vse what meanes they list good or bad without choyse Good things must be compassed by good meanes Good hath no neede of euill to helpe it And the Apostles rule is sound that euill is not to be done that good may come of it Rom. 3. 8 no not the least euill to procure the greatest good It was 〈◊〉 sinne that shee would draw the promised blessing vppon Iacob by a deceit And Dauids sinne that he would counterfeit himselfe an Idcot or franticke man against the dignity of his person to deliuer himselfe from the Philistines Also it was Lots infirmity to seeke to deliuer the men which came vnto him by prostituting his Daughters to the Sodomites lust A good action is spoyled by wicked meanes as well as by a bad ende Howsoeuer God at his pleasure may so order the successe of such actions as it shall proue good yet the party must be more humbled for the sinne doing amisse then lifted vp with the happy issue of the deede Moreouer it would not be forgotten that in doing good duties a great care is to be had of circumstances as time place persons and such like Wherein great wisedome is required to be able to discerne of these how to doe good things meetely and fitly according to time and other circumstances for the missing or failing but in a circumstance through lacke of discretion and good insight or fore-sight rather hath caused many good workes to miscarry and haue full heauy successe Of all this it followeth that no euill man can do a good work If the tree be euill the fruite will be euill Mal. 12. And that good men neede wonderfull care and circumspection as also feruent prayer for great aide from God to be enabled to doe such things as shall be good when they are done but here withall let it be obserued that when they haue done all and brought with them all the conditions of a good worke yet their worke will still haue both wants and blemishes As cleere water that passeth thorow a muddy chanell or pure liquour put into a musty caske takes corruption from them so our workes as they passe through our vnderstanding and will which are not renewed but in part and are partly flesh therefore draw filth and vncleannesse from our inbred corruption to the defiling of them yea and iustly deseruing that they should be refused and we also the doers as certainly they would be if with the eye of rigorous and exact iustice God should behold them Whence it is that no godly man can be iustified by his workes for the workes of the Law doe make vs righteous before God when they are fully performed without any the least default for then euen by the compact of Gods owne mouth saying Doe this and liue Gal. 3. there belongs vnto them as a debt eternall life But sithence none euer kept the Law thus since mans fall saue Christ therefore Righteousnes is not to be sought by the Law which rather reuealeth our vnrighteousnesse and Gods wrath against the same And as it is impossible the Law should iustifie vs because of the infirmity which is in vs whereby we are hindered from answering the strictnesse of it so we neede not fetch Righteousnesse from the Law because we haue it by grace imputing freely to the beleeuers the doings and sufferings of Christ for our perfect iustice with God besides our good workes following our Iustification as fruites effects they cannot goe before as causes of it Wherfore all Christians are to be admonished to lay aside all opinion of their owne Righteousnesse as not thinking euer to obtaine life from God by their good doings be they neuer so many or worthy when as one sinne alone spoyles all the righteousnesse of our workes euen as one droppe of Inke doth spoyle a whole goblet of Wine And hauing vtterly renounced all affiance in our works to put no manner of confidence in them for saluation let them striue to catch fast hold vpon that Righteousnesse of Christ which alone hath power to merit eternall glory to euery one that beleeueth in the name of Christ that abandoning the righteousnesse which is by the Law wee may be found in Christ hauing bis Righteousnesse which is by faith Rom. 10. 2. Aquila But Sir if it be so that such 〈◊〉 doe sticke to out best workes as you say that they cannot 〈◊〉 vs and merite ought at Gods hand vnlesse it 〈◊〉 eternall death how commeth it that God is so much pleased with them as to liken them to a fruite and to an odour of sweet smell and to sacrifice and sweet 〈◊〉 and many other such comparisons there bee in holy Scripture which declare the workes of godly Christians to be highly pleasing to God And withall seeing we cannot if we had a world of good workes by them all obtain purchase forgiuenes of one sin or the possession of heauenly ioy no not so long as for one hour to what purpose then are we so to labour in the doing of them as we are often commanded to doe with very great charge of great care to be shewed vsed in the working of them and there to come no good of them towards our saluation it should seeme