Saints by calling: or Called to be saints A godly treatise of our holy calling to Christ, by the gospell. With the seuerall gifts proper vnto the called: and their counterfeits in the hypocrites which are not partakers of this effectuall calling. Written by Thomas Wilson, minister of Gods word, at S. Georges Church in Canterbury.

Saints by calling: or Called to be saints A godly treatise of our holy calling to Christ, by the gospell. With the seuerall gifts proper vnto the called: and their counterfeits in the hypocrites which are not partakers of this effectuall calling. Written by Thomas Wilson, minister of Gods word, at S. Georges Church in Canterbury.

Table of contents

Title page

TO The Right Honourable, the Countesse of Leycester widow, all health and happinesse of soule and body from Christ our Lord, both now and for euer.

To the Right VVorshipfull, his approued Friends, Sir George Newman Knight, and his vertuous Lady: and Master Doctour Bancroft, Master of Vniuersity Colledge in Oxford; Grace and peace from Iesus Christ be multiplied.

An Aduertisement vnto the Reader.

The particular Contents of the whole Dialogue, diuided into ten Portions.

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.

The second Part of this Dialogue, concerning the Graces which accompany, and come from this effectuall Calling.

The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ.

The fourth part of the Dialogue, touching the degrees, and diuers measures of a liuely Faith.

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.

The sixth Dialogue Of Vnion with Christ. The first maine fruite of Faith.

Of Iustification by Christ, the second maine fruite of Faith.

Iustification, what it is.

The seauenth Dialogue.

The nine effects of Iustification by Faith.

The eighth Dialogue.

Entreating of Sanctification, the third maine fruite of Faith.

Of the Spirituall combate betweene the Spirit and flesh, Grace and corruption.

Of Repentance, the other consequent of Sanctification.

Of good workes, the fruites of Repentance.

The ninth part of the Dialogue; Of particular good Workes: first concerning God.

Of the Loue of God.

Of trust or confidence in God.

Of Prayer and Thankefulnesse.

Of the Word and Sacraments.

Of the religious vse of Gods Name and Sabbath.

The tenth Part of the Dialogue.

Of Patience in affliction.

Of Tryall by conflict of Conscience with sinne.

Of the tryall of Martyrdome.

The eleuenth Part of the Dialogue.

Of such good workes as concerne our Neighbour.

Of Righteousnesse.

Of Loue.

The twelfth Part of this Dialogue, concerning Peace, and other effects of Loue.

Errata.

§

§

[Page]

[Page]

Saints by Calling: OR Called to be Saints.

A Godly Treatise of our holy Calling to Christ, by the Gospell.

With the seuerall gifts proper vnto the Called: And their Counterfeits in the Hypocrites which are not partakers of this Effectuall Calling.

Written by Thomas Wilson, Minister of Gods Word, at S. Georges Church in Canterbury.

Ephes. 4, 2. Walke worthy of the Vocation whereunto ye are called.

2. Pet. 1, 10. Make your Calling and Election sure, and giue all diligence thereunto.

Printed by W. Iaggard, dwelling in Barbican, 1620.

TO The Right Honourable, the Countesse of Leycester widow, all health and happinesse of soule and body from Christ our Lord, both now and for euer.

[Page]

[Page]

Right Honourable,

AFter many Children (Bookes I meane) which are a fruite that springeth out of wit (as out of a wombe) eleuen in number, which God hath giuen me in the few and euill dayes of my pilgrimage; hee hath now at length of his goodnesse, added vnto them a twelfth (a Beniamin) like the twelue sonnes of Iacob: It is my last and youngest child, begotten and brought forth in my old age, being fast forward to the yeeres of a man.

