there is nothing such an enemy to the worke of the Spirite in calling and conuerting vnto faith as pride of heart when once it hath taken deepe roote and is come vnto the height not but that God can take such downe as appeareth in the taming of that swelling Pharisie Saul after made S. Paul Moreouer the scornfull which are set downe in the chaire of pestilence as Dauid saith Psal 1 1. as swine and dogges do wickedly despise and contemptuously refuse all godly admonitions raging with haued against the light and such as set it before them to these the holy things of God are forbid to be offered Math. 7 6. Generally all such make themselues vnfit for calling as haue by custom of sinne so hardned their harts as all feare and feeling of sin or wrath due to it is gone so as they stop their eares at Gods voice and withdraw their shoulders from the yoake and make stiffe theyr neckes against it These because they hate knowledge and abhorre to be reformed therefore God is so farte off from them as that when they come and call to him he wil vouchsafe them no answer yea though they cry vnto him in the anguish of their heart yet hee will not heare because when he very long and with all lenitie had called to them they would not heare but after their hardnesse and heart that cannot repent despised the bounty and long suffering patience of God Further this is to bee obserued that of those which liue in the Church such as haue great gifts of Nature more pregnant wit sharper capacities more earthly wisedome more humane knowledge These hauing much of their owne because they rest in it are hardly drawne to see their owne wants their inward spirituall nakednesse and to empty themselues of all theyr owne worthinesse therefore they are so much the more vnfit and vncapeable of a calling as it is written Ye see your calling not many wise Againe Where is the Scribe where is the disputer c 1 Cor. 1 20. The like is to be saide of such as haue great store of wealth of worldly honour and pleasure which are things that blinde men and keepe them from seeing any great need of Christ being already full and happy as they thinke These cannot rellish the Doctrine of grace which leadeth men wholly out of themselues to seeke all riches worthinesse happinesse in Christ alone Therefore it is also written 1 Cor. 1 20 21. Not manie noble not many mighty are called Againe It is as hard for a rich man to enter into the Kingdome of Grace as for a Camell to goe through a Needles eye Marke 10 24 25. The way and gate to eternall life is too strait and narrow for such as haue such a load of worldly wealth and honor on them to presse down their souls to the earth Besides this also Idiots frantick and lunaticke persons while they be such and they which are borne deafe and dumb those though they liue in the Church yet they are vncapable of a calling if wee speake of the ordinary way which God vseth to call by Howbeit these being borne of Christian Parents and belonging to Gods Couenant it may please God secretly in a manner to vs incomprehensible to worke in these for their conuersion As experience hath proued true in some such whom I haue heard of who being from their birth depriued of hearing speaking both dumb and deafe yet haue expressed loue to the persons of Gods Ministers and more to them then to others and haue by signes made knowne that they knew Christ crucified and vsed meanes to signifie their desire to communicate in the Lords Supper All which argueth some vnwonted and wonderfull worke of the Spirit of Christ in them Apollos Now I haue heard yee speake of such persons as for the most part of them neuer partake in this calling which drawes to Christ and perceiue that ye leaue to God as is fit this royall prerogatiue as he may with a non obstante call out of them whomsoeuer hee hath ordained to life let me now heare what persons ye thinke to be capable of this calling and of what quality they bee which for the most part are vouchsafed the grace and blessing of a true inward calling Aquila I would haue ye know that I iudge all men by nature in regard of the common corruption thereof alike vnfit and vncapable of effectuall calling and that no man can in any measure by any power left in his nature prepare or make fit himselfe for grace to receiue it being offered For we are dead in trespasses and sinnes Ephe. 2. 1. And the power to will and to doe is of God Phil. 2. 〈◊〉 Of our selues not being able to thinke a good thought 2 Cor. 3. All being sinne whatsoeuer is thought or done by vs before Faith Heb. 11. 5. Howbeit thus much the Word hath reuealed vnto vs for the outward estate and quality of such persons as bee called to Christ that for the most part they are the simple the poore the meane and little ones which be contemptible in the World for their parentage and other outward things as it is written The Gospell is preached to the poore and they receiue it Mat. 11. 