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
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
Spirituall things Repentance a note of a person to be saued not any cause of saluation 3. Vnrepentance hath vnfitnesse for any seruice of God or any good worke Vnablenesse to take any profit by the meanes of saluation 4. Repentance hath the contrary 5. Consideration of a iudgment day 6. Repentance the ioy of Angels and men 7. Good consequents of Repentance Hind erances of Repentance Example of the oyle in the cruise Also Danieis pulse Rom. 6 22 23 Reuel 7. Mat. 5. Lu. 23 Math. 25. 1 Tim. 5. Psal. 51. Ecclesiastes 2 Cor. 7. 11. True Repentance is a turning from euery sinne to do euery good worke Iames 2. 10. Eccles. 10. 1. Simile Simile Simile Exod. 17. 14. Simile Es. 〈◊〉 3. Perfection is here set agaiust hypocrisie A double perfection 1. Of measure 2. Of parts Mar. 6. 20. 2 King 10. 31. Acts 8. 13. Simile Simile Worthinesse put for meeknesse and vnworthily for vnmeetely 1 Cor. 11. 27. Heb. 6. 7. Luke 19. 1 2 3 4 5. Luke 23. Iames 2. 26. What a good worke is How many things required to a good worke 1. Good matter Deut. 12. verse last 2 Kings 26. from verse 16. till verse 21. 2. Perso good that the manner may be good Simile Simile A threefold act of Faith in euery good worke 1 Pet. 2. 5. 〈◊〉 3. 14. 3. Good end Actions are measured by their ends Simile 4. Good meanes Good things must haue good meanes Gen. 27. Shee sinnes by impatiency 1 Sam. 21. 13. Psal. 34. 1. 5. Circumstances 〈◊〉 3. Good workes please God and why Woe be to the most cōmendable life of any man if it be iudged without mercy saith Augustine Philip. 2. 13. Deus in nobis coronat sua dona Good workes merit not and why Debitum non est meritum Merita nostra Domini misericordia meritum meum mors 〈◊〉 Christe Bernard A reward due vnto good workes and Why A reward of fauour not of debt Rom. 4. 4. God is not obnoxious 〈◊〉 his creature Heb. 1 3. Simile 2. Pet. I II. Our merite is misery It is sufficient for our merite to know we do not merite Vse of good workes 1. Vse of good workes in respect of God See M. Iohn Shaw his trea tise of Maries blessednesse Fol. 89 90. 2. In respect of the Gospell 3. In respect of our selues Simile 4. In respect of other men Vnconuerted 1. Elect. 2. Not Elect. 〈◊〉 1. Weake 2. Strong First of the workes of the first Table Mat. 22. Loue of God what it is to loue 1. Commandement What it is to loue God Why God is to be loued How much God is to be loued By what rule our loue is to be guided Whence our loue to God springeth 2 Cor. 5 14. What be the effects and signes of our loue to God More proofes of the sound loue of God Such as loue God do loue his word which they shew forth by 1. hearing 2. marking 3 remembring 4. laying it vp in their hearts 5. delighting in it 6. by meditation 7 praise 8 and practise or keeping it Hypocrites delight in knowledge but not in the thing to wit Christ known Their loue to Gods Children it is both in affect and effect in word and in worke * A feeling suffering together Acts 14. They rent their cloathes c. Amor sui diffusivus Iames is reported to haue made his knees hard 〈◊〉 Camels knees with labour in prayer 2 Sam. 15. * Dauids mourning Pe ters teares Christs agony doe manifest this truth Prayer a fruit and token of our loue Of the feare of God The feare of God how it belongs to the wicked Rom. 2 verse last Feare of God twofold Exod. 20. 20. 1. A seruile feare of this feare it is true which is commonly saide Whom wee feare we hate and wish they were not 2. Filial feare Simile Simile Psal. 112. 1. Prou. 26. 27. Prou. 8. 13. Of Ezra it is said hee feared God greatly God must be feared accordingly Trust in God proper to the faithfull Heb. 3. Heb. 10. Psal. 53. Tim. 1. 6. Psal. 18. Psal. 112. Psal. 32. What it is to trust in God Ground of trust in God The godly vse meanes but haue their trust in God onely Wherein the trust of the godly differs from the trust of the wicked Markes for triall of our trust in God Encouragements to trust in God Simile Of Prayer and thankfulnesse 2 Commandement Difference betweene good and bad in Prayer and thanksgiuing Col. 3. 17. Marke 9. Rom. 7. 16. Mat. 5. 16. 1 cor 10. 31. Note this When ones minde is vncleane it defiles his best workes Eccle. 4. verse last Exod. 19. Luke 11. 15. Mat. 5. 6. Simile The true vse of Gods Name 3. commandement As men vse their holy day cloathes And for the titles words properties Sacraments workes of God their care is to mention them with a godly reuerence 4. commandement The true vse of the Sabbath And with what 〈◊〉 they beare their absence from the Assemblies see Psal. 84. 1 2 41. Patience a vertue proper to a true Christian. Afflictions the obiect of Patience Simile Tentatio seductionis 2. Probationis Punishment Correction Triall Of Chastisements 2 Simile First ground of patience 2. God smiteth not for euery offence 4. He correcteth with wisedome and loue Kepentance furthered by chastisements Dan. 9. Luke 15. 〈◊〉 7. Humility furthered by chastisements 1 Pet 4. Esay 57. Of Tiyals 〈◊〉 14. 28 〈◊〉 30. Esay 43. * This Righteousnesse is commutatiue and distributiue * This Righteousnesse is habitual or actuall * Hence it is that such righteous persons as these doe turne away from their righteousnes and so lose themselues their labour Eze. 18. Sincerity or truth is in all graces as a common adioynt or quality The fixt commandement Loue. What brotherly loue is How our Neighbour may be loued without iniury to God An enemy is a neighbour and a brother if he be a christian Difference betweene a neighbour a brother Degrees of Loue. Rules to guide our loue Reasons why wee ought to loue Properties of Loue. Actions of Loue. Difference betweene Faith and Loue. Brotherly kindnesse Foure kinds of Peace Prouerbs 17. Humility Micah 6. 8. col 3. 10. Grauity Gentlenesse It is reported that Peter he wept so often as he 〈◊〉 the mildnesse and gentlenesse of his Lord. Luther Long sufferance peace Forgiuing offences Goodnesse Meekenesse Mercy Philip. 3 18. Prou. 12. 10. Neh. 13 14 31 Gouernment of the tongue for speech and silence Prou. 10. Selfe-preseruation Seuenth commandement Vprightnesse towards our Neighbours goods Psal. 15. 3. 7. Eze. 18. Ninth commandement Truth vprightnesse in speech 〈◊〉 in keeping of promises Iob 1. verse last Three doubts Master Luther confesseth that hee was not troubled great ly with this vice Philarguria Pleonexia 〈◊〉 Honesty Zeale a Election b calling c Meanes of calling d Illuminatiō e Opening the heart f Faith g Vnion with christ h Iustification i Sanctific atiō k Spirituall conflict l Repentance m Good workes n General graces o Vprightnesse p Particular gifts q 〈◊〉 r Encrease or growth s Glorification
one thing or being one with Christ and as iustification and imputation of righteousnesse remission of sinnes be often vsed to signifie one thing the absolution of a sinner before the tribunall of God so there be certaine words as regeneration renewing or renouation and sanctification which import one selfe-same action and worke of the Spirit euen that whereby the corruption of sinne as touching the dominion and the power which it doth exercise before our calling is destroyed till it selfe at length bee wholy abolished and in stead thereof a new quality of holinesse put into the faculties of the soule that it may begin to loue and doe such things as are pleasing vnto God till it come at last to perfection by certaine degrees This worke or action of the Spirit it is called renouation or renewing because of that new grace and quality powred into the mind and will the former corruption which is called the olde man being killed As in the first worke of creation hee that was nothing before was made a man so in this worke of renouation or new creation hee that was naught before is made good as if a new man were borne Hence also it is called Regeneration or new birth indcede not properly nor fitly for our regeneration is the same with our incorporation or vnion with Christ wherby we become his members euen one body with him For as by generation we haue our being in this World and take the essence or nature of our Parents to become their Children so by regeneration wee haue our being of Christianity to become the members of Christ sonnes of God being before children of wrath and members of Sathans kingdome sonnes of Adam Thus doth our Sauiour himselfe teach vs to vnderstand it for hauing saide Iohn 1. 12. That such as beleeue in Christ are the sonnes of God he presently addeth Which are borne not of bloud c. but of God To declare this vnto vs that our new birth or regeneration is the making of vs the sonnes of God by faith and not the furnishing vs with such qualities and properties as belong to such as bee already sons Howbeit for as much as most Diuines and best learned men doe confound regeneration and sanctification I doe therefore follow that commonly receiued iudgement and by regeneration vnderstand that framing of the heart to Gods Image in righteousnesse and true holinesse which because it is an immediate consequent of our new birth wherein wee are begotten to be sonnes and daughters of God and as it were the putting of another and new nature into vs euen that diuine as Peter calleth it therefore is vsually called by the name of new birth Now for the last word of sanctification whereas that word is somtimes generally vsed in Scripture to signifie all that euen whatsoeuer it is that we haue from or is done in vs by Christ and is as much as our 〈◊〉 from the rest of this sinfull World to remaine and be vnto Christ as a thing consecrate to him yet in this argument where we distinguish it from vnion with Christ and iustification it is that speciall worke of the Spirit renewing vs in the spirit of our mind vnto a new man which after God is created in righteousnesse and holinesse of truth as Saint Paul speaketh Ephesians 4. 23 24. Or more briefly it is that worke of God whereby our corruption by little and little is abolished and holinesse perfected by degrees For in this worke though Christ minister a power to the beleeuer by his Spirit against sinne to master it and to doe the will of God yet it is not absolute at the first so as by it all sinne should be vtterly done away not at all to be in the soule and a strength giuen perfectly to worke good for then the Law might be fulfilled of vs in this life and then wee should iustifie our selues and 〈◊〉 died in vaine and we neede not his mediation to make our workes accepted But whereas in sinne beside the guilt and condemnation wherein we are wrapt and from which our Iustification hath freed vs and in stead thereof hath put vpon vs righteousnesse vnto life there is also in it a tyranny dominion and power which by the iust iudgement of God it exerciseth euen ouer the very Elect who are the seruants of sinne and doe willingly offer the faculties of their soules and parts or members of their body as weapons and instruments to fight and warre 〈◊〉 corruption that the will and lusts the desires and motions of sinne may be done as it is to be seene Rom. 6. 13. 17 c. Now in this worke of our Sanctification there is strength force giuen to the beleeuing soule against this tyranny of sinne to beate it downe and subdue it to keepe it as vnderling that howsoeuer it dwell and remaines there egging to euill and still soliciting and prouoking against God yet it wants now much of his former vigour and might so as it cannot reigne and rage with full swinge as it was wont to carry vs headlong after all vngodlinesse vnrighteousnesse this we get by our Sanctification Apollos Now let me entreate you to open the seuerall parts of it with the causes and hereafter wee may consider of the measure Aquila This is it which I was minded to doe in the next place after I had shewed what the whole worke of Sanctification is then to lay it out into his parts and by the members laide out particularly the better to discouer the whole body of this worke Diuines vse to make two parts and that according to Scripture The first is 〈◊〉 or crucifying of the old man which hath two degrees First the death of sinne Secondly the buriall of sinne which is the progresse of the death of sinne In respect hereof the faithfull are saide to be crucified with Christ and their body of sinne to be crucified with him Rom. 6. 6. And also to be dead to sinne to be baptized into his death to be dead with him to be buried with him Rom. 6. 2 3 8. The second part of our Sanctification is our walking in new nesse of life or quickening the new man or liuing to God Rom. 6. 4. In which respect wee are said to be raysed vp together with Christ and to liue with him Phil. 3. 1. Rom. 6. 8. Here then we haue with the parts of Sanctification the true cause thereof deliuered to vs which I will for better vnderstanding thus declare and set forth according as I conceiue of it The first part of Sanctification is the death of sinne or dying to sinne which is when that the strength of our sinnefull corrupt Nature is taken downe and by degrees weakened as the body of Christ languished by degrees vpon the Crosse so as sinne cannot bring forth such euill fruites in thoughts words and deedes as it did while wee were vnder the power of it This is
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
workemanship of God created to good workes c. Ephe. 2. 10. His owne Spirit framing them to doe good inspiring them with the motions and will and enabling them with the power to doe them As it is written The will and the deede are both of God Phil. 2. 13. Hence are good workes called Fruites of the Spirit Galat. 5. 22. Thereby to teach vs that good workes being wrought in the regenerate by the operation of the Spirit therefore they are accepted and pleasing to God euen as fruite is pleasant to the taste Secondly he liketh them as parts of his owne Image which he loueth wheresoeuer he findeth euen as a father doth loue a sonne that is like himselfe Beside as they are done of his faithfull children in whom he is pleased and be testimonies of their faith and tend to the setting foorth of his owne glory so they are gratefull to him And to the end that he may take delight in them he purgeth away all the spots which through our corruption doe sticke vnto them wiping them away by the effectuall application of the bloud and death of Christ which hath the force of intercession in Heauen comming between the iustice of his Father and mans 〈◊〉 which still abideth in his members So as being cleansed by the imputation of Christ his sacrifice and perfect obedience to the working beleeuer hereof it commeth to passe that God beholdeth in their workes nothing saue that which is his owne being all forgiuen and couered the rest being his he is maruellously delighted in it yea so farre as to crowne it with an euerlasting reward First hee giues the power to doe good then crownes his owne gift The places of Scripture are well knowne to euery one exercised therein where the Lord promiseth reward yea great reward not alone to the greatest workes of Christianity as suffering reproaches scornes losses death for Christ but euen to the meanest and lowest as to the feasting of the poore Luke 14. 12. to the giuing of a 〈◊〉 of cold 〈◊〉 to a Disciple or Prophet for Christ his sake Mat. 10. 42. And at the last day the feeding of the hungry clothing the naked visiting the imprisoned Christians shall haue the Crowne of immortall glory and blessing Mat. 25. awarded to them no lesse then to the feeding and guiding the Church which is the weightiest and worthiest worke of godlinesse 1 Pet. 5. 5. Whereby it is 〈◊〉 〈◊〉 well God liketh of the voperfect good deede of his Children when for a few workes done in a moment and of no great value he is content to render glory euen an immortall weight of it Aquila This it is that moueth many to thinks that there is in good workes a power to merit because a reward is promised to them but what may be the reason that seeing there is no merite in any mans worke yet workes should be rewarded Apollos Besides the consideration of imperfections spiritual pollutions which be in our best workes as we haue heard which hath caused the godly that they would not trust to their owne godlinesse but haue euer appealed to the mercy seate of Christ Iesus furthermore our workes are not our own but come from his free Spirit and are a due debt which wee owe to God our Creator and Redeemer so as we haue done but what we ought when wee haue done all Luke 17. There being also no equality betweene the infinitenesse of heauenly blisse and our finite labours in well doing therefore there can be no merite in them neither is there any cause to looke for any merite from them there is sufficiency enough of merit in the works and passions of our Lord to deserue for vs eternall glory Howbeit it pleaseth God to make vnto our workes a gracious promise of reward in his Word which speaking according to our capacity who giue rewards to men in the end of the day after all their labour and worke is finished as in them who wrought in the Vineyard Mathew 20. Thence it is that eternall life being bestowed on the faithfull after all their labours and trauaile taken in the seruice of their most good God in the end and euening of their life is called a reward and a reward it is not a merite A reward freely giuen for his goodnesse promise sake to them that beleeue in his Sonne there being not any temporall benefit no not a peece of bread which otherwise commeth to their hand then by free mercy and not a reward of debt and desert as if either the worthinesse of the worke simply considered or as it is dipped and died in the blood of Christ could binde God to vs make him a debter it being that which Christ hath done in himselfe and not that which he hath wrought in vs that hath merited our saluation in heauen and all things which belong thereunto Yet such is the bounty of our heauenly Father that as naturall Parents by promised gifts and rewards stirre vp their children to do what otherwise is their duty so hee prouokes and quickens the slow dulnesse of his children and by rewards as spurres in their sides egges and excites thē to the doing of that which otherwise by duty they are manifoldly and strongly bound to doe And these rewards they are neither meane nor few but both worthy and many yea sundry and of diuers kinds first bodily or worldly for godlinesse hath euen the promises of this life secondly spirituall to wit encrease of spirituall graces as it is written To him that hath more shal be giuen and he shall haue abundance Lastly eternall euen the Crowne of life the Paradise of God rest from labour the tree of life which are promised to such as ouercome Reuel 2 7. and 3 5. and 14 13. Now the intention of God in offering such great manifold recompence being this to quicken his owne vnto all manner of loue and obedience towards him it is therefore very meete and lawfull yea necessarie that Gods children should by such encouragements hearten themselues in their course For howsoeuer it be fit and requisite that the will of our heauenly Father and his glory be first lookt vnto that our loue to his word and to the praise of his name do set vs on worke to do our duties as we may haue this testimony that in our seruice of God and in all the good workes which wee do we seeke not our selues but the pleasing and praise of God by doing that which he commandeth yet afterward and as it were in the second place we may turne our eyes vnto the reward promised vs thereby to helpe our slacknesse and slownesse to good considering that our labour in the Lord shall not bee in vaine but bring foorth a great haruest of comfort and blisse in the end wee reaping eternall ioyes of those things which heere we did sow to the spirit As Moses encouraged himself to care