In naturall generation, the first borne (Reuben-like) is the beginning of Parents strength, the excellency of dignity, [Page] and the excellency of power; Gen. 49. 3. But it is otherwise in this spirituall birth, where the first that come into the Christian World, (by weakenesse of iudgement in the parents, and want of yeeres and experience) they are commonly the feeblest and vnworthiest; those prouing most strong and excellent which be last borne. Good Madam, I could wish that I might so speake of this my Beniamin, the sonne of my right hand, and of my old age; and surely I haue some little reason to hope it will proue so: (pardon the ouermuch indulgence of a father, euen holy Dauid could ouer fancy Adoniah his childe, and good Elie could ouerualew two not good sonnes) because this is the off spring and issue that proceeded from me in the greatest infirmity of my body, but in the best strength of my mind; when I had in an ancient City, and a great people for the space of thirty foure yeeres and aboue, beene exercised in my Ministery from Sabboth to Sabboth; so as I may trust this Treatise wil haue more perfection then his brethren. Which howsoeuer it may proue for manner of handling, yet hereof I am well perswaded, that the matter and argument is most worthy and weighty; for it is about our holy and effectuall calling, to our celestiall and eternall King, by the Ministery of the Gospell; which is the beginning and first step into the state of grace, after wee are entred into this elementary world, and our most excellent dignity therein. As Constantine the Great acknowledged, that to be a true Christian by diuine vocation, was more esteemed of him then his Crowne and Empire, which are corruptible; the other being vncorruptible and neuer perishing, as the worke of Gods exceeding great power, wherein he vttered no lesse strength and might, then in the creation of the World, or in the resurrection of Christ from the dead; Ephe. I. Verse 19, 20. For in this worke [Page] of effectuall calling, the Elect being by nature dead, corrupt and blind in minde, peruerse in their will and affections, are by a wonderfull force (yet sweetely and with delight) drawne to the life of faith, being enabled to see Christ, and to loue and obey him as their Sauiour, calling them out of darkenesse into his maruellous light.

The reasons mouing me to single out your Honour from among many both honourable and worthy friends of all rankes, vnto whom I might dedicate this Christian Dialogue, are two. First, the report of your true calling to Christ, and of your sound loue & obedience to your caller, and great affection ye beare to all about you, called to be Saints, both faithfull Ministers and Christians. Secondly, for that ye haue been the chiefe instrument vnder God, to call my eldest sonne to be the first that euer actually enioyed that great exhibition, a good while sithence giuen by your right noble and most honourable Husband, the Earle of Leycester, for the maintenance of two Schollars for euer in the Vniuersity Colledge at Oxford: for the which, if I should not euery way as I am able, shew my selfe thankefull to your Honour, I should be most vnworthy of such a benefit, being so freely conferred vpon one vnknowne to your Honour. The daily prayers of my Family, which are all the better for this good turne, both haue beene, and shall be offered vp vnto God the Father, through Christ his Sonne, for his gracious and powerfull guiding and keeping of your Honour in his comfortable and holy seruice and feare for euermore; Amen.

Your Honours most bounden, Thomas Wilson.

To the Right VVorshipfull, his approued Friends, Sir George Newman Knight, and his vertuous Lady: and Master Doctour Bancroft, Master of Vniuersity Colledge in Oxford; Grace and peace from Iesus Christ be multiplied.

[Page]

[Page]

RIght worshipfull, the maine and chiefe vse to be made of this Booke or Treatise, it is to direct (as by an hand) euery Christian, which of all other things is most carefull of his owne saluation, how to iudge and discerne of himselfe, whether hee haue any part in that sauing holy calling which bringeth to Christ, by such gifts of the Spirit as be peculiar to persons effectually called. The cause is not better knowne by the effect, or a tree by the fruite, then a true calling by the Gospell is manifested by such graces as doe accompany it in all the faithfull, necessarily, but not equally; as the good fruits of a good tree be some bigger, some lesser. And lest any should be deceiued in iudging themselues (for likenesse is the mother of errour, which makes copper & other glittering things to be sometime taken for gold) I haue therefore in the passage of this Booke discouered such things as be like vnto the true workes of grace, and are but the counterfets and images of them. Now the same causes which induced mee to dedicate this tract and Christian Dialogue [Page] primarily to that most Honorable Christian Lady, my Sonnes Benefactor in the Vniuersity Colledge at Oxford, excited and moued me likewise to ioyne you three to her in a secondary Dedication, as hauing thorow the grace of Christ obtained like precious faith in your heauenly calling, thorow the blessed Gospell; and being by Gods prouidence stirred vp to be the meanes of my sonnes preferment, both to his place, and in his learning. The first motion to this good exhibition, (which he partly hath to the great ease of my charge, and wholly I trust shall enioy by your fauourable furtherance) began at Canterbury by you Madam, and was seconded and holpen forward at Oxford by you, the worthy Master of that Colledge where my sonne is Student; and finally, perfected by that Right Honourable Countesse, Widow to the founder her most Honourable Husband the Earle of Leycester, long since deceased. Accept I humbly pray you this poore testimony of my thankfull minde (who daily mention you in my prayers, that all sauing blessings may be powred on you, and continued to you) till my sonne through Gods mercy prospering in his studies, may expresse a morefull measure of a gratefull mind vnto you all, to whom he hath beene, and may yet be so much bounden; which the Lord of his fauour in his good time enable him well to performe. Fare ye well.

From my House in Canterbury, the 10. of Iuly 1620.

Yours euer euen to his vtmost, Thomas Wilson.