it is labour lost Apollos Though there be in the most perfect worke of any Child of God here vpon earth so much fault both through the want that is in it and the blot that sticketh to it selfe loue pride hypocrisie and other corruptions being blended and mixt with it as that God might worthily cast the doer into hell if mercy set apart he should iudge it extremely and therefore iust cause of being deeply humbled is ministred to euery godly man for his choysest actions euen for them to entreate the Lord not to enter into iudgement with him marking narrowly that which is amisse yet the good workes of the faithful euen the very least of them are very pleasing and acceptable to God as the Word euery where beareth good witnesse both in particular of some of his childrens workes as that of 〈◊〉 〈◊〉 4. 4. God had respect to Abel and to his offering and Noahs sacrifice that God smelt a sauour of rest Gen. 8. 21. Of Abrahams offering his sonne ye see likewise what testimony there is of it Gen. 22. verse 12. 16. And also in generall of all good workes done by which of his Children soeuer that they are sacrifices accepted of him through Christ 1 Pet. 2. 5. And such sacrifices as God is well pleased withall Heb. 13. 16. And certaine it is that God would not command the doing of them not make such liberall promises to them being done were it not that hee hath a pleasure in them and liked well of them and sundry are the respects for which he is so delighted euen with the vnperfect and stained workes of his Children First because they are his owne worke in them as it is written Ye are the
not make them ashamed Rom. 5 5. therefore they may surely and with certainty expect eternall glory in heauen Otherwise their hope would bring shame and confound them if they should misse of the thing hoped for Againe the beleeuers are said to reioyce vnder this glory Rom. 5 2. Now there is no reioycing with godly wise men but in things of certainty which be assured There is therefore certainty in their hope otherwise how could they pray vnto God and call him Father For his children shall certainly be saued and they may certainly looke for it and how could faith be a certain perswasion of the truth of the promise if hope were but an vncertain and wauering looking for the accomplishment of the thing promised Finally hope staying it selfe vpon the infinite truth mercy and power of God which cannot deceiue alter or faile therefore Christian hope of glorious happinesse is no opinion but a very certaine and steddy expectation Aquila Sir let me heere interrupt you a little without your offence Seeing the nature of hope is but to looke for something which as yet wee haue not and is to be had heereafter as the Apostle Rom. 8. argueth to wit when he saith Hope which is seene is no hope wee hope for such things as we see not whence then is that certainty and assurance which is affixed and ioyned vnto hope there being many things hoped for to bee had of vs heereafter which yet men neuer haue Apollos Neighbour Aquila this was well timely mooued For certainty is not of the nature of hope which being generally taken and in it owne nature is no more then as you haue saide an expecting of some future thing which is yet for to come therefore certainty or vncertainety goeth with hope according to the nature of the things hoped for which if they haue contingent causes so as they may come to passe or not then the hope of such things is euer with vncertainty and no better then a doubtfull opinion Hence it is that humane or ciuill hope which is of worldlie things which haue no certaine causes but may be or not be is euer with doubt and vnassured As for example when one hath promised to come to my house such a time to make merry with me or to pay me money I may say I hope such a man thus promising will come at the appointed time but this hope cānot make me sure For vpon good cause he may alter his mind or fall sicke or my selfe may haue necessary lets But now it is otherwise with Christian hope which is certaine and assoreth a man of the things hoped for as spiritual blessings and protection on earth and celestiall glory in heauen Which things because they are very certaine proceeding of most certaine causes as the vnchangeable mercy and truth of God purposing and promising eternal life with all things which belong thereunto and bring thither and hauing already giuen the elect in the worke of their calling and iustifying them by faith in pacifying their consciences by the feeling of their sinnes forgiuen and allowing them accesse into his grace and by other fruites of his couenant sure demonstration and experimentall knowledge of his truth and mercy Hence it is that they may with vndoubted certainty and doe assuredly looke for that which is yet behinde euen their glorious perfection in heauen And notwithstanding there bee in them still remaining corruption by strength whereof they