and constancie in his good course by the remembrance of the great recompence to come Heb. 11 26. so did Christ animate his Disciples Mat. 5 11 12. by the example of the Prophets promise of reward Also Paul thus quickned the Corinthians to constancie 2 Cor. 4. verse last The things saith he which wee see not are eteruall therefore faint not And 2 Tim. 2 12. If we suffer with him we shal reign with him therefore be resolued to sticke to Christ in life death Doe we not see by common experience how men of all Trades Husbandmen Soldiers Merchants are made hardie and bold to attempt and do great and dangerous things vpon hope of receiuing good things in the end as either victorie or spoile or commodity or such earthly perishing things How much more may true Christians by the hope of neuer-withering treasures prouoke themselues to enter into endure the trauailes and 〈◊〉 of that way which bringeth to heauen in the end They haue many things within them and from without them from satan euill men and themselues to make them faint and languish therfore it will be needfull to take all helpes and meanes of courage heart vnto themselues seeing God allowes them so to do and godly men in al ages haue done so By which it appeareth how the Papists in the Rhemish Testament wrong vs in saying That wee teach not our hearers either to do good or abstaine from euill for hope of heauen or feare of hell Aquila This is indeede a speciall good that comes to our selues of good workes which though they deserue nothing yet he that doth them and aboundeth in them is not sentaway empty handed but rather hath entrance made aboundantly into the blessed kingdom of glory Which beeing giuen as a free reward as it more sets foorth the mercie of God to reward that which he might condemne so it moueth his children the more heartily to loue him who not only without but against all merit on their part doth vouchsafe so richly to requite their poore endeuours in dooing his will But be there not other good vses wherunto good workes do serue and for which the godly do cheerfully take them in hand Apollos Yea verie many and excellent euerie one seruing as a strong motiue to procure all care of dooing them For that God that hath not made nor ordained ought in vaine no not the least of his creatures nor the meanest of his ordinances much lesse is it to be thought that good works were ordained to no vse or to small vse But if any thing in the world be rich plentifull for happy most gracious vses good works may haue the first place and ranke as being fruitfull on euerie side For if we looke vnto God himselfe then the good workes and good life of his children expresseth their great thankefulnesse towards him for the great benefite of their redemption Also it cheareth him and reioyceth his heart as I may so speake euen as our euill workes do greeue him and are to him as gall or sowre grapes to our teeth Deut. 32 32. so the righteous workes of all the godly bee as an odour or sweet sauour as precious spices as pleasant fruits himselfe so testifying that his soule is delighted with them And lastly God is both pleased and obeyed and honoured by good workes which are fruits of righteousnesse by Christ to the praise of God Phil. 1 11. Therfore wee should let our good workes breake foorth that men seeing them may glorifie our heauenly Father Mat. 5 16. For as the euill and loose behauiour of such as professe God to be their Father doth discredite him amongst men as himselfe complains My name is blasphemed amongst the Gentiles through you Rom. 2 24. so it is much to the glory aduancement of Gods name when the professors of godlinesse line as becomes the Gospell Now if wee looke to the Gospell of God that is beautified and adorned by the good works of such as know and professe it as it is written Let seruants shew all good faithfulnesse that they may adorne the doctrine of God in all things Titus 2 9. If the good life of a seruant be an ornament and renowne to the Gospell when he deals vprightly and faithfully toward his master what countenance do we thinke shall be gained to the holie doctrine of the word when men of greater degrees places be full of good workes Surely as it turnes to the reproach of the word if any who liue vnder it liue otherwise then well so on the contrary part their godly and honest conuersation turnes to the credit and honour of the Word Which is a thing that Gods children ought earnestly to thinke vpon that God is contented that himselfe and his Word should haue no more respect and estimation amongst men then our good actions and liues shall winne and purchase vnto it Now if we turne our eyes home to our selues besides that which was touched before our good workes are profitable euery way First to purchase vs a good report which is better then siluer to haue such as feare God to speake well of vs is more worth then all riches Prouerbs 22. 1. This fruite Abraham got by his workes Iames 2. 24. For hee was iustified viz. approued and commended for a iust person by his workes Also the faithfull mentioned Hebrewes 11 were well reported of through their faith and fruites thereof Thus Timethy got himselfe a good testimony but yet further our good workes they be testimonies of our faith to shew it to be no dead but a liuely faith which being an inuisible grace is yet after a sort made visible by well liuing as it is written Shew me thy faith by thy workes Iames 2. 18. Euen as health is knowne to be good and sound by good disposition of all outward parts of the body so our faith our calling our election be manifested and confirmed vnto vs by our study and practise of good workes 2 Peter Chap. 1. verse 5 6 7 8. Make your calling and election sure by good workes Finally a man is not more knowne to liue a naturall life by speaking seeing mouing then a Christian is knowne to liue the life of faith by his godly and righteous workes What should I say that it is more then likely that as our workes shall haue a reward of free fauour so the measure of our workes as they exceede in number and excellency shall haue a proportionable measure of glory Certainly much will be required of them who haue receiued much and why may we not thinke that much will be rendred to them who haue done much For to euery one shall be giuen according as his workes shall be 1 Cor. 3. To proceede if we regard other men the exercise of good workes is fruitfull to all sorts and kinds of men for they which belong vnto God and be yet vnconuerted by
appeare and of the gracious promises which hee hath made to his owne ordinances with earnest prayer to be enabled to doe their publike seruice in faith and godly reuerence with singlenesse of heart as in Gods presence and before his face Secondly in the time of those solemne actions remembring themselues to be vnder the eye of God occupied in his seruice and about their owne saluation they demeane themselues accordingly being full of most holy and heauenly motions sutable to that worke they haue in hand Lastly after their being in the Assemblies they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience that as they bring with them vnto the Ministery of the Word an honest and good heart truly fully resolued according to the measure of grace receiued to beleeue and obey God hungring and thirsting after his graces offered and louing his Word and Sacraments as his blessed Ordinances and their owne soules nourishment so after the participation of the Word and mysteries they perceiue and feele by experience their strength against sinne and Sathan much encreased and their soules refreshed somewhat in all the graces of the new man euen as the strength and powers of their bodies are cheered and reuiued after a moderate wholsome bodily repast This sence and experience engendreth in them hearty thankefulnesse vnto God their Father for blessing vnto their good his own holy institutions which for their sinnes he might haue turned into a curse and withall it prouoketh them to attend and waite with reuerence loue and hope of more fruites vpon the sacred Ordinances of God making great conscience of sanctifying the Lords Sabbath in the religious and godly vse thereof Thus it is ordinarily with Gods Children when they partake in the Word and mysteries and if they happen to faile of these duties either for substance or degree they are very sorry and flye to Gods mercy for pardon and become more heedfull afterwards Of the religious vse of Gods Name and Sabbath Aquila NOw may it please you to speake of the Name and Sabbath of God and tell me how the godly must carry themselues in the vse therof as God may be pleased for herein outwardly there appeareth great likenesse betweene man and man The wicked and hypocrites in their common speech oathes vowes prayers confessions vsing Gods name and obseruing the rest of the seuenth day as diligently as any the Scribes and Pharises will be in the Synagogue on the Sabbath as well as Christ and his Disciples Apollos Indeede the sonnes of Sceua are too bold with the Name of Iesus Acts 19. 13. and so were the Priests with the Name of God We adiure thee by the liuing God tell vs c. Mat. 26. And as with the title of God they are too forward to meddle so where God hath stamped his Name vpon his Doctrine his Sacraments his workes they with their foule hands are sound to be too ready to touch it but all they get by vsing or abusing it rather it is the encrease of their guilt by prophaning so sacred a thing as his Name which is glorious and fearefull it being written That God will not hold him guiltlesse which taketh that Name in vaine Therefore the godly they very sparingly vse the Name of God neuer or sildome in their common speech vnlesse vpon great occasion and when necessity constraines and then they take it vp with great feare and awe lest they sinne in vainely vsurping it praying at least in their hearts and secretly desiring the Lord to guide them in the vse of his Name alwayes fearing to apply it to any light and trifling much lesse to any wicked purpose as to confirme a falshood or to cloke a naughtinesse And this is it which Salomon admonisheth vs of in that antithesis or opposition between him that sweareth and him that feareth an oath Eccle 9. 2. Hereby teaching that whereas sinners doe rashly vse the Name of God euen in an oath without reuerence or consideration of that awefull and wonderful Name contrariwise good men whensoeuer they are to vse the Name of God in an oath especially or otherwise they come to it with feare lest they offend by vaine vsage of it Now concerning the Sabbath they are thus affected towards it farre otherwise then euill men are they doe not supersticiously esteeme it aboue other dayes as it is a day but they ioy in the remembrance and vse of it in regard of the worship of God performed on that day and because of the benefit that doth redound to their soules for the building them vp into the sauing knowledge of God and of Iesus Christ his Sonne In these respects they doe long for the Sabbath till it come they cheere vpon it when it doth approach and in the weeke dayes they looke so well to their wayes keeping in all things a good conscience and so religiously walking in the workes of their vocation as when the Sabbath doth come they can with alacrity and ioy sanctifie it The men of this World doe not with more gladnesse gather in their Corne Wine and Oyle then God Children to keepe the Lords day Psalme 122. 1. I reioyced when they saide to me We will c. From the obseruation where of neither themselues nor such as be vnder their charge are held by such common hinderances as the World is letted by But as they breake through all 〈◊〉 that they and theirs may resort to the House of God so their desire study is to spend the whole day throughout publikely and priuately in such holy workes as are commanded of God and be sitting his day as reading singing conferring praying visiting the sicke prisoners exhorting comforting as occasion is offered reconciling of iarres examination of their Family how they profit by the publike Ministery lastly by meditation on the creatures For which purposes they make a cessation from all their owne seruile workes which on other dayes were lawfull to be done that they may be free to attend all holy duties of the Sabbath to obtain fresh strength of grace from the God of Heauen to ceasse all their life long from their dead workes the lustes of their sinfull nature so as 〈◊〉 here into a spiritual rest they may enioy at last an eternall Sabbath in Heauen Aquila What letteth but that now we may passe forwards vnto that ranke of good workes which doe concerne men seeing wee haue taken a taste of those workes which godly men and they onely can and doe performe towards God Apollos Yes friend Aquila there is a 〈◊〉 for wee haue a principal part of godlinesse yet to 〈◊〉 in which we may in no wise passe ouer and it 〈◊〉 Patience in affliction Aquila It was well remembred for there is no more necessary worke of godlinesse then this of patience we haue not more need of water and the aire then of
nor of God Againe we are commanded to keepe our selues from Idols I Iohn 5. 21. and in the second commandement we are forbid either for any religious purpose to make or serue any Image Exod. 20. 5. 3. Also our bodies being created redeemed and sanctified of God their seruice is due to him not to Idols which rather then godly men would honour with their presence and seruice but of their bodies they haue chosen to die Dan. 6. 15 16. Because it hath in it both offence of God and his Church and for the losse of house goods or lands there is this comfort against it that the Saints shall receiue a house made without hands for their earthly Tabernacle 2 Cor. 5. 1 and an Inheritance in Heauen immortall and vndefiled 2 Pet. 1. 5. For the losse of friends we shall be ioyned in fellowship with the Angels and spirits of blessed men Heb. 12. 23. For wife and children the care of them must be eased with meditatiō of Gods prouidence who is our God and the God of our seede Gods prouidence is his childrens inheritance and howsoeuer it be greeuous to part from them yet it is more greeuous for their loue to hate and for sake Christ for whose sake and loue wee are commanded to hate all Mat. 10. 37. Besides we part from them for a time to be ioyned with them for euer I Thes. 4. 18. Comfort your selues with these things Aquila But death is terrible and very fearefull saith our flesh to vs. Apollos Flesh that is carnall and corrupt reason is an euill counsellour as well as carnall friends let men rather thinke how fearefull eternall death is for natural death we owe it to nature to which wee must pay it let vs pay that to Christ to whom we much more doe owe it and who can preserue it for vs in another world And how should death be fearefull to beleeuing Christians to whom it is an end period of all their sinnes and sorrowes an entrance and beginning of endlesse ioy perfect righteousnesse at a word a passage from death to life from mortality and misery to immortality of blisse and glory wherein hee that hopes to liue cannot greatly feare to die Aquila But the paine of burning is too sharpe and greeuous we could be content to die so it were not in the fire that is most terrible Apollos Yet whom God calleth to that or any other violent and terrible death he can enable them to endure it the power of his might can strengthen them Secondly he will enable them for he hath promised neuer to exceed the power of the tempted I Corinthians 10 13. Thirdly he hath enabled sundry to beare it yea such as feared it most when they came to suffer were made valiant as Master Sanders Lastly consider a while how terrible hell fire is being incomprehensible and euerlasting Aquila But wee cannot abide death with torment Apollos Torments of Tyrants in earth haue both measure and end so haue not hell torments Aquila May we not dissemble or denie for a time the Doctrine of the Gospell without danger of denying Christ himselfe Apollos The Scripture saith Ye cannot Mat. 10. 33. Luke 11. 26. In the former place it is saide He that denyeth me in the latter is added or is ashamed of my words I will denie him and be ashamed of him To deny Christs Word is to denie himselfe who is knowne to vs by his Word Aquila But when wee feele our selues too weake to stand to it to the death what then is to be done Apollos Such as cannot endure violent death let them suffer exile let them liue a while out of their countrey which cannot giue their liues to Christ let them be Martyrs in desire that cannot be so in deede and effect yet hearty prayer may obtaine that strength which is lacking In the meane time such weaknesse is to be confessed and bewayled Aquila We know not what to say when we come before the persecutors Apollos Christ Iesus will giue you a mouth wisedome against which they shall not be able to resist therefore trust in him and relie vpon him Remember poore men and women in Queene Martes time Aquila Their threatnings are very full of terrors Apollos Yet God is to be feared more then all tyrants which can but kill the body God can send body and soule into hell fire Againe of all threatnings feare these Luke 12. 9. Aquila Their faire promises if we wil yeeld doe allure much for wee haue their word for life and preferment to be giuen vs vpon our yeelding Apollos They promise these things as the Diuel their master promised the World to Christ to corrupt him and yet he could not performe it The issues of life are in Gods hands and for preferment he lifts vp one and pulles downe another I Sam. 2. 6 7. and it is the greatest misery to be great without God Secondly if God should spare life what is the gaine of a transitory life to the losse of eternall life Thirdly consider that Christ maketh better promises and surer to such as cleaue to him in life and death 2 Tim. 2. 11 12. Rom. 8. 17 18. Mar. 16. 28. Luke 9. 24. Marke 8. 36. Luke 12. 8. Mat. 10. 32. Thus farre of such good workes as containe our duty to God which yet are to be practised with respect of edification to men as all duties to men are to be done with desire and regard of pleasing and honouring God in them The eleuenth Part of the Dialogue Of such good workes as concerne our Neighbour Aquila SIR ye are well met here shall I tell you what I feele in my selfe Me thinkes it fareth with me as it vseth to doe with a trauelling Horse which the neerer hee drawes to 〈◊〉 eyes end the more he takes heart to him 〈◊〉 more couragiously in hope to come shortly 〈◊〉 baiting and resting place so it is with me I find myself now more eagar and sharpe set vpon this 〈◊〉 then when we began for I haue good hope that wee shall at this our meeting and conference draw it to a conclusion We are come now to those workes of grace which the true beleeuers are to doe towards their Neighbours I pray you Sir which are these and amongst these being many what shall wee first take vp to deale in Apollos I could be well content our hands were eased of this labour for I begin to feele my selfe scarse well but it wil not be laide out of hand I doubt so soone as you make reckoning of for with my good will there shall not be one peculiar grace of Gods Elect but some thing shall be saide of it My desire is as much as lyeth in vs that this our glasse shall discouer to a Christian all his dignity by his calling and all his duty being called towards his Caller To proceede therefore in our purpose all our duty to man is comprehended in this one word Righteousnesse as
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
11. What a worthy gift or instification is 12. Of Sathans malice against this doctrine Experto crede The seuenth Part of this Dialogue entreateth of the neerest effects of Iustification by Faith 1. IS reconciliation with God 2. Peace of conscience 3. Accesse into the grace of God 4. Standing in this grace 5. Hope of heauenly glory 6. Reioycing vnder this hope of despaire and presumption 7. Ofioy in tribulations 8. Sense of Gods loue in the heart 9. Glorying concerning God The eighth Part of the Dialogue entreateth of another fruite of Faith called Sanctification 1. SAnctification what it is how it is by faith 2. The parts and causes of it 3. The degree and measure of it 4. Of the spirituall combate betweene the flesh and the Spirit 5. ' Of Repentance the consequent of Sanctification 6. Ofrenewed Repentance the beginning and signes of it 7. Of encouragements to Repentance 8. Of the hinderances of Repentance how to be remoued 9. Of good workes the fruites of Repentance the causes end and vses of them The 9. part of the dialogue of particular good workes c. 1 Of loue towards God what it is to loue him 2 By what rule our loue is to be guided 3 Whence it springs and what bee the effects and tokens of it 4 Of the feare of God 5 How it differs from that fear which is in the wicked 6 Of the fruits of the true feare of God and of the measure of it 7 Of trust in God what it is 8 What be the grounds of it 9 How the trust of the godly differeth frō the vain confidence of the wicked 10 Encoragements to trust in God 11 Of prayer and thankefulnesse 12 Differences betweene bad good men in these duties 13 Of the word Sacrament 14 Of the religious vse of Gods name and Sabbath 10. part of the dialogue of patience 1 Afflictions the obiect of patience 2 Of common afflictions 3 The godly more afflicted then the wicked and why 4 The generall grounds of patience 5 Of chastisements c. 6 The fruites which by chastisement come to children c. 7 Of trials first by conflict of conscience with sin 2. of martirdome 8 What martirdome is 9 The condition of dying for Christ. 10 Preparation to martirdome 11 Of resolution in the suffering of martirdome 12 An answer to obiections that flesh and blood makes against martirdom 11. part of the dialogue of workes as concerne our neighbour 1 Of righteousnesse and loue vnto our neighbour 2 Our neighbour is our enemy as well as our friend 3 Difference betweene a Neighbour and a Brother 4 The actions of brotherly loue 5 Brotherly kindnesse The last part of this dialogue of peace other effects of loue 1 Of peace the kinds thereof 2 It is proper to the godly 3 Of humility 4 Of Grauity 5 Of Gentlenesse 6 Of long suffering c. 7 Of goodnes and meekenesse 8 Meeknes in iudgment affection 9 Selfe preseruation 10 Of truth in speeches promises 11 Of contentednes 12 Duties concerning superiours and inferiours A receit against Hypocrisie 1 Hipocrisie what it is 2 Sundry kinds of hipocrisie 3 Particular or vniuersall hypocrisie 4 Dwelling or raigning 5 In profession or conuersation 6 Grosse or subtile hypocrisie 7 Causes of hipocrisie both common especiall 8 Sundry effects of hipocrisie 9 Tokens of hypocrisie 11 The cure of hypocrisie A Confortatiue for sincerity and vprightnes 1 Who be vpright and what vprightnesse is 2 How sincerity doeth differ from hypocrisie 3 Sincerity how it is gotten 4 How it is to be preserued 5 How to be tried in a mans selfe 6 Reasons to stirre vs vp to seeke and keepe sincerity Finis A DIALOGVE between APOLLOS AQVILA touching the Workes of Christ proper to the Elect that is such workes as none but the Elect haue or can haue Apollos GOod Friend Aquila now that wee haue such opportunitie of place being heere in a pleasant greene field and are at such good leysure wee should doe well to passe our time away in some wholsome communication which may tend to our edification in godlinesse Aquila It is a very good motion For seeing time is a thing so precious as we must giue a reckoning to God of euery minute of our time and hauing in the former dayes of our life spent so much of our time either in doing nothing or in doing other things or doing other things then pertaineth to vs to deale in it is therefore meete that we should now redeeme the time and the litle remainder of it to bestow it well as wee may reape a present benefit and an euerlasting good for surely vpon the well-husbanding of our time heere there will follow a blessed haruest of a glorious 〈◊〉 heereafter But whereof shall we talke what shall be the subiect of our speech Apollos I heard you say that when the workes of Christ which as the King of his Church hee worketh in the elect alone such as are giuen to him of his Father were taught openly to you and to the rest of your good neighbors that you held it a doctrine very worthy the teaching as being of great vse for Gods Children Will ye that I try your memory and put you to call to mind the principall and maine heads of that doctrine Aquila I did indeed iudge it to be a matter very profitable and still do so iudge and me thought vvhen I heard so many seuerall fruites of the Spirit giuen vs together with our Calling distinctly and in good order propounded to our consideration that it was as if one should haue led me vnto a garden planted set forth with variety of sweete and delicate flowers whereof I might take enow to delight my senses withall both while I was there and afterwards Therefore if it please you to aske me I will answer you as farre as I beare away that which I heard Apollos Let me then heare from you what these graces are which Christ Iesus doth worke peculiarly in the elect Aquila They may al be brought to these two heads The first is an effectuall calling Secondly the fruits that arise and spring from thence or the gifts which doe accompany and come from that calling Apollos How proue ye that there is a calling proper to the elect seeing 〈◊〉 〈◊〉 〈◊〉 in the Gospel That there are many called which are not chosen Math. 20 16. It may be also that there bee some chosen which haue no calling Aquila It is true some may be called which were neuer chosen and it is alsotrue that none are chosen but they be called because it is written Whom he predestinated them he called Ro. 8 30. By which it is apparent that there is one calling which is common to the Elect and to such Reprobates as line within the bosom of the militant Church and this calling is outward only and there is an inward calling which flowes from the grace of predestination and is proper
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
