the second fruite of Iustifying faith which with the Apostle you called Accesse into the grace of God what doe ye esteeme this to be declare it to me as I may conceiue it Apollos This third fruite which is the accesse or entrance into the grace of God it is a companion of the former following it at the heeles for our conscience being pacified through the hauing God pacified and reconciled toward vs the Christian soule assumeth and taketh great liberty in all necessities outward and inward to approach and come vnto this God thus become gracious and fauourable to vs in his Sonne and this is that accesse or entrance into his grace being the same with that which we reade of Ephesians 3. 12. Wee haue entrance with boldnesse through confidence and faith in Christ. And also one with that Heb. 4. 16. We may with boldnesse come to the throne of grace hoping to find helpe in time of neede or as before when our sinnes were vnpardoned they shut vs out of Gods presence so being now forgiuen and God reconciled to vs. We may freely vpon all occasions and doe with much liberty draw neere to him being made propitious to vs wee haue a certaine resemblance and shadow of this in naturall Children who dare not come into the sight of their Father all the while his anger is moued for some fault but flie rather his presence as did Absalon but attonement being once made and they certified thereof then Absalon dare freely shew himselfe before his Father so it fareth with Gods Children they shun and flie from God as Adam all the while they haue God angry for their sinnes and their consciences in that regard 〈◊〉 or disquietted but vpon reconciliation beleeued and the conscience thereby appeased they now with an holy boldnesse enter in to God to speake to his Grace for themselues and for others according to all their wants and distresses which how great a gift and priuiledge it is may be perceiued by the example of a base subiect through some capitall crime obnoxious by the Law to death and now by the clemency of his Prince not onely pardoned but honoured so and aduanced as hee may at all times haue accesse vnto his Prince to sue for himselfe and his friends But looke how much the fauour of God exceedeth the fauour of all earthly Monarchs and is farre more able to gratifie vs in things most neerely concerning vs enen eternall felicity so much doth this benefit of our accesse vnto God exceede that other and it is a benefit that no heart can thinke no tongue can vtter the vnualuable greatnesse of it that poore sinners should receiue this honour through the mediation of Christ and by his merits to haue free approch into Gods priuy chamber yea into his secret presence to acquaint him with all whatsoeuer wants wee haue and to talke with him as a childe with his louing Father or one friend with another Thus considering what neede wee haue of him and how able hee is to pleasure vs cannot seeme but a wonderous great mercy our vnworthinesse and his greatnesse being also coupled together Aquila The fourth fruite ye called a standing in this grace what is this I pray you Apollos It imports as much as a perseuerance and continuance of true beleeuers in that blessed estate whereinto they are brought by faith in Iesus Christ by whom they haue God fauourable not by fits and for dayes moneths yeeres but for euer and that such a thing is meant here by standing not only our common speech wherein wee call a place of continuance a station or a standing and of a man that is resolute and constant wee vse to say he stood well to it and when wee will stirre vp one to stedfastnesse wee bid him stand to it But the Scriptures also by this word expresse stablenesse both in euill Psalme 1. 1. and in good Psalme 122. 1 Corinthians 16. 13. Likewise where it is saide by Saint Paul The iustified by faith doe stand in that grace whereinto they haue sound entrance Hee intends to teach thus much that the Elect beleeuer as by
with Christ and his afflictions suffering and dying with him they haue the Lords owne worde for their warrant that they shall also liue and reigne with him in glory So as with consideration of these things namely their conformity with Christ and that their light and momentany sufferings shall be turned into a glory immortall and weighty hence it is that looking for it looking vpon it and not vpon their temporall calamities they are very comfortable and coragious the ioy of good things to come swallowing at lest mitigating much the greefe of euil things present Aquila Sir you might now as I thinke proceede vnto the two last pointes of Iustification but that I would intreat you to loose two or three knots One is whether Gods children may imbrace worldly comforts And the second is sithence the hope of glorie breeds in them such ioy euen to the solacing gladding of their hearts in most irkesome and painfull sufferings how commeth it that sometimes some of the best and most faithfull men do strangely despaire and are not onely without hope and ioy but exceedingly appalled and danted despairing and full of discomfite Apollos Good friend albeit something hath by occasion bene said to this point twice or thrice heretofore if ye remember when wee spake of peace of conscience and of standing in grace and else-where yet I will answer your demand touching the despaires of the faithfull if first I speake somewhat of worldly comforts which as it pleaseth God sometime to afford his owne children and that in a good measure giuing them also power to apprehend them so there is great feare and danger of being deceiued by them as we see in the wofull examples of Salomons fall and Ezekiahs sinne and sundry others which haue lost the sense of spirituall ioy by being too much caried away with worldly ioyes not keeping a measure in them Therefore Gods children are to bee admonished of these few things about their ioy in earthlie comforts 1. First that simply considered it is common vnto them not onely with the vngodly but euen with sensuall beasts who are delighted when they haue things liking to their nature Thus wee see the Calues and Lambs to skip and sport themselues the very horse reioyce when he hath good prouender 2. Secondly too much worldly ioy when the hart is much and often cheered with pleasures of life is very perillous a great enemy to godlinesse hauing bene the baite wherein many a good soule hath bin caught so as there needs great caution to be taken about the well vsing of it especially it being so hard for vs to gouerne either our passions of greefe or ioy of feare or loue 3. Thirdly therefore prayer is to bee made vnto God to guide them in their mirth and to enable them to obserue a due measure therin that the heart be not deceiued thereby 4. Fourthly in the midst of mirth and worldly ioy when the heart beginnes to cheare much some sin of our life committed or some iudgement of God which we haue bene vnder for sinne or some threatning of the word against some of our sinnes would bee called to minde to checke the immoderatenesse of our affection and so to temper and take down our mirth that it be not with excesse 5. Fiftly as Chirurgeons are faine in some cases to diuert the course of blood for the healths of their patients so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth by considering with themselues seriously that those earthlie pleasures and worldly comforts wherein their heart is delighted are the fruites of their redemption pledges to them of better things to come and so to learne to reioyce in the vse of them as testimonies of Gods loue and fauour in Christ. 