often faile and offend by many sometime very great sins yea and their owne will is changeable yet seeing it is so that vnto beleeuers repenting all sinnes are forgiuen and God himselfe neuer changeth howsoeuer his children are subiect therunto yet he so reneweth them as he confirmeth their will and putteth strength into them by the might of his grace that though they may change cease to trust in God yet they are kept from it Hence it is for all the multitude of their iniquities and mutablenes of their mind that their hope is neuer vtterly quailed danted but standeth firme as mount Syon or as an hill of Brasse so as not onely for the present but euer for hereafter their hope shall be firme and good Which truth as it much correcteth the error of them which seuer assurance from hope of glory make of it but an opinion and wauering conceite as of a thing which they may haue or misse of a thing not to bee meruailed seeing some in part at least ground their hope vpon the merit of workes and vpon their seruing of GOD weake grounds to beare vp certaine expectation of glory so it ministreth much comfort to the faithful which haue receiued this Christian hope insomuch as whatsoeuer their afflictions enemies or sinnes be yet they cannot misse of glorious blisse in the end For God is faithful which hath promised and hauing also begun a good worke in them hee will finish it vntill the day of Iesus Christ. Finally whosoeuer hath this hope of the glory of God let him purge himselfe euen as hee is pure For if we looke for such a glory as is heauenly wee ought to be very diligent that wee may bee found of him in peace without spot and blamelesse Aquila You haue satisfied me in this fifth fruite of hope and by that which you haue deliuered I doe well obserue how three sorts of persons be hugely deceiued The first is of them who in some part doe build their hope vpon their owne good doings who must needes alwayes floate as a boate vpon the water with continuall vncertainties and doubtings of their saluation for that they can neuer be sure when their workes are sufficient and when they be free from being in some mortall sinne doe still perplex their hearts beside the great sinnes which they commit against God in whom alone the hope of his children is to be fixed as an anchor in the bottome of the water insomuch as they are pronounced accursed which hope in ought saue God and mens workes they are not good therefore popish hope is an accursed hope Indeede good workes and a iust and godly life may be vnto the Saints a secondary helpe and as it were some prop to stay their hope in this regard that to such persons as liue so is the promise of eternall life made but God his infinite mercy trueth and his Almightinesse manifested in the death and resurrection of his Sonne is the true and onely foundation of hope Thankes be vnto God saith Saint Peter who hath begotten vs to a liuely hope through the resurrection of Christ from the dead The second sort is of such as in their ignorance or mistaking thinke and speake no otherwise of Christian hope then of humane and worldly hope as if their hope of glory had no more certainty in it then hath their hope of a faire day when they see the morning cleere or of a good haruest when they see corne come vp in the blade and well eared
though he cannot absolutely keep the Law to fulfil it in the strictnesse thereof by doing all that good that is commanded there and that vnto the end and in all perfection of loue nay there be sundry good duties and workes which our regenerate man through ignorance cannot so much as attaine to the knowledge of so large and broade be the Commandements and so narrow and dull is our capacity yet as he is sanctified throughout hauing all his powers of spirit soule and body well and aptly disposed by grace to doe good so he endeauoureth to know better euery day what his worke is which is prescribed him to doe and also to performe it in euery part so farre as it is knowne with such perfection as he can doing his worke in truth and vprightnesse though with wants and weaknesse so as he balkes no duties He will not play the Pope to giue himselfe dispensation for any good worke which he is bound to doe doe it neuer so much goe against his stomacke and contrary his corrupt iudgement and affection his profit or delight yet his heart standeth with the Law Rom. 7. 16. and with that hee will take part euen against his owne lusts repenting him earnestly of his failings in duty whether it come of ignorance or infirmity being still more desirous to come neerer and neerer to God in true righteousnesse Hence it is that the godly are saide in Scripture to walke in all the wayes of God as 〈◊〉 2 Kings 22. 2. to haue kept the Statutes and Testimonies of God as Dauid Psal. 119. to haue walked in all the Commandements of God without reproofe as Zachariah and Elizabeth Luke 1. 5 6 7. to haue pleased God in all things as the 〈◊〉 〈◊〉 1. 