spirit of discretion in such as be inwardly called aswell as outwardly is attended vpon by sundry other graces as namely with an hearty and vnsained loue of that doctrine which they certainely know and by power where of they were mightily called and changed so as they willingly heare it with a true constant delight in the vnderstanding of it as it is written My sheep heare my voyce and they which are of God beare Gods word That is with much readinesse they heare it and with great and sound pleasure in it as Dauid did I loue thy Law therein is my whole delight Yea they heare it with an obedient eare and dutifull so as they can and doe so distinctly apply that which they heare know and loue to their particular vses for humbling comfort for strengthening and reformation of themselues as they submit gladly both iudgement and will reason and affections to the rule of this truth Therefore it is further written that Christs sheepe by calling doe heare his voyce and follow him Thus they haue their care-marke they heare and the wooll-marke too they follow and obey the doctrine of Christ according to the measure of grace receiued Lastly the graces of sanctification which are giuen them together with their calling and by which they are enabled to beleeue and fruitfully practise the doctrine and to continue encrease inso doing doe testifie for them to themselues and others their vndoubted calling in the Gospell Apollos Forbeare I pray a while further speech of this last marke because of those graces I will hereafter know your minde when ye first haue tolde me what men are to doe which yet haue not these tokens of calling what course such be to take to bring on their calling and how others are to behaue themselues which haue good proofe and experience of their vocation to God Aquila I wil doe my best to satisfie you herein Such as by want of the former markes and other wayes doe but make doubt that as yet they haue not this mercifull blessing of a peculiar calling let them vnder good hope of themselues that they are of the Elect because that to them God hath affoorded an outward calling offering vnto them therein Christ with all heauenly treasures neuer giue any rest to themselues vntill to their outward bee ioyned an inward calling which is so needfull as till then men are in a very bad case applying themselues to the diligent and constant vse of all such helpes and meanes as be profitable thervnto Of these meanes some be priuate some be publike the priuate meanes auaileable to an inward calling be the often humbling of our lofty stubborne hearts by a search into and a confession of particular sinnes against the Law vpon due and serious consideration of them both for the huge number being as the starres of Heauen and for the fearefull filthinesse of them being against such an infinite diuine Iustice an holy law and lastly for their deep dreadful danger being the causes of al Christs passiōs of eternal pains in hell fire to such as they are not forgiuen vnto besides innumerable iudgements and wofull plagues within which they wrap vs euen in this life By the often and carefull viewing our selues in the looking glasse of the Law beholding there our most sinfull and most wofull estate and labouring our selues to haue knowledge with some feeling experience of it enforcing what we may to apprehend with feare and griese the threatning of the Law against all and euery one of our sinnes by this meanes our dolefull condition wil come before our eyes for meekening and taking downe in some measure the hauty pride and obstinacy of our nature and will cast and strike vs into some dread of our selues and be some bridle to keepe backe the headlongnesse of our secure sinfull hearts For it cannot but that it will make a man affraide to run vpon such sinnes as he seeth and confesseth against himselfe and with his owne mouth pronounceth worthy of eternall wretchednesse And hauing once taken vp such a course of particular acknowledgement of our offences after an earnest and diligent examination of our hearts and wayes let it not be left againe but continued with such care as men can not to doe it of custome but earnestly for humiliation Next thing is there would be a good endeauour vsed to auoide the outward act of all sinne as to refraine from lewd and lasciuious talke from lying swearing and from the deede of drunkennesse adultery theft contention fighting and all such like which is in a mans power to doe if we will doe but so much as lyeth in vs to doe The Heathens hauing attained thus much as to liue ciuilly and vnblamably for their externall behauiour Yea further euen before their calling men ought by their endeauour watchfulnesse ouer themselues not onely to forbeare the committing of any outward euill in word or deede but further to snib and keepe downe the rebelling motions and desires of the soule True it is that they cannot so doe it as after they are called when the Spirit of Christ hath put a power into them for mortifying their lusts in a true hatred and abhorring of them as euils contrary to God and their owne good yet by the generall light of conscience and helpe of restraining grace they may sore checke and curbe them And in this worke and exercise of suppressing sinne both in the outward fruit and inward roote they shall not a little be furthered by embracing the company of good men from whom they shall haue many aduertisements by words or good examples in their deedes which they may imitate and follow Also by eschewing the familiarity of vaine and euill men whose words and actions are as pitch to defile as poyson to infect and as strong pul backes to hold vs from comming neere to God and finally as mighty prouocations to further vnto all hellish life Therefore of this in any wise men that will come to an happy calling must take heede what manner of men they make the companions of their life for such is the force of company either good or euill as one shall quickly become such as they be with whom hee doth associate himselfe be then curteous to all yet acquainted but with a few and they of the best It must not be forgotten that attentiue reading the Bible and other good Books which are wrote of diuine matters especially of the nature and defect of sinne of the Maiesty power of God of his seuere iudgements against offenders of his Law will doe great stead in this businesse The Gospell and promises would be so farre tasted of as may keepe vp the heart from sinking for this grace of vocation is not giuen but to such as the Law hath brought low by the sight of their sinnes and wrath due vnto them Adde vnto all the former that not
euill company alone but whatsoeuer occasions of sinne by place persons times or things must be taken heed of for occasions being taken hold of giue great strength to our sinfull nature but being taken heed of doe much pull it in I would also counsell men sometime to faste and refraine from meate and all pleasures of life for at certaine fit times they can beare it and alwayes to vse great temperance in meates and drinkes and other lawfull delights but aboue all thought and study must be had that these priuate meanes be holpen by the publike That men put themselues vnder a good Ministerie it being the principall instrument of our calling for howsoeuer the word of God read or preached if we respect the letters sillables hath not any strength at all nor the action of reading or preaching as it is performed by man how well soeuer they be as weake as water to this purpose of conuersion and calling yet being both the good and holy ordinances of God they become strong because the God of strength and might worketh by them yet in a seueral degree For the Scripture teacheth vs that ordinarily it pleaseth God by preaching Christ to saue such as beleeue 1 Cor. 1. 21. That is to say both to begin their saluation by it drawing them effectually out of their infidelity making them to beleeue Also to build them vp further in their holy faith and godlinesse of life vntill they come to possesse fully saluation in Heauen Hence it is that the preaching of Christ crucified is there verse 18. termed the power of God to saue that is the powerfull instrument by which it pleaseth God mightily to worke for the sauing of the Elect. Moreouer we are taught in Rom. 10. 14 15. that ordinarily we are not otherwise being of yeeres brought to haue faith to beleeue in God then by hearing such Preachers as be sent and furnished from God with authority and gifts for that ende as it is written How shall they beleeue in him except they doe heare and how shall they heare except they preach and how shall they preach except they be sent In the Acts of Apostles Chap. 26. 18. Saint Paul reporteth that hee was called to this very ende that by his preaching the Gospell hee might open the eyes of the blinde turne men from Satan to God from darkenesse to light Finally to omit infinite authorities of Scripture as Ephe. 4. 11 12. 1 Cor. 14. 24 25. and such like places which oftentimes yoake or ioyne preaching and beleeuing as cause and effect Acts 11. 20 21. and 14. 1. c. I doe beside reade of innumerable soules euen by thousands at once called to Christ by the opening and application of the word Albeit then we are to leaue to Christ to engender encrease faith and sanctification by what meane he himselfe will yet for our selues we are to depend vpon such meanes as wee find in the word to be ordained for such workes and this is principally by preaching the word that is by a faithfull deliuery of the sense of Scripture by the Scripture with wise and fit application of doctrines to exhortation confutation rebukes comforts threatnings as it is written He that prophecyeth speaketh to men to edification to exhortation to consolation 1 Cor. 14. 3. In the 24 25. verses of this Chapter we may reade the mighty operation of this Ordinance of Christ for begetting and confirmation of a liuely faith most notably to be commended If saith Paul all prophecie and there commeth in one that beleeueth not or is vnlearned he is rebuked of all and so are the secrets of his heart laide open and so he will fall downe on his face and worship God and say plainely that God is in you indeede By this it is cleere that together with preaching God coupleth his owne arme and power both to enlighten the minde to see inward and secret corruption hid from vs before and to bow the heart to reuerence and obey God As men therefore for the health of their bodies doe chuse places conuenient to dwell in where there is wholsome ayre sweete water and other commodities so they wil much more doe this duty to their soules for the health and safety thereof as to prouide for it good diet by the wholsome preaching of the word ordinarily on the Saboath which together with Catechizing and the benefit of publike prayer and Sacraments shall in Gods appointed houre effect this blessed worke of a true calling to their present comfort and euerlasting saluation of their soules Where these meanes be not at all vsed if so be they may be had or some and not all or vsed negligently or by fits and starts onely there the case will goe hard For howsoeuer our calling hath God alone for the Authour and beginner the finisher also and perfiter of it yet there is a necessity laide vpon vs to serue the gracious prouidence of Almighty God as instruments therein by attending and exercising the meanes appointed Therefore as Paul Acts 27. hauing a warrant from God of good security yet saide If these Mariners doe not tarry in the Ship we cannot be safe so I may say Gods ordinary dispensation considered that if these meanes be cast off and not cared for we cannot be called Now for such as be already called and can finde in themselues the true markes thereof as this is the greatest comfort in the World so if they will preserue this comfort then they must see to it that such meanes as it pleased God to blesse vnto them at first for the obtaining of an effectuall vocation and conuersion these very meanes they addict themselues vnto vsing them still and them all if there be no necessary let and being constant without being weary in a right manner also sincerely and humbly with a feruent desire of Gods glory aboue all things being much in prayer and godly meditations and as euer they will be thankefull for such a grace as their effectuall calling is let them striue to walke worthy of the vocation wherewith they are called in all lowlinesse and meekenesse long suffering and loue Ephe. 4. 1 2. Apol. Friend Aquila ye haue reported vnto me verie much of that which ye learned touching effectuall calling now if ye will let vs passe on to the other point namely the graces which doe necessarily goe with this calling except ye haue somewhat further to speake of this matter which if ye haue I will gladly giue you the hearing Aquila Yes Sir I will craue your patience alittle for I forslowed to tell you when ye asked me of the meanes of calling that it hath seemed good in the eyes of God to call some immediately without any ministry of Angels or Men as Adam in Paradise Abraham in Charran Paul in his iourney to Damascus to declare himselfe to be most free not bound to the meanes which are rather
troublesome by my long discourse of it let me tell you that this is a chiefe ende which God lookt vnto in the calling of sinners vnto repentance as in regard of himsele euen the praise of his glorious grace as the Apostle hath three seuerall times affirmed Ephe. 1. 7. 12. 14. That there being not onely nothing in vs to further it but our selues and the gates of hell against it it might be saide O Lord this is thy worke thy owne hand hath done it euen with thine owne hand arme thou hast giuen vs the victory ouer all our spiritual hellish enemies To thee therefore the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen Apollos I thanke ye for your willingnesse to enter into and to continue this discourse Also I commend your good remembrance of these matters it being so long since they were taught but as you holpe your self in some thing that was almost slipt from you so ye shal suffer mee to helpe you in that which I my selfe almost had and as it seemeth ye haue altogether forgot For by the closing of your speech I perceiue that ye haue spoken what ye are minded to say of this argument and yet that you were willing to speake of it what you remembred but I maruell not if some things are slid from you I rather maruell the frailety of our memory being considered that ye kept so many things Therefore vnto all that which hath beene recorded by you there be other foure points which I will briefly adde First touching the impulsiue mouing cause which inclineth God to the effectuall calling of some whereas he passeth by othersome which are no more vnworthy then such as are called and haue the selfe same outward meanes being all alike sinners and enemies to God by nature and all equally partakers of the word and Ministerie yet some of them are left in their corruption others being gathered to Christ. It was tolde ye this proceedeth meerely of the purpose and good pleasure of God which is made plaine by expresse authority of Scripture which ioyneth Gods purpose and calling together Euen to them that are called of his purpose Rom. 8. 28. and affirmeth that God hides those things from some which he reueales to others euen because so it pleaseth him Mat. 11. 26. there being no other reason of Peters calling rather then Iudas but this it was his good pleasure For seeing effectuall calling as you well remembred floweth from election and is peculiar to the chosen thereof it followeth that that which makes the difference betweene some who are otherwise alike in Adam is the election of God ordaining some to life and so to the meanes in their calling to Christ whereas others are refused yet so refused in the counsell of God as they make themselues vnworthy and vncapable of calling by refusing willingly and reiecting wilfully the voyce of Christ shutting their eyes that they may not see and their eares lest they should heare and making fat their owne hearts lest they should vnderstand Acts 28 27. Which sheweth thus much that as the not calling of some is iust so the calling of othersome is most free depending vpon the good pleasure of Gods will This is such a matter the consideration whereof must moue Gods children by calling to be very thankefull with great feruent loue towards God for this happy worke Sithens finding nothing in them at all hee did fetch from himselfe the cause which moued him to reueale his Son in them by the Gospel whereas he would not doe so to others who were by creation as good as they and by nature no worse yet God to leaue others to giue them ouer to their blindnesse and to open to those the mystery of his will and that according to his good pleasure which he purposed in Christ how doth this deserue that they should from the ground of their heart blesse God the Father of our Lord Iesus Christ for this most gracious spirituall blessing The second thing vnmentioned by you because vnremembred was this that as amongst men Gods will puts a difference betwixt man man as being all subiect to him as clay to the potter caling these hardning these so in those which are truly called he keepeth not one tenor some of his elect childrē euen at the instant of their calling being strong men in Christ able to goe walk run as Zacheus which at his conuersion was filled with ioy power giuen him to shake off his great sins to shake himself presently not only out of them but out of his goods by restitution of ill gotten contribution of the rest well gotten which argueth a great measure and force of grace there being sundry which long after their cōuersion can hardly ouercome themselues to doe that which Zacheus did at his new birth the 1. hour he came into the world The like is to be seen in Paul the Apostle who immediately vpon his calling coming out of the darknes of Iewish pharisaisme vnto the light of Christianisme and from Satan to God he had such a portion of the strength of grace as he could preach Christ and was ready to suffer for him being ready to the perill of his life to teach them whom hee had lately persecuted to death Now there be others againe at the time of their calling yea and a good while after which are so weake as young Babes both for knowledge and practise as appeareth in Peter and in the other Apostles who being called euen with a more peculiar calling to be the members of Christ and not onely with a general vocation to be the Ministers and Apostles of Christ yet by the story of the Euangelist it doth plainely appeare that for a great while after euen till the ascension of Christ they were exceeding infirme both in iudgement and affection not knowing distinctly the meanes of their redemption to be Christs sufferings and resurrection though it were most plainely and often tolde them and tripping and failing by pride and ambition contention and otherwise Againe some of his elect children at their first calling are brought forth by their Mother the Church with great paine and hazard to themselues being before and about the time of their calling much afflicted full offeares and anguishes by reason of their manifold greeuous sinnes laide before them by their inward monitor their conscience accusing them and the outward admonition and threatnings of the Law the light of Gods Iustice shining into their mindes and striking them as lightning and thunder from Heauen Thus it fared with the fore-named Paul at his conuersion which was with trembing and astonishment Acts 9. 6. As also with them Acts 2. 37. whose soule-horrors as daggers or kniues pricked their hearts Now on the other side some there bee which at their first calling feele no such thing but are deliuered from their bondage
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