5. Also I thanke thee Father that thou hast hid these things from the wise and prudent and reuealest them to the simple and little ones Mat. 11. 25. Moreouer God hath called the foolish of the world and the vile and the things that are not to confound the wise and the mighty that none should glory in the flesh but in Christ 1 Cor. 1. 27 28 29. And this is one reason why Christ will build his house of such timber reare vp his Temple with such stones as be course plaine rather then to chuse the tall Cedar or carued and polished stones I say the reason why his banquetting Hall is furnished with such meane guests as the halt the maymed the poore that is the despised of the world it is euen because they which be called and conuerted hauing nothing in themselues whereunto to attribute their owne conuersion they may ascribe the whole glory and praise of it vnto the grace of Christ who saw nothing in them saue simplicity meannesse and basenesse to moue him to preferre them afore others And on the other side when any rich noble or worldly wise are powerfully changed and brought vnto God to beleeue in him and to become his true worshippers they may vnderstand that it was no inward endowment of minde or externall gift of body or goods but the meere loue of God in Christ that did all In a word that they may perceiue and confesse that they were borne againe not of flesh and bloud but of the will of God because he was pleased to regenerate them that the praise might be to him as the worke was from him To this we may adde another
grounded vpon any worke in our owne selues that there were ought in vs that could deserue such mercy or that it could bee had any other way then thorough Christ this were presumption But to rest in the truth of Gods promise and sufficiency of Christs 〈◊〉 this is Christian submission And touching the number of your sinnes I easily beleeue they are wondrous many and more then you thinke for for who knoweth his offences But then do you beleeue also this that Christ Iesus dyed for all the iniquities of all the elect to purge them by his blood So as if all the elects sins were yours yet the remedy prouided by Christ would be found sufficient Againe to the incomprehensible boundlesse mercies of God it is as easie to forgiue many sins as few sinnes For if he will haue many pardoned they are pardoned and few be therefore pardoned because it is his will to blot them out He hath mercy on whom he will Rom. 9 15. Set then the multitude of his mercies against the multitude of your sinnes and the. vnvalueable price of Christs death against the huge heape of your innumerable faultes Whereunto adde this that sinners guilty of as many sinnes as you be or can bee haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head and more then his haires Aquila This is a ioyfull hearing but there is another scruple that many of my sinnes haue beene sinnes against knowledge and done after repentance yea and after promises and vowes of amendment and by one that haue receiued of God many blessings both in things inward and earthly and so my vnthankfulnes deserues a casting off and my persidiousnesse is worthy to haue the gates of mercy shut and barred against me Apollos I confesse that these circumstances make the case the harder for sins against knowledge are very fearefull and grosse vnthankfulnesse in despising great bounty when it is ioyned with treacherous persidiousnesse in breaking solemne vowes doth much augment the guiltinesse of sin But is it any ease to your soule to bring vnbeleefe and knit it to your other offences which be bad and vile enough already and had not neede to be encreased by addition of infidelity Again is there any thing in all that which you haue spoken which is not remissible and to be pardoned Is there any thing which Gods children may not yea doe not fall into Did not Iacob break his vowes for which God did temporally chastise him Gen. 35 1 2. How often had King Dauid repented and how often vowed obedience to God 1. at his Circumcision 2 and so often also as he came to the Passeouer 3. and vpon many particular mercies receiued as his Psalmes witnes before he fell into those grosse crimes against Bathsheba Vriah and the whole hoast And what great mercies of protections and prosperitie had he receiued before See 2 Sam. 12 7 8. May we not affirme the like of other of Gods faithfull children For I would haue it considered that all Gods children do performe repentance euery day and yet euery day fall into newe sinnes and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence yet cannot bee but done against their knowledge which hath informed their minds of such things to be sinnes as they daily run into and daily aske forgiuenesse of Which yet being done of frailty and not of set purpose thogh the doers be such as are culpable of very great vnthank fulnesse forgetting so many and