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
resolued of the truth of the doctrine which he knew as he was willing to suffer euen death rather then to renounce it All the Martires of Christ in yeelding their liues for Christ did witnesse to the world that they had firmely assented vnto and were throughly resolued of the vndoubted truth which they knew and professed The third part of faith is application when the beleeuing party is perswaded not onely of the truth of the doctrine touching Christ to yeeld firme assent thereunto but that the same truth belongeth vnto himselfe As this is the greatest so it is the hardest duty of faith impugned mightily by the Papists who cannot abide to heare of it and also it is performed with much difficulty of the best Protestants in the time of temptation when they are sore assayled by their sinnes and Satan But letting other things passe here I will onely proue it to be the duty of faith to appropriate the doctrine of Christ touching eternall saluation by him to a mans selfe particularly and to shew that faith makes a man beleeue his owne saluation and not onely that there is saluation purchased for sinnes by Christ as the Scripture teacheth First the Commandement is to beleeue the Gospell Marke 1. 15. To beleeue in the name of Christ 1 〈◊〉 4. 23. Shall we say that the meaning of this Commandement is no more but to beleeue the doctrine which teacheth Iesus to be the Sonne of God and a perfect Sauiour of the World to be of God and a most true doctrine What will let then but that 〈◊〉 may be a true beleeuer and be saued for either he beleeued this or hee beleeued nothing yea he preached this Mat. 10. 7. And doth not Christ say of some of the Pharises that they knew him also whence he was Ioh. 7. 28. 15. 22 that they had no cloke for their finne because by hearing him they did see and know his doctrine and workes to be of God And in sooth how could hee in Mat. 12. 31 32. charge them with that 〈◊〉 of the Spirit vnlesse they had beene enlightened by the worke of the Spirit so farre as to vnderstand that which he taught and wrote to be diuine and not from men or by humane power And who can doubt which will not hoodwinke his eyes not to see that which is so manifest that many in the Church come so farre as to see and to assent vnto the whole doctrine of Christ euen to the professing declaring it to others distinctly learnedly of whom yet there may be great doubt made that all such are not true beleeuers endued with this liuely faith effectuall to saluation Wherefore the Commandement pressing vs to beleeue the Gospell hath meaning to presse vs to beleeue it with particularitie that the doctrine of saluation by Christ belongs to our selues as the Elect may passe further then a naturall man can doe Secondly it may appeare to be so because beleeuing and eating are put one for the other Iohn 6. 47. compared with verse 50 51. Now euery one knoweth this action of eating to be an appropriating to a mans owne selfe a portion of meat which is prouided for all so is beleeuing an application to a mans selfe of such promises as are commonly propounded to the whole Assembly Tell me will itsuffice a man for the nourishing and preseruing of his bodily strength when hee commeth to a Table well furnished with meate to perswade himselfe that the meate is very wholsome good for nourishment and well dressed or may hee not goe away hungry and feeble if hee doe not take the meate and by eating make it his owne So when a sinner commeth to a Sermon where hee heareth the doctrine of the Gospell so mildly and distinctly taught and proued will it suffice him to saluation to credit it certainly to be a diuine truth onely able to saue poore sinners and to haue beene truly and wisely handled May he not for all this goe home in as bad case as he came as far from saluation except by beleefe he receiue that meate of heauenly truth into his owne heart particularly to be refreshed by a sure perswasion of the same that it appertaines to himselfe Moreouer doth not the Apostle say that Christ is put on by faith Gal. 3. 26 27. and that he dwels in our hearts by faith Ephe. 3. 17. And doth not this imply application to be louing to faith What is putting on but an application of a garment to the body for warmth and comelinesse What is dwelling in our hearts but the presence of Christ there by his Spirit to doe all the parts of a Sauiour to him in whom he dwelleth And this is done by faith And tell me how we are bound to beleeue that the thing wee aske by prayer according to the will of God shall be giuen vs and the forgiuenesse of our owne sins also our owne saluation to be by the will of God asked in prayer and yet wee not bound to beleeue the remission of our owne sinnes and our owne saluation Moreouer when Paul said Christ loued me and died for me and saith also that hee liued by faith in the Sonne of God Gal. 3. 20. And Mary called Christ her Sauiour 〈◊〉 1. 46. And Thomas confessed saying My Lord and my God Ioh. 20. 28. And 〈◊〉 God is my 〈◊〉 and my saluation Psal. 18. 1. Did not their faith apply that Sauiour God particularly to themselues who is the common Sauiour of all beleeuers And if this were not done by their faith how then And how doth the Church in framing prayers say Our Father but in making confession of faith say I beleeue If this bee not the iudgement of the Church that euery one must haue particular faith to beleeue the doctrine for himselfe and out of 〈◊〉 〈◊〉 〈◊〉 prayers for others with himselfe Also when Sat an tempteth any about particularity of saluation to doubt that himselfe cannot be saued Christ died not for him will it not be too weake a buckler to beate backe this assault to say I doe surely beleeue the whole truth of doctrine concerning redemption by Iesus Christ that hee alone came from God and is the onely Sonne of God and that there is saluation by no other Nay will not the tempter replie I my selfe beleeue so much and yet tremble And Iulian beleeued and protested so much and yet an Apostata Wherefore as when a rich gift is bestowed amongst many poore people euery one must take to himselfe a portion of it for it will not releeue their pouerty if they onely beleeue it to bee a good gift and doe not take it to themselues so the gift of Christ which is offered to poore sinners in the doctrine of the Word to enrich them withall must of euery one by his faith as by an hand bee applied to himselfe or else they will remaine poore and beggerly still Vnto this action of application
be any God at all Aquila Truth is so I haue and nothing so much yea and of the whole Scriptures whether they came from God or not Apollos This indeed is the very high way to destroy all faith in God to cal in question the Scriptures God Author of them The foole hath said in his heart there is no God Ps. 14. 1. And the diuel wil suggest as much vnto the very godliest and wisest heart but take this for a truth that therefore there is a God and the promises of mercie are hereby proued to bee diuine because yee are tempted to think otherwise Were there no God indeed or were not Euangelical promises and the whole Scriptures from him yee should neuer bee troubled with thoughts of these matters But because they be both most certaine and the certaine beleeuing of both being to the great commodity of the Christian soule therefore Satan so busieth himselfe to weaken the credit of them for hee knowes that by such vnbeleefe his kingdome is vnderpropped And hold this sure that that is very good and of God whatsoeuer our corrupt nature and Satan be most against But as touching the Scripture the word of faith that it is the Word of God and from heauen there be sundry and sound arguments to perswade it First the great harmony and constant consent of one part of this Booke with another in such a huge variety of infinite matter yet no repugnancy howsoeuer some diuersity may be found Secondly the maiesty of the matter in great simplicity of words Thirdly the efficacy power and vertue thereof working in the hearts of sinners for their conuersion which no other writing in the World doth or can effect for mens natures in their reasons and wils being corrupt are as contrary to the doctrine taught in these books as darknesse to light heauen to hell yet are they by the mighty efficacy hid in them reconciled to them so as they willingly yeeld approue and honour them also the power of them maketh euen the wicked to feare and tremble Fourthly the euents of all Prophecies so many hundred yea some thousand yeeres foreshewed and made before yet accordingly fulfilled in their due time doth bewray them to be from that all-seeing verity Fifthly the Penmen of the Scriptures discouering their owne corruptions and infirmities euen to their owne preiudice and cracke of their owne estimation in the World and so vnpartially reporting the foule blemishes of their own people and countreymen doth testifie that they were gouerned by the holy Spirit in the penning of them Sixtly there be sundry examples and stories in the Bible to which euen the Heathen and Pagan yea and Iewish writers being enemies to Christ doe giue testimony to the truth of them as in Iosephus and others and the witnesse of an enemy it is of no small credit and force Seauenthly the strange preseruations of these Bookes notwithstanding the strong malice of the Diuell and his mischeeuous policies and practises of his most wicked Instruments to suppresse and extinguish them yet that they should be so kept as to remaine entire without losse of any Booke nay of any iot or tittle as very iudiciously learned men doe thinke this diuine protection doth argue that their authority is diuine Adde vnto all this the constant testimony which so many worthy Martyrs by their death and bloud haue giuen to this truth Lastly euery one of Gods children haue the witnesse of God his own Spirit the Authour of the Scriptures to testifie in their consciences of them that they are inspired of God and doe containe a diuine infallible truth So then the good correspondency of all parts of the Bible the maiesty of matter in plainenesse of wordes the rare effects vpon mens consciences for conuerting humbling comforting terrifying such as no humane writings can worke the certaine exhibiting and accomplishment of foretold persons and things the vprightnesse of the Instruments set a worke to pen them the testimony of the Inditer the holy Spirit and of the holy martyrs in their blood shed for it and the miraculous preseruation of the Scriptures in so many ages notwithstanding so great meanes and oportunities of extinguishing them euery one of these seuerally and all ioyntly together doe serue to stop Satans mouth when it shall be opened against the diuine originall of Scriptures Proceede now to shew the next assault against faith Aquila The promises in Scripture touching saluation by Christ were not made to me neither did God euer say to me particularly and by name that I shall be saued or hath hee any where commanded mee to beleeue this Apollos There be as many promises made to your selfe as other the Saints now or heretofore haue had made to themselues What promises had Iob made to himselfe alone to assure him by name of his owne saluation or yet Dauid or Moses or infinite others Hath God made promises of eternall life and of atonement by his Sonne and commanded the promises to be propounded declared to vs with charge that wee should beleeue them and hath hee giuen his Sacraments with iniunction to euery Christian to take the elements of bread and wine as pledges to himselfe of Christ and his benefits and hath hee commanded and called vpon vs to pray for pardon of our sinnes and euerlasting saluation to the praise of his mercy and giuen his Spirit into the hearts of his Children as a witnesse to themselues of their owne adoption a witnesse that cannot lie being the Spirit of truth and withall wrought so many gracious gifts and works in them which none can haue but such as are in his fauour beloued in his Sonne and is not all this in effect as much as if a particular promise were made by name vnto euery one of the faithfull of their owne happinesse Againe whosoeuer he be that out of the fit of temptations beleeues the promises to belong to himselfe that Christ loued him and died for him and doth beleeue it truly the same may assure himselfe euen in the pangs of temptation that the promises still belong vnto him because God is of an vnchangeable nature and will And doth not euen this proue that God would haue men to beleeue firmely their owne saluation because Satan would haue vs to doubt of it Are not God and Satan flat opposites and contraries And whereas you say ye are no where commanded to beleeue your owne saluation yes euen this is commanded as much as ye are commanded to trust in God for your temporal preseruation and prouision of things for this life ye may as well say I am not commanded to beleeue that God will cloth me A. Yet it were great presumptiō in such a sinner whose trespasses are so innumerable as the starres of heauen in number to look for any such mercy as eternal saluatiō Apollos If there were no commandement to beleeue the remission of all our sinnes or if our beleefe were