9. to haue walked perfectly as Ezekiah because howsoeuer they could not for measure and manner doe all in an absolute fulnesse so as there should be no fault yet for desire care and endeauour they stroue to doe all which they could know and their heart was vpright in one duty as well as in another and so performed a perfection of parts as the Schoolemen speake It being quite otherwise with the vnregenerate man who as he still will cherish some sinne so he doth omit some duty good work knowne to be his duty and as necessary as any which he doth either because it thwarteth his carnall liking and fancy or pincheth him in his gaine or some other thing which is deare to him Herod will doe many things at Iohns preaching and Iehu is zealous in many things for the Lord Simon Magus will conforme himselfe to the word in sundry duties but their practise hated it is a maimed practise There were some good workes which they would not be brought to doe as there were some sinfull affections which they could not be made to put off for their heart was not right before God Acts 8 21. they were not seasoned with his true feare therefore their repentance was counterfeit in action rather then in affection in shew not in verity Aquila Sir this was well remembred It is indeede a maine matter and it is also a certaine truth that the childe of God being in the worke of his Sanctification nenewed though not perfectly yet throughout in euery faculty of his soule bearing now the Image of God his Father not in part but in whole carrying his resemblance in righteousnesse and holinesse and his heart framed vnto sincerity therefore he is renewed not to an halfe obedience but to all obedience that is in all duties which pertaine to him so as his will and purpose of heart is so farre as measure of grace will allow and enable him with readinesse to doe whatsoeuer the Lord shall say vnto him either for leauing euill vndone or for doing that which is good That which was Dauids resolution and care to haue respect to all the Commandements of God Psal. 119. 6 it is though not in such degree of grace the care and affection of euery repentant person to keepe couenant with no sinne but to disclaime and depart from all to omit willingly no good worke but to honour God by an vniuersall subiection to the Law so farre as concernes them in euery good worke submitting themselues to the mercy of God in Christ for forgiuenesse of that wherein they slip caking afterward better heede to their wayes But now Sir may it please you this being recouered which wee had in a manner lost that we proceed in our purpose and tell me is it of necessity that true Repentance be accompanied with good workes of all sorts Apollos After the doctrine of Repentance ye doe in very good time moue me for the doctrine of good workes which follow Repentance as the shadow doth the body and flow from it as a Riuer from the Fountaine or as fruite springeth from the tree Repentance lying hid in the heart as the iuyce or sappe in the roote of the tree vttereth it selfe by good workes as by meet and conuenient fruites This is it which we may marke in the Scripture how the holy Ghost hath matched repentance and good works together shewing that they should repent and doe workes worthy of Repentance Acts 26. 20. Againe Repent and doe the first workes Reuel 2. 5. Also Bring therefore fruits worthy of Repentance Mathew 3. 8. Where it is to be noted that a good worke is called a fruite not onely to shew how God accepteth them euen as a pleasant fruite is accepted of him that dresseth a Vineyard or an Orchard but in respect as they come from Repentance as a fruite from a Tree And whereas he calleth it a fruite worthy of Repentance he meaneth such workes as be meet for such persons to doe as haue repented Consider also that it cannot be that a man inwardly should loue that which is righteous and hate iniquity in his soule but hee must needs outwardly expresse it as occasion and meanes be offered so as that Repentance may be worthily suspected to be false where good workes doe not follow there is no true change in the heart where there is none seene in the life If we search the Scriptures we cannot find any who haue repented in truth but they haue beene afterwards carefull to doe good workes To omit other examples whereof Scripture affoords vs store take one or two in stead of all Zacheus repented and his repentance was fruitfull witnessing it selfe by good workes both by retribution of goods euilly gotten and by distributing of well gotten goods also by a cheerefull entertainment of Christ. The conuerted theefe as little space as he had after his conuersion yet how many wayes did his repentance declare it selfe namely by the reproofe and admonition of his fellow by admirable patience by godly prayer by iustifying and defending Christ his innocency when he was condemned of all the Iewes and doing it before them euen to their faces also by confessing