great mercies towards them and theirs and haue bound themselues by many promises to God for all this vpon their renewed repentance comming to God with sorrow for them and with faith in Gods mercies through Christ they are graciously receiued And if it were not thus none could be saued For who sinnes not after repentance and after receiuing of many great blessings and making many deepe promises of a better life There is not one but is faulty this way the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned by how much the sins of his children be more abundant that where sinnes abound there also grace may more abound Rom. 5 ver 20. Which is spoken for ease of an heart groaning and diuersly perplexed and humbled with knowledge of sin not to open a window vnto iniquity For the more mercy that any needeth and looketh for obtaineth the lesse cause hee hath to offend the more reason to please and obey God as it is written There is mercie with thee O Lord that thou mayst be feared Psalme 130. verse 2. Aquila But some of my sinnes are such as I haue often gone ouer after confession particularly made of them yet againe and againe haue I gone back to the same sin as a dog to his vomit and how then should I beleeue that I can be forgiuen Apollos All this may be true as you say and you say that which being true is also very heauy For all relapses be they in bodily or spirituall maladies are very dāgerous It were better that a man should haue two or three fits of seuerall sicknesses or two or three seuerall woundes in seuerall places of the body then to haue the selfe-same sicknesse renewed by relapse and one place of the body twice wounded Yet all this may happen and proue recouerable and curable else it were wofull with vs all Who is he that doth not often goe ouer common infirmities The selfe-same wants and defects which appeare at one time in our duties those do againe shew themselues at another time yea and grosse sinnes are iterated vpon new occasions temptations Peter did thrice deny his Lord Math. 26 73 74. Abraham did twice tell a ly Lot was twice ouercom with wine and incontinency Genes 19 31 32. The virgin Mary was twice checkt of Christ for her curiosity Luke 2 49. and Iohn 2 23. The Disciples of Christ had twice emulations and debates among themselues about primacy and yet were all forgiuen If relapses be felt with greefe for that is past and with feare for time to come it is a good signe that there is helpe for them and that commandement which biddes vs beleeueremission of sinnes doth not except sinnes of relapses Aquila But some of these sinnes into which relapse hath beene made are very foule and marueilous great sinnes such as I am ashamed to name and I haue long lien in them therefore I cannot beleeue that they shal be forgiuen me Apollos God hath forgiuen to such as beleeue as great sinnes as the world euer had He forgaue drunkennesse to Naah Incest and drunkennesse to Lot Adultery and murther to Dauid Idolatry to 〈◊〉 Oppression persecution and blasphemy to 〈◊〉 to Peter he forgaue deniall and abiuring of his sonne incredulity to Moses If any mans sinne were as blacke as hel or as diuels yet the rich mercy of God in
Christ can cleanse and make vs white as snow in Salmon How can any one great sinne hinder God from sauing any beleeuer when all his sinnes could not keepe him from reconciling him being an enemy to him Yea such as haue slaine the Lords Prophets and offered their Children and haue long both themselues liued in and by their authority maintained Idoll seruice as Manasses and Salomon yet haue found fauour vpon their beleeuing Yea he that by his sinne plunged the whole World with him into sinne and death yet was accepted and pardoned because he beleeued the promise And for lying in sinne you haue not abode in them longer then Dauid or Salomon or if ye haue yet as no sinnes so no space of time doth limit God God may forgiue what hee will and when he will to whom hee will The theese that had lyen in his sinnes euen till his last breath in a manner yet finding grace to beleeue found also the grace of pardon and was taken vp into Paradise there to be with Christ for euer That infinite mercy that can ouercome the multitude and vglinesse of our sinnes can also preuaile against our continuance in sinnes Aquila I haue so gone against the light of my knowledge in the course of my life as I am often in doubt lest I haue sinned that vnpardonable sinne yea I haue had feareful thoughts against that gracious diuine maiesty whereby I haue beene moued to feare lest hee had giuen me ouervtterly Apollos In all soule temptations lightly this of sinning against the holy Ghost is one as an ague goeth with all bodily diseases which commeth through ignorance of this sinne or the strong subtilty of Satan bewitching our mindes with feare of this sinne which is not any one nor many actions against knowledge but it is a