other things and to be willing if neede require to forgoe euen life it selfe for his sake for such is the malice of Sathan and of the wicked his children against Christian Religion and the true fauourers and followers thereof as they doe watch all oportunities of raysing vp not onely ordinary molestations but fiery persecutions against them And againe it pleaseth God after times of peace and long calmes of prosperity to send a storme and tempest of persecution and martyrdome to discouer hypocrites and to shew who be sound Christians who follow God for his blessings and who professe him of loue Therefore it is necessary that euery one be found ready and well furnished with faith and patience to be willing and able to abide the worst For as in warre when a field is pitched fought all the Souldiers that fight are not slaine yet are they all subiect to the Sword howsoeuer many escape aliue so in this warfare against Sathan and the World all are lyable to this great tryall of martyrdome though it please God to spare and free many from vndergoing it yet all by nature and condition of their profession are subiect to it and are to make reckoning and so to fit themselues as if time change for nothing is more changeable they may not be to seeke of their weapons This is it then which I doe determine according to the Word that forasmuch as all Christians are Christs billed Souldiers and haue taken the presse money to serue him to the death Ephe. 6. 5 6 7 And all ought to be as an house built vpon a rocke firme and constant Mat. 7. 24 And Paul the Apostle prayeth for the beleeuing Christians Colos. 1. that they may be strengthened to patience And also it is written That whosoeuer put their hand to the Plough and looke backe are vnfit for the Kingdome of Heauen Luke 9. 62. And all that will liue godly in Christ must suffer persecution 2 Tim. 3. 12. And finallie that by many tribulations we shall enter into the Kingdome of Heauen Acts 14. 22. Therefore howsoeuer it may seeme good vnto God to bring men to their graue in peace yet to euery Christian there is a necessity of resolution and preparation for martyrdome Touching your other demand what duties are to be done of such as will duly prepare and addresse themselues for such a tryall As this is a part of our wisedome to forethinke that persecution may arise and of our piety to be ready and willing to embrace it when it comes so it is further required of all godly wise Christians to prepare themselues as Marriners against a storme and to exercise themselues as Souldiers against the day of battle Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome consisteth in these things first to labour for a sound iudgement in matters of faith that first vpon sound instruction hee beleeue 〈◊〉 and distinctly the truth of Religion and so there will follow a franke and vndaunted confession according to that that is written I beleeued and therefore I spake 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian being either ignorant or but wauering wi'l proue vnstable in his way Iames 1. 8. Secondly to this must be ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature and a deniall of our selues because Scripture teacheth what experience hath confirmed that such as liue in pleasure diuers sinnes lacking the spirit of mortification being otherwise learned and leading a ciuill life haue proued back-slyders and more dishonoured God thereby in one houre then all their life long they gained him glory He had not neede immoderately to loue the World or to hold any sinnes deare to him that must part from his owne life in Christs quarrell The mortisied man therefore is the likeliest and fittest man to make a Martyr such as being engrafted into Christ his death haue got power to die to sinne are meetest persons to die for the Gospell of Christ. Vnto all which there must be added a serious meditation of such Scriptures as foretell of persecutions for the name of Christ and diligent and often calling to minde the examples of such as haue valiantly endured losse of goods and life for the Lord Iesus with earnest prayer to God for strength and power to be armed with like constancy Such as most suspect their owne strength and being afraide of their infirmity get to them all helpes of setled iudgement mortification examples prayers and Scriptures to establish their hearts there is best hope of such that they will sticke to it Some haue boasted of their strength in a vaine confidence thereof and haue started away when it came to the proofe whereas fearefull Christians which mistrusting their owne sufficiency and strength did make God their rocke haue manfully acquitted themselues choosing rather to die then to denie their Lord that bought them He that is the greatest bragger at home is not euer the best Souldier in the field nor he alwayes stands to martyrdome in the euill day which in dayes of peace is most forward in shew of zeale profession of words Nichodemus which at the first came to Iesus by night being too fearefull afterwards did declare his loue to Christ boldly standing to him in a great extreamity when his owne Disciples who saide They would die with him shrunke from him and forsooke him He therefore that least presumeth of his owne power and most striueth against the power of sinne is best made for such a businesse as to suffer with Christ. Aquila Now Sir let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience as when the fiery tryall commeth they can with constancy hold it out and how the assaults of Sathan the world and the flesh to shake and weaken this resolution may be beaten backe or repelled Apollos It is the holy Spirit of God which doth establish them vnto and in this tryall inspiring their hearts with wisdome and courage that they may know how to confesse his truth freely and boldly and with godly patience that they may suffer for it manfully As Christ saide It shall be giuen you what to speake in that houre Mathew 〈◊〉 19. And Dauid prayes God to renew a firme spirit in him and with his free Spirit to establish him Psal. 51. 11 13. And Paul for the Colossians prayeth God to strengthen them to all patience with ioy fulnesse Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power but to the mighty worke of Gods Spirit who saith vnto the weake Be thou strong and feare not for I am with thee in fire and water Howbeit there are sundry meete considerations whereby it pleaseth the holy Ghost to quicken strengthen their mindes to patient enduring First of all that by Gods eternall decree
this poore testimony of my thankfull minde who daily mention you in my prayers that all sauing blessings may be powred on you and continued to you till my sonne through Gods mercy prospering in his studies may expresse a morefull measure of a gratefull mind vnto you all to whom he hath beene and may yet be so much bounden which the Lord of his fauour in his good time enable him well to performe Fare ye well From my House in Canterbury the 10. of Iuly 1620. Yours euer euen to his vtmost Thomas Wilson An Aduertisement vnto the Reader COurteous and Christian Reader there bee foure seuerall things which I purposed to effect in this whole Dialogue Treatise First for the Matter to deliuer so neere as my iudgement could attaine all those workes of the Spirit euen in their particulars which are peculiar vnto Gods elect children who liue to be partakers of an outward effectuall Calling that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them it might stir them vp to a marueilous loue and thankefulnesse towards him who hath called them to such riches honour Also that finding themselues endued and blessed with such graces as they shall learn from the Word to belong onely to the chosen of God it may settle them in the perswasion and full assurance of their election to life Secondly for the Manner Because euerie one of the workes of Christ in his elect hath his counterfet in the reprobate which liue in the Church and partake onely in a generall vocation therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace for this purpose that whether the godly Reader would proue himselfe and make triall of his owne sincerity either in the whole worke of Christianity or in some special part or duty thereof heere he may find what may further him Thirdly for the Order I haue followed so precisely and truly as euer my skill would direct mee that very order of causes in this whole Treatise which God himselfe doth keepe in the bestowing and working of the graces propounding them to the Reader to be considered as they haue necessary and naturall coherence one with another and dependance one vpon another setting causes afore effects and giuing cheefe place to the principall effects By this meanes the carefull Christian in the search of himselfe shall by effects be able to finde out causes the roote by the fruites and how to value each grace and fruite according to his proper worth Also the Conscionable Minister which hath not as yet thought vpon such an order and shall approue of this as good sound may in his teaching helpe himselfe to deliuer such things first as by order of nature ought to haue precedency for the better edification of their hearers Finally as touching the Persons for whose sake I wrote this Dialogue I meant it though not onely yet cheefly for the godly vnlettered Christians to further them in this knowledge how to examine their owne estate before God As for the more Learned they can helpe themselues in this part of our Christian science or else may fetch direction from other manner of Lights then mine Whatsoeuer it is that I haue performed I pray thee good Reader take it in good part make thy profit of it and praise God for all Farewell Yours in the Lord Thomas Wilson The particular Contents of the whole Dialogue diuided into ten Portions The first Part entreateth of Calling 1. OF common and outward Calling 2. Of inward effectuall calling 3. Of differences betweene them 4. What effectuall Calling is 5. Of the meanes thereof by the Word of God 6. Time of Calling that it is diuers and vncertaine 7. Persons who for the most part are vncapable thereof 8. Of what quality and estate be the persons which be commonly called with a true effectuall Calling 9. Effectuall Calling may be knowne of them in whom it is 10. Of the tokens whereby it is knowne 11. Meanes whereby such are prepared to Calling who as yet are not called 12. Of the sundry wayes that God taketh in the worke of Calling 13. The ends or finall causes of a true Calling 14. The mouing cause thereof 15. Differences amongst those which are called in the act of their Calling 16. Election to be iudged of by Calling 17. Rash iudgement about the calling of other men to be auoyded The second Part of the Dialogue entreateth of the Graces which flow from Calling 1. ALl sauing Graces come together at one time with our Calling 2. One Grace before another in order of causes 3. Of illumination of the Minde the first worke of Grace 4. Opening of the heart 5. Of the engandring of faith and what workes of the Spirit goe thervnto The third Part of the Dialogue entreateth of a true and liuely Faith 1. A Liuely faith is a fruite of effectuall Calling 2. A gift proper to the Elect. 3. What it is and how it differeth from the faith of hypocrites and wicked men 4. Of the parts of Faith and of the properties thereof 5. Of application by Faith how it is proued and what things belong to it The fourth Part of the Dialogue entreateth of the degrees of Faith 1. A Little Faith and a great Faith a weake and strong Faith 2. Wherein they are like each other 3. The least measure of Faith what it is 4. That it must and doth labour to encrease it selfe 5. Of a strong Faith what it is 6. Of the seuer all measures thereof and which is the highest degree of beleeuing 7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life The fifth Part of the Dialogue entreateth of the rarenesse and fruitfulnesse of faith 1. OF the rarenesse of Faith or the fewnesse of beleeuers 2. Of the signes or causes thereof both common and proper to this age 3. Of the efficacy and fruitfulnesse of Faith in generall 4. Of the manifold encouragements to beleeue 5. Of discouragements and how the obiections of Satan and our corruption against beliefe in Christ are to be repelled The sixth Part of the Dialogue entreateth of the fruites of faith in particular 1. OF vnion with Christ that there is such a gift and that it is by faith 2. Two things necessarily required to the working of this vnion 3. The nature and neerenesse of it expressed by Scripture similitudes 4. In what respect this vnion with Christ is necessary for vs. 5. Of the great and seuerall fruites thereof 6. Of Iustification the second maine fruite of Faith 7. What Iustification signifieth 8. In what sense wee are instified by Faith 9. Of the double righteousnesse of Christ actiue and passiue 10. Of the two parts of Iustification forgiuenesse of sinnes and imputation of Iustice.