his glory in their hearing and his owne sinne and shame against himselfe And as it is in the first Repentance when a sinner is newly conuerted so also it fareth with renewed repentance which vttereth it selfe by the fruite of good workes as is manifest in the repentance of Dauid after his fall with Bathsheba which brought forth diuers good workes as instruction of the Church praise of God both priuate and publike confession of his sinnes euen to the cracking and weakning of his priuate estimation and royall dignity So in Peters repentance the like is to be seen as his teares his confirmation of others and infinite good deedes more testifying the truth of his repentance Aquila This certainely is so therefore by good workes or amendment of life we are to iudge of Repentance as of a tree by the fruit the Repentance is dead which is without amendment euen as faith is dead which is without good workes But now I would haue you tell me which workes wee shall call good workes and what things are necessarily required to a worke that it may be reckoned a good worke Apollos For your first question what a good worke is I say it is euery duty which concerneth God or men others or our selues whether it bee performed in thought word or deed either in our generall calling as we are Christians or particularly in our vocations which wee haue in Family Common-wealth or Church Thus the worke of the Ministery in teaching reprouing conuincing instructing though it be done in words yet it is called a good worke 2 Tim. 3. 17. Being made perfect to all good workes The 〈◊〉 of the oyntment on Christs head Mat. 26. is there called a good worke Shee hath done a good worke vpon me Abrahams offering of Isaac is of Iames called A good worke Iames 2. 21. And not to be long in this plaine matter the Scripture saying that we must be iudged by our workes Rom. 2. 6. And in Eccles. 12. Salomon doth affirme that euery secret thing shall come to iudgement And Christ saith that an account shall be giuen of euery idle word Mat. 12. 36. It is by this apparent that as secret thoughts and words if they be euill are to be numbred amongst bad workes so thoughts and words being good are to be esteemed for good workes especially the Scripture in so many places so largely vsing this phrase of good workes for all fruites of Repentance as we haue seene before therefore they doe erre which thinke workes of mercy to be the onely good workes required at our hands Now to your second question what is required to a worke that it may be held for a good worke There must goe these three things First the matter and substance Secondly the person must be good Thirdly the end all these must be good A good worke for the stuffe substance and matter must be commanded in the Word of God for besides that wee are willed to doe that onely which God commanded and not to turne therefrom to the right hand or to the left And wee reade also in the Word that of all things done without warrant of his Word as thereby to please and serue him he will say Who required these things at your hands Sound reason may tell vs that nothing is to be held for a good worke saue that which God willeth to be done because his will onely is the rule of all righteousnesse so as a worke is then righteous and good when it is agreeable to his reuealed will and when it swarueth therefrom it is euill The will of God being I say as the leuell lime or rule to direct our actions which are straight or crooked as they come neerer or goe farther from that line Moreouer the seruice of God standing in this that we doe such good workes by which he is serued and worshipped of vs and he liking of no seruice saue that which is done according to his owne will therefore they cannot be esteemed for good workes which hee willeth not to be done in his Word In vatne doe they serue and worship me saith the Lord by his Prophet teaching my feare by the Precepts of men Esay 29. 13. Which reproueth first of all some ignorant Christians who hearing of good workes to be done cannot stretch their thoughts beyond workes of mercy commonly called Almes deeds as if these onely were meant by good workes or not beyond externall Acts which incurre into our senses Moreouer they offend which imagine that all they doe vpon a good intent and meaning should straight way haue allowance before God for a good worke whereas in truth no intent is worthy to be held for a good intent whatsoeuer seemeth to vs saue that which is according to Gods will Not what we deeme to be good is therefore by and by good for that it appeares so to vs but what God will approue for good that indeed must stand for good not ours but his will being the met-yard of goodnesse How many might we call to mind who haue thought to doe some good thing and yet haue beene refused of God because they consulted not with his word to square their meaning thereafter