sinne committed in speech being contumelious and reprochfull against Christ his person offices benefits doctrine and workes or against all of these yet not euery such speech is this sinne vnlesse it proceede of despight and malice of heart against the truth of Christ once knowne by the enlightening of the Spirit Also this sin is accompanied with an vniuersall and totall Apostacy from truth and generall pollution in maners quite contrary to the worke of the sanctifying Spirit wrought in them whereupon it is called the blasphemy of the Spirit Hee that dreads this sinne neuer did it Secondly he that truly greeues for any sinne neuer did this sinne Thirdly he that can pray for forgiuenesse of sinne if it be but with vnfained desire to be in Gods fauour he is free from this sinne Fourthly he that can speake honorably of Christ and can abide nay like the honourable mention of him and his truth by others neuer did this sinne Fifthly hee that hath any good affection to the Ministers or other members of Christ hath no part in this finne Lastly not he that feares lest hee be giuen ouer but knowes certainly that he is indeed giuen ouer to it is within the compasse of this sinne he that feares lest hee be in it is not in it for whosoeuer is in it knowes he is so this is most certain for he is damned of his owne conscience Aquila But when I am brought to see that all my sinnes are such as may be forgiuen me then I am troubled with this that I haue no faith My heart is dull and dead full of vnbeleefe and so all that can be saide is nothing to my comfort I feele no more then a stone or blocke except it be great feare sometimes and trembling of heart with excessiue dolour and heauinesse wherewith I am euen ouerwhelmed Apollos Faith is not feeling but apprehension feeling followes as a fruit of faith which is in assent not in sence What feeling had Christ when he cried out My God my God why hast thou forsaken me and my soule is heauy to death Mat. 26. and 27. 46. In your heauinesse and sorrow you are conformed to your head and other his members to Hezekiah mourning as a Doue and chattering as a Crane Esay 38. 14 To Dauid complaining of the disquietnesse of his heart Psal. 42. and confessing that his teares was the water that washed his Couch Psal. 6. 6. To Iob whose greefe was like heauy sand and pressed downe his heart to the graue Then as wheate may be hid in chaffe so faith is often buried vnder the heape of our corruptions and discomforts Say not therefore ye haue no faith because your heart is dull and dead They of whom Christ saide that their hearts were slow to beleeue heauy and dull and foolish hearts yet did beleeue Luke 24. 25. And howsoeuer you thinke all to be full of vnbeleefe it commeth in you from hence because 〈◊〉 beleeue not now so strongly and comfortably as you were wont to doe and feele those motions of incredulity and distrust which you were not wont to feele And howsoeuer it goeth with you now as with a man in a great sicknesse that hath lost his tast and cannot iudge of meates yet you shall hereafter when health is restored say you were deceiued Finallie if it were some other besides your selfe that saide they had no faith I might be sooner brought to beleeue them And would giue them this counsell that though as yet they beleeue not yet not to despaire or cast off hope for they may beleeue hereafter so they carefully vse the meanes with waiting vpon God who calleth at all houres It is darknes in the night but at due time the Sunne ariseth so after darknesse of vnbeleefe couering the firmament of the heart there wil arise the Sun shine of liuely faith to all Gods Elect in the meane time to feele vnbeleefe with a mislike of it and with a desire of faith in Christ it is a good beginning as we haue heard hereof in the degrees of faith Aquila Sir you haue now well satisfied me in these obiections and in this whole discourse about faith I trust hereafter to heare you speake of the fruits of faith and namely to lay forth distinctly and cleerely our vnion with Christ by meanes of our faith and our communion with his righteousnesse and Spirit for iustification and sanctification which being matters of great importance and our allowance of time being already more then spent wee are to expect some new occasion for the further dealing in these things Apollos Ye say well in the meane time I thanke you for your good company and wish you much good by this conference The sixth Dialogue Of Vnion with Christ. The first maine fruite of Faith Apollos YEa Neighbour Aquila are you here already You got the start of me this time I perceiue your quality I may be your Physicion for I know your pulse If once you begin a matter ye loue to see the end of it you had neede to take in hand good things and with good aduisement seeing you are so constant in prosecuting enterprises
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.