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
first and second one before another after for it is not in this new creation when this our little World of our selues is brought out of the world of sinne and vnbeliefe vnto the Christian World of grace as it was in the creation of the great World of Heauen and Earth when the parts of that world were made one after another in order of time the worke being distinguished according to the number of dayes in the weeke but here in this new creation we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant We are not at one time called and at another time iustified and at another time sanctified and then receiue graces of hope and loue and wisedome c. but these come as Iosephs brethren came into AEgypt for Corne all together As the prodigall childe returning to his Father did at once receiue all those fauours from his kinde Father of kisse embracing ring robe and charge to kill the fat Calfe Indeede the sauing graces for their encrease and growth to perfection require succession of time euen as Infants become not tall men till after many yeeres but these graces at the beginning and first begetting like grapes in a cluster doe all come together Euen as it standeth with the naturall body in the quickning of it the soule comming into it giueth power of motion and sense to euery member at one instant not to one sooner to another later so in our new birth all the faculties of the minde and body being before dead in trespasses and sinnes are by grace the soule of the soule spiritually at once reuiued and enabled to all functions duties of godlinesse The truth whereof appeareth in that Paul reports of the Romans that being made beleeuers they were iustified and being iustified by faith they had withall other graces as peace with God hope of glory ioy in that hope sense of Gods loue And of the Ephesians he saith that when they were called and heard the Gospell with an obedient care they also beleeued and had the seale earnest of the Spirit In a word the Elect comming to Christ at the time of their calling and Christ with his merits graces being so ioyned as one cannot haue himselfe but withall he hath all his It is therfore an vndoubted truth that howsoeuer some sauing graces may appeare before others or be felt sooner then others yet they are put vpon into the Elect at one and the same time but in order of causes one grace doth precede afore another and they are to be handled of vs one after another according to that order as neere as we can hit vpon Aq. Wel then I yeeld willingly vnto this truth acknowledge that that most mighty God that at one moment could deck adorn the firmament of heauen with so many glorious stars he also is able to fixe so many sundry glorious graces at once in the firmamet of mans heart But seeing the God of order in this supernaturall work doth obserue a natural order according to which some graces must be first as causes others must follow as effects of those causes would it please you then to declare vnto me which grace is first in the order of causes Apol. As I conceiue of it I will declare vnto you and I verily trust that I conceiue aright thus the case stands Before our effectuall calling our mindes are couered with darknesse of ignorance vnbeliefe our hearts being ful of obstinacy by reason therof so as we are wholy estranged from God Now in the worke of God in our calling the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds and scattered these foggy mists doth illuminate effectually the mind and vnderstanding distinctly soundly to know beleeue the promises of forgiuenesse reconciliation by Christ made 〈◊〉 the word withal 〈◊〉 opening the heart obediently to assent to it and embrace it with a faith affiance in the mercy of God the promiser the by this faith of the promise the elect is brought euen to Christ to be neerely vnited 〈◊〉 to him who being a stranger before now by faith dwels in the heart as a familiar guest rather as the master of the Family to guide rule keepe in order all Now being made one with Christ they straight way haue comunion first with his righteousnesse actiue passiue for iustifying them to the great tranquility ioy of the conscience and also to the raysing vp of their hearts to a sure certain hope expectation of heauenly glory Then afterwards they haue fellowship with his Spirit for sanctifying in which work of their sanctification is giuen that excellent grace of repentance or turning to God also of hearty loue toward God their father now reconciled appearing so to the cōscience quieted 〈◊〉 through the atonement felt perceiued this begetteth loue to all men especially to the Saints carieth with it all the traine of Christian vertues It coming hereof that the Elect are patient temperate peaceable meeke good long suffering modest humble c. because through that faith hope which they haue in God by Christ they are moued so to loue him to be affected to seek his honor to doe his will as withall their heart is affectioned in all things which concerne him themselues or others to please him by obedience and practise of his Word in sincerity and truth Aquila By that which hath beene spoken I perceiue what order ye thinke to be kept of God in the working the workes proper to the Elect. First there is calling in which there is 2 illumination or opening of the eye Thirdly opening of the heart Fourthly liuely faith Fiftly vnion with Christ or our incorporation into him Sixtly Iustification or imputation of Christs righteousnesse Seuenthly peace of conscience Eightly Ioy in the holy Ghost Ninthly hope of glory Tenthly Sanctification 11. Repentance called our turning from sinne 12. Loue of God 13. Charity to our neighbour 14. Patience in affliction 15. Obedience to the will of God Let me aske of these in order what I am desirous to know for my further instruction and first touching illumination where doe yee finde ground in Scripture for it Then describe it and shew what it is and what kindes there be of it and how the illumination of the Elect doth differ from the worke of the Spirit in illuminating some of the reprobate Apollos In the calling of a sinner to faith there are two workes of the Spirit The one opening of their eyes Acts 26. 18. The other the opening of their hearts Acts 16. 14. The Lord opened the heart of Lydea the former is Illumination or enlightning whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened And Luke 1. 79. To giue great
comfort thereof for the time And sure this is a greater degree of the twain it is not a thing of such strength nor a matter so great in ioyfull feelings to beleeue Gods loue one hauing as it were a pawne of it in their hand as when one hath God frowning vpon him and lieth in some greeuous distresse outward or inward or both then to beleeue fully and strongly that God is still a Father and will saue and deliuer him argueth a mighty faith When Abraham sawe the day of Christ with reioycing at that sight and Mary so beleeued in Christ her Sauiour as her soule reioyced in him Luke 1. 46 when Paul and other beleeuers through their strong faith reioyced vnder the hope of glory Rom. 5. 2 This was nothing such a 〈◊〉 and height of faith to loose your third linke as for Iob when hee was in greeuous affliction God hiding his face from him Iob. 13. 24. and taking him for an enemy shooting his bitter arrowes against him which pierced his reines making him to possesse the sinnes of his youth to the terrour of his soule then and in that case to say I am sure my Redeemer liueth and I shall see him with the same eyes Iob 19. 25. and If he should kill me yet will I trust in him Iob 13. 15. Or for Dauid when his soule was cast-downe and vnquiet within him and all the waues of God came ouer him yet then to say Hee is my present helpe and my God Psal. 42. 5 11. I will yet giue him thanks Or for the man in the Gospell who cried with teares saying Helpe my vnbeleese yet could then say Lord I beleeue Marke 9. 24. And this it is which you did aduertise me of as thinking I had forgotten it that there may be a true faith yea and a great measure of it too for a time where there is no comfortable experience and feeling For as the Sunne may for a time cast forth his beames to the giuing of light when there is no heat nor warmth so the Sunne of righteousnesse Christ Iesus may kindle a light of some knowledge in the promise of mercy before there come to the soule the heat and warmth of ioy and comfort And where both light and heate haue beene giuen hee may seuer them at his pleasure which he is pleased sometimes to do denying to his members a ioyfull sence of mercies for some space for very good causes and respects First vpon some sinne committed he with-draweth his louing countenance taking from them inward ioy of heart that by the absence of it they may be humbled for their sinne as a father for the better humbling of his childe after some fault will denie him wonted fauour and looke vpon it with a displeasant eye and by this meanes also Gods children are brought the better to consider the greatnesse of their offence not onely for humbling but for whetting their prayers to moue them to more earnestnesse in 〈◊〉 of pardon and the restoring of their ioy vnto them as is to be seene in Dauids example Psalme 51. Also herein God taketh great triall of their faith and loue and hath occasion on the other side to expresse and giue his children experience of his mighty grace in sustaining and releeuing them his power is knowne in weakenesse and lastly it serueth for the awing of others to keepe them in feare of offending lest they also loose the ioy of their heart in Gods countenance as a Father will shew anger to one childe to informe and terrifie the rest vnto which wee may adde another consideration that ioy is often clouded or ecclipsed that when it breakes out againe and the minde is cheered and refreshed afresh then the comforts of the Spirit may be more esteemed more thankfully receiued and carefully retained Things lightly come by are lightly set by but euery thing is more accounted of the more hardly we get it therfore as we see a faire day more welcome after a soule or a calme or rest more embraced after a storme or trouble so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit for these respects Gods children must haue patience and striue to endure the lack of comfort considering it will returne with such aduantage yea and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends for though it be the most greeuous thing in the World to haue our spirit wounded which should sustaine and beare vs out in all infirmities and afflictions Sand and Iron not being so heauy as anguish of heart yet surely in all Gods Children it hath a comfortable issue for which as God is to be waited on till it come so also he is to be praised for ministring such strength of faith as to be able to beleeue in him when nothing is seene and felt but terror and griefe and matter of despaire And where as yee asked how and by what steppes Gods people doe climbe vp vnto this height of beleefe in this I will satisfie you that there are sundry duties and meanes which thorough Gods blessing bring faith in time to such a great measure As first of all the duty of feruent prayer which being an exercise of faith as the body is encreased by exercise being moderate so is faith encreased by this exercise of prayer which springing of faith as a daughter like a good childe helpeth the mother Againe feruent prayer is like to a key or a bucket which doth vnlocke and draw out the treasures of Gods mercies Hence it is that such as haue beene most frequent in prayer haue proued fullest of knowledge faith loue and other graces Let Dauids example teach this none oftener in prayer none more rich in faith Paul full of faith because plentifull in prayer The second duty to adde vnto the strength of faith it is the often religious receiuing of the Lords Supper which for so much as by the vertue of Gods ordinance it signifieth and sealeth to euery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes and withall containeth a sacramentall promise of Christ and all his benefits to be distributed to due Communicants euen to euery faithfull receiuer Mat. 26. 26 27 28. Hence it is that it serueth greatly to the encrease of faith especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached which as it is the seede to beget faith so it is as foode and solid meate to confirme it by the ordinance of God And this effect it hath the rather if it be coupled with meditations of the Euangelicall promise the very nourishment of true faith which made godly Dauid to be much in meditations as Psalm 119. doth witnesse so earnestly to commend it to other Psal. 1. 2. Besides all this the long experience of Gods mercies and bounty in outward benefits and in inward
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
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