6. Sixtly it would do well in their ioy for worldly things to thinke how sodainly and soone they may be lost and all turned quickly into the contrary Also to remember the afflictions of the Church of some chiefe members therof which mourne now when they reioyce that by a fellow seeling of others miseries their owne ioy may be layed and brought into better compasse 7. Seuenthly let them further call to mind how often they reade of Christs teares and sighings for sins miseries of others how sildome or neuer they reade of his laughter and mirth Which though no doubt he had and did partake of it being a man like to vs in all things saue sin and to reioyce is in it selfe no sinne yet likely it was sparingly and surely no mention is made of it in the story of the Gospell He was at some feasts indeede but no word of his mirth there 8. Lastly our mirth as it would bee by all good meanes moderated so there would care be taken that it be referred to a good end which hath a great stroke in the goodnesse of any action namely to take our worldly comforts with this purpose and mind that we may be the more apt to praise God with cheerefulnesse of heart and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse Thus there will not onely bee no harme in our worldly mirth whereof to repent but it will proue an helpe to vs vnto godlinesse and be as an hand-maide to that spirituall reioycing vnder the hope of glory Now to your other knot how it falleth our that beleeuing Christians notwithstanding their hope and ioy in God yet are sometime filled with despaire and discomfort if I should say no more but that they may often thanke the abuse of worldly ioy as the cause of those heauy gnawings of despaire which come ouer their stomacks I should say something and which were too true howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers And first I iudge it a very strange worke of God that it should fall out that a true beleeuer should despaire considering that the hope which is put into his heart as an anchor sure and stedfast hath such firme ground-worke as the constant truth the omnipotent power the vnchangeable mercies of God the Father also the precious death perfect obedience powerful resurrection of Christ our Mediatour finally the sanctification and graces of the holy Spirit which as the first fruites of the Spirit as the earnest of our inheritance the beginnings of life eternall the peculiar ornaments of Christs Spouse serue to be as vnder helpes and props of hope there being also the Ministry of the Word and Sacraments and many other meanes to confirme hope I say that for all this they should be sometime in that case as if they had neuer heard of God of life euerlasting or had not known what hope had meant it is very strange indeede Yet all experience both old and new telleth vs that as in the Elect before their calling there is a meere want and priuation of hope so after their
calling diuers of them are subiect to despaire wherein they professe a want of hope though in truth it be not lost the operation and worke of it being only stopped affirming of themselues that they cannot be saued that God hath giuen them ouer for euer and such like which in some happeneth vpon a deniall of the Gospell through feare as in Francis Spira in some others it comes from a weakenesse of faith meeting with some strong deepe temptations which so ouershadow Gods countenance as the poore soules thinke the sunne of his fauour will neuer arise and shine more in their firmament In some it comes from too deepe a sight of their owne sinfulnesse and vnworthinesse seuered from the consideration of Gods promised mercies and finally in other some from the touch and conscience of a foule crime It being the nature of sinne to be sweete in committing and sowre in reckoning hony in the mouth and grauell in the bellie and the practise of Sathan hauing once allured to doe a sinne by hiding the punishment afterward to perswade to draw to despaire by couering and keeping backe the promises of mercy The counsell of God in all this towards his children most wise and gracious purposing by these examples of despaire to let all men see that there is no stay or strength in any man and that the stoutest is but feeblenesse if God leaue them that all may learne to distrust and feare themselues being kept from that dangerous sinne of presumption the break-necke of the soule and striue to depend wholly vpon the might and strength of God in all humility with earnest and continuall prayer for his help and supportation often beseeching and most feruently praying Lord leade vs not into temptation O Lord forsake vs not ouer long Psal. 119. 8. Also God vseth to make his owne to feele an hel here of horror and despaire that they may better iudge of the loue of Christ in suffering the sorrowes of death for them wrestling with his Fathers wrath and haue their hearts moued the more to loue him Further the anguish and smart which they feele in their pangs of despaire as it causeth them more to long for comfort before it come so when it cometh that the sense of Gods loue is restored and their hope of glory reuiued it is as welcome and sweete euen as faire weather after much foule liberty after bondage and a calme after a great storme For herein the despaire of the godly differeth from the despaire of the wicked that whereas these being voide of true hope therefore in their despaire they are wholy forsaken of God and finally or for euer The faithfull on the other side doe despaire not wholly but in part the work of their hope being stopped but the faculty or habite of hope not being quenched neither finally but for a time they are left to despaire being raised vp againe to a good and more firme hope which afterward workethin them very strongly to the bringing forth of many excellent effects in them begetting in them a desire and will to liue godly in the whole course of their liues 1 Iohn 2. 