reason why the more simple and needy are more commonly drawne to Christ because such being void of those goodly things wherein men vse to place their felicity hauing the lesse to set their hearts vpon they are the sooner and more easily brought to see their spirituall pouerty and want and to seeke for the fulnesse of all good things out of themselues in Christ Iesus In whom are hid all the treasures of wisedome and knowledge Col. 2. 3. Of whose fulnesse we receiue grace for grace Ioh. 1. 16 As being the most rich store-house of all heauenly goods without whom whosoeuer are rich they are but poore and very fooles whosoeuer are wise without him Apollos Ye haue spoken of the quality and condition of such persons as are made partakers of a true calling Now let mee heare you deliuer the signes whereby one that is called may know his calling for I thinke you are of this minde that one which is truly called may know he is so and that the Word hath taught markes to discerne of their calling Aquila It is right Whosoeuer be called if they be of yeeres know that they be so for so saith the Apostle We know by the Spirit the things which are giuen vs of God 1 Cor. 2. 12. Now amongst other things giuen vs of God our calling is one and the first Againe our calling as the word of God teacheth It is an opening of the eyes of the blind Acts 26. 18. A setting at liberty such as were in prison Luk. 4. 18. A quickning of the dead a translating from darkenesse to light from Sathan to God Ephe. 5. 8. A separation of the wheate from the chaffe Mat. 3. 12. Now all these comparisons may teach that calling is such an action of God as is discernable to them in whom it is wrought for can they be enlightened being blind before Can they come out of a darke dungeon of ignorance vnbeliefe and sinne wherein they were detained as prisoners in snares and be restored to liberty in freedome of minde and heart to serue God and not perceiue it Is it possible that they that were dead before should liue and doe the actions of a spirituall life to mooue and walke towards Heauen but that this worke of the Spirit should be somewhat felt Againe such as truly beleeue may know their owne faith as the man in the Gospell I beleeue Lord and faith euer goeth with an inward calling therefore our calling may be knowne to vs. Moreouer we haue examples of such as did know themselues to be called and haue ioyed vpon the certainty thereof as Abraham Zacheus the beleeuers at Samaria the Eunuch Yet further what Christian comfort or true inward reioycing can there be in any persons touching good things promised and to come if they had not a certainty and sure vnderstanding of their present good estate by their heauenly vocation For ioy is not of vncertaine doubtfull and vnknown things but of things surely comprehended Adde hereunto that no Christian could with any courage or heart set himselfe presently to doe the worke of Christianity if his calling and conuersion to God were not reuealed to him to certifie him of Gods good acceptance of himselfe and shew it through Christ. Finally our Iustification and Sanctification which are the nearest effects of calling and euer goe together with it may these I say bee knowne as it is written Being iustified by faith we haue peace with God Rom. 5. 1. And we know that our old man is crucified with Christ Rom. 6. 6 and shall not calling the roote of these graces be discerned Yea by the knowledge of these graces it is traced found out and descried Therefore howsoeuer at the instant of ones calling haply a Christian may be so weake such a babe in Christ or in a strange or strong fit or pang of temptation when a quaume of soule affliction and trouble comes ouer the heart or after some grosse and greeuous fall a man being as it were for a certaine time in a trance or extasie 〈◊〉 and fencelesse one may in such cases doubt of their calling yet assuredly at other times it doth so euidence it selfe as the parties called can with gladnesse of heart glory in their caller and heartily thanke him Which if others vpon the demonstration of it by the fruites can doe and often doe it in their behalfe as Rom. 6. 17. Paul for the Romans and elsewhere for other Professors of Christ then much more the called themselues vnderstand it and breake forth into cheerefull mention of it True it is and cannot be gaine-saide that many presume of a true effectuall calling who indeede were neuer so called and thus are deceiued by imagining to haue that which they alwayes lacked as they Iohn 8. 41. Which say God is our Father As men that dreame doe fancy bagges of gold and fulnesse of meate being empty poore and hungry when they awake yet they who are in truth made partakers of this holy calling in iudging themselues to be called are therein no whit deceiued For they haue a sure witnesse in themselues Rom. 8. Yea sundry witnesses 1 Iohn 5. 