An Aduertisement vnto the Reader.

[Page]

COurteous and Christian Reader; there bee foure seuerall things which I purposed to effect in this whole Dialogue & Treatise. First, for the Matter, to deliuer so neere as my iudgement could attaine, all those workes of the Spirit, euen in their particulars, which are peculiar vnto Gods elect children, who liue to be partakers of an outward effectuall Calling: that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them, it might stir them vp to a marueilous loue and thankefulnesse towards him, who hath called them to such riches & honour: Also, that finding themselues endued and blessed with such graces as they shall learn from the Word, to belong onely to the chosen of God, it may settle[Page]them in the perswasion and full assurance of their election to life.

Secondly, for the Manner: Because euerie one of the workes of Christ in his elect, hath his counterfet in the reprobate, which liue in the Church, and partake onely in a generall vocation; therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children, and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace; for this purpose, that whether the godly Reader would proue himselfe and make triall of his owne sincerity, either in the whole worke of Christianity, or in some special part or duty thereof, heere he may find what may further him.

Thirdly, for the Order, I haue followed so precisely and truly, as euer my skill would direct mee; that very order of causes in this whole Treatise, which God himselfe doth keepe, in the bestowing and working of the graces, propounding them to the Reader to be considered, as they haue necessary and naturall coherence one with another, and dependance one vpon another; setting causes afore effects, and giuing cheefe place to the principall effects. By this meanes the carefull Christian in the search of himselfe, shall by effects be able to finde out causes, the roote by the[Page]fruites, and how to value each grace and fruite, according to his proper worth. Also, the Conscionable Minister, which hath not (as yet) thought vpon such an order, and shall approue of this as good & sound, may in his teaching helpe himselfe to deliuer such things first, as by order of nature ought to haue precedency, for the better edification of their hearers.

Finally, as touching the Persons for whose sake I wrote this Dialogue; I meant it, though not onely, yet cheefly for the godly vnlettered Christians, to further them in this knowledge, how to examine their owne estate before God. As for the more Learned, they can helpe themselues in this part of our Christian science: or else may fetch direction from other manner of Lights then mine. Whatsoeuer it is that I haue performed, I pray thee good Reader take it in good part, make thy profit of it, and praise God for all. Farewell.

Yours in the Lord, Thomas Wilson.

The particular Contents of the whole Dialogue, diuided into ten Portions.

[Page]

The first Part entreateth of Calling.

1. OF common and outward Calling.

2. Of inward & effectuall calling.

3. Of differences betweene them.

4. What effectuall Calling is.

5. Of the meanes thereof by the Word of God.

6. Time of Calling, that it is diuers and vncertaine.

7. Persons, who for the most part are vncapable thereof.

8. Of what quality and estate be the persons, which be commonly called with a true effectuall Calling.

9. Effectuall Calling may be knowne of them in whom it is.

10. Of the tokens whereby it is knowne.

11. Meanes whereby such are prepared to Calling, who as yet are not called.

12. Of the sundry wayes that God taketh in the worke of Calling.

13. The ends or finall causes of a true Calling.

14. The mouing cause thereof.

15. Differences amongst those which are called in the act of their Calling.

16. Election to be iudged of by Calling.

17. Rash iudgement about the calling of other men to be auoyded.

The second Part of the Dialogue entreateth of the Graces which flow from Calling.

1. ALl sauing Graces come together at one time with our Calling.

2. One Grace before another in order of causes.

3. Of illumination of the Minde, the first worke of Grace.

[Page]4. Opening of the heart.

5. Of the engandring of faith, and what workes of the Spirit goe thervnto.

The third Part of the Dialogue, entreateth of a true and liuely Faith.

1. A Liuely faith is a fruite of effectuall Calling.

2. A gift proper to the Elect.

3. What it is, and how it differeth from the faith of hypocrites and wicked men.

4. Of the parts of Faith, and of the properties thereof.

5. Of application by Faith, how it is proued, and what things belong to it.

The fourth Part of the Dialogue, entreateth of the degrees of Faith.

1. A Little Faith, and a great Faith, a weake and strong Faith.

2. Wherein they are like each other.

3. The least measure of Faith, what it is.

4. That it must, and doth labour to encrease it selfe.

5. Of a strong Faith what it is.

6. Of the seuer all measures thereof, and which is the highest degree of beleeuing.

7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life.

The fifth Part of the Dialogue, entreateth of the rarenesse, and fruitfulnesse of faith.