whether they were little or great against God or men after this there followes a reuelation of all the fearefull punishments and curses temporall and eternall for the plaguing of body and soule now and for euer by the threatning and denunciation whereof and haply by a sensible experience of some part of it the holy Spirit breedeth terrour feare and astonishment vpon the view and apprehension of so many erroneous sinnes and such lamentable dolefull estate as is due thereunto Hereof called the Spirit of feare and bondage Rom. 8. 15. 2 Tim. 1. 7. Whereupon the saide spirit bringeth to a speciall griefe vpon the sence of Gods heauy wrath for some especial sinne called Pricking of the heart Acts 2. 37. whereby it bereaueth men of their chiefe desires putteth them out of conceit with the best things in themselues turning their mirth to mourning their chiefe delight to bitter griefe taking downe their hearts courage and stomack because they see they haue to doe with a righteous most rigorous Iudge who will remit nothing of his iustice but taketh reuenge vpon all sinne and iniquities and finding no strength or meanes in themselues to escape his wrath they despaire of euer obtaining his fauour by any their owne worth or goodnesse These are the workes of the Spirit in the ministry of the Law and in Ioh. 16. 8. They are called the rebuking of the world of sinne Here the office of the Law ceasseth and can bring no neerer to Christ but onely to bewray vnto vs our great neede and want of his sufferings righteousnesse and thereof the Law is termed our Schoole-master to Christ Galat 3. 24. Thus then the Spirit hauing brought the sinnefull soule by the preaching of the Law in the view and dread of her iniquity and misery to beholde what great and extreame neede shee hath of Christ and of euery droppe of his blood of his Spirit and of euery grace thereof doth after this by the Word of the Gospell begin to open her a doore to the grace and fauour of God shewing God vnto her as a Redeemer and Sauiour of sinners freely offering mercy for forgiuenesse and saluation in the promises of the Word enlightening the minde to know the truth and certainty of them mouing the iudgement to yeeld and subscribe vnto them being known to be from God and then further making poore sinners to perceiue and beleeue that all sinnes how many and horrible soeuer for all the multitude and hugenesse of them are pardonable and such as may be forgiuen them as being far and very farre lesser then the infinite mercies of God and most vnualuable merites of Christs passion and death the infinite price and worth whereof being wrought by the same Gospell to see and consider the distrustfull hearts be therewithall stirred vp by the holie Ghost to make particular confession of sinnes and to seeke mercy and pardon of them from God by Iesus Christ with trust of finding it as also to hunger and thirst after that perfect righteousnesse of Christ there set before them and finally by the operation of that Spirit applying to them the promises concerning Christ and righteousnesse by him they are sure'y perswaded that they belong to themselues wherupon flying from the terrour of iustice threatned in the Law they dare approach to the Throne of grace saying Abba Father in respect whereof the holy Ghost is called the Spirit of adoption of faith and of a sound minde Rom. 8. 15. 2 Tim. 1. 7. Aquila I doe acknowledge my selfe now well content with this your Anatomy and opening of the works of the Spirit in calling illuminating and opening the heart that it may beleeue Christ to saluation whereby I see how farre many are from faith which suppose themselues neere to it and also perceiue how manifoldly and greatly the Elect which doe beleeue are beholden to God for his wondrous working in them And lastly more and more discerne the continuall and sincere preaching of the Law and Gospell to be of great vse in the Church that Gods Elect thereby may bee translated from infidelity to faith Now if you thinke good we will hold our selues content to haue proceeded thus farre at this present and at our next meeting we will conferre further if God will concerning this great worke of Faith to the creating whereof we haue seene so many and sundry workes of the Spirit to be behouefull and requisite Apollos I am well pleased so to doe for my businesse calleth me away and it may be also your Family or calling may craue your presence and meete it is that these lesser duties giue place to the greater At our next meeting together I will try your knowledge about the nature and office of faith and other things which belong to that worthy and noble gift the Mother-gift and Queene of all graces which bee inspired into mans hear The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ. Apollos WEll saide Neighbour Aquila I see you will not faile me in that you keep your appointed time so duly for you are here euen iust at the time we agreed vpon Aquila Sir I loue to stand to my word in euery thing which is in my power to performe I will be aduised what I promise but hauing once giuen my faith I will not breake it willingly Fidelity in keeping promise with men is one of those Christian graces which are proper to Gods children as there will be occasion hereafter to declare but in the meane time the thing that wee are now to deale in it is not concerning ciuill faith betweene man and man but about Christian faith in the promises which God hath made to man Which because it is a large theame and wil take vp much time I haue purposely set apart some and ouercome othersome businesse that wee might intend the through-sifting of this point Apollos And my leysure doth serue mee very well Therefore because you thought it no ease vnto you to propound Questions ye shall now vndergoe the burthen of an answer which you liked so well of Let me see how you proue that Faith is a fruite of our calling and a gift proper to the Elect seeing it is reported of many that they haue beleeued which yet were not Elect as of Simon Magus Actes 8. 13. Also some in Iohn 2. 23 24. Yea of the very Diuels that they doe beleeue Iames 2. 19. In which place verse 26. the same Apostle telleth vs of a dead faith which one may haue and yet be no true Christian. Aquila For your former Question whether it be a fruite of our effectuall Calling If there were no euident testimony to proue it yet the thing is plaine enough for all know which know any thing that in our Calling wee are made to beleeue this being the very terminus or end wherein the worke of our Calling resteth to bring vs
of an earthly Monarchy full little then thinking that the life of the Lord and Master should be the worlds ransome and that his resurrection should be the worlds conquest and victory they dreaming of an outward glorious reigne ouer the World and hoping to be great men in great place vnder him howbeit they giuing credit to his doctrine and embracing him for the Messias depending vpon his mouth in matter of duty and saluation they had a measure of faith though a little and weake one as Christ himselfe doth testifie of them all O ye of little faith and of Peter by name O thou of little faith wherefore didst thou doubt Mat. 14. 31. and as they signifie of themselues by their owne petition Luke 17. 5. Lord encrease our fasth The other sort of weake ones in faith be such as hauing more knowlege in the mystery of Christ touching the worke of saluation by his sufferings and righteousnesse yet doe very weakely apply this their knowledge not being perswaded of the forgiuenesse of their owne sinnes and of their reconciliation with God but earnestly desiring to embrace and beleeue the promise of it and of this sort of beleeuers there haue been in all ages very many in the Church of God euer since the ascension of Christ as daily experience proueth in many honest Christians which can speake well and distinctly of the doctrine of grace and yet haue laide but poore hold of it for their own safety and comfort much doubting themselues Aquila But Sir by this meanes it wil come to passe that many which are farre enough from true faith will be ready to imagine themselues to haue some measure of faith for euery one will by and by alledge for himselfe that he hath a good desire to beleeue in Christ and so be lulled asleepe to their own perdition presuming of that which they in truth doe want Apollos Indeed Aquila you say well this is a thing may be feared howbeit there be diuers good and sure workes to discerne a sound desire to beleeue in Christ which is the lowest degree of a liuely faith from all vaine desires of wicked men hypocrites which may pretend to haue it and yet haue it not The first is that in them whose desire is sound and godly there is a coueting rather of reconciliation then of saluation rather to bee in grace and fauour with God then to bee happy in heauen for their desire commeth from a brused heart greeued and cast downe for the offence of God and his displeasure conceiued against their sinne so as to haue but one good looke of God one smile of his louing countenance it is more desired of them then the World nay then the glory of Heauen as Dauid prayeth O lift thou vp the light of thy countenance vpon vs Psal. 4. 7. And elsewhere the Church prayeth Returne and let the light of thy countenance shine vpon vs and we shall be whole Psal. 80. 3. And in another place the godly professe saying In thy fauour is life It is true that one cannot haue the fauour of God but he is sure to be saued and it is lawfull to desire saluation but yet the thing which the beleeuing broken heart doth cheefly looke vnto it is to be loued and fauoured of God Againe this godly desire is vehement not slight or light but very feruent like to the desire after meate of one pinched with hunger which is very earnest as we say hunger wil breake the hard stone wals or to the desire and longing of a woman with childe which vseth to be very vehement such is this sound desire of them who begin to beleeue they couet more to be satisfied with a full sight of Gods face then worldlings desire siluer and gold the doctrine of grace being to them more desirable euen then the finest gold Psal. 19. Wee haue heard of the desire of the Cananitish woman for her Daughter being vexed with a Diuell and we reade of the chased Hart breathing panting after the coole water brookes euen so the soule chased by temptations scorched with the heate of sinful lusts hauing begun once to taste the sweetnesse or but to feele the neede of sauing mercies doth most eagerly and sharpely desire to attaine vnto them This earnestnesse of desire it is not in them by fits and starts like Pilates desire to know the truth Iohn 18. which as a weake sparkle quickly died of it selfe but it is constant as is the desire of a thirsty man whose desire ceaseth not till his thirst be quenched such as Anna her desire was after a childe it was great and continued till the thing was granted which she did desire so it fareth with a sound desire to beleeue and find Christ it lasteth till faith bee formed in the heart and Christ be borne in them they are not quiet till then nor then neither still more and more desiring to bee knit and ioyned neerer to Christ their loue their ioy their crowne their treasure Lastly this witnesseth the soundnesse of this godly desire to beleeue in Iesus Christ that it bringeth forth some good affections which are accompanied with some reformation of life and manners They in whom it is being carefull according to that they know to obey and please God hauing with their desire to beleeue ioined an vnfained desire to repent and to liue honestly keeping a good conscience towards God and men in all things There is the quite contrary of all these to bee seene in vnfaithfull men for their desire it is of happinesse and not at all of Gods loue as Balaam would be blessed but tooke no thought to be reconciled to God or to reforme his way Againe their desires be faint and be soone quelled being neither vehement nor constant and no maruell for they are vnsound rather seeking themselues that it may be well with them then that God may set his heart vpon them and loue them and be glorified in his mercies towards them And finally they desire to be forgiuen saued but it is without desire to repent and amend their liues they like Heauen well but not the way that leadeth thither their desire being to bee glorified with God by hauing his blessing and ioy and not to glorifie him by doing his will Aquila Will not this thinke you doe some hurt to teach that there is a desire of faith which is an acceptance with God for faith it selfe may it not cause men thus to content themselues seeing now they haue some measure of faith which is sufficient to saue them Haply it will be thought that here they may fixe their staffe and set their rest Apollos No Aquila there is no feare of this in this sound godly desire that being a portion of sauing grace whose property is to grow still and waxe greater euen as young figges or raysins grow till they be ripe and come to their full bignesse as all things which haue a vegetatiue or
graces Psal. 23. throughout and the carefull obseruations both of them and of Gods mighty prouidence protection against dangers with his assistance against euils and enemies of all sorts doth not a little auaile to put more life and heart into faith as appeareth by the example of Dauid 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah by the former triall of Gods might in helping him against the Lyon and the Beare Also Paul resolued strongly for time to come that God would deliuer him because he had deliuered him 2 Tim. 4. 17 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances and often goe ouer them in their remembrance and thoughts as Papists supersticiously numbred their prayers ouer their beads so to refresh their faith by recording and numbring Gods seuerall sauours learning more strongly to trust in him whom they so well know by experimentall knowledge Let them which know the Lord put their trust in him Psal. 9. 10. Finally amongst other things which further to bring to this highest pitch of faith it is of no small moment to haue a care and watchfull endeuour in all things to keepe a good conscience for it is not written in vaine that Abrahams faith was perfected by his workes There is a great neerenesse of kindred betweene faith and obedience as faith in the promise of mercy breeds obedience to the Commandements so obedient walking before God giues more courage to a faithfull man the more boldly and surely to expect the performance of the promise being made to such persons as out of loue to God obey his will Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him because he had this testimony within himselfe that he endeuoured the keeping of his statutes Saue me O Lord for I haue kept thy Testimonies and againe I haue great delight in thy Statutes therefore quicken me according to thy word and many suchlike Thus friend Aquila in so short roome as I could I haue answered your foure demands and for an ouerplus as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes which is the least measure of faith so I will here deliuer some tokens of the strongest faith wherby it may be known The first whereof is this when a faithfull man is able to beleeue the promises though the meanes seeme euen to fight against the truth of them as Dauid being a priuate man yea and persecuted yet beleeued the promise of his aduancement to the Kingdome And Abraham resteth in the word of Gods promise for Isaac and the blessing of all nations in him euen when Gods own word of commandement to kill his sonne did warre against the word of promise to blesse all people in that sonne Secondly in many and manifold dangers yet still to cleaue to God with trust in his mercies as the Saints spoken of Heb. 11. They were imprisoned scourged racked slaine with the sword driuen into dennes and caues and yet they still by faith beleeued God Thirdly when any are able to reioyce in their suffering and to endure their tribulations with gladnesse as they that suffered the spoyling of their goods with ioy Hob. 10. 34. and the Apostles that went away reioycing that they were counted worthy to suffer for his name Lastly if any be ready if the will of God be to aduenture their liues for Christ as Antipas as the Martyres who loued not their liues vnto death these things as also the contempt of the world the deniall of our selues the manifold fruits of charity when any doe as it were forget themselues to seeke the good of others distributing liberally vnto the necessity of the Saints these I say are great testimonies of a great measure of Faith and nothing such a sure token thereof as to be much and earnest in all kinde of supplications for our selues for others and for the whole Church watching vnto prayer and being feruent therein But now good friend Aquila it is meet we should thinke of repairing to our owne houses to see if all there be in peace and safety Aquila Sir I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly and well content to hearken vnto your motion of returning home reseruing other matters which now cannot be dealt in to our next meeting The fift part of the Dialogue of the rarenesse of Faith and fewnesse of Beleeuers As also of the efficacy and fruitefulnesse of a true faith Of encouragement to beleeue with answer of Obiections against Faith Apollos I Am bound to affoord you my best helpe for of you Aquila I haue bene made to know the way of GOD more perfectly I wil euer acknowledge it and be ready to shew all thankefulnesse for it But our time will slide from vs and though wee haue all peace at home yet it is not good to giue prouocations Let vs therefore fall close to our businesse that wee may dispatch in due time Wherin would you wish vs now to deal me thinkes we haue sayd much of Faith shall wee passe to some other thing Aquila No Sir I pray you let vs dwell a little longer in this argument For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith whereof little hath bene saide scarse a touch giuen of it and what may be the matter that true Faith being such a noble and necessary such a woorthy and wonderful gift yet there be so few so very few euen within the Church of God liuing vnder the Ministry of the Gospel which are endued there-with as is too manifest by their manner of liuing for very many liue very il now one can neuer liue ill that beleeues well as on the other side hee that beleeues ill cannot liue well Apollos Heerein you say most truly For true Faith is neuer idle nor barren but working and fruitefull in good workes Thence it is called Effectuall Faith 1. Thess. 1 3 and elsewhere it is sayde that Faith workes by loue Gal. 5 6. of Abrahams faith it is said It wrought with his works Iames 2 22. where the Apostle maketh voydnesse of workes or want of charity a note of a dead faith For as dead men can woorke no more any humane or naturall worke so that faith that works not by charity is dead Nothing therefore is such a testimony of the lacke of liuely faith as mens euil and wicked liues Many other things there bee which doe descry this truth that Faith is a rare gift to be found but in a few as namely the great ignorance of God and his will For there being as we haue seene before required in faith a competent knowledge nay faith being for the nature of it a diuine wisedom put into the heart os the elect
and hope Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe and their weake knees and the rather calling to minde that they haue by vowe in their Baptisme and by promise often iterated in the profession of Christianitie bound themselues as to doe the cōmandements so to beleeue the promises of God And better it were wee had neuer made such a vow then to breake it hauing once made it Eccl. 5 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde which as a pure virgin neuer was defiled with any vntruths but also to weigh the bond wherewith God hath bound himselfe to vs not onely in our Baptisme but namely in the Lords Supper where vnder his seale hee assureth euery true beleeuer that examineth himselfe and so eateth and drinketh that he is as verily partaker of Christ and of his passion with all the fruits thereof to remission and mortification of sin as he is partaker of the outward pledges of his body blood they being particular testimonies of assurance to euery one of his owne saluation by Christ according to the tenor of the couenant so as a token from a most trusty friend cānot more confirme our perswasions of his loue towardes vs then the Lords Supper duly receyued may warrant and assure our heartes of the especial loue of God in Christ for our eternal happinesse Vnto all this we may adde as a spurre to quicken vs the great and diuers hurtes which will redound to our selues if we beleeue not God and the maruellous dishonour that thereby should be offered to himself For if once vnbeleefe take roote in our hearts a bitter root or roote of bitternesse it will prooue For by it all our actions naturall ciuill religious indifferent good actions will be defiled and made hatefull to God For Whatsoeuer is not of faith it is sinne Rom. 14 23. And without faith it is impossible to please God Heb. 11 3. and to him whose minde and conscience is vncleane thorow infidelity and sinne all things are vncleane Titus 1 5. And what a matter this is let any man duly consider of it that as faith gets all sinnes both to bee forgiuen and to turne to our good Rom. 8 28. so infidelity gets all our best workes to become naught to turne to harme to vs and offence to God Neither this onely but through vnbeleefe we do euen bind vp the hāds of God and seale vp the fountain of his liberality that it should not flow vpon vs either in earthly benefites or heauenly graces His protections and deliuerances in our dangers and against our enemies are withhelde As it is sayde in the Gospell Christ could doe no great workes there in Capernaum because of their vnbeleefe so our vnbeleefe doeth after a sort disable God at the least it depriues vs of his gracious good things and great preseruations Neither onely doth it keep good things from vs but pulleth down euill things yea euen vpon Gods Children their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen Moses for his distrust died in the Wildernesse and might not be suffered to enter the Land of Canaan Deuterono cha 4 4. Also Zachariah otherwise a iust man yet for his vnbeleefe sake was stricken dumbe and for manie moneths was not able to speake Luke chap. 1. vers 22. If the vnbeleefe of the godly being but an infirmitie of faith were so sharpely chastised what marueile if the infidelity of the wicked being a meere absence of faith do cause vnto them many heauy plagues in this life Examples whereof are rife in the Book of God and in common life but the chiefe hurt of incredulity is that it shutteth out from the blessed and glorious kingdome of God For without shall be fearefull vnbeleeuers Reuel 21. 8. yea and throweth downe head-long into eternall perdition to suffer vengeance in flaming fires because they obey not the Gospel of Christ For he that beleeues not the wrath of God is vpon him Iohn 3. 36. and such shall be condemned Marke 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stirre vp our dul hearts to embrace the promises yet when the manifold and certaine euils which befall men for want of faith be thought vpon this should helpe to awake our heauy mindes to make vs abhorre euery vnbeleeuing thought chiefly considering that the danger to our selues by yeelding to vnbeleefe is nothing though it be much most fearefull being compared to the dishonour that will thereby redound to God for by our vnbeliefe he is spoiled as much as in vs is of his essence being namely his mercy truth and power which is to make him no God For if we make him a lyar as euery one doth which beleeueth not in the onely begotten Son of God 1 Ioh. 5. 10. then we strip him and rob him of his chiefe glory yea of his very essence Nay which is yet more feareful we doe equal match him vnto Satan as if there were no more truth in his sayings then in the father of lies as on the one side then they doe much glorifie God that doe beleeue his word witnessing of him that he is true in his promises able for performance Rom. 4. 21. yea they do themselues a speciall honour for they doe make God a testimoniall as it were and set to their hand seale that he is faithfull Ioh. 3. 33. So on the other side they do exceedingly dishonour themselues and God also which doe through infidelity cast away his promises Thus you haue heard good friend Aquila the best encouragements which I can thinke of to quicken a fainting faith which if they hit vpon a presuming heart will make it more presumptuous but if they meet with a beleeuing humbled heart for whose sake I haue collected them then they will be as drie sticks heaped vpon a dull dying fire to reuiue and cheere it Now that ye are so well acquainted with the vsuall discouragements hinderances of faith you hauing had so many strong assaults made against your faith if you wil deliuer them and also shew how they may be repulsed ouercome it will doe well in my opinion and so wee will shut vp our conference about faith Aquila I haue a good mind to doe the one that is to lay forth the obiections which the flesh Satan make against the stedtastnesse of faith to shake it but for the other you that haue truly opened the encouragements can also tell how for to fit them for the resistance and beating backe of hinderances First how shall I be assured that the gracious promises offorgiuenesse by Christ and other promises of the Gospell are from God and not deuised by men Apollos Tell me haue you not been moued to doubt whether there
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