8. Whereas ye desire to heare the markes and meanes whereby Gods children are brought to the knowledge of their owne calling beside that which in my former speech I haue let fall to that purpose there be some other tokens which I will now rehearse The first is a spirit of discretion enabling them to discerne the voice of him who hath called them out of darkenesse into his maruellous light according to that which is written I am the good Shepheard my Sheepe heare my voyce the voyce of a stranger they wil not heare but flie from him Iohn 10. 5 6. And a little after I know mine and am knowne of mine Also Ye haue an annointment from that Holy one and know all things yee know that no lie is of the truth 1 Ioh. 2. 20 21. Meaning hereby that the truth of heauenly doctrine by the illumination of the spirit was in such cleere wise knowne vnto them as they could distinguish it from a lie putting a difference betweene erroneous and sound teaching euen as sheepe by naturall instinct and partly by custome can skill the whistle and call of their own Shepheard euen so Christians after the grace of their calling doe very well discouer the wholsome call and voyce of Christ their heauenly and spirituall Shepheard from the howling of Wolues and call of Theeues and hirelings which speake not but to deceiue and destroy You will say peraduenture that this token is common to the true Christian with other who haue but an outward calling yet by the light of their knowledge which they haue attained can both bewray and conuince errour euen whatsoeuer is contrary to the voyce of Christ. Yea some of these are able very learnedly and iudiciously to doe it Therefore we are to know that the
light to them that sit in darknesse And againe The people which sate in darknesse saw great light Mat. 4. 16. In respect of this worke of the Spirit Christ is said to be the light of the Gentiles Luke 2. 32. And the Ministers who are but Instruments of this worke are called Lights of this Word and Lights of the blinde Mat. 5. 14. Rom. 2. 19. This worke of illumination or enlightning it is that whereby the Spirit first purgeth the mind vnderstanding from darkenesse and vanity which was in it through ignorance of God also the iudgement from that peruerse corruption of it in things belonging to God whereby it could not put a difference betweene good and euill and secondly putteth into the vnderstanding and iudgement a new light of knowledge and discretion whereby the soule knoweth and discerneth aright the truth of saluation by Christ euen particularly in the seuerall doctrines This enlightning is twofold The first is generall and slight whereby the minde is enlightened vnto an idle and vnfruitfull knowledge of God The latter is a speciall and through-enlightening vnto a diligent and profitable vnderstanding of Christ. These two kindes of knowledge whereof the one a wicked man may haue the other is giuen to none but to the Elect though they both be the gifts of the Spirit and also be of the same things yet they differ very much For first the knowledge which a godly man receiueth in his illumination it is certaine and distinct so as hee is able to applie the threatnings of Gods iudgements to the humbling of himselfe and the promises of God to raise and comfort himselfe the wicked by their knowledge cannot doe so hauing but a naked and bare speculation without any particular application of the same for humbling or comfort Againe the knowledge of the godly is sufficient to direct them generally and in euery particular duty whether it be for auoyding euil or for doing any good but the insight and knowledge of the wicked is vnsufficient and vnable to direct them in their singular and particular actions either for omission of euill or practise of good The former knowledge is full of good workes and directs them in whom it is to doe good things constantly but the latter is barren and fadeth before the end or leaues them in the end In respect of these differences the knowledge of the Elect for the cleerenesse sufficiency and certainty of it is likened to the light of the Sunne and the knowledge of the reprobates for the confusednesse vnsufficiency vnstablenesse is compared to the Lightening which doth not giue any certaine light it doth not continue any certaine time and when it is gone men see worse then before So doth it fall out with the wicked for their knowledge doth soone vanish and while it lasteth it is very vncertaine and there is in them afterwards greater and more dangerous darknesse then before for because they winke with their eyes and make their hearts fat striuing willingly not to see that they cannot but see wilfully blinding and hardening themselues therefore as a punishment of this sinne they are giuen ouer to haue dull and heauy eyes and eares so as they shall see and not perceiue heare and not vnderstand Acts 28. 27. Whereas the knowledge of the godly encreaseth in brightnesse like the Sunne which shineth more more cleerely vnto the perfect day Prou. 4. 