being herein not right though they little suspect so much by themselues The third sort is of such as hauing better knowledge of the truth of this doctrine touching the certainty of hope yet faile herein that they doe not labour to expresse the power of a true liuely hope in the purging of themselues their hearts and liues from filthinesse of sinne that they may become such as God in mercy will accept as meet and fit to enter into that vndefiled inheritance which they say they certainely by hope doe looke for But now Sir hauing dispatcht this fifth fruit of the hope of glory if it seeme good to you set vpon the next the sixth fruite Reioycing vnder this hope which is elsewhere called ioy in the Spirit or ioy of the holy Ghost and ioy vnspeakable and glorious and ioy of saluation I would haue you open this to me Apollos Ioy or reioycing generally taken it is a sweete motion of the heart vpon the presence or hope of some good thing Now as good things which are the obiects of ioy be diuers so reioycing is diuers If the good thing bee such as doe tend to the pleasing or preseruing of our Nature the ioy which is taken in it is fleshly and worldly such as reprobates wicked men of all sorts may haue But the reioycing which is peculiar to a beleeuing iustified person it ariseth and is occasioned by heauenly and spirituall graces and blessings either presently had and enioyed as calling to Christ remission of sinnes reconciliation with God peace of conscience repentance the graces of the new man faith hope loue c. or else certainly hoped for as eternall blisse and glory in Heauen Hence in Scriptures termed Ioy of the Spirit not onely because it is wrought by the Spirit but because spirituall blessings are the obiect of it And herein differeth Christian reioycing from worldly that as this springeth from the hauing and presence of earthly and perishing good things of this life and therefore lasteth not but is suddenly quailed vpon the change of estate and losse of temporall good things and euer it endeth in bitter sorrow Contrariwise the reioycing of the faithfull it is lasting and cannot be taken away such as cheereth the heart euen in afflictions as we shal heare anon because it commeth from a sence of Gods present fauour and the present enioying of many excellent heauenly fruits thereof and an assured expectation of full blessednesse to come their hearts being truly certified by the holy Spirit and assured by faith that as they now haue God propitious and gracious towards them for the free remission of all their sinnes so the day will come when all corruption of sinnes quite done away and all teares for sinne and misery being wiped from their eyes at a word when all euill being vtterly remoued from them they shall be perfectly blessed and glorified with God in which hope they reioyce and comfort their hearts lauding and praysing God with Psalmes The which their spirituall ioy comming from the feeling of Gods fauour and the looking for of Gods glory is a part of Gods Kingdome Rom. 14. The Kingdome of God is righteousnesse peace ioy in the holy Ghost And therefore of Saint Peter called Gloriousioy 1 Pet. 1. Vnto which the Apostle therefore earnestly exhorteth the faithfull Reioyce in the Lord Againe I say reioyce Phil. 4. 4. And Reioyce euermore 1 Thes. 5. 16. And this Dauid begs Psal. 51. Make me to heare of ioy and gladnesse Where obserue this that ioy is begotten by the promise of the Gospell being heard Let mee heare euen by that gladsome ioyfull tydings of forgiuenesse by Christ how it is nourished and encreased by that meanes and being at any time ouershadowed as it falleth out sometime with Gods deare Children that the sunne of their ioy is hid vnder a blacke cloude of sinnes and temptations then it is recouered and had again by the word of faith by the message and testimony of forgiuenesse of sinnes being yours and beleeued therefore it is that Dauid prayes to heare of ioy For when the ioy of the Christian heart is turned into bitter greefe there is nothing wil cheere and glad it sauing the promises of the Word I had vtterly fainted in my trouble had not'thy Word comforted me Psal. 119. All other solaces which wee vse to follow for the cheering of our spirit made sad with sinne are vaine and nothing worth It is the word of promise onely through the working of that Spirit of comfort that can fetch againe a fainting spirit or keepe it in ioyfull plight without fainting Therefore as God must be sought to for this ioy when any lacke it so hee must be waited on in his Word for the obtaining and encrease of it For sithence both faith and hope of glorie are bred and fed by the hearing of the Word of the Gospell by the same way our reioycing the fruite of our hope is to be gotten and preserued But that wee may not stay too long about any one thing hauing so many things to speak of we are to vnderstand that this former reioycing of a Christian heart vnder hope of Gods glory doth bring forth another branch of reioycing farre more admirable and that is reioycing in bitter tribulations which are greeuous to our Nature for this is not so much to be maruelled at if true beleeuers haue their hearts mooued to ioy and gladnes because they certainly looke to bee glorified with God in heauen for the hope of farre lesse matters vseth to cheere vp mens hearts but this is indeede very wonderfull that afflictions which haue in them matter both of shame and pain yea and carry a shew of God displeased and angry with vs that yet the godly beleeuers should be merry and cheerefull in the feeling of them this I say is strange yet it is most certainly true the Apostle affirming of them who be iustified by Faith That they reioyce euen in tribulations Rom. 5. 3. and experience proueth to vs the truth heereof The godly in their affliction euen in most bitter martyrdom suffering the spoyling of their goods and liues with ioy The reason is because the afflictions proceeding from Gods loue and speciall fauour as the faithfull are well perswaded being reconciled to him and for an especiall good end to try and encrease their faith therefore their afflictions do nourish in them the hope of their glory as seales and pledges thereof vnto them assuring them that rest will come after their troubles according to Gods faithfull promise Now the remembrance of that rest and happinesse in hope whereof they liue causeth all things to be sweete and pleasant vnto them which they meete with in their way as part of their way by which they are to passe toward that glorious and happie end They being not a little comforted heerewith in their greatest distresses and troubles to know that beeing now made partakers
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
fauourable vnto them as being well and throughly resolued that howsoeuer the force of Adams disobedience ioyned to their owne sinnes was very great for the spoiling of them of perfect integrity and filling them full of the infection of sinne to the casting them downe from an happy estate to infinite misery yet the grace of Christ in the merit of his passiue and actiue righteousnesse to wit of his sufferings and doings is of far more exceeding might and vertue for the ouercomming of their sinnes and the restoring of them to a farre more surpassing blessednesse then that they lost grace superabounding aboue sinne So as their hearts be replenished with ioy and glorying not onely because of the glory they looke for in Heauen but also in the vnderstanding and beleefe of that wonderous fauour which God the Father in his Sonne Christ and for his sake beareth to them here in their pilgrimage Aquila Ye are at the length come through this large Sea of doctrine touching Iustification and the nine neerest Effects thereof and are arriued safe at the doctrine of sanctification which followeth next in order to be spoken of but that we haue already by our former discourse exceeded the bounds of our appointed time Therefore it were meete we did now after this recreation of minde repaire thither where we may haue some refreshing to our bodies and if it please you Sir to goe with me wee shall finde little fare and great welcome Apollos Agreed friend Aquila so ye will passe your word to me that at our next conference ye will doe as much for my sake I had rather feede with you of your little with such great loue as you will sawce it with all then to haue great aboundance of good cheere with little sound good-will The eighth Dialogue Entreating of Sanctification the third maine fruite of Faith Aquila SIR I am glad ye are come I had so long waited for you that I began to doubt lest you had been someway letted that you could not haue kept appointment which I would haue beene sorry for Apollos No good friend not so I would haue sent you word of it if there had beene any such matter my late comming was occasioned by some vnlooked for affaires It is not with men of my function as it is with you and men of your condition who hauing lookt to your selues and some few which depend on you or haue to deale with you there is an end of your care but our care stretcheth further and is publike not priuate onely Wee know not when wee haue done so many sundry occasions of employment offer themselues so many soule cases so many soule necessities there be Sathan will find vs worke enough wee must be faine to wake when others sleepe and though I will not mention any party to you yet the matter about which I haue been stayed from you I will impart vnto you It was of one that did acknowledge himselfe to beleeue truly vnfainedly in Christ for the remission of his sinnes and yet doubted of his sanctification he found his heart so encombred and toyled with the vile corrupt motions of finne which arise vp in him as hee saide euen like sparkes out of a burning Furnace or as vapours out of a low moist and waterish ground Aquila See the notable malice and subtilty of that old Serpent when hee cannot preuaile against Gods Children in the maine to make them doubt of their faith and whether they haue their sinnes forgiuen them he troubles them about the bye and wil stirre vp doubting about their sanctification whether they be renewed If hee cannot come directly to strike at the heart yet he will haue a blow at the thigh or the leg so as hee may wound any where it is enough to him but with his malice he couples vnmatchable policy for by breeding scruple about our renewing by the Spirit of sanctification his purpose is to draw the temptation vnto this That therefore they haue no faith they are not forgiuen their sinnes they are none of Gods Children Apollos Ye say right and very truly touching Sathans drift in this temptation but herein Sathan declareth himselfe a sot to seeke to perswade one that hath his faith whole and vncrackt and doth beleeue himselfe iustified and pardoned that hee is not sanctified For whomsoeuer Christ iustifieth them at the same time he doth sanctifie These two workes in the soule of a Christian can no more be diuided then the two natures of God and man can be diuided in Christ for that death of Christ which hath merited remission of sinnes to the beleeuer the same hath merited the holy Ghost to be giuen him for the creating of holinesse in his heart And that faith which apprehends the merit of Christs death and obedience for iustification doth also lay hold vpon the vertue and power of his death and resurrection for the renewing of the minde and will vnto Gods Image of holinesse and righteousnesse Faith doth as well purifie the heart from filthinesse as deliuer it from guiltinesse of sinne Acts 15. And God the Father which gaue his Sonne to be righteousnesse made him also to be sanctification to vs not onely in that his holinesse imputed couereth all our prophanenesse of nature and life but for that the effects of his most holy Nature powred into our corrupt nature changeth both minde and will from darknesse of ignorance and sinne to the light of knowledge and holinesse Therefore Iustification and Sanctification be ioyned in Scripture as Chickens of one broode 1 Cor. 6. And Paul when hee had named the Ephesians Saints by calling and presently addeth the faithfull in Christ Iesus he would teach not onely who be worthy to be entitled Saints but also how the Elect come by this grace euen through faith in Christ Iesus faith as an Instrument receiuing as well the Spirit of Christ vnto sanctification or making vs Saints as his righteousnesse vnto iustification that wee may stand iust And thus faith of the truth and sanctification of the Spirit are put both together 2 Thes. 2. because they cannot be seuered but it is of necessity that he that beleeueth the truth of the promise for forgiuenesse of sin hath a power from the Spirit applying the vertue of Christ dead and raised for the destruction of sinne that he may walke holily And now we are thus put vpon this argument of sanctification if it please you wee will consider of it more distinctly and throughly Let me heare of you by what names this gift vseth to be called in Scripture and amongst Diuines and then how ye doe describe sanctification what be the causes and parts of this benefit in what measure we hold it how it is to be discerned in a mans selfe by what markes and such other things as doe concerne this doctrine Aquila As vnion with Christ incorporation into him engrafting or coniunction or communion with Christ doe all import
in which they liued obeying the Prince that ruleth in the Ayre walking in sinnes according to the course of the World so it was not without a very mercifull and gracious respect vnto their owne good as well as with zealous respect of his owne glory not to giue it them in full measure during this life First in that sinne is suffered still to remaine and to tempt them it stirreth vp watchfulnesse to haue such an enemy within the house yea in the bed-chamber euen in the inward heart and spirit of a man it will not suffer him to sleepe in security But as in Townes which are only assaulted outwardly men stand continually vpon the guard so it behoueth much more Gods Children to doe hauing their City already surprized sinne being within their soule This is it also which will cause them with awefull watch to ioyne faithfull ardent prayer for helpe and strength from God against it Whence it is that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse The flesh saith he is weake that is sinne and corruption maketh you weake either to resist euill or to doe good therefore hee commandeth them and in them all other Christians to giue themselues to watchfulnesse and prayer lest they fall into temptation For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne will be apt enough to take the aduantage of our infirmity and by his subtill temptations to draw vs to wickednesse so as there will be danger of being conquered by him except with a watchfull eye Christians looke to themselues and get them for succour vnto God that by his might they may bee made able for to stand Therefore as the Canaanites which were left in the Land vndestroyed did both awe the Israelites awake their slothfulnesse and prouoke them in danger to 〈◊〉 vnto God by prayer so the corruptions sticking in the Children of God doe through feare of being foyled by them driue them vnto God and shake off spirituall slothfulnesse Besides hence they can with pitty and compassion think and speake of other mens sinnes being alwayes ready with a fellow-feeling heart to reproue knowing and considering themselues how they are compassed with like infirmities Galat. 6. 