beholding this iustice of the man Christ with the eye of his strict Diuine iustice he doth finde nought in it to mislike giuing to it De iure euen according to good right the recompence of life eternall This was well knowne to the wise and blessed Apostle Paul who hauing in his owne person yeelded obedience to the morall Law before his conuersion while he was a Pharisie but much better and more obedience after his calling to be a Christian yet beeing well assured that it could not stand before the tribunal of Gods iustice which condemneth the least obliquity and sweruing from the Law therefore hee renounceth it as hauing no affiance in it nay reiecting it as losse and as dung that he might be found not hauing his owne but the righteousnesse of Christ Phil. 3 6 7 Teaching all Christians euery where in his Writings namely in his Epistles to the Romanes and the Galathians to seeke after their perfect iustice from and in Christ agreeable to the rest of Scripture which exhorteth all men as they will euer enioy life to thirst hunger after the same For this all men are to take notice of that as Christ Iesus suffered not for himself but for sinners so the righteousnesse which he wrought in his humane Nature by his actiue obedience it belongeth to all his members being a mantle or robe large and broad enough to couer and cloath both himselfe and all his Howsoeuer our garments doe but fit one body at once to couer it yet this Wedding garment is able to apparrell both husband and spouse Christ his whole inuisible church which is the society of chosen and beleeuing ones There being deriued from his Godhead an infinite worth valew and price as to the sufferings of Christ so also to his passiue and actiue obedience and workes which he did that he might bee able to iustifie thereby all his elect These things being thus opened now a way is paued for vs to speak somthing of that worthy benefit of Iustification which according to your desire I will declare what manner of blessing it is and how it is by faith Iustification what it is Amongst sundry significations of this word Iustification which I meane not now to meddle with there be three especially to bee obserued One is to make iust which except it be with some commodious interpretation doth not agree to this matter wee haue in hand for we are not made iust by a iustice in our selues or in our persons Secondly it importeth as much as to declare shew foorth and allow for good and iust that which before was so as in that saying Wisedome is iustified of her children Luke 16 15. Againe the Publicans iustified God Luke 10 29. And in Iames 2. Abraham is sayd to be iustified declared such by his Workes In a third signification to iustify it is according to the vse and custome of speaking among the Hebrewes to absolue one from guilt and to pronounce him innocent As in all these places where Iustification is set against condemning as in the Prouerbes He that iustifieth the wicked or that condemneth the innocent both are like abhomination c. And Rom. 8. who shall condemne it is God that iustifieth and Acts 13 39. All that beleeue in him are iustified from all those things c. and innumerable the like places It is a word borrowed by the holy Ghost from Courts of ciuill Iustice where such as being accused and are found guiltlesse they bee by the mouth of the Iudge absolued and pronounced innocent In this third signification we vse the word here when we speake of the iustification of an elect sinner by faith not for infusion of iustice into vs whereby wee should be made iust by an inherent righteousnesse of our own nor for the declaration of our iustice before men but for the absoluing of a sinner from his guilt of sinne and the accounting or pronouncing him iust before the tribunall of God In which sence the worde is taken without all exception to the contrary in Acts 13 39 where it is written Through this man is preached to you forgiuenesse of sin and from all things from which ye could not be iustified by the Law of Moses by him euery one that beleeueth is iustified Which words in good and right interpretation can haue no other meaning then this That whereas by the Law by the workes and ceremonies thereof men could not be acquitted and assoyled from their sinnes yet by Iesus Christ so we by a liuely faith lay hold on him we shall bee absolued from our sinnes before the iudgement of Almighty God And in this selfesame meaning doth the blessed Apostle vse this word throughout his disputation of this matter in his Epistles to the Romanes and Galathians so as now it will be no hard thing to shew what benefite our iustification is Iustification of an elect sinner before God it is an action of the most mercifull God freely according to his couenant of grace absoluing him at what time he beleeueth from his sinnes before his Tribunall by the passiue righteousnesse or sufferings of his Son imputed and an accounting or pronouncing him for perfectly iust by the actiue righteousnesse of Christ imputed also vnto such a beleeuing sinner For the fuller vnderstanding hereof we are to note that in this worke of Iustification there is a two-fold action of God to be considered One is an imputation or reckoning of all our sinnes and the whole punishment thereof vnto Christ vpon whom as our surety or husband they were put by the decree of his Father and his owne election that he by bearing them might so acquit vs from them The second is an imputation or reckoning of Christ his whole righteousnesse both passiue and actiue to vs for the forgiuenesse of sinnes by the merit of the former and the acceptation of vs as absolutely righteous in his sight for the merit of the latter Euen as in a marriage where a Noble man marrieth a begger there is an exchange made The nobility and riches of the Husband is communicated to the Wife and her meannesse or extreme pouerty is now esteemed his or at least extinguished in his greatnesse so it fareth here All our faults and punishments were by imputation of God the Father so put vpon his Sonne as if they had beene his owne he was recounted a sinner yea made a sinner by it and the chastisements of our peace was vpon him he became a curse for vs and on the other side the whole righteousnesse of Christ both in his keeping the Law and in his suffering paine and death for the breach of it is so beeome and made ours by imputation as if wee in our owne person had suffered and fulfilled all So as a mans body and soule is no more his owne his sicknesse or health is no more his owne then vpon Gods imputation the passion and obedience of Christ are
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
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
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
Finally which is an admirable thing euen by the grosse sinnes of his Children it pleaseth God to doe them much good both to greeue them for that is past to humble them and shame them for the present to worke more feare and warinesse for the time to come Besides it turnes greatly to Satans great confusion their fales prouing medicines and remedies and preuentions of future sinnes and this as it much redoundeth to Gods honour so it cannot choose but vex Sathan at the heart that such sinnes as he hath drawne the godly into with great diligence and long deuice hoping therby to choke them and quite to spoile them should bee made meanes through Gods wonderfull goodnesse and wisedome euen to whet and sharpen them the more against Sathan the procurer of their wounds and woe by stirring vp themselues and strengthening others vnto all good duties He had been better to fit still then to haue tempted Dauid and Peter to such sinnes as he did as I could further proue saue that in our conference of Repentance this very thing wil be happily reuiued and come againe to be spoken of but it is now meete that wee seeke out the markes whereby Sanctification is knowne to be truly wrought and to speake of the duties of sanctified persons Apollos I doe well allow of your purpose onely by the way let me put you in remembrance that by the remainder of sinne in the new borne Christians and by those daily bitter fruits which spring from thence there is more occasion giuen to the godly to exercise their faith touching the forgiuenesse promised and their hope touching the blessednesse to come and all other their graces which if they were perfect and all sinne done away at their regeneration then what great vse of faith or hope when there should bee no vnbeleefe or doubting within them or what vse of any other vertue when it lacked the opposition resistance of the contrary vice to set it on worke Here is our warfare and there must be a continuall strife inwardly in our selues betweene grace and sinne as well as out wardly against the wicked In Heauen our warfare shall be ended and not before and further by how much the godly oftner sinne here so much the mercies of God in pardoning and Christs righteousnesse in couering such and so innumerable transgressions are manifested to bee the more glorious and excellent There being no lesse grace if not more expressed in forgiuing sinnes done after the Spirit of God and faith receiued then such as were done before Sithence the more Gods Children are beholden to God and the more meanes they haue against sinne and the more they are enlightened to vnderstand their duty the more grecuous is their fault which yet being all remitted freely vpon their repentance it declareth the abundance of the grace of God toward them Aquila It was well thought vpon by you for I had forgotten these things but now to follow my purpose Amidst so much darknesse of minde as yet remaineth after regeneration in Gods Children and so many and great imperfections Sathan also with his iuglings laboring to trouble their iudgements it seemeth then a hard thing to discerne that true sanctification of the Elect from that generall grace whereby a naturall man may liue for outward comfort and carriage as if hee were truly sanctified There bee sixe or seauen tokens by which the difference is to bee found and euery sanctified person shall by them know of himselfe that hee is gone beyond a ciuill life First a sanctified man hath care to order his life his whole way and euery step of it by the knowledge of the Word of which he enquireth what hee may doe and what not still taking counsell from thence doing all his things as necre as hee can by that diuine direction and with application of Christ beleeuing that his weaknesses are in him hidden and the vncleannesse of his worke wiped and purged by his death whereas the ciuill man dependeth vpon the allowance and reputation of men which if hee obtaine it contents him he lookes no further but to haue a good estimation in the World And whereas the sanctified man aymeth at this most how to please God euen with the deniall and displeasure of his owne corrupt heart the ciuill man doth not take thought nor trouble his head about the pleasing of God in the good he doth nor in leauing euils for the offence of God but seeketh and studieth to please himselfe and such whose fauour hee desireth to liue in ordering his course to his owne and their liking Thirdly whereas a ciuill man is very carefull in duties that concerne affaires and dealings with men that hee may get a good report that way and doth religious duties coldly and of custome the sanctified man though he will not be negligent in workes that belong to his calling yet he is cheefely 〈◊〉 〈◊〉 duties which concerne God and his 〈◊〉 〈◊〉 that both publikely and priuately Adde heereunto fourthly that ciuil 〈◊〉 〈◊〉 no great conscience of smaller sinnes as 〈◊〉 〈◊〉 talke lesse oaths gaming c and not at all 〈◊〉 against naturall corruption to get it killed nor in 〈◊〉 bled for it It is otherwise with a sanctified man he laboureth most against the roote of sinne to get it mortified to haue the fountaine drained hee 〈◊〉 him and conceiues much 〈◊〉 euen for the 〈◊〉 of sinne Psal. 51 4 5. Hee hath a great care to meete with sin in the bud to resist it in the 〈◊〉 and euill desires and auoyding conscionably euen such offences as the most men iudge but 〈◊〉 For hee 〈◊〉 the danger of death the displeasure of God in euery sin euen the least Dauid will greeue for touching the lap of Sauls garment the Lords annointed The heart of a godly man wil smite him euē for a vile vnhonest thoght for euery little ouer sight if it be but in a circumstance of an action Yet 〈◊〉 ciuil men neuer take any 〈◊〉 to auoid the sins of the time or of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turall peculiar sinnes the sanctified man of all other most setteth himselfe against these And to shut vp because the differences are infinite the euill man is 〈◊〉 about the 〈◊〉 of grace to get more strength against 〈◊〉 more power to obey God he doth not marke in himselfe the decrease of grace or increase of sinne that being humbled therefore he may vse the means appointed without 〈◊〉 〈◊〉 and faintnesse not by fits and girds It 〈◊〉 〈◊〉 with the sanctified person who 〈◊〉 how corruption workes and how grace decayes betakes himselfe vnto the vse of al good means 〈◊〉 all good care and conscience for the helping him 〈◊〉 a greater measure of the Spirit that he may grow vp in grace and knowledge For he considereth 〈◊〉 himselfe amongst sundry other things what duty he 〈◊〉 to God and to his owne soule and that this 〈◊〉 is laid vpon him by
good Christian and that it is spirituall and inuisible fought by inuisible combaters and weapons At length you deliuered the necessity of this battle by the true causes of it whereof the first is the wil and good pleasure of God who as he ordained his owne Sonne so all his members to this spirituall warre and conflict thorow which they are to passe vnto the Crowne and the Kingdome which is prepared for them as in earth no man is crowned except first hee striue lawfully none diuide the spoile which first haue not abid the brunt of the battle and obtained the victory The second cause is the extreme malice of Sathan against Christ the head and for his sake against all the Elect his members whom he will neuer ceasse to tempt and that with most wonderfull subtilty as a Serpent long experimented and with outragious cruelty as a red fierce and fell Dragon or roaring Lyon if it were possible to draw backe againe the regenerate vnto his kingdome and hauing ouercome them to destroy them 1 Pet. 5. The third is the repugnancy and contrariety which is betweene the Spirit and the flesh in the new borne Christians in whom they continually striue together as the twinnes did in Rebeccaes wombe the Spirit striuing against the flesh and the flesh lusting against the Spirit without truce or reconcilement hell and Heauen light and darkenesse God and Sathan being no more contrary in quality then the Spirit and the flesh Here I call to minde that it was taught that in Scripture phrase Spirit grace new man law of the mind in this argument were Synonyma and of one signification also flesh old man corruption law of the members were equiualent termes importing one thing so as euery regenerate man hauing these in him consisted of a double man and had two men warring in him perpetually during his whole pilgrimage the old man which is that remainder of sinne that vicious quality deprauing and poysoning our Nature inclining to the breach of Gods Law which is vsually called the flesh That which is borne of flesh is flesh Iohn 3. 6. And abstaine from the lusts of the flesh 1 Peter 2. 12. And corruption as Ephe. 4. 22. The old man is corrupt for it causeth spirituall vnsoundnesse wasting all where it reigneth lastly Law of the members because in faculties and powers of soule and body it hath force of a king or law to command and enioyne absolutely in wicked men but in the regenerate with resistance And the other man is the new man which is that quality of holinesse created in mind and will renewed by the Spirit of God hence called The Spirit and Grace because it is freely giuen and worketh things gracious and pleasing to God and lastly The Law of the minde because there it gouernes as a Law or Commander Now the opposition and strife betweene these two men in the regenerate it is this in generall that grace or the Spirit or the new man doth raise and beget godly desires and affections tending to Heauen and hindereth the wicked motions of corruption and the old man and this againe engendereth vicious euill desires and thoughts crossing and hindering the good counsels and purposes of the Spirit and new man In which conflict sometime sinne preuaileth against grace carrying vs away and leading vs captiue as it were fast bound in fetters and chaines Rom. 7. 23. and sometime grace mastereth the lusts of sinne and remaineth Conquerour And this alwayes falleth out by reason of this combate that a godly person as he cannot doe what euill Sathan sinne and himselfe according to his will corrupt would doe because grace dwelling in him doth put an obstacle and barre vnto sinfull desires that they doe not breake out as blisters or botches in ones body so he is not able to attaine to performe either all that good which he would or in so good a manner as he would with such loue to God and his Neighbour as his soule wisheth and the Law requireth because remaining corruption doth oppose it selfe vnto the worke and motions of the Spirit Which is the thing whereof Paul had experience in his owne person and hath reported in Rom. 7. 14 15. both to the instruction of all and great comfort of the weake that by reason of dwelling sinne egging and tempting him to euill pulling and drawing him from God hee both did the euils which he would not and left vndone the good which hee would doe or did it vntowardly and weakely He could no sooner haue a good thought and motion tending to God ward but euill was present and at hand very ready to quench and smother This was the condition which hee was subiect vnto euen like the condition of a sicke man newly recouered or but recouering who faine would walke a mile or two for his health but when he begins to go his legges double vnder him for feeblenesse and he can scarse walke two turnes about his chamber Or as it fareth with an escaped prisoner which desireth to flye and his heart could serue him to go twenty miles or forty a day yet his bolts and fetters so comber him as he can scarse rid one mile a day So the Apostle felt and so much other regenerated persons feele themselues encombred with their sinnefull Nature as they are enforced euen when they do best to do their duties with care wants and imperfections Apollos In this spirituall combate there is a materiall thing to bee enquired into whether corruption do so farre at any time preuaile ouer grace as wholly to extinguish it for a time or the faithfull do but onely fall into a spirituall sleepe deepely forgetting themselues yet still retaining the life of Grace The case of Dauid falling so heinously sinning so deliberately lying so long being falne causeth diuers more then to suspect that the godly in their conflict with sin may take such a foyle as to haue grace wholly beaten out of their hearts for a season though not finally For it thoughts that he yeelded vnto sinne with his whole will which cannot be where any sparkle of Grace remaines Aquila Sir this is a Question which it were more meete for you to make answer to then my selfe howbeit seeing you will haue it so I will speake my minde in it When I reade in Scripture that God is vnchangeable his couenant euerlasting his calling and giftes without repentance his regenerating grace to bee an immortall seede to remaine in the elect to be such as none can take from them and that the life of grace can no more returne to the death then Christ can returne to dye againe and that Christ doth make intercession for beleeuers and that the Comforter which is giuen them shall abide in them for euer Vpon these and such like grounds I am resolued that howsoeuer sauing grace in the Elect may be wounded yet not killed battered and beaten yet not raced sore shaken yet not plucked vp by the rootes
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