Consider of Vzza putting his hand to stay the Arke of Peter counselling Christ not to goe to Ierusalem to suffer and going with Iohn his fellow Apostle into the high Priests house all being done of good intention yet we know how ill it was taken of God might haue proued their eternall ruine Finally the 〈◊〉 are also to be taxed who haue deuised a number of workes wherein they busie themselues which we may call will workes or done out of the election of their owne will and not by prescript of Gods Word the greatest part of their workes being such whereby yet they think not onely highly to please God but to merit somewhat at his hands They faile in this first part of a good worke they doe not bring the stuffe and substance whereof a good worke is made which must be as we haue saide something commanded of God in his Law not deuised of men in their owne braine for whatsoeuer man deuiseth therewith to please God it is abominable in deed be it neuer so goodly in shew Luke 16 15. Aquila What be the second and third conditions of a good worke Apollos As it is required that the thing to be done or matter of the worke be good being approued of God so the next thing is that the man be good which doth the worke the goodnesse of the worker and the third thing is that the end be good for which it is done First saith our Sauiour make the tree good and then the fruite will be good for a good tree cannot bring forth euill fruite Mat. 12. 33. It is not the good worke that makes the person good as the fruite makes not the that makes the person good as the fruite makes not the tree good nor
there is nothing such an enemy to the worke of the Spirite in calling and conuerting vnto faith as pride of heart when once it hath taken deepe roote and is come vnto the height not but that God can take such downe as appeareth in the taming of that swelling Pharisie Saul after made S. Paul Moreouer the scornfull which are set downe in the chaire of pestilence as Dauid saith Psal 1 1. as swine and dogges do wickedly despise and contemptuously refuse all godly admonitions raging with haued against the light and such as set it before them to these the holy things of God are forbid to be offered Math. 7 6. Generally all such make themselues vnfit for calling as haue by custom of sinne so hardned their harts as all feare and feeling of sin or wrath due to it is gone so as they stop their eares at Gods voice and withdraw their shoulders from the yoake and make stiffe theyr neckes against it These because they hate knowledge and abhorre to be reformed therefore God is so farte off from them as that when they come and call to him he wil vouchsafe them no answer yea though they cry vnto him in the anguish of their heart yet hee will not heare because when he very long and with all lenitie had called to them they would not heare but after their hardnesse and heart that cannot repent despised the bounty and long suffering patience of God Further this is to bee obserued that of those which liue in the Church such as haue great gifts of Nature more pregnant wit sharper capacities more earthly wisedome more humane knowledge These hauing much of their owne because they rest in it are hardly drawne to see their owne wants their inward spirituall nakednesse and to empty themselues of all theyr owne worthinesse therefore they are so much the more vnfit and vncapeable of a calling as it is written Ye see your calling not many wise Againe Where is the Scribe where is the disputer c 1 Cor. 1 20. The like is to be saide of such as haue great store of wealth of worldly honour and pleasure which are things that blinde men and keepe them from seeing any great need of Christ being already full and happy as they thinke These cannot rellish the Doctrine of grace which leadeth men wholly out of themselues to seeke all riches worthinesse happinesse in Christ alone Therefore it is also written 1 Cor. 1 20 21. Not manie noble not many mighty are called Againe It is as hard for a rich man to enter into the Kingdome of Grace as for a Camell to goe through a Needles eye Marke 10 24 25. The way and gate to eternall life is too strait and narrow for such as haue such a load of worldly wealth and honor on them to presse down their souls to the earth Besides this also Idiots frantick and lunaticke persons while they be such and they which are borne deafe and dumb those though they liue in the Church yet they are vncapable of a calling if wee speake of the ordinary way which God vseth to call by Howbeit these being borne of Christian Parents and belonging to Gods Couenant it may please God secretly in a manner to vs incomprehensible to worke in these for their conuersion As experience hath proued true in some such whom I haue heard of who being from their birth depriued of hearing speaking both dumb and deafe yet haue expressed loue to the persons of Gods Ministers and more to them then to others and