1. They are also prouoked to exercise their charity not this way onely but in prayers for their brethren by their owne experience of sinfull lusts what they doe in them they can guesse how it fareth with other Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednesse of Gods enemies remembring that the same inclinations to euils and seedes of sinne are in themselues which so breake out to the shame and ruine of others Moreouer by this they are often brought to sue for pardon vpon their slippes and fraileties and to beg the encrease of Gods graces and comforts and so haue manifold proofe of Gods truth and goodnesse in standing to his promises whereby he hath bound himselfe to fulfill the desires of his people and can encourage others and doe quicken them in their faith to trust in that God whom they find so very willing to releeue and refresh them according to his word For when their sinnes temptations force them to God and his mercy aud truth doe manifest themselues being found when hee is sought opening to such as knock giuing to such as ask forgiuing such as humbly confesse themselues and as they haue their mouthes opened to speake forth the Lords praise and to glorifie him in his righteousnesse and saluation to declare them abroade so to excite all their fellow Saints to magnifie this God to seeke and to relie vpon him with strong confidence See the practise of this in that holy Prophet Dauid who hauing recourse to God against his sinnes and drawing downe grace and comforts by his prayers he is full as of hearty thankfulnesse for himselfe so of holy exhortations towards others to moue them vnto godlinesse Yet further whereas the great fauour which is vouchsafed the Elect in their calling and the rare graces put into them from Gods Spirit might heaue and puffe them vp euen Paul being subiect to pride and arrogancy in regard of singular blessings vouchsafed him 2 Corinthians 12 the sight and sence of the remainders of olde Adam serueth as to keepe from rash iudging of others so from taking pride in our owne good things there being more reason to bee abased for filthinesse for that is our owne then for the holiest gifts for they are not our owne and withall they are blemished and spotted through that poyson and contagion of sinne that mingleth it selfe with our best prayers best words best actions best graces to make our selues and them euen odious to God should hee but with a rigorous eye behold the best things in vs and done by vs. For his pure eye cannot behold any euill and best men haue some euill ioyned with their good yea there is more euill in that they doe then good That were it not for Gods mercifull acceptance passing by and winking at the euill pardoning wants and staines and imputing his Sonnes righteousnesse to the Saints their holiest endeauours might worthily sinke them into destruction The due consideration whereof doth preserue them from that most hatefull vice of pride and presumption which are the break-neckes of so many thousands And also in these and sundry other respects as to stirre vp in the godly a desire and loue to the fellowship of the Saints to the vse of the Lords Supper and all other good meanes of their saluation to the patient bearing with and gently censuring the imperfections of their brethen and infinite such other benefits as redound to themselues by this way of their imperfect sanctification God doth maruellously worke out his owne glory Sinnes assaults and Sathans temptations combining themselues with their confederate the Worlds allurements by pleasures and profits and glorie sometime and sometime feares threats and persecutions all conspiring together against the poore soule of the Childe of God as Ammon Moab Edomites did band against the Lords people doth but minister occasion vnto God the more to euidence his almightinesse and sufficiency of grace in that he 〈◊〉 against all these maintaine one weake heart not onely enabling to the encounter strengthening to endure it but also giuing power to ouercome and triumph ouer them that they may reioyce and glory in this strong God of their saluation whose power is so manifested in their weakenesse As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan and against Moses in the Wildernesse the more it turned to the honour of God and their glory also to vanquish them and put them to flight so it is here the name of God is the more aduanced in his wonderfull assistance and protection which hee affordeth vnto his Saints against the gates of hell
a dying to sinne and liuing to righteousnesse Apollos I will tell you what I conceiue of it that Repentance is a fruite of Sanctification a consequent of it which doth immediately follow it and is ioyned to it as a companion the difference I will expresse it to you by a similitude as you may vnderstand it better In the worke of Sanctification the holy Spirit doth as it were shape a new garment for the soule which as it hath a robe without to wit the perfect iustice of Christ to put on by faith so it hath other garments of lesse worth which be inherent and sticke within it selfe and this is the quality of holinesse created in the soule which we are willed to put on as Col. 3. Put on the new man Againe As the Elect of God put on compassion meekenesse c. And in 〈◊〉 6. 13. Keepe your garments pure and without spot Now as in a new garment there happens rents and breaches so our holinesse by strength of corruption striuing against it and Sathans temptation doth take some rents and breaches daily which are to be made vp and restored by repentance Sanctification is as the building of an House our soules and bodies thereby are made the Temples and habitation of God Ephe. 2. verse last 1 Cor. 6. Houses being wind and weather-beaten will take decayes and neede reparations Now repentance is the repairing of those wrackes and harmes which our selues take by the assaults of sinne and Sathan Take yet another comparison In Sanctification wee haue giuen to vs the skill and power to warre against sinne Sathan and the World and weapons put into our hands wherewith to defend our selues and to offend them Now our weapons wil waxe dul and need sharpening our selues take blowes and 〈◊〉 and neede curing this doth repentance which 〈◊〉 the weapons and makes whole our selues after hurts receiued I haue now shewed you what my iudgement is of the thing you propounded Aquila Yea I vnderstand it and will examine it and then rest in it if I find no iust matter of exception meane time I yet see not but that ye are right But tell me Sir what Repeutance doe you meane For Repentance euen in Scripture phrase is attributed sometime to reprobates and wicked men as where it is said that Iudas repented him Math. 27. 1. 2. And there was a certaine repentance euen in Cain Esau Achab Symon Magus and others as the Story of Scriptures euidenceth Beside the Elect which yet are in their sinnes and want all true sauing grace the holy Ghost vseth to exhort them to repentance as Acts 3. 19. To those that killed Iesus Peter saith Repent and returne And Acts 17. 30. to the supersticious Athenians Paul saith God admonisheth all men euery where to repent See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified and others haue a repentance before their sanctification Apollos This was well moued for it is true that Repentance hath sundry acceptions in the Word of God which is the cause that Diuines write diuersly of this point and somewhat confusedly sometime for not duly distinguishing those workes of God which he diuersly worketh in men as hee pleaseth To shew you what I comprehend of this matter this word Repentance is in Scripture either taken in euil part or in good part when it is taken in the euill part then it signifieth a greefe of minde conceiued onely for punishment of sinne when yet the sinne it selfe is not a whit loathed and hated but still well liked of Thus is Iudas saide to repent who because of the present horrour which his sinne bred in his conscience and through the feare of future iudgement wished that vndone which hee had done and so repented but his heart nothing changed to abhorre his couetousnesse When it is taken in good part then it is either Legall or Euangelicall Legall Repentance I call that when by the ministery of the Law the Spirit is effectuall to worke a sight of sinnes both secret and grosse and of the curse and punishment due thereunto together with a certaine greefe and feare in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in This in the Elect is a preparatiue to the grace of conuersion and alwayes goeth afore which though in it selfe it be not true sauing grace yet it is the beginning the entrance and way to it in all the chosen and this is meant in part in all those exhortations made to vnconuerted elect persons Repentance Euangelicall is either generall or speciall generall repentance which is a turning from all sinne at once is that whereby a sinner being by precepts and threats of the Law stricken with terror and humbled vpon sight and some sense of his owne damnable state through sinne is by grace conuerted and changed in his minde and will so as of an euill man hee become a good now truly hating all his sinnes as offences of a good God reconciled in his Son and not only for punishment sake and louing righteousnesse vnfeinedly This is called passiue Repentance or conuersion and is in truth the same with Sanctification wherof ye may reade in these Texts Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall it is that whereby a sinner that beleeueth forgiuenesse of his sinnes and is sanctified or conuerted and already made good doth repent particularly of such sinnes which by occasion in the course of his life he falleth into this is of Diuines called particular Repentance Actiue and renewed Repentance and they doe distinguish it from the former And thus it is taken in all places of Scriptures where the Saints are saide to repent or exhorted to repent as 2 Cor. 7. 9. Reuel 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse For as in a garment namely a beggers garment there is alwayes something to be amended and in an house though well swept and cleansed yet there will still be something to be purged out and in an healthy body there fal out infirmiries to be cured so in the life and conuersation of euery good Christian there will be still something to be repented of and amended Our frailety and Sathans malice being considered there would indeede that care and watchfulnesse be vsed that as neere as euer may be those pure garments of our righteousnesse holinesse be kept cleane and vndefiled and our Temples of body and soule to be preserued holy yet as a materiall garment be it neuer so well lookt vnto gathereth spots and the house which is kept most neatly and curiously will haue dust and sulledgy so in the best Christians somewhat will be alwayes amisle and therefore the whole life of a Christian
must be a continuall repentance There being some sinnes not yet espied therefore not particularly repented of some espied and yet not sufficiently hated striuen against and mastered and some good duties not yet knowne to vs and such as are knowne not so zealously followed nor so wisely as becommeth the redeemed by Christ which looke for eternall glory Aquila Now Sir you haue satisfied me in the acception of Repentance and shewed me how wee are to speake of it and how it agreeth to a man already called and sanctified Let mee make bold to aske you further touching this particular euangelical Repentance which is euery day to be renewed euen as a good House-wife doth once a day sweepe her House or as one that writeth a Letter lookes often ouer it so our life is often to be lookt ouer that the errors thereof may be corrected but where must this Repentance haue his beginning wherein doth it consist what be the kinds of it by what tokens is it knowne and bewrayed And after these things opened I haue certain doubts and scruples to propound to you about the doctrine and practise of Repentance Apollos This renewed Repentance of the godly takes the beginning from a godly sorrow engendred in the heart by the holy Ghost vpon the discouery of our daily infirmities and falles as the Apostle teacheth vs 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance whereas worldly sorrow brings forth death There is to be seene in the wicked shadowish and counterfeit Repentance the ground whereof is wordly sorrow not a griefe stirred vp in the heart because of displeasing God by some sinne but in respect of worldly cause as temporal losse worldly shame and punishment or else for feare or through feeling of Gods wrath for sinne which is a griefe may be found in a meere naturall and worldly man the end of which griefe is death occasioned by a despaire which is in them of obtaining mercy by which they are brought to eternall yea and sometime to a temporall vntimely death as is to be seene in Achitophel and Iudas Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow which not onely can profit nothing but thereby no man can either redeeme his losse or shame or remoue his feared punishment but bringeth forth a dangerous and deadly fruit and to labour to conuert it into a godly sorrow to greeue according to God for this hath great commodity in it for as it pleaseth God being engendred by himselfe in the heart which mourneth euen here hence because the most mercifull God is offended by transgression of his Law therefore worthily called godly sorrow so it hath a notable blessed Issue for it leadeth to repentance and that to life or saluation For as it cannot be but such as haue their heart smitten with heauinesse because of the displeasure of their louing God by their sinne but they will meditate a turning from it and an amendment so they who enter into this course of Repentance and so continue it will at last leade them to saluation and in the meane time it is a good testimonie vnto them that they are saued persons if it were no more but that the holy Ghost saith of hearts contrite sorrowfull for their sinnes that they are a sacrifice to God and that the sobs and sighes of a troubled Spirit greeued for iniquity doe proceede from the holy Spirit Psal. 51. Rom. 8. Surely this were sufficient to moue euery Christian to pray and labour for this godly griefe that he may get his heart touched with it the melting heart the sostened heart soone moued to griefe vpon sence of a sinne is a blessed heart the very habitation and lodging of God himselfe yet to heare further that our repentance occasioned by our griefe for sinne is as a way wee are to walke in to saluation this same ought to cause all men to be willing to haue this godly sorrow and to know how they may attaine it And albeit that the meditation of the filthinesse and danger of sinne being committed against an infinite Iustice the souereigne goodnesse and a most holy Law may much helpe to moue the heart after a sinne to be aggreeued yet nothing so auailable to this purpose as the due and serious consideration of the 〈◊〉 of Christs life and the death and passion of our Lord which being so infamous and sharpe intollerably and the