5. Stirring them vp also to an endeuour vpon occasions to take paines in good matters which tend to their owne and the common good hope being the whetstone of labour Working stedfastnesse in their godly course not fainting for any troubles because they by hope look for a blessed recompence in the end Heb. 11. Breeding also a contempt of the vanities and pompe of this World as it is to be seene in Moses Hebrewes 11. Engendering a contentment and willingnesse to die vpon expectation of an happier life hereafter And finally asswaging our greefe and sorrow for the death and departure of our Christian friends as 1 Thes. 4. verse last Which effects though alwayes they accompany Christian hope yet most of all when it is reuiued and refreshed after a fit of despaire Aquila May it please you to beare with me if I put you to dissolue another doubt how the hope of the faithfull may be seuered from presumption of vnbeleeuers which is so like it as a simple one can hardly discerne them and how it falleth out that such as haue liuely hope doe offend through presumption seeing they are two things Apollos It is a thing well moued for as in other things likenesse is the Mother of errour so here many a mans presumption is taken of him for hope because of the likenesse yet the truth is that that which vnbeleeuers doe account their hope is but their presumption Whereas they imagine that their hope is grounded and setled on God his free mercies and vndeceiuable truth and the merits of Christ Iesus they doe onely imagine this their hope being in truth fixed vpon worldly things as their wealth friends credit and such like vanities and may appeare to be so sundry wayes First by expresse testimonies of holy Scriptures which euidently affirmeth their hope and trust not to be in the Liuing God but in their Riches 1 Tim. 6. 17. and that riches is their strong Tower Prou. 18. 11. And their substance is their hope and gold their confidence Iob 31. And their trust is in the multitude of their riches Psal. 52. 7. And therefore it is saide Their portion is here Psal. 17. 14. And that they haue their comfort in this world Luk. 6. 24. And that their hope shall perish and come to an end Moreouer there be diuers tokens in the wicked which doe certainely declare it to be thus as namely that they cannot abide their worldly delights and profits to be spoken against therefore the Pharises mocked Christ when hee reproued their couetousnesse which proues their money to be their Idoll and their belly their God Secondly in the presence and abundance of earthly goods they haue heart and hope but when these faile and are gone they waxe heartlesse and hopelesse as is to be seene in Nabal and Belshasser Thirdly their great labour taken and their great cost bestowed about earthly matters doth bewray where their heart is which is further manifested by the speaking so much and so willingly of their worldly commodities comforts Their language shewes what Countreymen they be not of Ierusalem which is from aboue but of the earth here below But their continuing in a sinful course of life without all true remorse or returning doth demonstrate that they haue no other hope of saluation but a naked presumption for we haue shewed before that true Christian hope as it strengtheneth the weakenesse of faith so it stirreth vp the heart where it is vnto repentance and practise of godlinesse hope of glory will not suffer a man to wallow in the mire and puddle of his filthy and vncleane lusts Therefore such as serue sinne in the lusts and desires thereof casting from them care of yeelding obedience to the knowne will of God in that they will pretend to haue hope in Gods
chastising the more seuerely the longer that he hath borne and the more that wee haue prouoked him either by greeuousnesse of the fault or obstinacy in resisting his holy Spirit speaking in the Ministery of his holy Word Acts 7. 51. Howbeit in these chastisements so iustly deserued so worthily pulled vpon vs he doth exercise maruellous wise loue or louing wisedome his long suffering in bearing before he smite is not so admirable but his wisedome and loue is as gracious when he smiteth He goes to correction with a leaden foote and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise louing a manner with such fitnesle and moderation to so good purposes as the faithfull find euen in their smartfull chastisements cause not onely of patience and great contentment but of great praise and thankfulnesse yea of ioy and cheerefulnesse in their in ward man howsoeuer their rebellious flesh mutter and storme Which the Apostle Paul well vnderstood therefore exhorts the beleeuing Christians to grue thankes in all things 1 Thes. 5. 18. He that saith Allthings excepted not chastisements And in another place he wils vs not to despise the chastenings of the Lord Heb. 12. 5. That is to say esteeme much and make great account of them as of most wholsome remedies and gracious testimonies of Gods speciall loue as Psal. 51. when it is saide God despiseth not a broken heart the meaning is he maketh great reckoning of it as the best sacrifice that can be offered him and likewise would the holy Spirit by the like phrase teach Gods children what precious and fruitfull things Gods rebukes and corrections be deseruing not only to be patiently but thankfully 〈◊〉 somely taken being full of Fatherly wisedome and loue Aquila This is it that I pray you lay open how this most heauenly mercifull Father doth expresse his loue and wisedome in his corrections sure it is that he doth all things in great wisedome and he that would haue all our things done in loue there can want no loue in his owne workes towards his owne people He which is wisedome it selfe and loue it selfe must needes deale wisely towards them whom he loues but declare particularly wherein his loue and wisedome doth appeare for this maketh much to preserue and nourish patience Apollos The wisedome of God appeareth sundry wayes in the chastising of his children First because he knoweth when it is due time to fall to correction not rashly smiting as foolish men doe who smite their inferiours before their fault be ripe for correction Secondly hee discerneth by his wisedome what chastisements be most meete and fittest for euery one where to vse a gentle and where an harder hand when to strike the soule when to smite the body when it will be best to correct by losses Also he knowes how to proportion the chastisements 〈◊〉 the sinne as the sinner may perceiue not onely that hee is beaten for a fault but for what fault helis beaten dealing herein like the skilfull wise Physicion that doth not minister like potions and medicines to all his Patients but considereth their complexions and the nature of the disease and the degree of the sicknesse and accordingly tempereth his physicke so doth God measure out to euery one such a portion of corrections which is the sinners physicke as the strength of euery one may be able to 〈◊〉 〈◊〉 as the quality of the malady doth require As a crabbed stock doth neede a crabbed wedge and a sturdy vntamed Colt a hard bi r so the obstinacy of some and the toughnesse of their spirit needeth a more seuere discipline Herein moreouer his wisedome declareth it selfe that as he knowes how to fit the chastisement vnto the condition of the fault and quality of offendors so how to keepe a moderation both for measure and time neither more correction nor longer then shall be behoueful as cunning Musicians who know how to stretch their strings till they be in tune and no further least they breake them Finally in this also his wisedome is manifested that whereas afflictions in their owne nature be euill as they are also called Amos 3. 