1. OF the rarenesse of Faith, or the fewnesse of beleeuers.

2. Of the signes or causes thereof, both common and proper to this age.

3. Of the efficacy and fruitfulnesse of Faith in generall.

4. Of the manifold encouragements to beleeue.

5. Of discouragements, and how the obiections of Satan, and our corruption against beliefe in Christ, are to be repelled.

The sixth Part of the Dialogue, entreateth of the fruites of faith in particular.

1. OF vnion with Christ, that there is such a gift, and that it is by faith.

2. Two things necessarily required to the working of this vnion.

3. The nature and neerenesse of it, expressed by Scripture similitudes.

4. In what respect this vnion with Christ is necessary for vs.

5. Of the great and seuerall fruites thereof.

[Page]6. Of Iustification, the second maine fruite of Faith.

7. What Iustification signifieth.

8. In what sense wee are instified by Faith.

9. Of the double righteousnesse of Christ, actiue and passiue.

10. Of the two parts of Iustification, forgiuenesse of sinnes, and imputation of Iustice.

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.

[Page]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.

[Page]

[Page]

§

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 [Page] 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.2. workes of the Spirit proper to the elect Calling, and Gifts. The first is an effectuall calling. Secondly, the fruits that arise and spring from thence, or the gifts which doe accompany [Page] 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 wereA double calling. 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:1. Outward & common to all and there is an inward calling, which flowes from the grace of predestination, and is proper vnto the Elect, and this is an effectuall and inward calling; of2. Inward & peculiar to some. which S. Peter speaketh when hee saith, Make your calling and election sure, 2 Peter 1, 10.

Apollos.

How differeth this effectuall calling, from the common calling?

Aquila.

First, that draweth vs to Christ, to becomeDifference between inward and outward calling. members of him: This brings men onely to a profession of Christ, to become outward worshippers of him. Secondly, that enlightneth vnto faith, this vnto knowledge onely. Thirdly, that worketh a through change of the heart from euill to good, as in S. Peter, S. Paul, & those mentioned, Acts 2, 37: this changeth but lightlyEffectuall calling hath 3. inseparable cona panions, first vnion with Christ, 2. Iustification, 3. Sanctification and slightly to external ciuil obedience, or to a restraint onely of inward corruption, as in Iudas, Simon Magus, and [...]: so as an effectuall calling carrieth with it, first, vnion with Christ; secondly, iustification; thirdly, sanctification, Called and [...], Rom. 8, 30. Called & [Page]sanctified, Iude 1. Saints by Calling. 1 Cor. 1, 2. all which the common calling lacketh.

Apol.

How is this [...] calling described in the word of God?

Aquila.

Thus: It is a [...] of the elect out ofEffectuall calling what it is. the kingdome of darknesse; that is, of ignorance & sin, into the kingdome of Christ, Col. 1, 13. that is, of faith and holinesse. Orthus: It is a seuering of the elect, from the world of [...], to become members of Christ by Faith, Iohn 15, 19. You are not of the world, but I haue chosen you out of the world.

Thus the case standeth: The elect and reprobate being in Adam all reuolted and departed from God, & put vnder the power of satan, they lye together as an heape of chaffe and wheat in a great floore, or as great and little fish in a net, vntill by an effectuall calling (as it were by a fanne) there be a separation made, as the wheate is seuered from the chaffe at winnowing. And this first separation is begun in this world by the fanne of the Gospell, Math. 3, 12: Which hath his fanne in his hand, &c. and is finished perfectly, at that great and last separation, in the day mentioned, Math. 25, 32. Where the Goats shall for euer be seuered from the sheepe.

Apol.

Now that you haue shewed what an effectual calling is, tell vs by what meanes Christ worketh it?

Aquila.

Christ Iesus doth worke it inwardly, by hisInward means Spirit of wisedome and reuelation which hee giueth to all the elect, not excepting infants which dye in their infancy, who cannot be saued except they be called & brought vnto Christ, Actes, 4, 12. and other band andNo name giuen, &c. linke whereby to be knit vnto Christ, there is none besides the Spirit, as it is written, By one Spirit wee are all [Page]baptized into one body, 1 Cor. 12, 13.

But for such elect as are of discretion and yeares, theOutward and inward. Spirit in them worketh by the outward preaching of the word, calling them preparatiuely by the preaching of the Law, therein shewing them their sinnes, and iustLaw. Spirit of feare condemnation, to the terrifying of them, and astonishing of their conscience: but effectually calling them by the preaching of the Gospell, wherein by the secret andGospell Spirit of adoption great force of the Spirite, they are so made to see the mercies of God for the forgiuenesse of their sinnes, vnto their saluation by Christ, as they are perswaded to rest in them: and thus become they that which before they were not, that is to say, true Christians, the members of Christ his mysticall body, the sons and daughters of God. And this is their effectuall calling, which is nothing els but a making vs to be that which we were not, as the Apostle sayth, Rom. 4, 17. God calleth those things which are not, as though they were. Whereby it appeareth to be a very easie thing for the mighty God, to call and draw vs to his Son, euen as easie as for vs to speake a word, and to call one to vs.