haue by signes made knowne that they knew Christ crucified and vsed meanes to signifie their desire to communicate in the Lords Supper All which argueth some vnwonted and wonderfull worke of the Spirit of Christ in them Apollos Now I haue heard yee speake of such persons as for the most part of them neuer partake in this calling which drawes to Christ and perceiue that ye leaue to God as is fit this royall prerogatiue as he may with a non obstante call out of them whomsoeuer hee hath ordained to life let me now heare what persons ye thinke to be capable of this calling and of what quality they bee which for the most part are vouchsafed the grace and blessing of a true inward calling Aquila I would haue ye know that I iudge all men by nature in regard of the common corruption thereof alike vnfit and vncapable of effectuall calling and that no man can in any measure by any power left in his nature prepare or make fit himselfe for grace to receiue it being offered For we are dead in trespasses and sinnes Ephe. 2. 1. And the power to will and to doe is of God Phil. 2. 〈◊〉 Of our selues not being able to thinke a good thought 2 Cor. 3. All being sinne whatsoeuer is thought or done by vs before Faith Heb. 11. 5. Howbeit thus much the Word hath reuealed vnto vs for the outward estate and quality of such persons as bee called to Christ that for the most part they are the simple the poore the meane and little ones which be contemptible in the World for their parentage and other outward things as it is written The Gospell is preached to the poore and they receiue it Mat. 11. 5. Also I thanke thee Father that thou hast hid these things from the wise and prudent and reuealest them to the simple and little ones Mat. 11. 25. Moreouer God hath called the foolish of the world and the vile and the things that are not to confound the wise and the mighty that none should glory in the flesh but in Christ 1 Cor. 1. 27 28 29. And this is one reason why Christ will build his house of such timber reare vp his Temple with such stones as be course plaine rather then to chuse the tall Cedar or carued and polished stones I say the reason why his banquetting Hall is furnished with such meane guests as the halt the maymed the poore that is the despised of the world it is euen because they which be called and conuerted hauing nothing in themselues whereunto to attribute their owne conuersion they may ascribe the whole glory and praise of it vnto the grace of Christ who saw nothing in them saue simplicity meannesse and basenesse to moue him to preferre them afore others And on the other side when any rich noble or worldly wise are powerfully changed and brought vnto God to beleeue in him and to become his true worshippers they may vnderstand that it was no inward endowment of minde or externall gift of body or goods but the meere loue of God in Christ that did all In a word that they may perceiue and confesse that they were borne againe not of flesh and bloud but of the will of God because he was pleased to regenerate them that the praise might be to him as the worke was from him To this we may adde another
Sir wee haue spent thus much time in this argument it will be fit that we here doe breake off vntill we may meete againe The twelfth Part of this Dialogue concerning Peace and other effects of Loue. Aquila WHat may be the matter good Sir that you fall so farre short of the houre of our meeting it was your wont to preuent me and now I haue the forehand of you Apollos Surely friend Aquila I was not in good health as you well know when wee began this conference but that little strength which I had is much of late empaired I doe sensibly feele a great decay of my naturall powers This is the cause of my long stay I once doubted how I should haue come but I haue encouraged my selfe to keepe appointment with you as I could yet so as wee must hasten in the remainder to draw to some conclusion with speed and because you may the better beare the greatest weight I wil continue to put you to speake of those graces which are behind enioyning you to obserue the Law of breuity The next vertue worke of the Spirit after Loue is Peace which is as the Daughter and Loue as the Mother or as the hand-maide and loue as the Mistrisse for Loue begets Peace and peace doth attend loue where Loue goeth before there Peace waites at the heele it is hatred stirreth vp contention but Peace followes and accompanies Loue. Touching which let me heare you briefly shew me what difference there is betweene Gods Children and others for all will seeme desirous of Peace yet Peace hath but a few true friends Aquila Sir I am heartily sorry for debility of your body it would be greeuous to me that you should faile of performance of this which we haue begun but because you require speed in this businesse I wil obey your motion in fauour of your weakenesse and out of desire to accomplish this enterprize I