6. Lam. 3. Parts of the curse due to sinne yet as in the creation hee made light out of darkenesse so in his wise prouidence hee draweth much good towards his out of these painefull euils wherein he maketh his great loue together with his wisedome to be known not onely in that he striketh not so often as wee deserue and farre lessethen wee are worthy his chastisements alwayes comming short of our desert neither suffers his loue them long to cōtinue but especially in this that of short corrections through his louing blessings vpon them his children reape happie and long lasting fruires Aquila I doe well perceiue how truly you ascribe wisedome vnto Gods corrections this that ye speake of their fruitfulnesse by means of his loue I would haue it further explained because it is a maine motiue to patience No reason haue any but to take that well which shal end in their own welfare it is the hoped fruit which makes the Husbandman the Merchant the Souldiour patient amidst great labours and dangers Tell vs then what may this fruit be which groweth vpon the roddes of Gods correction Apollos The maine fruite is called by the Apostle Not perishing with the world 1 Cor. 11. 32. Ye are chastised that ye should not be condemned with the world that is suffered to goe on in sinne with this secure vnrepentant world to your certaine destruction This fruite hath another subordinate fruit seruing and leading thereunto called Heb. 12. 11. The quiet fruite of righteousnesse that is the fruite of a iust and holy life which is greatly furthered by chastisements whereby the godly are awed and brought to feare God and to obey him in his Word Before I was afflicted I went astray since I haue learned to keepe thy Word Psal. 119. This fruite of a righteous life by Iob is branched out into two parts Iob 33. 16. Then be openeth their eares by the corrections which 〈◊〉 hath sealed and verse 17. That he might cause man to tur ne away from his enterpizes and that hee might hide the pride of man Which sentence teacheth vs thus much that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children the vse and fruite of their afflictions and chastisements which fruite is twofold first repentance to turne man from his enterprize the second is humility to hide the pride of man to turn man from his enterprizes what is it else but to change his euill mind and workes into good That whereas before he was corrected he purposed and accordingly enterprized things euill and vnlawfull being corrected therefore henceforth hee altereth his course purposing and enterprizing good things This is Repentance the first fruite of corrections And what is it else to hide the pride of man but to abate and
3. Now by the tryall of afflictions all these come to a sight and discerning themselues As it is written I haue tempted thee to know what was in thy heart Deuteronomy 10. 12 that is it was meete to make thee know what is in thy selfe whereof it will follow that such as tooke themselues to be full of grace as they in Reuel 3. 17. We are rich and full and need nothing finding themselues poore and empty either will be driuen to Christ or left without excuse Such as find they haue great strength of faith which thought they had but a small faith and they also that presumed of more then by experience they see in themselues the one shall be prouoked to more thankfulnesse and ioy the other to more humblenesse and feare and both to a greater patience considering the good that comes to them by such tryals For it is a great mercy of God in the tryall of his children to enable them to know themselues better and to behold more clearely both what they already haue and what they want that they may so ioy for the one as by the other they may be stirred to an holy feare and earnest prayer for encrease It is the greatest wisdome to know our selues and our tryals doe teach vs this wisedome for which cause they are with all patience to be endured especially sithence to them which are tryed and doe endure there is promised A Crowne of glory in the life to come Iames 1. 12. And euen in this life the godly in tryals and afflictions hauing stucke to God and followed his truth without shrinking and so conceiuing better then before their troubles that their faith is strong and their loue to God it is not for his benefits but for himselfe they are by this experience much encouraged to praise God and to proceede more chearefully in the rest of their course and more and more to despise the wicked suggestion of Sathan calling their faith and loue in question both being proued to be sound inasmuch as euen in great tryals they still trusted in God and their heart was still towards him to loue and obey him as Dauid saith Princes arose and spoke against mee yet did I not forget thy Law Psal. 119. Againe The proud haue me in derision yet did I not decline from thy Word Of Tryall by conflict of Conscience with sinne Aquila OF all the tryals of Gods Children which doe you hold to be greatest and fullest of difficulty to endure and glory to ouercome Apollos Amongst the tryals of Gods children some are but easie as to keep some earthly good things from them which others haue and they desire or to denie successe to their labours or to grant but small successe or to deferre the hearing of their prayers for a time and some lesse reproaches and hinderances in their name estate other trials be yet harder as the spoyling of their goods losse of liberty by imprisonment or banishment strange and long sicknesses in all which they haue for grounds of their patience the will of God who allotteth these things to them his promise of turning all things to the best for them the example of the Saints which haue beene put to endure the 〈◊〉 and also haue been both sustained in them and well brought through them but of all the trials their patience is most proued and approued by their enduring the conflict of conscience for sinne and the suffering of mattyrdome for the Golpell This double tryall for their sharpenesse and fiercenesse may well be called the fiery Tryall when either the conscience within is frighted and astonished with feare of hell fire for the offence of God by sinne or the body without is put to abide the flames of a temporary materiall fire for the name of Iesus and sure the former inuisible tryall is almost vnsupportable It is wondrous vncomfortable when the poore conscience hath sinne to surcharge and sting it Sathan to accuse the Law to threaten God also appearing as a bitter enemie shewing himselfe in great wrath as a seuere Iudge to condemne the mercifull promises and all things else that should breed comfort with-drawne from the eye of faith or faith so dimmed and daunted that it cannot looke vp to Christ. This is indeed a heauy tryall while a mans spirit is firme and strong it beares out all afflictions but when the spirit it selfe is wounded who can beare that Christ saith That if the salt that seasoneth other things haue lost his saltnosse wherewith saith he shall it be seasoned and if the eye which is the light of the body be darke how great is that darknesse So may I say of the spirit and heart of a godly man which comforteth him in all his troubles if that be dismayed and wounded how great is that discomfort Againe in other afflictions and tryals of Gods people this is the stay of their minds and the chief prop of their patience that though diuels and men be against them yet God is with them they see his helpe and aide ready to support and deliuer but here in this soule-tryal God himselfe shewes himselfe as an enemy offended for breach of his Law as armed with wrath and ready to take vengeance Thus it was with Iob in his tryall who thought God to be his enemy complayning that he had written bitter things against him and that hee had set him as a butte to leuell at and to shoote his arrowes against Thus it fared with holy Dauid and infinite others the Saints who could perceiue in God for the time and fit of their temptation no other but fury indignation and hot displeasure Psal. 6. 