person so abased and plagued being the eternall Sonne of God and a man most innocent and wee our selues the proper and immediate cause of all his ignominy and paines suffering not for his owne but for our sinnes this if any thing else in the world will and if there be any true grace in the heart it will make it euen to bleede with griese that such an one should suffer and such hard and heauy things and for such being but wormes-meate vngodly and his enemies what heart would not be pricked to thinke of it that the Lord of life the immaculate Lambe should endure such fierce wrath from God and men for such vile ones The very Earth trembled at this and shall not our hearts feare the Sun was darkened the Heauen also put on mourning weede and shall not wee be troubled The stones rent and shall not our hearts be rent with sorrow and our eyes gush out with teares vpon the sight and remembrance of such our sinnes as we daily fall into and by which we occasioned such an execrable death with torment to such an honourable person As it cannot be but ill with them who can thinke of this and not be displeased with themselues and greeued at their sinnes which procured this so well is that man that vpon the thought of his Sauiours sorrow for sinne can haue his owne soule touched and ready to melt into sorrow For blessed are they that mourne they shall be comforted Mathew 5. Vnto whom doth the high God looke who dwelleth in the Heauens but vnto him which hath a 〈◊〉 heart Esay 66. This sorrow maketh the sinner to become ioyfull in 〈◊〉 end yea it makes Angels glad it reioyceth Gods 〈◊〉 and is his delight who not so much detesteth 〈◊〉 as hee loueth this godly sorrow which 〈◊〉 a sinner aworke the more to mistike and detest his owne sinnes and to endeauour more and more the mortifying and subduing of them and a departure from them In this affection of sorrow there be two sorts of persons which doe somewhat offend in diuerse sort the one thinke they neuer greeue enough for their sinnes and whereas they mourne much and truly yet they satisfie not themselues because they would haue and feele more And the other who doubt and mistrust themselues that they doe not greeue at all and so are out of heart because they haue no hearty greef for their offences complaining of the hardnesse of their heart this way Let the former consider that God respecteth not the measure
so much as the truth of our sorrow if it be vnfeined though it be not great yet it is accepted and if it prouoke to repentance so as after griefe there follow some amendment then it is vnfeined And let this serue to comfort the heart God being as well pleased to haue his Children cheered with his graces and the worke of his Spirit in them as greeued for their trespasses it is not pleasing to him to see them alwayes sad hanging downe their heads as a bul-rush there is a time for sorrow a time to reioyce And for the other their desire to be truly greeued for sinne and to haue a broken heart it is accepted for sorrow with that God who in his Children accepteth the desire for the deede yea they greeue that they are not more greeued they being sorry that their sorrow is so little it is a degree of sorrow Woe to them which are secure which sinne without all griefe or suspect of any fault this way and so lie still in their sinne without any turning or change and woe to them whose sorrow is worldly such as is stirred vp not for breach of Gods Law but for dread or sence of vengeance which rot still in their sinne but happy and thrice happy is the soule which without respect of Gods rods present or his iudgement to come without any regard either of the losse of Heauen or paine of hell can be affected with griefe after sinne in this onely consideration that they haue failed in duty toward so louing a Father and deserued by their sinne to lose his fauour Of this sorrow there will follow a repentance neuer to be repented of which I thus open and make plaine to you If the griefe be conceiued from an euill 〈◊〉 which should not haue beene done there wil 〈◊〉 it true Repentance that is an holy purpose to 〈◊〉 sinne and the occasion of it an hatred of it in the 〈◊〉 〈◊〉 and seeking the death of it endeuouring by 〈◊〉 meanes against it and to do the good contrary to it Likewise if the griefe conceiued by this godly heart be for a good thing left vndone which should haue beene done there will follow a strange resolution with good endeuour to auoide such omission and to take vp such duties with more care in time to come saying with the Prophet I am vtterly purposed to keepe thy righteous Iudgements Againe I haue sworne that I will walke in thy Statutes Psal. 119. Now that we haue seene whence this speciall renewed repentance doth arise and wherein it consists the degrees would be a little examined and I find that there is an ordinary Repentance meete to be had for ordinary sinnes By ordinary sinnes I meane the common slips of life the faults that euery the most watchfull Christian doth ordinarily fall into daily infirmities in omission and commission for these there would be but ordinary griefe and ordinary repentance as aboue it hath beene declared But when any extraordinary sinnes doe happen such as were Dauids Peters Manasses Salomons foule and notorious sinnes which giue a greater wound to the conscience and an offence to the Church and more dishonour to Gods name and worke a greater decay of godlinesse in the soule there would be vsed a more extraordinary sorrow the heart would bee wrought to a deeper humiliation more feruent and frequent prayer holpen with fasting and vpon our rising out of such sinnes more streight bonds would bee taken for our good abearing afterwards serious vowes and protestations for a better life Such was Peters after his fall he wept bitterly such also the womans that washed Christs feete with teares Luke 7. Such was Dauids Psalme 51. and many other who after some foule and enormious sinnes haue performed more then ordinary repentance for daily and ordinary slips which yet be such considering the offence of so great a God in them as ought to moue much griefe displeasure with our selues and more watchfulnesse Now for the tokens or fruites of this renewed Repentance there be seauen reckoned vp 2 Cor. 7. 11. In that you were godly sorrie what great care it hath wrought in you yea what apology or clearing of your selues yea what indignation yea what feare yea what desire yea what reuenge yea what zeale Aquila I pray you Sir let me vnderstand your mind for these seauen effects of renewed Repentance what ye thinke euery one of them to be how you distinguish them one from another Apollos Aquila I doe well know that in these points all men are not of one mind and whereas some call them tokens or signes others call them rightly as you doe effects or fruites of Repentance I iudge it all one they are therefore signes to manifest the truth of Repentance because they are the proper and necessary effects of true Repentance For their distinction of one from another and what each is this I vnderstand Care it is the study of the minde and thought taking how to approue the course of our life hereafter both to God and to our owne conscience and to the Church of God As it fareth with Trauellers which haue by sloth or ignorance lost their way hauing found it again they are more carefull to keepe it so it is with the godly when they repent their care is to please God better afterwards the which their care doth expresse it selfe in the greatnesse of it not onely in the generall course of their conuersation but in euery particular action to direct it according to the rules of the Word that offence of God and men may be preuented as Col. 1. the Apostle prayeth for the faithfull that they may please God in euery thing and elsewhere that they may abound in euery good worke Yea this care in the godly as it is in themselues for eschewing one sinne as well as another and for the doing one duty as wel as another so it stretcheth it selfe vnto them of their charge children and seruants or flocke and subiects if they be publike persons as is to be seene in the example of Abraham Gen. 18. Iob Iacob Dauid Iosiah who all had care of their children and people no lesse then of themselues and this declareth ones care to be sound toward themselues when it embraceth others Of all which it followeth that all secure person which haue no further or greater care but for backe and belly for pleasure and profit are surely voide of repentance being voide of this care how they may please God So on the other side the more that care encreaseth in any after their falles to keepe the Word and stand fast in their obedience to it the more sure hee may be of the soundnesse of his repentance for how must not his sorrow for losing his way appeare to be true when his care is double to that it was not to lose it againe The next fruite of Repentance is clearing of our selues which may be diuers wayes performed
and his owne soule yet should refuse to doe it hoping that God would be good to him if hee doe in secret repent Might not Dauid and Salomon haue thought so and others also who haue done as they did Nay friend Aquila then may a sinner looke for Gods fauour when hee readily and dutifully walkes in Gods way and Gods way is publike repentance for publike scandals when he feeles his heart so affected toward God for the doing his will and setting forth his honour as that in regard thereof he doth little or nothing recount of his owne credite this is a good token that all is pardoned him But haue you any further matters to say friend Aquila as touching this purpose Aquila None but that I am much bound to you for enduring me with such patience to obiect what I thought Were it not that the time is so farre spent already I would request you that wee might passe forward to the fruites of Repentance to deliuer the doctrine of good workes Of good workes the fruites of Repentance Apollos NOw friend Aquila we thought that we had spent much time in our last conference and so as we needed not to looke back to our worke but I haue thought of something since our parting which will enforce vs to doe as Trauellers who hauing lost or let something fall are wont to goe backe againe and take it vp and carry it along with them Thus must we be faine to do for we haue left something behind vs worthy the looking backe for and the taking vp that we may carry it along with vs. And if you would know what it is I meane it of one peculiar note and marke whereby to distinguish that true Repentance which floweth from Sanctification and is proper to the regenerate child of God from that which many vnregenerate persons may by a common restraining grace attaine vnto Aquila What may that be I pray you certifie me of it in particular There be very many who will be glad with me to vnderstand it Apollos This it is That as the Elect in their Sanctification haue thogh not a perfect yet a generall change and reformation in mind and reason will and affection body and actions in all these they are somewhat and that truly altered by grace of new birth though vnperfectly So in the practise of this grace the regenerate man repenteth him not for one two or a few but of his whole corruption and of all euill fruits of his naturall corruption Albeit he cannot vtterly be without sinne in this life no more then he can be without a soule and body yet he doth not willingly nor wittingly foster nor harbour any sinne whatsoeuer but is equally an enemy to all and euery sinne though with vnequall successe labouring daily and nightly the forsaking and shaking off of all their sinnes in a true loathing of them for the godly repentant persons haue learned of Saint Iames that to be guilty of one maketh a man guilty of all it being the same God that commanded all who commanded one so that his authority is 〈◊〉 in one as in all And from the wise man they haue receiued that as one dead flie marreth a whole boxe of Oyntment so a little follie him who is in estimation for wisedome Ecclesiastes 10. 1. Also in the example of that godly man King Dauid they see this duty as in a glasse for he witnesseth of himselfe that he hateth whatsoeuer his owne wickednesse Psalme 18. 22. And surely it cannot be that any man should truly repent of other sins though he leaue the practise of them if he doe loue and keepe any one knowne sinne neither he that hateth any sinne can be thought other but that he hath repented of all for hee hauing power in his Sanctification against all doth therefore bend himselfe against all and hating one sinne in as much as therein is the displeasure and offence of his heauenly Father vpon this ground will hate and greeue for euery sinne with endeuour against it but whosoeuer retaineth a liking in his heart to any sinne with a purpose though he know of it to be a sin and his conscience checke him for it to continue in it can indeed hate no sinne at all though he leane the outward act of many sinnes as Herod as Simon Magus as Iudas did for worldly fame or feare of hell punishment denounced by the Word True it is that euen regenerate ones who haue shaken off their sinnes haue haply some sinne or sinnes hanging about them as burres or lime which yet they would not haue so and they beare them not onely with checke of conscience and mislike in iudgement for so the wicked ones may doe but with vnfeined sorrow of heart greeued according to God that they should be so yoked and entangled with the remnants of their corruption and they striue vnder hope more and more to ouercome those lingering vices as they haue conquered their fellowes and expericuce hath taught that there is not any of Gods Children but as they haue corruption left in them euen after new birth for such purposes as God would to humble them to exercise and stirre vp the gift of prayer to make them watchfull to declare his owne grace in forgiuing and might in vpholding and for other such like ends so in the whole host and army of their remaining sinnes there is some more rebellious and mutinous then the rest a predominant corruption wherewith they are faine to wrestle hard mightily and long ere they can put it downe Euery man hath one or other outward enemy more tedious then the rest sent to vexe him and to humble him likewise there is some one inward sinful affection that doth longer and more greeuously trouble them then all the rest doe But a regenerate man will be at no league nor take any truce with it he stands at defiance euen as I srael did with the Amalekites whom they were to prosecute to the rooting of them out and did so Right so doth euery repentant person prosecute all his vicious lusts especially his most dangerous lusts vnto the rooting them out for he wel knoweth that it were in a manner as good to keepe all sinnes as to hold one vnrepented of one being sufficient for Sathan to ensnare vs by it Yet one will not be one and alone but as one theese within the house makes way for all the rest to follow after so one sinne cherished will open a window for others to come in To conclude if the heart be false in one sinne it wil be false in more as occasion is offered and as temptations doe prouoke and when the heart is framed to vprightnesse and truth by the Spirit of Sanctification though it do not alike preuaile against euery sinne yet it doth vnfeinedly detest and resist one sinne as well as another Againe the like is to be saide for the doing of good that the regenerate