18. So as the godly are very greatly bound to praise God for such their light of knowledge and to endeauour to walke in that light answering such a grace by thankfulnes in tongue and obedience of liues and workes as becommeth children of such light translated out of such darknesse Aquila Now that ye haue spoken of illumination or opening the eyes will it please you to say somewhat of the other worke of the Spirit which ye call the opening of the heart what may this signific or how may it differ from the former worke of enlightening Apollos By the heart according to Scripture phrase is signified not the fleshy part of the body which is thought to be the fountaine of life and seate of the affections but the faculties of the soule especially the vnderstanding and will For the heart is as it were the chaire of estate for the soule where the soule sheweth her selfe in presence therefore it is so often put for the soule and the chiefe powers thereof as God opened Lydiaes heart that is her soule Now this opening sheweth and teacheth vs that the soule is as a Chest fast lockt and barred into which while it is so there can no treasure be put So it is with the soule before our effectual calling it is close shut vp and lockt vp through ignorance and vnbeliefe sinne so as no sauing grace can drop into it but it is kept from all sight and feeling of Gods peculiar mercies Therefore this opening of the heart besides the illumination already spoken of whereby the Spirit piercing into the minde endued it with that heauenly light before touched that it may cleerely and certainely vnderstand the whole truth of the Word but chiefly the promise of the Gospel it hath also the mouing and bowing of the will with affection to receiue and embrace this promise the Spirit enduing the soule with a sweete feeling of the most mercifull goodnesse of God therein And of these two workes of the Spirit in opening of the eyes and the heart ariseth that third worke called Faith which is a gift powred into the soule knitting it vnto Christ with whom being vnderstood and knowen as hee is reuealed in his Word and embraced with affection both of the mind will it now resteth satisfied as one that hath found a rich treasure or great spoyle Aquila But I am not yet satisfied with this that you haue said about these workes of the Spirit Therefore I pray you yet more plainely and particularly lay forth the actions of the Spirit tending to the engendring of faith in the heart of an elect sinner Herein I will doe mine endeauour to giue you satisfaction the Spirit of God as in our first conference you rightly told vs worketh both by the Law and the Gospel In the preaching of the law it worketh first a knowledge of God as he is God the Creator and preseruer of all things reuealing his most great maiesty power iustice and wisedome making vs to see him a mighty terrible Iudge extremely hating and infinitely recompencing all iniquity Then it goeth on by the Law to shew vs our sinnes against this God The knowledge of sinne is by the Law Rom 3. 20. especially reuealing vnto vs that the very first motions of our minde and will against God or our Neighbour are damnable sinnes and breaches of Gods Law Rom. 7. 7. Our sinnes being thus vttered vnto vs in the very particulars as well actuall as originall as well of omission as of commission in our thoughts words and workes
a Christian how to carry himselfe seemly and as is meete for his profession in all parts of his duty teaching him to 〈◊〉 generall rules to particular occasions that he may 〈◊〉 and doe all things according to the 〈◊〉 〈◊〉 time and place and persons He is indeede an 〈◊〉 man whose heart is not onely wise vnto 〈◊〉 〈◊〉 faith in Christ but also in the duties of daily 〈◊〉 through the wisedome of the Word and surely such happy men are all godly men for as it is saide of Dauid in respect of his warring against the Philistines that he behaued himselfe wisely so it may be saide of euery true Christian in regard of their spirituall warfare that they wisely behaue themselues in it which cannot be saide of vnregenerate persons who haue many of them knowledge to see generally what ought to be done and not done but they lacke the wisdome which should gouerne them in their particular actions according to the due circumstances as they may please God in all their duties The children of this world excell the children of light in worldly wisedome but in wise walking before God the children of light excell the worldlings whereof not one hath this true godly wisedome howsoeuer cleare-sighted they be in matters of their owne credit and gaine Neither hath any worldly man the blessed gift of honesty albeit they may doe many things which be honest and be reputed honest by men of the world because they doe such ciuill workes as honest men doe yet they are destitute of Christian honesty which is a fruite of the Spirit a companion of godlinesse a quality of a sanctified heart disposed so to practise all duties towards their Neighbour