72. Psal. 22. 1 2. The Children of God neuer vtter their impatiency more then in this case so farre as they haue proceeded euen to challenge and charge God breaking forth in their infirmities into contumelies censuring him very hardly as if he were too rigorous and extreme yet for all this that their patience is so sore shaken it is still vpheld and made to endure vntill it ouercome at the last Remember the patience of Iob and what end it had Iames 5 11. The grounds of their patience in this their deepe tryall be these first the consideration of Gods soueraignty and absolute power ouer all men whom he may sist at his pleasuee and glorifie himselfe in vs by what way he will Secondly his exceeding great mercies and truth which will not suffer him to tempt aboue our strength nor to with-hold an happy issue Lastly the examples of others especially of the Sonne of God who tasted and drunke of the same Cup feeling in his soule the sharpe wrath and wrestling with the strict iustice of his displeased Father so as in his present sence he had nothing but discomfort Who being thus tryed euen with the sence of his Fathers hottest ite hauing his countenance seuerely set against him to the working of griefe distresse and perplexity in his holy conscience knoweth how
all duties of loue towards the brethren in all chearefulnesse vp rightnesse and constancy and to striue mightily against all the lets and obstacles of loue both within vs and without vs whatsoeuer they be they are all by these cōsiderations to be vanquished Apollos Your reasons be of good weight There remaineth that you shew vs the properties and actions of loue and withall wherein faith and loue doe differ one from the other Aquila The properties of loue were touched before when wee heard that we must loue as Christ loued but he that will be further instructed in the properties and effects of loue let him thinke vpon the first to the Corinthians 13. 5 6 7 8. where the Apostle affirmeth of Christian charity that it is kind and not enuious neither boasting nor proud doing no vncomely thing seeking not her owne things not suddenly angry nor thinking euill reioycing in the truth not in iniquity suffering all things beleeuing all things hoping all things enduring all things the neerer that our loue is to these qualities the holier it is the further off the worse and none at all it is if it be voide of them Touching the workes and actions of loue I find they be either inward which wee conceiue in our hearts or outward which we expresse in our liues words and deeds either towards the soules or bodies of our Neighbour The inward workes of loue be these to thinke no euill but good of others for loue thinketh no euill to wish them well and desire their good euery way to reioyce with them for their welfare being so cheared with their good things as with our owne to mourne with them for the aduersities and euils which befall them according to the counsell of Paul Reioyce with them that reioyce and mourne with them that mourne This fellow feeling when we pity others infirmities and miseries and be glad for their prosperity and well doing it is the maine mentall duty of loue Now for outward actions of loue they concerne others in their person substance or name they be all the workes commanded in the second Table of the Law which be innumerable but briefly to giue you a short sum of them to the substance of our neighbour we owe this duty to encrease and maintaine it by all good meanes giuing lending to such as need and that freely without any compact or bargaine to haue the principall with increase yea euen where there is no hope to haue the principal restored prouided that need not riot do driue them to borrow and that their want of ability and not of good will doe hinder them from payment Also if we haue found ought which is others or if any thing be of trust committed to vs or that wee haue wrongfully got into our hands any portion of our Neighbours substance that we carefully restore if we be able Eze. 18. in all bargaines and contracts dealing iustly and plainely without fraude or oppression Ephe. 5. Finally practising the workes of our particular callings with faithfulnesse and diligence that we may be profitable to all with whom we liue seruing others through loue and affoording our counsell and paines and whatsoeuer else we can do to further others welfare in their estate both of goods and body if it be in our power not onely to feede him when hee is hungry refresh him with drinke being thirsty harbouring the harbourlesse visiting him in prison but ministring to him being sicke not onely out of our purse but also of our skill if we know any thing that may ease or cure his paine Acts 24. 4 5. As concerning his name neuer speaking of our Neighbour but in loue not for the empairing but for the maintaining of his name when with reason and truth we may alwayes vttering an vpright sentence of all men auoyding slanders lies false reports in our selues and beating them downe in others especially as concerning his soule neuer to be wanting to the good thereof but aboue and before all other duties to preferre such as wee are to doe to his saluation endeauouring vpon all occasions offered to admonish our brother with wisedome loue exhorting his slownesse and quickening his dulnesse to good things comforting the feeble minded strengthening the weake in an hearty compassion of their infirmities instructing the ignorant rebuking the froward with all patience and long suffering bearing for bearing giuing forgiuing wrongs in our prayers remembring the wants of the Saints continuing thus to doe in all humblenesse and meekenesse knowing that Christian loue most of all consists in these duties because they concerne the better part of man which is his soule tend to the chiefest good that is the attainement of euerlasting life To be 〈◊〉 in this point of Loue to answer your last demand as in many other things this Christian charity differeth from faith it being the fruite faith being the roote faith beleeuing the promise loue fulfilling the commandement Ro. 13. Faith iustifying vs before God Loue declating vs before men to bee iust persons So in other things also as namely faith receiueth something to it selfe to wit Christ and his benefits whereas Loue giueth out it selfe in all the former duties we haue spoken of and many more whereof we shall speake hereafter Faith looketh properly to Christ and profiteth our selues Loue looketh to God and Angels and men both good and bad and endeuoureth to profit many Hence it is that the Apostle preferreth loue before faith 1 Corinthians 13. as also for that faith ceaseth at the end of this life whereas loue endureth after this life 1 Cor. 13. verse last Apollos I perceiue by your discourse of Loue that you confound loue and brotherly kindnesse as if they were but one grace whereas the Apostle Peter doth distinguish them and make them twaine 2 Pet. 1. 