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
in themselues but meere beggery and want of all good and that to God alone belongs all praise of all our goodnesse whatsoeuer And thus by their punishment they are humbled in truth not in shew onely Aquila I haue heard your selfe and some others speake highly to the praise of humility as that it is the foundation and base of other vertues that as hee that will build high had neede to lay his ground-worke low so hee that will build himselfe vp in Christ vnto glory in Heauen must found himselfe in humility Of which I 〈◊〉 read in Gods Book that humblenesse is that which exalteth a man it is the ready way to honour as pride is to shame which alwayes followes after where pride rideth before so honour and glory attendeth vpon the lowly minded Yea God himselfe hath promised to dwell with the humble and make the contrite and lowly heart his temple and habitation euen he that hath his seate in the highest heauens will come and rest with him who is of a broken and humble heart Finally this is the grace wherein we must bewray our selues to haue the Spirit of Christ who was lowly and meeke and being equall with God thinking it no robbery to be so Philip 2 yet humbled himselfe to the estate of a man of a seruant of an accuised man being content to die on the Crosse for our sinnes Oh what blessed things then are our chastisements how patiently are they to be borne how thankfully is God to be blessed for them who can and doth so blesse them as to make them meanes more and more to frame our hearts to that grace of humility whereby Gods Children are not onely kept from arrogating to themselues what they haue not or be not but contrariwise they make no shew nor boast of that they haue but knowing all good to be receiued they glory not in the gift but in him who is mercifull vnto their sinnes Apollos You doe rightly iudge of Chastisements to be blessed workes of Gods loue whereby such a fruite is purchased to Gods children as the decrease of their pride and increase of humility not onely for the time they liue vnder the rodde for so long euen Pharaoh will be humble and Achab will be humble so long that is they will counterfet an humblenesse till they get out of Gods hands but to cause them to walke more humbly with their God and towards men all their life after for it is a consideration which sinkes deep into the children of God when they will bethinke themselues that they are beaten and by such an one as the great and good God deseruedly too for iust causes yea and so as others see their stripes and take knowledge that God is angry with them this makes them hang downe their heads and abate their courage Euen as an ingenious Scholler beaten for a fault before all his fellowes is much abashed therewith so it fareth with Gods children who yet are so humbled and abased in their owne eye by their blowes and strokes as they learne great patience and thankfulnesse as well as humility because they receiue all their chastisements as corrections of a most louing Father who seeketh in them their best good But it shall be sufficient to haue entreated thus farre of Chastisements let vs passe on to the trials of Gods Children Touching which we are to know thus much that in the corrections which God sendeth his Children hee doth not onely looke at this onely to admonish them of their sinnes past that they may turne and be more obedient for time to come and to abase the pride of their heart that they may carry themselues in all humblenesse but withall he doth take tryall of the faith patience and loue of his Children and sometimes it pleaseth him to inflict some greeuous iudgement vpon them without any such respect at all as to correct their sinnes but meerely for probations sake Thus hee dealt with Iob whole afflictions were not chastisements of his sinnes but trials of his faith and patience Of this kind were such aduersities and troubles as happened to Abraham Isaac and Iacob whose pilgrimages proued very combersome and full of crosses Also the crosses which 〈◊〉 Gods children for righteousnesse sake these are such 〈◊〉 as when they fall into them they are willed to 〈◊〉 exceeding ioy because they serue for triall of their faith and therefore be called Temptations 〈◊〉 1. 2. It is the pleasure of God as men try gold in a Furnace so to trie his Children by afflictions It stands with very good reason that God should at his pleasure make triall of men to see what is in them seeing men doe at their pleasure make triall of such things and persons as be in their power their Horses their Dogges their Seruants their Children And albeit times of prosperity are times of tryall for therein both euill men make proofe of their pride security and presumption and also the godly declare their modesty watchfulnesse and piety yet times of afflictions are meerest times of tryall because as on the one side many vices are couered in the dayes of prosperity and peace which are laide open in the euill day as selfe-loue loue of this World impatiency vaine confidence feare distrust and sundry others which afflictions bring to light so on the other side there be sundry vertues of good men as their faith loue obedience to God patience feare of God hope c. which be more better seene and more manifested by afflictions then out of afflictions It is an easie thing when men haue rest and riches to make profession and semblance of faith and piety Now that it may be manifested who doe it in truth who otherwise therefore God vseth to send afflictions as touch-stones to try the currant from the counterfet and as fire to seuer the drosse from the pure siluer There is much money lookes as faire as any currant money which yet is found to be vicious when it is brought to the touch to be tryed Likewise very many there be who in the dayes of peace haue faces and appearances of good and faithfull men who are made knowne in the houre of tribulation to be farre otherwise then they seemed to be the Crosse pluckes the visard of hypocrisie from their face and hauing vnmasked them makes them to shew what they are God himselfe needeth not to helpe his knowledge by these trials for he perfectly knoweth what is in vs searching our very heart and reines And indeede how should he that made vs be ignorant of vs Therefore these trials serue to lay vs open not to his al-seeing eye but to ourselues we being often very ignorant what is in vs some supposing they haue great faith loue and obedience when it is but little as Peter Others fearing their portion of faith to be little when it is great as Ioseph of Arimathea some boasting of much faith which haue neuer a deale as the Laodiceans Reuel
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
may by his wise silence or good answeres keepe himselfe from dangers and by his rash and inconsiderate either speaking or keeping silence may fall into many a great hazard euen of estate and life Besides this as vnto our life so vnto our comfortable being good speech doth much preuaile for Ioy shall come to a man by the answer of his lippes saith 〈◊〉 Therefore hereunto the godly doe giue great heede as they are bound that they doe not make sad their owne hearts by hasty and sinfull speech this is a thing whereof the wicked haue neither care nor conscience Indeed they are hereof carefull to make their hearts merry with iesting and witty conceits which so they want impiety and filthinesse are not simply to be condemned but to gaine to their hearts the ioy of a godly and discreete answer this is a peculiar care of good men who knowing that naturall liuelinesse or 〈◊〉 is the best part of life as griefe of heart is the beginning of death 2 Cor. 7. worldly sorrow leading thereunto therefore as by all other meanes as of dyet company physicke recreation being religiously vsed they doe cherish and quicken their spirits so they especially looke vnto this that to their naturall they may ioyne spirituall liuelinesse by the fruites of their holy speeches and actions vpon this consideration that God loues cheareful worshippers and that the more hearty and liuely that the body and mind be the better able shall they proue to doe vnto God and men their appointed seruice For the chearefulnesse of the heart maketh the countenance gladsome and addeth strength to the bones whereas the marrow of the bones euen the chiefe and best strength of a man is consumed by pensiue sadnesse and heauinesse of heart To be short the righteous because they know it to be a duty to comfort their hearts and that God and their brethren are better serued the more comfortable that the minde is therefore that which the children of this world doe that is to say make themselues mery vpon corrupt regards because they would liue and enioy the pleasures and benefits of life which is a care common to men with bruite beasts the same godly persons doe vpon conscience of the commandement and also because they would the more plentifully glorifie God and doe good to many Now to your motion for temperance or sobriety this fruite of the spirit together with 〈◊〉 doe belong to the keeping of our vessels pure and in honour being of such vse and force as without them our mindes and bodies which are the Temples of the holy Ghost cannot be preserued in holinesse to be fit mansions or habitations for Gods Spirit Many 〈◊〉 men are chaste as touching any act or deede when yet their desires are either exceeding vnruly or being restrained onely for worldly respects to auoide trouble in the flesh or for their reputation Whereas they which are regenerate whether they liue a single life or a married they haue a power giuen vnto them by the Spirit to keepe not onely their bodies but their very thoughts pure concerning the desire of sexe so farre as the measure of their grace will enable them they carefully shun after the example of continent Ioseph all temptations and occasions of vncleannesse in this respect that they would not doe wickednesse against God but if at any time any of them doe fall with Dauid breaking the Lawes of chastity they doe earnestly and vnfainedly repent with Dauid being ready to make their sinnes knowne publikely if neede require euer after more heedfully looking to their wayes Vnto their chastity they doe ioyne temperance which is a vertue moderating their desires about the pleasures of this life euen as chastity ruleth the heart about the desire of sexe so sobriety and temperance gouernes their affections about other pleasures of this life giuing them power not onely to abstaine from following and 〈◊〉 filthy and vnlawfull pleasures such as are forbid as whoredome drunkennesse gluttony c. but to withstand all inticements and prouocations thereunto and that not for feare of shame or punishment onely from God or man but of conscience towards God Moreouer in such pleasures as be lawfull and allowed as in the pleasures of eating drinking apparell recreation sleepe marriage buildings and other such honest pleasures by the vse whereof our life and kind is not onely maintained but preserued in a comfortable estate the gift of temperance is bestowed vpon the Children of God in all ages degrees and sexes as a met-yard to measure and as a bridle to hold backe their affections in vsing these warrantable delights that they doe not onely not exceede their bounds but be held in and restrained from going so far in the vse of them as otherwise their estate and ability and the custome of the times and place where they liue will suffer and giue them leaue for this is certaine that our desires after these pleasures are vnsatiable as a bottomelesse 〈◊〉 and withall Sathan layeth baites and snares to catch all the children of Adam in their pleasures euen as he caught their first parents and experience telleth vs that some very godly persons haue beene surprized and were taken in his snares to the wounding of their owne conscience and to the offence and dishonour of God Therefore as temperance is very needful to preserue vs from running into excesse and to cause vs to liue soberly and stayedly so the children of God haue a maruellous great care to cherish and practise this grace endeauouring thereby to curbe and hold in their sensuall desires and in abundance of their blessings to keepe a mediocrity in such sort vsing their liberty in outward blessings of this life as it may be a helpe and furtherance and not a hinderance to godlinesse and eternall life And this they inforce themselues to doe the rather because they know it is the will of God that they should liue temperately 1 Pet. 4. 7. and that temperance is a fruite of the Spirit Galat. 5. 23. an ornament of the Gospell Tu. 2. 10. and hath great promises made to it Lu. 21. 39. and finally brings great benefit both to minde and body If naturall men doe some temperate actions it is not out of an habite of temperance nor vpon these considerations but out of humane reason and for carnall respects Apollos Now that you haue spoken of such graces as tend to the preseruation of life and such as are behouefull for the tempering and ruling of the pleasures of life good order doth require that you come vnto such vertues as regenerate persons are bound to exercise about their Neighbours commodity and credite to shew how they stand affected towards the substance and name of their Neighbour otherwise then all other men doe Aquila Right so Thus therefore it is all godly persons make conscience of doing the least iniury to other men in their goods and wealth either by fraud or violence either directly or indirectly
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
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.