as either when we quit and cleare our selues from suspition of a sinne by shunning the very appearance of euill all that hath any neerenesse with it or lookes but toward it or when wee rebuke and punish such as wee haue thought to beare withall in their sinnes or haue in truth borne withall after which sort it is likely the Corinthians vpon Pauls sharpe reprehension did cleare themselues in the case of the incestuous man whom they had winked at Or finally by an humble true confessing of our fault to God and to men if it were open and publike with hearty crauing of pardon as in the Publican Zacheus Dauid we haue examples of this clearing and well also might the godly Corinthians cleare themselues to Paul that they were displeased with their sinne in bearing with such an offendour not onely by their diligence in censuring him but by their vnfeined confessing of the offence both to God and to the Apostle whom they hadagreeued The third fruite it is indignation which is an holy anger stirred vp in our hearts not onely against other mens faults with a pitty toward their person but especially against some sins which haue escaped our selues that we-were so beastly and foolish as to doe such euils that we might haue auoyded and when we are moued to anger more against our owne then other mens this is a very good token of a repentant heart The fourth fruite is feare not seruill but filiall and child-like arising from the feeling of Gods mercies and our owne 〈◊〉 from whence commeth an holy awe and feare lest the euils which tofore wee haue offended by or such like through our corruption breake forth againe The fifth is desire as impenitent persons haue their desires to eate to drinke to sleepe to take their ease and pastime to fare deliciously to goe gallantly and brauely in apparell to grow rich to be aloft to be well thought of and spoken of although they deserue it not and are stuffed with many other such carnall and worldly desires as tokens of their naturall impenitent heart so the godly desire to liue honestly to keepe a good conscience to dwell in the House of God for euer to enioy the sincere milke of the word to be vnburthened of sinne to mortifie their lusts be dissolued and to be with Christ and finally not to offend againe in these particulars wherin they haue offended God or his people are the testimonies of a truly repentant heart The sixth fruite is zeale which is a great griefe conceiued for the hurt of Gods glory by sinne and an ardent loue to all such things as God may be honoured by and to hinder in our selues and others whatsoeuer may dishonour or displease him Reuel 3. Repent and be zealous Therefore as cold and luke-warme Christians are vtterly without all grace of true Repentance which worketh a zeale against all sinnes and for all good to crosse the one and aduance the other according to our places meanes so the truly zealous man whose zeale is guided by the knowledge of the Word and tempered with charity such as was in Paul and Barnabas Acts 14. in Phine as in Moses in Dauid it is the euidence to our soules that it is blessed with the grace of Repentance The last fruite is reuenge which is not a requiting of euill for euill towards others a fruite of the flesh but a voluntary punishment which a sinner taketh vpon himselfe for the euils done against his God his soule or his brethren in labouring more to bridle his vnruly heart from vnlawful desires and moderating it in those which be lawfull for bearing not sinfull delights or profits alone but euen such things as are within our liberty if the vse of them will be an occasion of finne either to our selues or other This curbing of our selues and cooping vp our affections mortifying the flesh denying our selues is that reuenge here meant Also enforcing ones selfe to doe the things quite contrary to our sinnes as the drunkard to repent and punish himselfe with abstinence also the glutton and riotous with fasting the great talker by keeping silence the adulterer by forbearing all things may prouoke lusts Let me not conceale from you that I iudge this reuenge if it be referred to the Corinthians to be their exercising of that ecclesiasticall Authority which God had giuen his Church against sinne with more seuerity then wonted that as they had offended by remissenesse so they would henceforth take due reuenge vpon open sinners according to the power giuen them of God And this is very like for it is a godly reuenge to set on worke all power which God giueth vnto any for stopping of the course and current of sinne Let Papists who take such vnlawfull yet painfull reuenge of themselues by whipping c. admonish true Christians to take all lawfull reuenge Aquila Now Sir I will propound some doubts vnto you touching Repentance if first you will call to mind those cautions which ye deliuered touching the same in your publike teaching Apollos Herein I will answer your desire But let ' me tell you by the way what was saide of the meanes to quicken and stirre vp this daily Repentance Namely diligent reading of Scripture and other godly Bookes the humble submission of our mindes to all godly admonitions of the Saints blessing God in our soule after the example of Dauid for such rebukes as are priuately and friendly reached out yea thanking God for the reproaches of enemies by whom sometime one shall heare his sinne tolde him sooner then by a friend though not in a good manner nor for any good ende on their part yet considering God sets them on worke as Dauid the Prophet saide God hath bid him rebuke mee Therefore endeauour our selues to make vse of them giuing good heed both to the checkes of our conscience which often proues a faithfull monitor and to the strokes of Gods hand sensible and insensible in soule and body seeking to profit by them to amendment that wee feare him the more yea euen in the dayes of our prosperity and peace making this good vse to be inuited by them to speedy and true repentance and so we shal preuent Gods chastisements if wee voluntarily fall to iudging of our selues Yet of all other good meanes to awaken vs and bring vs vnto the practise of Repentance this is not the least euen our daily examination of our owne heart and wayes to consider particularly what escapes haue been in thoughts words and deeds in omission or commission with the circumstances of our actions for manner of doing and for the end of our workes and the persons and such like things that so we may come to see both what is to be sorrowed for presently and vpon faithfull and humble confession we may make all euen with God through Christ for that which is past and also what cause there is to watch ouer our selues for time
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
the Riuer makes not the Fountaine sweete but the person being first good that which he doth according to Gods will becomes good And as it is amongst men that we cannot like a gift when wee brooke not the giuer so it is with God hee neuer accepts any thing that is done how good soeuer in the nature of the thing done except the doer be first accepted Now that which maketh the doer good it is his faith in Christ whereby hee is purged from all his iniquities and hath the righteousnesse of Christ accounted to him to make him righteous in the sight of God Hence it is that no worke of ours can please God vnlesse it come from faith Hence also it is that the works which wee doe borrow all their commendations euen from hence that they are the children of faith begotten and brought forth by it See Hebrewes 11. throughout From hence it was that Caine and Abel offering each sacrifice vnto God Caines sacrifice was reiected and Abels receiued and pronounced to be better then Caines because it was offered in faith Abraham offering his sonne though the work were strange exceeding wondrous yet it had had no grace nor respect with God except it had come from faith What shall I say more a poore Kitchen-maid an Hostler a Chimney-sweeper or any other how base soeuer their trade be being a lawfull vocation if he doe his worke out of a true faith in God through Christ and out of obedience of Gods will his worke is more glorious and pleasing in Gods sight then the best and most goodly worke of a King or of a Preacher being not faithfully and obediently performed Whereof it is written that many things which are great glorious amongst men are abominable before God for if faith 〈◊〉 vs not a worke to doe our workes let them be how bright or glittering soeuer for shew and appearance to men yea and very profitable for fruite toward men yet they are no better then beautifull sinnes So the holy Ghost teacheth that what is done without faith it is sinne Rom. 14. 23. And that without faith it is impossible to please God Heb. 11. 6. Now wee are here to consider that faith in euery good worke doth set it selfe a worke three manner of wayes Or thus if ye will the act of faith in a good worke it is threefold The first is to enable vs to know that the thing which we doe it is such as God alloweth of being commanded of him The perswasion hereof it is called Faith Rom. 14. 22 23. He that doubteth sinneth if he eate because he eateth not of faith that is out of a perswasion and certainty that he doth well The second act of faith it is to assure the minde that this worke which wee are resolued of to be in it selfe lawfull to be done it is such as God will accept through Christ pardoning the spots and imperfections of it freely for his merit for all out workes hauing their staines and defects as wee haue touched in our Treatise of vnperfect Sanctification and shall hereafter declare it is of necessity that there be an application of Christs merits to our workes for the cleansing of them that so they may please God This is done by faith whereby the heart is assured that God who hath graciously loued vs in his beloued will also vouchsafe for his sake to be pleased with that wee doe after his will Thirdly and lastly there is another worke of faith and that is it which Saint Paul speaketh of Galat. 5. 6. Faith worketh by loue for it quickeneth and stirreth the heart to the loue of God and man in our good workes which we doe to be led not by selfe-loue and carnal respects but by this charity and louing affection of our good God and of our Neighbour which is a thing very necessary in euery good thing which we doe that all be done in loue This being the end of the Commandement euen loue out of a pure heart and faith vnfeined 1 Tim. 1. 5. Now whosoeuer truly beleeueth in Christ Iesus that through him hee is reconciled vnto God and hath his offences forgiuen him this faith will moue him to loue that God againe sincerely and his Neighbour for Gods sake who commanded it to be so and hath put his Image in him and vpon him that all our workes comming out of this sound loue to God and our brethren wee may abandon all by 〈◊〉 〈◊〉 pleasing or profiting our selues or of our owne praise or of shame or feare or whatsoeuer it is that preuaileth with hypocrites and end eauour to referre all wee doe to Gods glory and the welfare of our Neighbour This is a third maine condition in euery good worke that the end and marke whereat the doer aimeth be good and right the badnesse of the end marres the goodnesse of the action He that takes a good thing in hand and propounds a wrong scope he is like to one who hath a good bow and arrowes to shoote withall but looketh from the marke when he shooteth such an one shall neuer shoote well Here is the priuiledge of faithfull persons that by the Spirit of God they are carried in their willes and affections to desire and seeke in all that they doe Gods glory and the edification of their brethren euen in truth and singlenesse of heart and not in profession onely as hypocrites who will talke much of glorifying God when their eye is neuer bent to this marke but rather is cast-vpon their owne glory which as the hearbe Colloquintida marreth euery worke that is spiced with it but the Child of God hauing learned that all his workes must come from God as the Authour and looke vnto God as their end like as the Riuers which come originally out of the Sea and returne thither again Therefore as he desireth to please his neighbour in that which is good for his edifying minding this still in all such things as doe concerne his brethren how hee may better and helpe them either to God-ward or some other wise so he desireth that by his obedience good workes which he doth euen in the least of them in his eating and drinking and in his honest recreations and not onely in the serious businesse of his calling and seruice of God but in euery thing which he doth he may doe them to Gods glory that others vppon sight and knowledge of his carriage in his duties may be occasioned if they be conuerted to acknowledge Gods worke in him to the glory of God if not that then by his example they may be won drawne to godlinesse and so to glorifie God in the day of their visitation Finally in the doing of a good worke besides all the former conditions it is needfull that the meanes be good when meanes are needfull Men may not imagine that if the thing be good they doe then it is lawfull and free to
our good workes which they shall see may be moued more readily to hearken to that truth that worketh so mightily in vs. Therefore Peter counselleth faithfull wiues by their good workes to winne their vnbeleeuing husbands 1 Peter 3. 1. Also 1 Cor. 7. 16. For how knowest thou O woman whether thou shalt saue thy vnbeleeuing Husband But if any be vnconuerted and belong not to God these by our good workes shal haue their mouthes stopped that they cannot speake euill of vs or of our Religion For so is the will of God that with well doing we may stop the ignorance of foolish men 1 Peter 2. 15. Towards such as be already conuerted and become faithfull our good workes haue their proper vse either to confirme and strengthen them if they be weake in the faith as Christ saith to Peter Confirme thy brethren Luke 22. 32. Or else to comfort and reioyce such as be strong as Iohn reioyceth because the elect Lady and her children walked in the truth 2 Iohn 2. And Paul is greatly comforted by the faith and godlinesse of the Philippians Philip 3. 5. Insomuch as that which is spoken of the Vine and the fruite thereof Iudg. 9. 13. agreeth better to good workes the fruites of our faith that by them God and men are cheered Which should exceedingly worke preuaile with all good men to doe them and to doe them yet more cheerefully and plentifully not onely because as we vse to say of things we buy there is the more to put into the Inuentory so the more good workes we haue the more there is to further our reckoning but that our name may shine as the Sun in brightnesse our faith and saluation be sealed our God glorified our Religion beautified our Neighbour edified in his soule by godly admonition refreshed in his body and bowels by the fruits of our mercy and loue finally Sathan and our aduersaries confounded And for the better furthering of our selues in the practise of them let vs further remember these few things that our life is short oportunity will be taken away from vs therefore while we haue time let vs doe all the good we can considering that we haue lost much time already and heretofore haue done many things to the displeasure and discredite of so gracious a God Moreouer we haue receiued many fauours from God namely remission of all our sinnes and adoption by Christ sanctification by his Spirit with infinite other benefits for soule or body Let these mercies encrease constraine our loue to well doing and set vs on fire with zeale of good workes seeing Christ purgeth vs from our iniquitie to the end that we should be a peculiar people feruently giuen to doe good Titus 2. 14 15. And as we like to see other things fruitfull our Kine and Sheepe our Orchards our Fields so let it be our care and loue to see our selues fruitfull as it were our shame and reproach to be barren that wee may be like vnto Iesus Christ our head of whom it is written in the Gospell That he went about dooing good c. and that hee did all things well that we treading now in the steps of his faith and loue obedience and patience wee may at length reigne with him in glory For such as follow him now in the pathes of godlinesse shall hereafter sit with him at his Table in his Fathers Kingdome whither Christ Iesus safely and speedily bring vs for his name sake Amen The ninth part of the Dialogue Of particular good Workes first concerning God Of the Loue of God Apollos NOw Neighbour Aquila your constancy in following this conference makes me thinke you are like him of whom it is written That where hee beginnes a good worke he will finish it You haue taken in hand a good worke and you are desirous to accomplish it and to tell you truth so am I too and now that we draw toward an end let vs keepe close to it till we arriue where we would be there is nothing so hard but constant labour will ouercome it at last Aquila Constancy in any thing aduisedly taken vp is a very commendable thing but Sir according to your counsell let vs fall to our workeâ— Wee haue spoken of good workes generally wee are now to handle some especiall good workes which are more excellent and necessary and whereupon all the rest doe depend what choyce shall we make what good workes shall we single out from the rest therein to spend our time Apollos My aduice is this Whereas good works be all duties whereby either God or our neighbour be serued and benefited and the duties which we owe to God are cheefe as cause and ground of the rest first we will cull out such principall good workes as concerne God immediately namely the loue of God 2. his feare 3. of trust in him 4. thankesgiuing 5. prayer 6. reuerence towards his name 7. sanctifying his Sabbach and lastly of patience in suffering and then wee will descend to such fruites of faith and repentance as do belong to our neighbour For the first and great commandement is to loue God with all the heart and next to loue my neighbor as my selfe Aquila I do well approne of this order not onely because I know no better but because I iudge it to bee the best and fittest Let me then heare you tel me what it is to loue God wherefore wee stand bound to loue him and what it is that begets in vs the loue of God And then if ye wil declare the measure and manner of this loue how much it ought to bee and how it may be discerned to be in vs withall of the effects which this loue will be get in his children Apollos Loue is such an affection of the heart as desireth to be knit and neerely ioyned to the thing or party loued This is the nature of loue so to carry the heart with desire vnto that which is loued as nothing will content till it be enioyed and had The trueth of this may appeare in that loue which is inordinate and also in all well gouerned loue The theefe the adulcerer the gamester the couetous are by their loue such as they beare to their booty their whores their game and gaine so possessed as they are then quyet and not before when they haue and bee ioyned in one to that which they loue as their parting from the thing loued and losing it is their greefe yea sometime their death so their being with it and hauing it is their contentment and ioy and life Stories and experience afford vs sufficient proofe heereof We see the Gamester neuer well but when hee is at dice or cardes or other game The Fornicator is neuer at rest vnlesse he bee with his harlot The Couetous man is best pleased when he lookes vpon or fingereth money Now in well-gouerned loue it is right so whether it bee naturall or humane or
vse of their gifts seeke not themselues but God whom they loue and vpon whom they are ready to bestow not themselues alone and their graces but their goods too which albeit God hath no need of because gold is his and siluer is his Hag. 2. 9. Psal. 50. Yet when we giue forth his goods to the maintenance of his worship or the place of his worship or the Ministers of his Word or to the reliefe of others the Saints members of Christ then we doe honour the Lord with our substance and doe giue it vnto himselfe As he will openly acknowledge at the last day What ye did to one of these ye did it to me Mathew 25. Martha loued Christ Iohn 11. and the woman spoken of Luke 7. 37. Also the women mentioned Luke the 8. 23. and all they declared their loue to him by their charges and cost which they put themselues to for his sake That we cannot doe to him in his person as they did because he is gone to Heauen and hath now no need we are to doe it to him in his seruants and people which is taken as a fruite of our loue to himselfe And as our cost about him so our labour and paines for him doth speake forth our loue for true sincere loue is diligent and sticketh at no paines to please or pleasure the party loued What labour did not Christ endure that he might expresse his loue to his Church and what paines ought we to beare to expresse our loue towards him Such as loue riches or pleasures or honours it is a wonder to see how exceeding great their paines be to compasse them And such as truly loue God as they loue nothing aboue him so their paines which they take to glorifie him in the inward mortification of sinfull lusts and the outward performance of all outward obseruations doth farre surpasse the paines which they take in all other things of their owne The indefatigable and intollerable labour and toyle of body mind which Christ did vndergoe and which Paul also did endure about the redeeming and instructing of the Church the incredible paines which in prayer and preaching and liuing well both Iames and the rest of the Apostles haue suffered it clecrely demonstrateth that the loue of God and his Church is painfull and laborious There is nothing so hard which loue will not ouercome all paines to it seeme pleasure and pastime As they then which sticke at their paines and with-draw their hand from labour in the things which concerne Gods glory and their owne eternall good doe sufficiently tell vs how little and poore their loue is so the great and constant paines which neither of vaine-glory nor of any corrupt respect but in vprightnesse of heart Gods Children put themselues vnto that they may execute the will of God in their callings is their acquittance and testimoniall of the great measure of their loue to God-ward Finally they make it appeare yet more thorowly herein that there is nothing greeueth them so much as the want of Gods presence and fauour if at any time he with draw his louing countenance from them It is not the losse of any worldly thing how precious or commodious soeuer doth afflict them so much with heauinesse as the displeasure of God conceiued against them for sinne King Dauid banished by Absolon wept bitterly not so much for losse of his Kingdome as for Gods anger against him Whereas such as doe but onely pretend to loue God they doe not chiefly ioy in his fauour but in their outward comforts neither is their greatest griefe for the displeasure of God against them but for outward damages and harmes wherein they bewray that other things are more loued of them then God himself whatsoeuer they say It is cleane otherwise with the godly for in them the holy Spirit of loue doth engender more ioy in the perswasion and feeling of Gods fauour then worldly men haue when their Corne and Oyle and Wine doth abound and more hearts sorrow in missing of Gods gracious presence then a mother conceiueth for the death of her onely sonne a strong euidence that God is their cheefe loue Aquila These things shall moue me I trust to preferre God and Christ his Sonne his Word and Children in my loue and to straine my selfe by all meanes to declare that I account of God and delight in him aboue all things endeauouring how I may attaine neere vnto that which is commanded euen to loue him with all my heart and strength and though I cannot perfectly yet I will pray for grace that I may loue him yet more feruently and lesse fainedly Now Sir may it please you that wee passe forwards vnto that other worke of fearing this God which after his loue is next to be spoken of Apollos Well pleased so to doe If I first aduertise you of something which almost I forgot namely that as our loue to God is approued by our praises of those good things which are in himselfe and be done for vs so hee takes it as a great fruite and signe of our loue in our necessity to make him our refuge and helpe by calling vpon him alone in all our distresses Aquila Ere ye set vpon your new worke doe make this point plaine for me thinkes God doth rather herein witnesse his loue to vs in that he would be found of vs when we seeke and in affording vs liberty and leaue to come vnto him then we which seeke and come vnto him doe thereby testifie our loue vnto him Apollos One would thinke that it were so that our suing and begging things needfull of God should more vtter our need and want of him then our loue to him yet so it is that our prayers are good proofes of our loue for seeing vpon the good successe of our prayers when they are heard and granted according to Gods promise there doth follow the demonstration of Gods great mercy and truth in keeping touch with his Children to the praise of his name therefore Gods Children out of a loue they beare vnto his name doe seeke and sue vnto God not so much to be holpen and succoured as that in the fulfilling of his Word made to their prayers his goodnesse and truth may appeare to his glory For God himselfe saith that when he heareth his people that cal vpon him in their trouble they are bound to glorifie him Psalme 50. And the loue of this glory moueth them to pray rather then the desire and hope of their owne good happy is the soule with whom it is thus Henceforth we will speake of his feare for of the loue of God enough hath beene spoken already Aquila Doe ye iudge of the feare of God to be such a worke as is peculiar vnto the Elect regenerate persons We reade of many wicked men who haue feared God Foelix an Heathen feared and trembled at the hearing of God and his Word Acts 24. 25.