haue learned from your selfe and others that there is a peace with God also with our selues called Peace of Conscience Thirdly with the Creatures and lastly with our Neighbour which if it be in Common-wealth Countrey and Cities it is ciuill Peace domesticall Peace if it be in Families that peace which is in the Church amongst professours is Christian Peace whereof we are to speake This is such a knitting together of our mindes in God and among our selues as that neither in Religion by schisme or heresie or in our daily conuersation by brawles quarrels and suites there appeare any strife or variance but a good agreement on all hands Now in this vertue of Peace the godly doe much differ from others because they embrace and maintaine Peace and agreement out of loue which they beare one to another especially towards God for that they would not offend him by dissention nor be rent asunder from their brethren whom they vnfainedly affect Wherupon they are very carefull not to minister any occasion of difference neither to take hold on occasions being offered by others either in weakenesse or of purpose chusing to forgoe and remit their owne right after the example of their Father Abraham rather then to striue and fall out remembring that they are brethren by profession and how that peace is a thing very delightfull to God and exceeding pleasing and good for all men carrying with it innumerable commodities and benefits to mans life being a shadow and representation of that felicity which godly men shall haue in the life which is eternall Rom. 8 6 whereof peace is a chiefe part In which regard the godly had rather suffer wrong then to enter into contention which is bitter as gall and wormewood to their soule being as hurtfull to mankind as it is hatefull and odious to God Vpon these considerations all good men as they endeuour peace carefully looking to themselues neither to affoord nor apprehend matter of strife so on the other side if by the malice of Sathan and the weakenesse of men an entrance be made into dissention they are willing and forward to pacifie and quench the sparkles very well knowing that the beginning of strife is as the opening of a flood-gate and that it is euer doubtfull what will be the end thereof They therefore doe their best to stop contention at the first yea though they be like to make aduantage of strife yet the loue of peace and of their brethren more preuailes with them then the desire of contention or of luker Now all the children of this world be otherwise affected in this duty of peace their minds are not peaceably disposed the way of peace they know not Rom. 3. If they liue peaceably with others it is not because they truly loue peace and their neighbours but out of selfe-loue when it may serue their turne to auoide some trouble which they would not fall into or to hold some benefit which they haue by good agreement with others so long and so far they frame themselues to peace but if it come to this that they must lose any thing by yeelding peaceably to concord or that discord will draw more commodity to them they then make themselues ready for warre easily they giue and in these cases as easily they will snatch occasion giuen of falling out secretly and vnder hand nourishing and encreasing matter of strife and debate being bent rather to offend God and their brethren then to remit but a little of their will and profit neither forecasting nor caring what hurtfull things follow to others by strife so themselues may goe away gainers Apollos You doe rightly iudge that the godly man alone hath a truly peaceably mind and that all wicked men what shew soeuer they make are all enemies to peace but I desire to vnderstand if you haue ought more in your remembrance concerning this point Apollos Sir I doe well remember it hath been taught me that the godly hold this grace of peace with imperfections so as they are sometimes through frailety and the subtill reaches of Sathan at variance not onely with euil men but haue iarres and bitter strife amongst themselues Example whereof we haue in the Apostles striuing for superiority who should be greater then others Mathew 18. 1. and in Paul and Barnabas Acts 15. Also in the Churches of Corinth and Galathia 1 Cor. 1. 11. God so disposing it for most good ends as to discouer hypocrites to try the godly and to bring his secret counsels to passe Howbeit the godly afterwards are ashamed and doe repent of their folly and become more wary and more studious of peace then before This being most true of all godly persons that though they now and then forget themselues and so fall into dissentions yet their life is so ordered as that the whole carriage of it for the most part tends to peace for God hath so blessed them that they are free from such vices as stirre vp strife their heart it is without loue of all contention pride
to 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