Sir wee haue spent thus much time in this argument it will be fit that we here doe breake off vntill we may meete againe The twelfth Part of this Dialogue concerning Peace and other effects of Loue. Aquila WHat may be the matter good Sir that you fall so farre short of the houre of our meeting it was your wont to preuent me and now I haue the forehand of you Apollos Surely friend Aquila I was not in good health as you well know when wee began this conference but that little strength which I had is much of late empaired I doe sensibly feele a great decay of my naturall powers This is the cause of my long stay I once doubted how I should haue come but I haue encouraged my selfe to keepe appointment with you as I could yet so as wee must hasten in the remainder to draw to some conclusion with speed and because you may the better beare the greatest weight I wil continue to put you to speake of those graces which are behind enioyning you to obserue the Law of breuity The next vertue worke of the Spirit after Loue is Peace which is as the Daughter and Loue as the Mother or as the hand-maide and loue as the Mistrisse for Loue begets Peace and peace doth attend loue where Loue goeth before there Peace waites at the heele it is hatred stirreth vp contention but Peace followes and accompanies Loue. Touching which let me heare you briefly shew me what difference there is betweene Gods Children and others for all will seeme desirous of Peace yet Peace hath but a few true friends Aquila Sir I am heartily sorry for debility of your body it would be greeuous to me that you should faile of performance of this which we haue begun but because you require speed in this businesse I wil obey your motion in fauour of your weakenesse and out of desire to accomplish this enterprize I haue learned from your selfe and others that there is a peace with God also with our selues called Peace of Conscience Thirdly with the Creatures and lastly with our Neighbour which if it be in Common-wealth Countrey and Cities it is ciuill Peace domesticall Peace if it be in Families that peace which is in the Church amongst professours is Christian Peace whereof we are to speake This is such a knitting together of our mindes in God and among our selues as that neither in Religion by schisme or heresie or in our daily conuersation by brawles quarrels and suites there appeare any strife or variance but a good agreement on all hands Now in this vertue of Peace the godly doe much differ from others because they embrace and maintaine Peace and agreement out of loue which they beare one to another especially towards God for that they would not offend him by dissention nor be rent asunder from their brethren whom they vnfainedly affect Wherupon they are very carefull not to minister any occasion of difference neither to take hold on occasions being offered by others either in weakenesse or of purpose chusing to forgoe and remit their owne right after the example of their Father Abraham rather then to striue and fall out remembring that they are brethren by profession and how that peace is a thing very delightfull to God and exceeding pleasing and good for all men carrying with it innumerable commodities and benefits to mans life being a shadow and representation of that felicity which godly men shall haue in the life which is eternall Rom. 8 6 whereof peace is a chiefe part In which regard the godly had rather suffer wrong then to enter into contention which is bitter as gall and wormewood to their soule being as hurtfull to mankind as it is hatefull and odious to God Vpon these considerations all good men as they endeuour peace carefully looking to themselues neither to affoord nor apprehend matter of strife so on the other side if by the malice of Sathan and the weakenesse of men an entrance be made into dissention they are willing and forward to pacifie and quench the sparkles very well knowing that the beginning of strife is as the opening of a flood-gate and that it is euer doubtfull what will be the end thereof They therefore doe their best to stop contention at the first yea though they be like to make aduantage of strife yet the loue of peace and of their brethren more preuailes with them then the desire of contention or of luker Now all the children of this world be otherwise affected in this duty of peace their minds are not peaceably disposed the way of peace they know not Rom. 3. If they liue peaceably with others it is not because they truly loue peace and their neighbours but out of selfe-loue when it may serue their turne to auoide some trouble which they would not fall into or to hold some benefit which they haue by good agreement with others so long and so far they frame themselues to peace but if it come to this that they must lose any thing by yeelding peaceably to concord or that discord will draw more commodity to them they then make themselues ready for warre easily they giue and in these cases as easily they will snatch occasion giuen of falling out secretly and vnder hand nourishing and encreasing matter of strife and debate being bent rather to offend God and their brethren then to remit but a little of their will and profit neither forecasting nor caring what hurtfull things follow to others by strife so themselues may goe away gainers Apollos You doe rightly iudge that the godly man alone hath a truly peaceably mind and that all wicked men what shew soeuer they make are all enemies to peace but I desire to vnderstand if you haue ought more in your remembrance concerning this point Apollos Sir I doe well remember it hath been taught me that the godly hold this grace of peace with imperfections so as they are sometimes through frailety and the subtill reaches of Sathan at variance not onely with euil men but haue iarres and bitter strife amongst themselues Example whereof we haue in the Apostles striuing for superiority who should be greater then others Mathew 18. 1. and in Paul and Barnabas Acts 15. Also in the Churches of Corinth and Galathia 1 Cor. 1. 11. God so disposing it for most good ends as to discouer hypocrites to try the godly and to bring his secret counsels to passe Howbeit the godly afterwards are ashamed and doe repent of their folly and become more wary and more studious of peace then before This being most true of all godly persons that though they now and then forget themselues and so fall into dissentions yet their life is so ordered as that the whole carriage of it for the most part tends to peace for God hath so blessed them that they are free from such vices as stirre vp strife their heart it is without loue of all contention pride
and vaine glory anger hatred couetousnesse desire of reuenge taking things in the euill part which are the very bellowes of variance and break-neckes of all peace On the contrary it is filled with a quiet spirit with humility contentment gentlenesse long-sufferance meekenesse forgiuing offences interpreting things in good part when with reason and truth they may which be the very Nurses of Peace and break-neckes of all contentions their words also being not greeuous but few soft and vpright far from false reports or tale-carrying not vsing scornefull nor brawling speeches Iudges 8. 2 3. And finally they containe their hands from striking violent and vniust dealings and they doe well know how to vse a wise silence when speaking may kindle or encrease anger by this meanes it commeth to passe that they easily gaine concord and agreement with their brethren and as easily maintaine it All being quite contrary in wicked men who furthermore doe herein differ from the righteous that as they will not haue peace with whom they should so they will sometimes haue it with whom they should not as they study not to seeke peace with all but with such as themselues list so they are ready for sinister respects there to liue peaceably where the godly doth not find it possible vnlesse hee would haue warre with God by hauing peace with his enemies Whereas this is the way of Gods Children that if it lie in them and be possible they will haue peace with all if there be not peace it is because it is not in their power or because they hold a iust warre better then an vngodly peace But on the other part euill men as they giue no diligence to haue agreement when they might and ought so they are content to accord with them with whom they ought to haue no fellowship for what communion can the Christian which is Christs friend haue with an Idolater or with any other of Gods enemies Yet I am far off from condemning those leagues of concord which Christian Princes doe make with Infidels and Idolaters vpon necessity of commerce and trafficke for the better maintenance of this life by exchanging of commodities or for common defence where there is no league of amity stricken to agree and accord with them in their superstitions and vngodlinesse Such leagues of peace we reade of betweene Abraham and Abimelech Geneses 23. betweene Salomon and Hyram King of Siria 1 King 5. 1. between Dauid and the King of the Ammonites 2 Sam. 10. 1. Apollos Now that you haue spoken thus much of peace you may proceed to those other vertues which either be Parents to beget or props to sustaine Christian peace Aquila Yet by your good leaue I meane to adde this one thing namely that Gods Children are of such a peaceable temper as they will not fall out no not with the worst men till it come to this that they must differ from them in some wicked cause and euen then they doe so refraine to haue communion with them in the cause as that if it may be and doe lie in them they will not haue warre with their persons but when they must breake off fellowship with their persons they and their bad cause being so linked that he that will like the one must allow or seeeme at least to allow the other yet then they so breake off society and stand off from their company as it is with pity and griefe for their follie and with prayer to God for their repentance this is it whereunto they aime being sorry if they faile Now Sir I am well pleased that we step forwards to conferre of those graces which a little before we haue seene to goe together with this peaceable heart of the godly man whereof one is Humility for as the child of God walkes humbly with his God giuing him all glory for all good things acknowledging and feeling in himselfe nought saue sinne and misery so hee carrieth himselfe humbly towards his brethren whose graces and good works he doth reuerence and with loue make mention of them in like loue couering wants and euils And being priuy to such a number of corruptions in himselfe he adiudgeth himselfe the meanest of all and worst of all others and esteemeth others better then himselfe being ready not out of the basenesse of mind but out of a lowly spirit to doe any seruice how troublesome or meane soeuer to the comfort or helpe of any Christian after the example of Christ abasing himselfe to wash his Apostles feete and also humbling himselfe for his enemies euen to the death of the Crosse Phil. 3. 5 6. The like mind hath euery godly Christian who forgets and denies himselfe that he may stoope to euery duty whereby hee may be helpefull to his euen Christians and yet so farre from looking after any praise as if he be praised especially in his owne presence hee is ready to blush Prou. 27 2. being more desirous to heare of his fallings that hee may be the more humbled then to be commended for his well doings lest he waxe proude As for those stirrings of pride which none of Gods Children are wholy freed from they much dislike them in their iudgement and loath them in their hearts striuing and praying against them with crauing of pardon for them knowing how much God abhorreth the high minded to depresse them and that the way to glory is paued and prepared by humility it being written that God will lift vp the humble 1 Pet. 5 5. Now this is further to be considered that with this singular humility there is ioyned in the godly a comely and reuerent grauity staying and ordering their affections within and mode rating their gestures words countenances and actions without according to the dignity of their persons and callings that as their humble carriage gaineth them loue so of their graue behauiour there ariseth much reuerence towards them It is not so with the euil and vnrighteous men who be vaine and light hauing no grauity at all or none but affected grauity little considering the excellency of their estate and place They be voide also of true humility because they forget the worthinesse of others therefore either out of the pride of their hearts they doe 〈◊〉 and disdaine others thinking themselues better then they as the Pharises in the Gospell did or out of basenesse of mind yeelding to all persons in all things without difference not respecting what in duty they owe but being forwards to doe any thing which may please or procure themselues respect and praise whereof if they happen to faile and misse they are thereby more daunted and troubled then they are comforted by the seruice which they did as appeareth in Achitophell Apollos It is a thing that you haue very well obserued that Gods Children doe so remember the worthinesse of others to be humbled lowly towards them as withall they doe not forget their owne worthinesse to cause in them a godly