Pharaeh was afraide of God and therefore prayed Moses to entreate for him to remoue the plague from him Exod. 8. 8. Ahab as lewd as he was being a man sold to doe wickednesse yet was not voide of the feare of God which enforced him to humble himselfe in sack cloth and ashes I Kin. 21. 27. And infinite others which belong not to God but were strangers to him yet their hearts were not wholly estranged from his feare Apollos Many euill men which liue in the Church vnder a standing Ministery doe attaine by the power thereof vnto a shadow of Sanctification such as shall worke a certaine reformation in them but a sleight and light one not sound and thorow such as seasoneth and changeth the heart and vnto a resemblance of repentance so as they doe many workes of repenting persons they haue a certaine greefe and seare of sinne they in a sort humble themselues confesse their sinnes leaue many sinnes touching the outward act and worke but neuer come to purpose in their heart to endeauour an vtter forsaking of all and euery sinne with a true hatred and loathing of sinne as it is the offence of a good and righteous God and they doe many workes which for the matter and substance of the worke done are good but yet they are not done in a good manner and to a good end out of a heart purged by faith respecting Gods glory so they haue a shew of loue to God and of fearing God Howbeit they are but counterfets in all and namely in their loue which is not of God himselfe but of his good things where with their loue doth arise and fall They are likewise hypocrites in their feare which is seruile onely in regard of Gods power and strict iustice and of that punishment which his powerfull iustice hath either threatned or already inflicted vpon them Their feare is not towards God for his mercies and because hee is vnto them a gracious God and Father but because hee is righteous armed with might to hurt and plague them as the Apostle speaketh of circumcision of the Israelites and of Abrahams seede there is not one kind of these so it is of the feare of God it is not single and of one kind but it is diuers There is an Israelite and an Israelite one in heart another according to the flesh a circumcision inward and in truth another after the letter and outward in the flesh So there is a feare and a feare a good feare which wee are exhorted vnto and an euill feare which we are called from Feare not saith Moses for God is come to proue you that his feare may be in you that ye sinne not Exod. 20. 20. See in this one short sentence that they are bid not to feare and yet charged to haue Gods feare in them for there is a feare slauish and seruile arising out of the gultinesse of sinnes and strengthened with dread of punishment from the righteous power of God This feare correcteth not sinne inwardly it may well bridle some sinne and restraine from the externall worke of sinne but it doth not at all reforme the sinner inwardly who is the more driuen from God by it and we are dehorted from such a feare And there is another feare which is filiall and child-like which proceedeth from Gods mercies in Christ and bringeth sinners neerer in heart and affection to God holding them closer to him in all lawfull respects not to offend him but in all things to obey and please him This difference of feare may be expressed by this comparison There doth at one time stand in the presence of a Iudge his owne sonne and a male factor the one loth to misbehaue himselfe in his fathers presence for the loue and reuerence hee hath towards him whom he hath alwayes found a benigne tender father to him the malefactor for beareth also all lewd and disordered actions in feare of the Iudges power which he doth hate and of the sentence of death which he abhorreth So it is here euill men being in Gods presence are restrained and kept from many euils but it is through dread of his reuenging hand as seruants are brought to doe well through dread of the whip whereas the godly howsoeuer the infinite power and iustice of God be dreadfull to them and they often meditate of his fearefull iudgements against sin to enure their hearts the more to awe and trembling their flesh or old man hauing great need of such terrour to bridle them yet it is the sweete mercies of God in the forgiuenesse ofso many sinnes and calling them to so great glory which worketh in them a reuerent regard of Gods will not to transgresse it no child being so loth to displease his most kind father as the godly are to displease their louing Redeemer To this purpose they doe endeauour to set themselues as it were in the presence of God considering that his eye which is the Iudge of the World and their heauenly Father is euer vpon them and in this consideration they labour to carry themselues as becommeth them who are euer before the face of such a Maiesty abandoning that which is contrary to his Word and may prouoke him and carefully doing such duties as are liking and gratefull to him This is the ingenuous feare of Gods Children which bringeth forth these effects in them first it restraines them from sinne euen as touching the inward affection as it did Ioseph from incontinency the Israelites Midwiues from cruelty 〈◊〉 from exaction and oppression of the people yea it hoideth backe from all sinnes great and little secret as well as open and that because they are sinnes and offences of God whereas the feare of the wicked keepes him from grosse and open but not from small and priuate sinnes and that for the paine onely and not for conscience to God Secondly it constraines them to doe good things commanded out of a care to please God When Abraham offered his Sonne that which moued him was this for that he feared God Gen. 22. 12 Iob was a righteous man and did iust things for he was a man fearing God Iob 1. 1. Thirdly it seasons the worship of God that is to say the seruice of God Psal. 5. 7. I will draw neere to thy Temple in feare c. Insomuch as often the whole worship of God is thereby signified as in Acts 10. In euery Nation he that feareth God c. Fourthly it seasons our loue to God as in a Subiect that loueth his Prince for his excellent goodnesse and bounty his loue towards his Soueraigne is beautified by a reuerence of his Princes Maiesty so it is here Fiftly it driueth away security it awakes slothfulnesse and makes watchfull And lastly it beates downe pride and high mindednesse as it is written Be not high minded but feare Rom. 11. 20. These seuerall fruits and effects of the feare of God are so many
perswasions to moue vs to embrace it whereunto wee are prouoked by other reasons also as namely because God hath so streightly and often commanded it Feare God 1 Pet. 2. 17. Againe Feare him that can kill body and soule Luke 12. which doth shew it to be a thing pleasing to him Also it is a gift of God yea one of his speciall and peculiar gifts which hee vouchsafeth vnto his Children into whom he hath promised so to put his feare as they shall neuer depart from him Ier. 32. Moreouer the feare of God is a mans best wisedome As it is written The feare of God is the beginning of wisedome it hath great promises euen of blessednesse made to it Blessed is the man that feareth God It is the garden of all vertues which are preserued by an ho'y feare of God it is the enemy of all vices which cannot raigne where the feare of God hath place Besides the examples of the godly and the approbation of the feare of God in them by the holy Ghost in Scripture should greatly excite vs to it Cornelius is commended for this that he was a man that feared God and all his houshold Acts 10. 1. Also Iob that hee was a man fearing God Iob 1. 1. Of Hezekiah it is saide that he made the feare of God his treasure Esay 33. 6. Also Obediah Ioseph Daniel and others highly praised in this respect As on the other side it is laide downe as a marke of a wicked man not to feare God Rom. 3. And as the want of it hath beene the cause that wicked men haue quite fallen away from God as in Pilate who feared not God but Caesar and he slew himselfe the like is to beseene in Achitophell and Iudas so the weaknesse of it in Gods children hath beene occasion of sundry falles as of Peters abiuring through too much feare of man and too little feare of God and in Dauid counterfeiting himselfe to be an Ideot or mad through feare of Achis King of the Philistians and sundry others which out of little feare of God and too much feare of man haue done euils or denied the truth Therefore Gods Children are to labour not onely for sound feare but for a great portion of it to haue it and to haue it abundantly as that it may preuaile ouer the feare of the flesh to feare God as he should be feared according to the greatnesse of his Maiesty and power Of trust or confidence in God Aquila AMongst other things spoken by you touching the feare of God your last words of fearing God accordingly be very worthy of all Christians to be thought on for it is not enough if we will doe our duties and be safe to feare God and to doe it sincerely vnlesse we doe feare him accordingly that is considering our owne infirmities how weake wee are and prone to euill vnable to doe well feeble to resist encounters and to beare off assaults stumbling at euery straw and fearing euery bush or shaking of a leafe and the malice and force the subtilty and guile of our visible and inuisible enemies how many furious and crafty they be also considering how sundry men stronger then our selues haue beene surprized and ouertaken by them moreouer the awefull Maiesty of God his terrible iustice and almightinesse so hating sinne so able to annoy and hurt sinners the infinite goodnesse and mercy and holinesse of God so louing the righteous so willing and able to blesse the iust all these being duly pondered it would be the duty and worke of all men to pray and vse all good meanes that they may feare God and feare him much and plentifully and continually And to speake truth how can hee bee too much feared that hath already done so much for vs of whom also we looke for so much from whom commeth all good without whom nothing can be had that is helpefull and healthfull vnto vs hee gouerning and disposing all things as he will hauing all creatures subiect to his will and pleasure Angels Men Diuels Beasts to make them friends or enemies Blessed is therefore the man whose heart is alwayes and much in his feare being afraide of sinning against God as of the greatest euill that can befall him and studious of pleasing God as the greatest good that can come to him But now Sir I would heare you proue vnto me that to trust in God is such a worke as the faithfull alone can doe it and wherein it consisteth and how it differeth from the confidence of wicked men and what be the effects and markes of it in those that haue it and how we are to be encouraged vnto it Apollos Of all other workes which be proper to the Elect there is least question of this whether it be appropriated to godly men alone because the Scripture euery where doth describe the wicked hereby as by an essentiall effectuall note that they trust not in God that there is in them an euill heart and vnbeleeuing that they with-draw themselues through vnbeleefe that they are full of vnbeleefe that they are faithlesse that their trust is in their riches or in the arme of flesh or in man and not in the liuing God Which plainely proueth that none saue the godly man can put his trust in God it being put downe as the property and vnseparable marke to a righteous man that his trust is in God that hee maketh God his buckler his tower his shield and defence his fortresse and bulwarke that his heart is fixed in God and stayeth on him The promises also which be made to them that they shall neuer be remoued Psalme 125. 1. but be established and stand like mount Sion that cannot be remoued that mercies shall compasse them on euery side that they shall not perish that God will be their God for euer that his saluation belongeth to them that he will neuer faile nor forsake them Heb. 13. And many such like do confirme to vs that to trust in God as it is a thing maruellous acceptable vnto God so it is a duty which euery one cannot performe but they onely with whom God hath stricken an euerlasting couenant This trust in God causeth the godly man to repose and place his affiance and confidence in God that through his onely goodnesse and power he shall not onely be safe against all enemies and euils so as not to be ouercome by them though he be assaulted but to obtaine whatsoeuer good thing is expedient for him to haue The ground of this their confidence it is first the knowledge of Gods nature that he is mercifull most true and almighty Secondly the consideration of his promises whereby he hath bound himselfe to doe his children good and to keepe euill from them Thirdly the great experience of Gods great care and kindnesse both to others and toward themselues For the first ground of our trust in God see Psal. 146.
vs from the sight of the Sunne so the blessings of God stand betweene the eyes of the wicked and God himselfe that they cannot looke vpon him whereas the godly by the eye of their soule pierce thorow all meanes to behold God himselfe the Authour and disposer of all good things in whom they see a secrer blessing prouided for them which is hid from others But now Sir seeing true and vnfeined trust in God bringeth forth prayer vnto God because wee trust in him therefore wee call vpon him and vppon the happy successe of prayers followes thankefulnesse I would haue you in the next place to deale in these things and to shew me how the godly and vngodly doe differ in these workes seeing one as well as another doth performe them for it is common to all to pray and to giue thankes The Pharisie both prayed and gaue thankes Luke 18. so did Iudas as well as Peter Cain as well as Abel Apollos It is true which you say that therefore Christians doe lift vp their mindes vnto God euen because of that trust which they put in him Hence it is that they are bold to come vnto God for that they assuredly trust that he will doe them good As we neuer haue an heart to seeke to any men for helpe in whom wee haue no affiance that they will regard vs but wee readily get vs to such for kindnesse of whom we haue some good hope so it is with Gods Children their confidence which they haue in God breedes in them a willingnesse by prayer to craue his helpe whereof when they are made partakers they burst out into thankfulnesse and prayses of that goodnesse which respected and releeued them it being the property of Gods children not to be more forward to desire Gods benefits and protections for them and theirs ouer their soules and bodies then to returne thankfull acknowledgements after they haue receiued mercies And whereas hypocrites and euill men doe pray and giue thankes it is true generally that there is no worke touching the outward act which Gods Children doe but the Children of this World doe the same but that which these doe in hypocrisie the other doe in truth and particularly there bee in these workes of prayer and thankfulnesse many differences betweene the one and the other as that the wicked are more ready to beg in their wants then to be thankefull when they haue sped and they are thankfull rather for prosperity then for aduersity whereas the godly see great cause to giue God thankes and praise in and for euery estate because all things are made to worke together for the best towards them Rom. 8. Againe the wicked doe quickly faint in prayer if they be not heard whereas the godly perseuere in asking till they be heard like the woman which followed the Iudge with importunity Luke 18 and the man which in the night time got his friend to arise out of his bed to fetch him a loafe to refresh his friends which came to him so Gods children howsoeuer they are long delayed for triall of their patience and constancy in prayer and to sharpen their affections and for sundry other good regards yet they pray and ceasse not till God doe send a gracious answer their prayers being like messengers which will not returne without their answer or like Ionathans arrowes which brought Dauid to him Moreouer the wicked pray coldly and out of a custome the children of God pray with care and conscience and doing their duty with feare of displeasing God The wicked pray generally the godly aske particular graces more begging sauing graces then others Whereas euill men aske temporall things more often and more earnestly neither doe they aske these out of faith to be heard Againe the godly take no worke in hand but they begin it with prayer and end it with thankesgiuing so doe not the wicked Moreeuer the godly doe continually pray with an earnest desire of the thing asked in prayer and with a sure perswasion of obtaining it both which the wicked want Finally besides many other things this is one maine difference that the godly in their prayers and thankesgiuing performe these workes in respect of and with a loue to the commandement which enioynes them and in a true and vnfeined desire of glorifying God by their obedience to his will and herein are Gods Children vnlike the wicked as in these so in all other workes which they doe being good or leaue vndone being euill that therein they consent to the law of God in their minds and wils approuing the good they doe and hating the euill which they flye and may not doe studying and endeauouring by such their submission to Gods Law to set forth and extoll the name and honour of their heauenly Father These are the rules they walke by both in prayer and prayses in reading and hearing the Word and in receiuing the Sacraments as also in the practise of all other duties towards God or men Of the Word and Sacraments Aquila SIthence ye haue mentioned the Word and mysteries and our actions about them are workes which belong to Gods worship declare wherein the godly doe differ from other men in their worke of hearing and partaking in the Word and Sacrament for all sorts of men doe these workes euen that Fox Herod will heare Iohn and the Pharises came to heare Christ and Iudas was at the Passcouer and 〈◊〉 〈◊〉 desired baptisme what is it that discerneth one from another in these common duties Apollos Sincerity and soundnesse called truth in Scripture discerneth worke from worke and duty from duty The hypocrite and wicked euen for their hearing the Word and being partakers of the Sacraments because they lacked vprightnesse in the doing seeking not God but themselues therefore they shall for them heare at the last day Ye workers of iniquity depart from me Mat. 7. 23. For this shall be saide to such which did prophecie cast out diuels and doe great workes in Christ his name because their outward workes were voide of inward sincerity And this is a thing worthy to be marked that euen a good worke done of an euill man with an euill and 〈◊〉 heart vppon pretence and shew of seruing and pleasing God when in truth no such thing is meant but the pleasing of himselfe or some other carnall respect leades him it doth become a worke of iniquity Howbeit besides vprightnesse there are to be found sundry things in godly men doing these workes which are not to bee found in the vngodly and hypocrites As first that the godly when they heare or partake in the mysteries they vse great and serious preparation before by religious meditations of their owne wants and vnworthinesse on the one side bethinking how little they deserue such mercifull helpes and yet how great neede they haue of them and on the other side of the aweful 〈◊〉 before whom they must
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
godlinesse compriseth all our duty towards God whereof as wee find sundry branches so hath Righteousnesse many members as Gal. 5. Paul there rehearseth loue ioy peace long suffering gentlenesse goodnesse faith meeknesse and temperance and Colos 3. 12. besides these there are reckoned vp mercy kindnesse humblenesse of mind forbearing and forgiuing one another Also in 2 Peter 1. 5. we find there vertue patience brotherly kindnesse in Iames 3. 13. meekenesse of wisdome in Titus 2. grauity and chastity in Ephe. 4. speaking truth in Heb. 13. 5. contenteanesse in Acts 20. 19. modesty Vnto all which wee must adde all respectiue graces and workes which are to be done of vs in respect of some degree which is put vpon vs as we be Parents or Children Masters or Seruants Husbands or Wiues Subiects or Gouernours c. Now the Scripture nameth all these graces in one place the fruits of the Spirit Galat 5. 22. In another exhorteth the Elect of God to put them on Col. 3 in a third telleth vs that who so hath them he shall neuer fall 2 Pet 1. 7 8. By all which it is manifest that they be such graces as are proper to the regenerate and which none but Gods chosen children can haue The appearance and shadow of them is to be found in others who as Apes doe Men would imitate the godly in these vertues and yet haue them not because they haue not faith the roote of them Aquila I see there is more worke behind then I was aware of yet it doth no whit discourage me let vs prosecute our purpose time and diligence with a little patience will ouercome great matters And tell me now I pray you would not these graces be handled in that order as ye haue named them otherwise how thinke ye good we should proceed ye haue found vs stuffe for a new conference ye must also deuise the frame to Apollos Let me alone with that though I be no good builder yet I will endeauour to haue this matter put in good for me I thinke it meete to speake first of the generall then of the specials and amongst these first of them that in common belong vnto all men and afterwards of such duties as are to be performed in respect of a degre put vpon vs. Aquila Let vs then take our beginning at Righteousnesse touching which declare vnto me what it may import as it doth respect mutuall dealing of men amongst themselues and what difference there is herein between good men and euill Of Righteousnesse Apollos THe word Righteousnesse is a large word in Scripture and hath many acceptions But to our purpose it is either that peculiar vertue whereby in contracts and bargaines and matters of iustice men are enabled to deale equally and rightly giuing as good as they take and rendering to euery one their due and it is set against wrong by oppression or deceit as contrary vnto it or else more generally it is put and vsed to signifie that same worke and grace of the Spirit in the soule of a regenerate man whereby hee is willing and ready to respect his Neighbour in euery thing that is deare precious to him causing him to take thought and care not onely not to hurt nor offend any man by thought word or deede as neere as may be either in his excellency and dignity or in his life in his soule or body in his goods or credit or any thing else whatsoeuer belongeth vnto him but in all and euery one of these louingly to tender him with an vnfained desire and labour by all good meanes and with his best might to encrease and preserue all and euery one of them As vnrighteousnesse in the phrase of Scripture comprehends all those vices whereby men are hurtfull to men in any of their good things so vnder Righteousnesse are comprehended all vertues whereby wee become any way or in any sort profitable and helpefull to our Neighbour In this sense is the word Righteousnesse taken in all those places where it is set with holinesse or godlinesse as Titus 2. 12. Ephe. 4. Rom. 1. 18. Vnrighteousnesse set beside vngodlinesse or set alone is the spring of all euils from one man to another and Righteousnesse named apart from godlinesse is the roote of all duties amongst men it is as the Tree and all other vertues of the second Table as the branches it is as a Fountaine they be as the Riuers it is as the body they as the members This Righteousnesse is distinguished into habituall or actuall Righteousnesse habituall Righteousnesse is that gift of God which is poured into the hearts of the Elect to enable them to will and to doe good things tending to the good of our Neighbour whereof in the fourth to the Ephesians Actual righteousnesse is the exercise of this gift whē out of loue we practise such things wherby our neighbor may be benefited Hereof the Apostle spake 1 Iohn 2. 19. He that worketh Righteousnesse is righteous This gift and act of Righteousnesse is that for the which Noah Lot and sundry others are highly commended in the holy Scripture Gen 6. 9 Iob 1. 1. Now as touching the difference about Righteousnesse betweene the Children of God and others this is it The godly through this vniuersall Righteousnesse are disposed freely and of their owne accord to seeke the good of euery of their Neighbours in one thing as wel as in another according to the rules of the Word vnto the glory of God Whereas the wicked doe some righteous things to some persons now and then whom they affect which crosse not their owne pleasure nor gaine or credite not out of any loue to men nor out of any respect to Gods will or glory but out of selfe-loue with by-respects of vaine glory and worldly profit and therefore in nothing doing righteously and in most things committing vnrighteousnesse cleane contrary to the course of iust and righteous persons who doe worke righteous things and that righteously out of charity vnto men and vnto the praise of God and that at all times and towards all kind of men both friends and enemies according to their meanes and as occasions be offered them truly repenting where they faile in any things and afterwards endeauouring to become more 〈◊〉 Of Loue. Aquila SIR it hath been taught me that vnder Righteousnesse are contained all duties towards God and men and that in this sense Godlinesse is a part of Righteousnesse howbeit I perceiue that wee are to speake of it as it is separate and distinct from godlinesse And now you haue spoken thus far of Righteousnesse were it not good that wee first set vpon these workes of Righteousnesse which wee are bound to performe towards others in respect of some degree that God hath put vpon vs for thus it hath pleased God himselfe to proceede in the laying out those duties of the second Table he beginneth with such duties as we owe vnto others in regard of our
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