7. Aquila I doe handle them together for that I find the Scripture doth often comprehend brotherly kindnesse vnder loue when loue is taken in the largest sense as it reacheth to all men whatsoeuer howbeit I doe not denie but the Apostle doth seuer them 2 Peter 1. In which place he considers loue as it doth embrace men as men because they are our Neighbours and of our kind and brotherly kindnesse as it is a more neere and inward affection such as is expressed to men as they be our brethren Christians and fellow Citizens This difference I may thus set it downe I may compare our hearts to a great large house whose hall is loue and the parlour brotherly kindnesse as then a great man admits all friends strangers one and other into his hall so our loue is to lie open vnto all men without respect or difference but our brotherly kindnesse we communicate onely to such as are our euen Christians as we doe allow our nearest acquaintance onely to haue accesse into our parlour Thus I conceiue the meaning of the Apostle Peter when he doth seuer these two graces But now
to her husband in respect of his prehemmence in graces and authority Ephesians 5 verse last the husband loueth his wife as a daughter of Israel and member of Christ and out of this holy affection of loue careth for her I Peter 3. 7. beareth with her infirmities cherisheth instrusteth her and protecteth her Fathers are not bitter to their children but in mildnesse wisedome bring them vp in the instruction and nurture of the Lord Ephesians 6. 3. Children doe loue reuerence obey their Parents for the Lord Ephesians 6. 1. witnessing their honour towards their Parents especially in this that they make no choyce of their trades and matches without their priuity and counsell Seruants not out of feare with eye seruice but in singlenesse of heart study to please their bodily Masters Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust both touching the bodies and soules of their seruants knowing that they also haue a Master in Heauen Calosians 3. verse last The Pastor feedes his flocke not for filthy luker nor by constraint 1 Peter 5. 2 3 4. but out of a willing minde shewing himselfe an example to the flocke The flocke and people on the other side acknowledge him and haue him in singular loue for his worke sake I 〈◊〉 5. The Magistrate kindly tendreth his inferiours as his children Iob 29. and mildly ruling with iustice giueth praise to such as doe well and punisheth those that doe euill 〈◊〉 13. 2 3 4 5. And finally inferiours and subiects obediently submit themselues vnto their Rulers as vnto Fathers doing with readnesse their iust commandements and with patience bearing euen their vniust punishments Thus haue I giuen you a certaine taste of these singular and speciall duties for neither time nor your infirmity wil permit vs more largely to discourse them onely this I thinke good to adde that it is the property of all sauing graces which wee haue named and of the others which we haue forgotten for who can remember all to waxe and encrease till they come to perfection as the young fruites groweth till they be ripe it pleasing God to follow his first graces with new supplies till he haue finished the worke which he hath begun 〈◊〉 1. 4. So it is not with the wicked whose gifts decrease and at last 〈◊〉 and fall away as leaues in winter fall from the trees they being as the chaffe and dust which hauing no stedfast firmenesse be therefore soone 〈◊〉 Psalme 1. 5. Whereas the godly which are as a tree planted by the Riuers side brings forth fruite in due season whose leaues are alwayes greene and look whatsoeuer they doe it prospereth Psalme 1. 3 4. And now good Sir if it please you we will shut vp this our conference with this short Prayer O eternall most wise mighty and mercifull God we giue thee thankes for all thine Elect whom thou hast according to thine eternall will called effectually by the Ministry of the Law and Gospell to thy Son opening their eyes to see him to be their Sauiour and their hearts to embrace him with affection being satisfied with him and so working in them that most worthy gift of faith whereby being vnited and incorporate into him they partake with his iustice both actiue and passiue for their perfect iustification before thee and with his Spirit for their vnperfect sanctification in this life hauing power giuen them both to abide the combate with remaining corruptions and vpon wounds and foyles receiued in that encounter to arise by repentance and also to be able to witnesse the truth of their repentance by the constant exercise of all good workes furnishing them with needfull graces of all sorts for the sincere seruice of thy Maiesty and of their brethren according to their seuerall estates and degrees good Father we blesse thy blessed name for these workes of thy grace in them all and pray thee heartily both for their continuance in grace vnto the end til they be perfectly glorified in heauen and that the rest of thine Elect who as yet are not gathered thou wouldst hasten their conuersion and calling to fulfill in them also the good worke of thy pleasure with power encreasing them in all goodnesse protecting them against all enemies and euils till the great glorious appearing of thy Son Iesus to whom with thee and thy holy Spirit be all praise honour and glory now henceforth and for euer Amen Finis laus Christo nescia finis Errata IN Page 6. Line 20. Reade capable p. 13. l. 6. r. seruice for shew it p. 16. l. 31. let the comma be after them p. 19. l. 3. r. desert l. 17 r. for a certaine time as they c. p. 21. l. 26. r. Sacrament p. 29. l. 15. r. calling p. 36. l. 13 after proceed r. and goe l. 19. r. it after vpon p. 37 l. 14. after keepe r. all p. 51 put comma out in l. 5 8. after mind and will p. 55. l. 8 r. as for is p. 59 l. last r. wrought p. 611 l. 9. r. belong p. 69 l. 6 r. matter p. 91 l. 27 r. effects worke p. 111 l. 5 r. against the first Table after sinne l. 24 after Christ r. because they are such p. 116 l. 8 r. vnexpressible p. 110 l. 27 r. onenesse l. 28 r. so is Christ p. 151 l. 13 r. premised p. 161 l. 10 r. hard for yours p. 162 l. 22 r. friend p. 179 l. 26 r. worke p. 188 l. 22 r. after then to be exalted p. 190 l. 11 r. falles p. 192 l. 32 r. comfort p. 201 l. 26 r. is after it p. 202 l. 6 r. of sinister death p. 223 l. 26 r. rich man for Diues p. 248 l. 16. r. halted l. 27 r. renewed p. 250 in the margin r. meetnesse p. 263 l. 10 r. that euill which is our owne afore being p. 287 l. 27. r. awefull p. 290 l. 7 r. gardian p. 303. l. 13 r. outward rest p. 307 l. 8. r. these p. 308 l. 2 r. as that after mind p. 328 l. 10 strike out the latter onely 2. workes of the Spirit proper to the elect Calling and Gifts A double calling 1. Outward common to all 2. Inward peculiar to some Difference between inward and outward calling Effectuall calling hath 3. inseparable cona panions first vnion with Christ 2. Iustification 3. Sanctification Effectuall calling what it is Inward means No name giuen c. Outward and inward Law Spirit of feare Gospell Spirit of adoption The time of Calling 1 Tim. 4. 6. 2 Tim. 3. 1. 2 Kings 22 1. Persons Who not 1. Pagans Creatures teach somewhat of God but nothing of Christ. 2. Proud Iusticiaries 3. Scorners 4. Impenitent or obdurate finners 5. Worldly wise 6 Worldlyrich Example in the Laodiceans Reuel 〈◊〉 7. Idiots Lunaticke 8. Borne deafe and dumbe Who