for Gods sake as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge therefore the true Christian man hee is the onely honest man yea and he alone may be saide to haue an honest heart an heart firmely resolued to be that in truth which he seemeth to be Finally the gift of Vertue is proper to an elect man who be blest of God with a speciall valour courage and strength of mind whereby they can ouercome hard things and attempt great workes with good heart for the spirit of fortitude and vertue is in them so as they are not easily daunted and discouraged whereas vnregenerate persons be either too base or too bold and audacious being void of that vertue which Peter exhorts goods Christians to ioyne to their faith Neither doth any vnregenerate man partake in the gift of true zeale for howsoeuer many of them are zealous and seruent yet they are zealous amisse either they are earnest in defence of their owne opinions and of mens traditions as were the blind Iewes and Paul being yet a Pharisie or if their zeale be for good things cōmanded of God or against euill things forbid by him yet either it is not according to knowledge as in those which were seruent for the righteousnesse of the Law to set it vp and to pull downe the righteousnesse of Christ of whom the Apostle speaketh Rom. 10. I beare them witnesse they haue a zeale but not according to knowledge or if they doe know what they do yet their striuing for knowne good things and against knowne euill things is neither in a good manner nor to a good end as it is written of Iehu that he was zealous for the Lord of hosts but yet his heart was not aright hee sought not Gods glory neither was his heart touched with loue and compassion towards men And thus it is with the zeale of all naturall men it is both blind and bitter but it is otherwise with the zeale of regenerate persons which is tempered with charity and guided by knowledge The zeale of the righteous maketh them earnest against knowne euill things to hinder them and against knowne good things to further them according to their meanes and calling so setting before their eye onely the glory of God as the marke they aime at in all their zealous courses as they haue a charitable respect of their brethren to beare with their weakenesse to pity 〈◊〉 〈◊〉 and miseries to labour their conuersion neuer pleasing themselues in their zeale further then it may please God and profit man wherein yet this is to be considered that when respect and fauour to man is directly against the glory of God their true and god 〈◊〉 〈◊〉 is blind and will not see deafe and will not heare the extreamities of men as appeareth in the zeale of the Leuites putting to the Sword their brethren and 〈◊〉 at Gods commandement 〈◊〉 33 also in the zeale of 〈◊〉 and Elius putting them to death seuerely whom God would not haue to 〈◊〉 I Kings And touching Zeale I haue furthermore learned thus much that it ought to goe with and accompany euery good duty of our generall or especiall calling as we are commanded to repeat and be zealous 〈◊〉 3. and it is told vs Galathians 4. that it is a good thing to be earnest in euery good thing Our prayers must be with zeale also our thankesgiuing our hearing our preaching our giuing of almes our counsell our repentance and all other particular workes as in the Law no sacrifice was accepted without salt so is no duty pleasing vnto God without zeale coldnesse and luke-warmnesse are both odious to God as also fiery bitternesse without diferetion and loue but wise and charitable zeale is his delight Apollos Nay friend Aquila I thought of those foure graces but you haue bestowed them in a good place not onely because better late then neuer as we say but because amongst common duties they are somewhat more generall then the rest and therefore well singled out and set apart by themselues And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe by reason of his degree and particular calling wherein God hath set him for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian. Aquila Sir it is a thing commonly taught vs that euery Christian besides his calling of Christianity common to him with other hath also a particular person put vppon him yea sometime one Christian beareth many and sundry persons being both an inferiour as a child or seruant subiect hearer souldier wife maide or daughter and being also a superiour as Father Prince Magistrate Mistrisse or Mother Captaine or Counsellour or Iudge Now this charge lyeth vpon euery Christian and such grace is giuen them as that they labour to answer and in some good measure can both know and answer these duties expressing and exercising the power of all that godlinesse which they haue as Christians in that particular or in 〈◊〉 particular places wherein they are seated and setled of God and that with all diligence and sidelity vprightnesse and constancy The wife giues reuerence and submission
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