to all to whom they can doe good without wearinesse respect of persons or hope of recompence so their meeknesse enableth them to passe by abuses offered them by men without purpose of rendring euill for euill also to beare with a quiet minde all crosses sent of God referring themselues in them to his pleasure according as their meeke Sauiour hath giuen them example Father as thou wilt Mat. 26. And moreouer it causeth them to submit themselues for their iudgements and affections vnto the truth of God euen when it is contrary to their reason and doth thwart their will and desires then they meekely yeeld themselues to be gouerned by it in their opinions and actions laying aside all superfluitie of maliciousnesse they doe with meekenesse receiue the good Word of God which is able to saue their soules Iames 1. In these graces the 〈◊〉 may come somewhat neere vnto Gods children putting forth themselues to speake and doe many good things and prouoking others to be good and helpefull notwithstanding both the examples of goodnesse which themselues giue and the perswasions which they vse in the setting others on worke for to doe good yet the truth is that they haue not one drop of sound goodnesse in them which is euidenced and cleared by this argument that they are exceeding enuious and greeue much if they perceiue any others to be equally liked and loued as themselues for their goodnesse and care of well-doing As amongst the Iewes diuers of them did sundry good things yet they enuied Christ because he did more Mathew 26. Also Saul King of Israel before an euill spirit possessed him 1 Sam. performed much good vnto the people yet he fretted and repined at Dauid who did better things and thereby gained greater praise By this it appeareth that hypocrites exercise themselues in doing good not out of any habite of goodnesse and from a loue of wel-doing but vpon hope of receiuing the like good or else to please themselues and get them the name of good men which is the cause missing of their hoped ends that after a time they waxe weary of doing good and giue ouer that course their hearts being vnsound and howsoeuer they beare a likenesse and appearance of meekenesse yet herein they bewray that they haue not true meekenesse because they refuse to bring their hearts their thoughts and lusts vnder the yoake of the Word being also vnder Gods hand murmurers and vnwilling to passe by abuses put vpon them by men For if so be that they are hardly prouoked vnto anger yet in their anger stirred vpon iust causes they exceede their bounds both for time and measure yea and for manner too holding out their displeasure longer beeing also more deeply moued then they ought and alwaies bending their anger more against the persō of their neighbours then against their sinnes Whereas if they were truly meekened both they would suffer the Word of God to rule ouer their corrupt reason and euill desires and also in their anger stirred vp against their Neighbour they would so pursue his sinnes as it should bee with commiseration and greefe for his person after the example of that same most meeke Lambe of God who in such sort conceyued indignation against the weaknesse of his Disciples and wickednes of the Iewes as yet his heart mourned and his eyes shed teares for the hardnesse of heart in the one and for the infidelitie and maliciousnesse of the other Apollos Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man Toward God for that howsoeuer their wit and iudgement makes way and stoopes vnto the word of God to thinke and beleeue as it teacheth yet diuers of them do fancie and foster strange conceites contrary to the Word but they neuer labour to bring their will and affections in thorow subiection to Gods truth nourishing still some rebellious lust wherewith they take part against the knowne will of the most blessed God as did Herod and Iudas Toward their Brethren insomuch as if they study not how to requite vnkindnesses like to those which are neuer quiet till they haue mete home the like measure dooing one shrewd turne for another yet when they do such things as men soundly meeke would do either putting down some affections which make insurrection against God or putting vp some abuses done to them by men this commeth not of obedience vnto God with desire to please and honour him neyther is it ioyned with griefe and repentance for their slippes in this kinde whereas godly persons finding how hard a thing it is to frame their thoughts and affections to bee plyable to Gods will and to temper their anger towards men as they striue to haue their fiercenesse to God and man 〈◊〉 and to attaine to a good measure of Christian 〈◊〉 so they are much humbled in their soules for coming short fayling in these duties Now after meeknesse there followes two other worthy gifts to be considered of the one is Mercy taking pitty on otherfolks miseries the other is the taking in good part ther doubtfull sayings and doings so farre as with truth and reason they may Aquila Sir in naming these two vertues yee haue but preuented me These indeede are so proper to a regenerate childe of God as the naturall man can lay no claime vnto them It is true that vnregenerate men are not altogether without mercy for Barbarians pittied Paul Acts 18 3. and the Samaritane the wounded lew Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses Exod. 2 6. but this is a meere naturall affection and comes not from the Spirit and it is exercised not of obedience to God or for his sake and glory but vpon carnall respect such as flesh and blood suggests extending it selfe vnto outward miseries onely not to soule calamities Whereof naturall men haue no sense and when their mercie is abused it is ready to turn into cruelty and fiercenes at the least it will not breake through vnkindnesses to witnesse it selfe towards such as deserue euill of them But the mercy of Gods children whether they doe respect their fellow-feeling in that they can take the harmes and losses of others as their owne remembring them that are in bonds as if they were bound thēselues and them that are in prison as if they were afflicted like members of a body who suffer together and reioyce together or the effects and workes of this affection in ministering to the needy things they lacke as cloth to the naked meate to the hungry harbor to the harborlesse and all kinde of comforts I say in all this they are led by the Spirit which mooueth them thus to pity and succour others euen for the Lords sake because it is his will and it tends to his glory for their bretherens sake to refresh their bowels and by such examples of mercy to win them to the Word Moreouer they are most affected and
neither willingly doe they suffer any harme to come to them if they can hinder it and if by any ouer-sight or wittingly by any errour or negligence of themselues or their seruants it happen that any portion of their Neighbours goods or substance fall into their hands they are very willing to restore it vnto the owner Also things found or pawned or gaged they will not possesse but deliuer them to the true owners according to the expresse cōmandement of God Deut. 24. 10. At a word because they esteeme a little with righteousnesse better then a great deale with iniquity therefore they will not abide that ought should sticke in their fingers which by right belongs to other men abhorring bribery and vsury being ready and prompt not onely by aduice but euen by their helpe and labour sometimes to recouer vnto their Neighbour that which is theirs 〈◊〉 moreouer to this intent that they may not be 〈◊〉 to any by empairing their goods therefore all righteous persons as they doe make choyce to liue in an honest lawfull calling such as none can iustly speake 〈◊〉 of and is according to the good Law of their Countrey seruing to some good priuate or publike worldly or 〈◊〉 so they take not a little care to discharge the duties of their calling not onely with great diligence and paines taking bending their mindes earnestly to doe their duties well but with faithfulnesse and sincerity euen from their hearts more respecting the will of God and their Neighbours welfare then their owne benefit which comes by the worke of their calling 〈◊〉 continuing therein without wearinesse or giuing ouer and which is the chiefe or maine thing they alwayes begin and take in hand the duties of their calling with inuocation of the name of God commending themselues to the direction of his Spirit and the successe of their labours to the gracious blessing of God Looke whatsoeuer doth happen and is giuen them more or lesse better or worse they take it thankfully knowing how vnworthy they be of any good and yet are assured that euery thing shall serue to their good wherefore in the ende of their worke they praise God as they did by prayer enter vpō it Thus they behaue themselues religiously not only in the duties of their calling other 〈◊〉 businesses but in their recreations also and in the 〈◊〉 of lawfull pleasures being well assured that they can haue no comfortable and wnolsome vse thereof vnlesse they begin and end with God referring all to his glory and ordering all by his will It is not thus with vnregenerate men who as they make not scruple what manner of calling they liue in so it bring aduantage and be vnperillous so in the execution of their callings they forget not God alone in not sanctifying their functions and labours by the Word and Prayer vnlesse it be a little for fashion that they be thought Christians but their Neighbours also for that they doe wholly aime at their owne benefit which they study how to encrease by hooke or crooke by right or wrong not greatly passing to straine their conscience for lucre sake especially if it may be done warily with safegard of their credit for it is no corrasiue or griefe to their soule to haue God and their conscience witnesse to the iniury done to their brethren in their worldly matters so as they may escape the knowledge censure and shame of men If Gehazi thought that Eliza should haue knowne and Ananias had imagined Saint Peter would haue found out their budging bad dealing they had surely dealt better then they did Thus it fareth with all worldly men as in all other duties so in their dealing with their neighbours substance they are carried with respect of men insomuch that if at any time they forbeare to doe wrong and be content that others should haue right done them this proceedes not from any true loue of God and their Neighbour but from selfe loue because they would keepe their reputation and honor amongst men or at vtmost to keepe and hold off the iudgement of God which he threatneth against wrong doers and vnrighteous persons or in hope of enioying such blessings as are promised to righteous liuers because they couet to escape the euils denounced against vniust persons and to 〈◊〉 the good things offred vnto the iust therefore they doe endeauour themselues to performe some righteous things This is the furthest that any vnsanctified person can goe towards God either in this or in any other duty namely to doe good vpon 〈◊〉 of receiuing good and to auoid euill for feare of finding euill whereas if there were neither punishments nor benefits yet would the godly giue to euery man his due for Gods sake because they desire to please and glorifie him Vpon which ground they are moued to haue a great respect to the credit and estimation of their Neighbour not onely not to hurt it either by receiuing a false report against him 〈◊〉 chasing 〈◊〉 the tale-bearers back-biters and whisperers by an angry looke as the raine is driuen away with the East-wind or by vttering any euill or vntrue suggestion or witnesse against him especially before a 〈◊〉 in the feate of Iudgement but also there is in 〈◊〉 〈◊〉 〈◊〉 speciall and great desire euen as they would haue their owne good name preserued so to labour the preseruation of the good name of others by concealing their 〈◊〉 firmities hiding the worst and speaking onely of 〈◊〉 best excusing them when they may with a good conscience interpreting to the best such reports as 〈◊〉 spread abroade of them aduertising there of the 〈◊〉 whom it concernes warning him to looke to himselfe 〈◊〉 reuerencing the gifts of God in their Neighbours not bewraying their secrets putting away 〈◊〉 thoughts and words finally being 〈◊〉 from enuy and euill suspitions and this course they hold 〈◊〉 well towards one as towards another chusing rather to be theeues then iniurious to any mans credit But as for those who are vnregenerate the good same of their Neighbour is not vniuersally precious and deare vnto them they are partiall herein thinking and speaking fauourably of such whom they most affect others they spare not especially if they be prouoked by them and when the pulling downe of another mans name may be the setting vp of their owne If there be any amongst them any that are giuen to speake well of all it is because themselues would be well spoken of and without conscience of the truth and lastly not that they make any account of their Neighbours reputation according vnto the Commandement of God Neither is this to be maruelled at that natural men doe so little esteem the good fame of others seeing they are carelesse of their owne neither doing the things that may deserue good report and also running into many sinful courses which may impeach or annoy their honest estimation and deserue shame Now the men that truly feare God as
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
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
Well shall we consent and agree to set vpon onr worke afresh For therefore ye are come I am sure Aquila It is so I come about that very thing and haue here indeed somewhile expected you It is my quality you say right that first hauing made choyse of good and rightful things I loue to goe thorow stitch and like the constant builder to proceede in laying one stone vpon another till he come to the loouer But goe we to our taske it is about the first and cheefe fruite of a liuely faith which hauing but lightly mentioned before as in his passage a Traueller would looke vpon a faire Tower now we are to make a more neere and particular suruey and to dwell vpon it especially the point being of so good vse and great moment What will ye Sir that I doe moue to you by questions such things as concerne it or will you put vpon me the office of a replyer for though I cannot doe either to purpose yet looke what ye enioyne mee that I will frame my selfe vnto with my best skill Apollos Nay friend Aquila I meane to be your poser and examiner this day First let mee vnderstand from you by what plaine place of Scripture yee proue that there is such an vnion of the Elect with Christ and that faith is the instrument of it Aquila Herein I will quickly satisfie you if first I tell you that there is an vnion of seuerall persons in one Nature so are the Father Sonne and Spirit one Secondly there is an vnion of seueral Natures in one person Thus God and man are one Christ. Thirdly there is an vnion of sundry persons in one Spirit Thus the Elect amongst themselues and with Christ be one This vnion is our being one with Christ and Christ his being one with vs by the band of one Spirit For plaine places to proue such an vnion it is written 1 Iohn 1 3. That the Gospell is therefore preached that wee should haue communion with the Father and the Sonne Also it is expresly saide 1 Cor. 10. That we haue communion with his body and bloud 1 Cor. 6. 17. a Christian is said to be ioyned to the Lord And 1 Cor. 12. 12. Christ and his members are there affirmed to be one body Also the faithfull are saide to be his members Flesh of his flesh bone of his bone Ephe. 5. 30. All those places wherein we are affirmed to be in Christ doe proue this vnion In Iohn 17. 21. Our Sauiour praying that such as beleeue might be one in him and in his Father doth teach both that there is such an vnion and that faith is the Instrument thereof Which is cleered also by Ephe. 3. 17. That Christ dwels in our heart by faith Vnto which we may adde that which is written Gal. 3. 26. For yeare all the sonnes of God by faith in Iesus Christ. And in Iohn 1. 12. When Christ had said that such as beleeue haue this dignity done them to be sonnes of God he addeth which be borne anew not of flesh and bloud but of the will of God where he plainely teacheth that our vnion with Christ where by our new birth wee are brought forth into the Christian World to become members of Christ and children of God that this is effected by faith So as this our vnion with Christ it is not by touching or bodily mixture or as it were by souldering one soule into another but it is a spirituall vnion made in a spirituall manner and by a spirituall band an infinite diuine power creating faith in vs as an hand whereby we graspe and take holde on Christ applying him to vs that hee may be most neerely ioyned to vs. As the soule of man conioyneth together the head and the foote which be farre asunder so the mighty Spirit of Christ in an vnexpressable manner by meanes of faith ioyneth him to vs and vs to him notwithstanding all the distance between vs. Whence it is that though the faithful be ioyned to the very substance of his manhood as wel as to his godhead touching the operation and efficacy thereof yet it is a spirituall vnion being from the Spirit as authour by faith as a spirituall Organ and to this ende to leade a spirituall life Apollos Shew vs now more distinctly first what is required to the working of this vnion secondly by what similitudes it is exprest thirdly what is the necessity of it fourthly as also the commodities and fruites doe come from it Aquila Two things necessarily required to make this vnion one is donation or free gift of God the Father freely bestowing Christ his onely Sonne vpon the Elect and the Elect vpon Christ for thus it is written That he gaue his Sonne to vs Es. 9. 9. and for vs Rom. 8. 32. And on the other side it is saide The Elect are giuen to Christ I declared thy name to them whom thou gauest me out of the World Iohn 17. 6. And Iohn 10. 29. My Father which gaue them me is greater then all Vnto this donation we must adde a second thing which is a mutuall agreement and consent betweene Christ and the soule of an elect sinner each consenting to be one with the other Christ comprehends the faithfull soule as his owne the soule apprehending Christ as her own Phil. 3. 12. As in marriage the coniunction betweene man and wife is effected both by the gift of the parents each giuing their children to liue in maried state together and also by each party agreeing to bee ioyned to the other and so they twaine become one flesh and are no more twaine so it is betweene Christ and his Church And now to your second point this of marriage is one and the most frequent similitude whereby the neere coniunction betweene Christ and the faithfull is shadowed out The whole Booke of Canticles alludes to this similitude and by a continuall allegory setteth forth vnder it the most sweet and happy fellowship betweene Christ and his Church Againe in the Gospell the similitude of a mariage feast is vsed also Ephesians 5. 24 and Romans 7. verse 3. 4 5. and in many other places And indeed there is no straighter band in humane society then this of mariage by the band whereof and the vertue of Gods institution they which were before twaine are now no more so but as it were one body which light of Nature taketh notice of Therefore by humane Lawes there lieth no action against the woman the man being aliue shee is no person to be sued in Law so as this fellowship was very apt and meete to declare that most neere vnion which the soule as Spouse hath with Christ as her Husband For as in mariage the man communicateth his person and all his goods whatsoeuer hee hath to the woman so it is here Christ and all his good things whatsoeuer are bestowed vpon euery soule beleeuing in him
5 6. where the infinite power of God vttered in the worke of creation and his fidelity in performing his word are put for foundations of our trust For the second when Esau came against Iacob hee gathered trust and heart from the remembrance and meditation of Gods promises before made to him O Lord saith Iacob thou speakest to thy seruant and badst me goe into my Country and thou wouldst be with me Gen. 32. 9. Also Dauid herevpon built his confidence as we may reade Psal. 119. In thy Word is my trust and comfort And touching the third his owne experience of Gods wonderfull preseruation towards himselfe Psal. 25. 4. Thou art the God of my saluation in thee doe I trust all the day long and towards others Our Fathers trusted in thee and were deliuered Psal. 22. 4. did embolden him to rest himselfe in God And this is to bee obserued in the trust and confidence of a godly man that whether he haue few or many little or great meanes any or no meanes yet his heart still trusteth in God whom hee knoweth and hath tried to be sufficient of himselfe without nay against meanes to succour and saue him And herein is the maine difference betweene the godly and the wicked in this point that whereas both professe to trust in God alone and in prosperity peace both seeme so to doe yet the trust of the vngodly is not in the Lord but in second causes in outward meanes as Asa trusted in his Phisicians 2 Chro. 16. 12. The rich man in the Gospell trusted in his abundance of goods Luke 12. 19. Doeg in the multitude of his riches Psalme 53. 5 6. the Iewes in the AEgyptians in whom they strengthened themselues Esay 30. 2. the Assirians in their owne forces Esay 36. and some saith the Psalmist trust in Chariots some in Horses whereas the godly doe trust in the name of the Lord Psal. 20. This difference is manifested in the euill day when meanes faile the wicked then it appeares their hope was not in God for of confident and bold by the presence of the meanes they weigh faint and heartlesse thorow the absence thereof as appeareth by common experience Whereas the godly in desperate hopelesse cases as Daniel in the Den of Lyons the three seruants in the fiery Furnace Ieremy in the dungeon Ioseph in prison Ionas in the Whales belly Dauid in exile and flight from Saul finally Paul and Silas in the stocks made God their strength and whole trust and which is yet more then all this the godly make the Lord their stay and trust not onely when all men and all things bee against them but allso when God sheweth himselfe as an enimie vnto them beleeuing in him vnder hope aboue hope as it is said of Abraham Rom. 4. 18. Iob also professing that hee would trust in God though he would kill him Iob 13. The reason hereof is euident because they are assured that whatsoeuer courses God holdeth towards them yet his mercies truth and goodnesse are firme and vnchangeable and will neuer faile them Now herein is the triall of our trust in God when in time of peace and prosperity that wee haue meanes at hand and in our power wee so vse them as our minds doth looke beyond them vnto God looking for the good successe and for a blessing from Heauen being assured that as we haue all meanes so we expect the good vse of the meanes from him alone and when they are lacking to vs or fight against vs yet not to be so dismaide but that we still cast vp our eye vnto God with confidence of helpe from his goodnesse When wee are put in the clests and come to any great straites we are then to resolue and say with Iehosaphat 2 Chro. 20. 12. There is a great multitude come out against vs and wee know not what to doe but our eyes are towards thee and with Abraham My sonne God will prouide a sacrifiee when he saw no likelihood of any Gen. 25. and with King Dauid Though my heart be per plexed and troubled yet will I waite on God he is my helpe and my God Psa. 42. And againe He hath beene my God euen from my mothers wombe therefore I will trust in him Ps. 22. and Happy is the man that hath his trust in the God of Iacob for whosoeuer trusteth in him shall be assured neuer any yet ashamed which put their trust in the Almighty Psal. 22. 4 5. Therfore if thou dwell in the secret of the most highest and abide in the shadow of the Almighty saying to him O Lord thou art my hope and my rock my God in thee will I trust surely then he will deliuer thee from the snare of the Hunter and from the noysome pestilence hee will couer thee vnder his wings and thou shalt be safe vnder his feathers his truth shall bee thy shield and buckler thou shalt not be afraide of the feare of the night nor of the arrow that flyeth by day nor of the plague that destroyeth at noone day nor of the pestilence which walkes in the darke Thus great is the peace and wonderfull is the security and quiet of the man that maketh God his stay for who can take out of the hands of God If God will saue who can destroy Who can hurt whom hee will keepe which doth all what hee will in Heauen and Earth whom none can resist whereas God being neglected and set apart all other things are too weake to helpe Vaine is the helpe of man an Horse cannot saue no power no policy can releeue or rescue against God Vaine is the helpe of Princes Castles Towers Forts Forces Friends wealth wit and whatsoeuer else is vnable to preserue him who hath not God for his friend and hee is not friend to any saue such as make him their stay 〈◊〉 Both Scripture and other Stories abundantly teach of very great and mighty men how feurefully they haue liued and how lamentably they haue perished because they reposed themselues vpon other things besides God which is sufficient to admonish all persons to vse all good helpes giuen them of God so as their trust be fixed in God alone for he is the defence of his people and their strong deliucrer It were better to haue the presence and protection of God onely then a gard of many thousand men about vs. Thou O Lord alone saith Dauid makest me rest in safety I laide me downe and slept and rose againe for thou O Lord makest me dwell in safety Psal. 3. 5. 4. But such as withdraw their hearts from God he shall cause those very means wherein they put their trust to be their ouerthrow vse meanes therefore lest thou tempt God trust not in them lest thou denie him and he destroy thee Of Prayer and Thankefulnesse I See it plainely that euill men whatsoeuer they say yet their trust is not in God but as the mistes and cloudes keepe