be more capable of calling All alike vncapable by nature In respect of outward condition some more capable then other Simple and needy Reasons why such be commonly called as be of mean condition in the World Marke 9. 24. Had he lyed Christ would not haue heard but checked him Acts 8. 4. It is reuealed by witnesse of the Spirit or by such effects as accompany it and be afterward mentioned Three times wherein ones calling to Christ hardly or not known Col. 1. 3. 1 Thes. 1. 4. Ephes. 1. 3 4. Phil. 1. 4. 5 6. Tokens of an effectuall calling There is a lie in doctrine religion aswel as in life and manners and that is two wayes committed either by heresie or hypocrisie Ob. Resp. Iohn 10. 27. Psal. 119. For there be sheepe by 〈◊〉 ction which are not yet called Priuate means Priuate feares and confession of sinnes Note this wel A bstayning from the act of sinne 3. Suppressing of inward lust 4. Society of the godly 5. Auoyding euil company 6. Priuate reading 7. Eschewing occasions of sinne 8. Priuate fasting Publike meanes 1. Word preached Acts 2. 41 47. Nehe. 8 8. Prophecying here is put for interpretation of the will of God already reuealed and not for foreshewing his will in future euents Esay 53. V. I. 1. Word preached 2 Catechizing 3. Prayer 4 Sacraments Sundry wayes of God in his calling men 1. Without meanes 2 Weak means Such as Orators would vse for oftentation of humane wisedome 2 Cor. 10. 3 4 Cor. 4. 7. 3. Vnlikely meanes 4. Contrary meanes God giues grace to the humble Calling a worke easie to God Calling a work of Gods wonderfull power The endes of our calling 1. The glory of Gods grace 2. The saluation of the elect 3. The good of others Luke 19. 8. Luk. 18. 32 33 34. Who yet afterward haue their portion of godly forrow Al sauing graces come together with our calling at one time Rom. 5. 1 2 3. Ephes. 1. 13. The chaine of sauing graces or after what order the sauing grace of the Spirit are giuen to the Elect. 2. Illumination of the mind 3. Opening of the heart 4. Faith 5. Vnion with Christ. 6. Iustification 7. Peace of conscience ioy in the Spirit 8. Hope 9. Sanctification 10. Repentāce 11. Loue to God 12. To neighbour 13. Peace 14. Patience c. 15. Obedience Opening the Eyes Opening the heart Spirit worketh by the Law 1. A knowledge of God as Creator 2. As Iudge 3. A knowledge of sinne 4. Of the punishment of sinne 5. Feare 6. Griefe 7. Discouragement or casting downe the heart 8. Despaire Spirit worketh by the Gospell 1. Knowledge of God as a Redeemer 2. Generall sight and faith of the promises 3. 〈◊〉 of pardon that sinnes be pardonable 4. Consideration of Christs sufferings 5. Confession of sinnes 6. Hunger and thirst 7 Perswasion of mercy These do that in hypocrisie which Gods children doe in truth What a 〈◊〉 faith is A gift of God A precious gift It beleeueth the whole word of God Especially the promise of grace Relation betweene faith and the promise Why Christ receiued by faith onely because God so decreed it The second and of Gods decree 1. His glory Rom. 3. 25. Verse 27. 2 Our stablenesse Qualities of faith 1. CertaintyParticularity So the Greeke Scholiast expounds it as Master Beza cites him Heb. 11. 〈◊〉 1. Heb. 4. verse last Rom. 5. 1. 2. Particularity of faith 3. Parts of Faith 1. Knowledge 1 Iohn 2. 2 Tim. 3. What things required to knowledge 2. Assent 2 Pet 1. 16. 3. 〈◊〉 Rellar de Iustific lib. 1. 30. denyeth that application is in iustifying faith Reasons for application by faith 1 Ioh. 5. 14. Fiue things in application 1. Approbation 2. Expetition Desire seruent vnfained constant Ioh. 7. 3. Firme apprehension 4. Oblectation Psal. 19. 115. 5. Expectatiō Heb. 9. v last Rom. 8. 23. Faith what a worthy and noble gift Sundry measures of a true faith Faith little great wherein they are like Cornelius Apostles Mat. 6. Markes of a sound desire A fifth marke of a sound desire Reasons why encrease of grace is to be sought after That there is a strong faith That there be diuers measures of a strong faith and what they be Two measures of strong faith 2 Cor. 12. verse 10. I am 2. 22. Acts 5. 41. Of the rarenes of faith how few doe beleeue and by what signes it may be knowen and perceiued to be so 1. Ignorance 2. Prophanation of the Sabbath 3. Neglect of priuate prayer 4 Want of faithfulnesse Where shall one finde a faithfull man 5. Hatred of good men Esay 53 1. Causes Of the ratenesse of faith 1. Want Of the Word 2. Want Of Interpreters 3. Withdrawing of grace 4. Mans corruption 5. Satans malice 6. Gods decree 1. Extreme rage of Satan 2. Abundance of imquity 3. Diffention in doctrine 4. 〈◊〉 of Teachers The great and manifolde effects works of Faith Encouragements to faith 1. Commandement Marke 1. 1 Iohn 3. 2 God beseeching vs. 3. Faith the condition Of the Couenant See Rom 10 Gal. 3. Ioh. 3. 10. 4. God the promiser is Almighty 5. The truth of God strengtheneth faith 6. The mercifulnes of God a support to faith 7. Examples of the faithfull helpe to our faith 8. Vow in Baptisme 9. damages discommodities of vnbeleefe 10. 〈◊〉 to God by vnbeleefe 11. God honoured by our faith 12. Our faith 〈◊〉 our selues Obiections of an afflicted minde 1. Ob. Whether Scriptures be of God Reasons to proue Scripture to be of God 1 Cor. 14. 24 25. As Foelix Acts 24. * As Moses Iob. Dauid Mathew Paul 2 Obiect Whether the promises belong to my selfe 3 Obiect Presumption Titus 2 14. 〈◊〉 Iohn 2 2 3. 4. Obiection Sinnes against knowledge Vnthankefull persidiousnes 〈◊〉 obiection Sins of relapse 6. Obiection Horrible greatnesse of sin and continuance 7 Obiect Blasphemy of the Spirit Sinne against the holy ghost what it is Marke 3 28 29 30. 6 Markes whereby to know that one be free from it 8 Obiect No feeling no faith Iobe 6. Vnion threefolde Vnion with Christ what 1. Proofes for this vnion 2 It is by faith Simile Two things necessary to our vniō with Christ. 1 Donation or gift 2 Mutuall consent Simile 2 Vnion declared by similitudes taken out of Scripture 1 Similitude 2 Similitude 1 Cor. 12. 12. 3 Simile 4 Simile 5 Simile Iohn 6. 53. Simile Iohn 6. 25. Simile 4 Vnion fruitfull Simile Simile Esay 9 Euke 2. Galath 4. 4 5 Rom. 4. v 〈◊〉 Rom 6 2 3. Col. 3. 1. Ephes. 2 6 Math. 25 40. 2 Tim. 2 11. Simile Two speciall 〈◊〉 of our vnion vvith Christ. First fruite of our vnion righteousnesse from Christ by faith Man in his creation holy and happy Rom. 4 4 5. Man by the fall of Adam lost blessednes and righteousnesse and is vnder sin and death Saluation what it is A double righ teousnesse in Christ. Galathians 3. Reuelaatiōs 21.
Spirituall things Repentance a note of a person to be saued not any cause of saluation 3. Vnrepentance hath vnfitnesse for any seruice of God or any good worke Vnablenesse to take any profit by the meanes of saluation 4. Repentance hath the contrary 5. Consideration of a iudgment day 6. Repentance the ioy of Angels and men 7. Good consequents of Repentance Hind erances of Repentance Example of the oyle in the cruise Also Danieis pulse Rom. 6 22 23 Reuel 7. Mat. 5. Lu. 23 Math. 25. 1 Tim. 5. Psal. 51. Ecclesiastes 2 Cor. 7. 11. True Repentance is a turning from euery sinne to do euery good worke Iames 2. 10. Eccles. 10. 1. Simile Simile Simile Exod. 17. 14. Simile Es. 〈◊〉 3. Perfection is here set agaiust hypocrisie A double perfection 1. Of measure 2. Of parts Mar. 6. 20. 2 King 10. 31. Acts 8. 13. Simile Simile Worthinesse put for meeknesse and vnworthily for vnmeetely 1 Cor. 11. 27. Heb. 6. 7. Luke 19. 1 2 3 4 5. Luke 23. Iames 2. 26. What a good worke is How many things required to a good worke 1. Good matter Deut. 12. verse last 2 Kings 26. from verse 16. till verse 21. 2. Perso good that the manner may be good Simile Simile A threefold act of Faith in euery good worke 1 Pet. 2. 5. 〈◊〉 3. 14. 3. Good end Actions are measured by their ends Simile 4. Good meanes Good things must haue good meanes Gen. 27. Shee sinnes by impatiency 1 Sam. 21. 13. Psal. 34. 1. 5. Circumstances 〈◊〉 3. Good workes please God and why Woe be to the most cōmendable life of any man if it be iudged without mercy saith Augustine Philip. 2. 13. Deus in nobis coronat sua dona Good workes merit not and why Debitum non est meritum Merita nostra Domini misericordia meritum meum mors 〈◊〉 Christe Bernard A reward due vnto good workes and Why A reward of fauour not of debt Rom. 4. 4. God is not obnoxious 〈◊〉 his creature Heb. 1 3. Simile 2. Pet. I II. Our merite is misery It is sufficient for our merite to know we do not merite Vse of good workes 1. Vse of good workes in respect of God See M. Iohn Shaw his trea tise of Maries blessednesse Fol. 89 90. 2. In respect of the Gospell 3. In respect of our selues Simile 4. In respect of other men Vnconuerted 1. Elect. 2. Not Elect. 〈◊〉 1. Weake 2. Strong First of the workes of the first Table Mat. 22. Loue of God what it is to loue 1. Commandement What it is to loue God Why God is to be loued How much God is to be loued By what rule our loue is to be guided Whence our loue to God springeth 2 Cor. 5 14. What be the effects and signes of our loue to God More proofes of the sound loue of God Such as loue God do loue his word which they shew forth by 1. hearing 2. marking 3 remembring 4. laying it vp in their hearts 5. delighting in it 6. by meditation 7 praise 8 and practise or keeping it Hypocrites delight in knowledge but not in the thing to wit Christ known Their loue to Gods Children it is both in affect and effect in word and in worke * A feeling suffering together Acts 14. They rent their cloathes c. Amor sui diffusivus Iames is reported to haue made his knees hard 〈◊〉 Camels knees with labour in prayer 2 Sam. 15. * Dauids mourning Pe ters teares Christs agony doe manifest this truth Prayer a fruit and token of our loue Of the feare of God The feare of God how it belongs to the wicked Rom. 2 verse last Feare of God twofold Exod. 20. 20. 1. A seruile feare of this feare it is true which is commonly saide Whom wee feare we hate and wish they were not 2. Filial feare Simile Simile Psal. 112. 1. Prou. 26. 27. Prou. 8. 13. Of Ezra it is said hee feared God greatly God must be feared accordingly Trust in God proper to the faithfull Heb. 3. Heb. 10. Psal. 53. Tim. 1. 6. Psal. 18. Psal. 112. Psal. 32. What it is to trust in God Ground of trust in God The godly vse meanes but haue their trust in God onely Wherein the trust of the godly differs from the trust of the wicked Markes for triall of our trust in God Encouragements to trust in God Simile Of Prayer and thankfulnesse 2 Commandement Difference betweene good and bad in Prayer and thanksgiuing Col. 3. 17. Marke 9. Rom. 7. 16. Mat. 5. 16. 1 cor 10. 31. Note this When ones minde is vncleane it defiles his best workes Eccle. 4. verse last Exod. 19. Luke 11. 15. Mat. 5. 6. Simile The true vse of Gods Name 3. commandement As men vse their holy day cloathes And for the titles words properties Sacraments workes of God their care is to mention them with a godly reuerence 4. commandement The true vse of the Sabbath And with what 〈◊〉 they beare their absence from the Assemblies see Psal. 84. 1 2 41. Patience a vertue proper to a true Christian. Afflictions the obiect of Patience Simile Tentatio seductionis 2. Probationis Punishment Correction Triall Of Chastisements 2 Simile First ground of patience 2. God smiteth not for euery offence 4. He correcteth with wisedome and loue Kepentance furthered by chastisements Dan. 9. Luke 15. 〈◊〉 7. Humility furthered by chastisements 1 Pet 4. Esay 57. Of Tiyals 〈◊〉 14. 28 〈◊〉 30. Esay 43. * This Righteousnesse is commutatiue and distributiue * This Righteousnesse is habitual or actuall * Hence it is that such righteous persons as these doe turne away from their righteousnes and so lose themselues their labour Eze. 18. Sincerity or truth is in all graces as a common adioynt or quality The fixt commandement Loue. What brotherly loue is How our Neighbour may be loued without iniury to God An enemy is a neighbour and a brother if he be a christian Difference betweene a neighbour a brother Degrees of Loue. Rules to guide our loue Reasons why wee ought to loue Properties of Loue. Actions of Loue. Difference betweene Faith and Loue. Brotherly kindnesse Foure kinds of Peace Prouerbs 17. Humility Micah 6. 8. col 3. 10. Grauity Gentlenesse It is reported that Peter he wept so often as he 〈◊〉 the mildnesse and gentlenesse of his Lord. Luther Long sufferance peace Forgiuing offences Goodnesse Meekenesse Mercy Philip. 3 18. Prou. 12. 10. Neh. 13 14 31 Gouernment of the tongue for speech and silence Prou. 10. Selfe-preseruation Seuenth commandement Vprightnesse towards our Neighbours goods Psal. 15. 3. 7. Eze. 18. Ninth commandement Truth vprightnesse in speech 〈◊〉 in keeping of promises Iob 1. verse last Three doubts Master Luther confesseth that hee was not troubled great ly with this vice Philarguria Pleonexia 〈◊〉 Honesty Zeale a Election b calling c Meanes of calling d Illuminatiō e Opening the heart f Faith g Vnion with christ h Iustification i Sanctific atiō k Spirituall conflict l Repentance m Good workes n General graces o Vprightnesse p Particular gifts q 〈◊〉 r Encrease or growth s Glorification