Some are called sooner, and some later, as GOD inThe time of Calling. his eternall counsell hath ordained the time of euerie ones calling: which is shadowed somewhat vnto vs, in the parable of the Husbandman, calling to work in his vineyard, some at the third houre of the day, others at the sixt, and others at the ninth, yea and some at the eleuenth, Math. 20, 1, 2, 3. Further, we do find in Scripture, examples of such as haue bene called in euery part of mans life. We may gather, that Timothy and Iosias 1 Tim. 4. 6. were called in their childhoode. For, of the one it is testified2 Tim. 3. 1. of him, that he knew the Scriptures of a child, & [Page] was nourished vp in the words of faith and sound Doctrine:2 Kings 22, 1. of the other, that in his yong yeares he sought God. Of Iohn the Baptist, it is expressely saide, Luke 1. that he was filled with the holy Ghost in his mothers womb. Of Paul, as also of Zacheus, it may appeare by the story, that they were conuerted about their middle age, in the strength of their life. For Paul liued long after his calling, and Zacheus at his conuersion was so lustie of body, as he could climbe vp into a high tree to behold Christ passing by, and hastily come downe at Christs commandement, Luke 19. which is a signe that hee was not gone farre in yeares. Lastly, wee reade of one whom Iesus called at the last houre of the day, to wit, the theefe conuerted at his death: but only one such we reade of, least any presume; yet one, least any which are long vncalled, should despaire.

Apollos.

After this which ye haue saide of the timePersons. of Calling, let vs heare somewhat of the persons who are to be called. Who be capeable and fit, who be vnfit and vncapeable therof for the most part; and as men may iudge of it?

Aqu.

Such as liue out of the precincts of the church,Who not. they are vncapeable of this calling to Christ whereof1. Pagans. we speake. For God hath denied vnto them the means. He hath not giuen them his statutes and his lawes: hee sendeth not vnto them his messengers with his Word, but leaues them (for iust causes knowne to himselfe) in their ignorance. Yet a calling they haue, by the voyceCreatures teach somewhat of God, but nothing of Christ. and sound of the creatures; which is sufficient thus far, as to take from them all excuse, as S. Paul affirmeth of them, Rom. 1, 20, 21. but not so farre as to be powerfull to their conuersion and saluation. For seeing the world [Page] by wisedome knew not God in the wisedome of God, it pleased God by the foolishnesse of preaching, to saue them that beleeue, [...] Cor. 1. If there be any among Pagans, which are secretly inspired with the knowledge of the Messias to saluation, it is more then wee can take knowledge of.

Now, as touching them which are within the visible2. Proud Iusticiaries. Church, there are some persons which become vncapeable of Gods calling, as the proud, which are puffed vp and swolne with conceit and opinion of their owne excellency and righteousnesse. Christ came not to call the righteous to repentance, Luke 5, 32. And againe, God resisteth the proud, Iames 4, 6. to teach, that there is nothing such an enemy to the worke of the Spirite, in calling and conuerting vnto faith, as pride of heart, when once it hath taken deepe roote, and is come vnto the height; not but that God can take such downe, as appeareth in the taming of that swelling Pharisie Saul, after made S. Paul.

Moreouer, the scornfull, which are set downe in the3. Scorners. chaire of pestilence, as Dauid saith, Psal: 1, 1. & as swine and dogges do wickedly despise, and contemptuously refuse all godly admonitions, raging with haued against the light, and such as set it before them; to these the holy things of God are forbid to be offered, Math. 7, 6. Generally, all such make themselues vnfit for calling,4. Impenitent or obdurate finners. as haue by custom of sinne so hardned their harts, as all feare and feeling of sin, or wrath due to it is gone: so as they stop their eares at Gods voice, and withdraw their shoulders from the yoake, and make stiffe theyr neckes against it. These because they hate knowledge, and abhorre to be reformed, therefore God is so farte [Page] off from them, as that when they come and call to him, he wil vouchsafe them no answer; yea though they cry vnto him in the anguish of their heart, yet hee will not heare; because when he very long, and with all lenitie had called to them, they would not heare: but after their hardnesse, and heart that cannot repent, despised the bounty and long suffering patience of God.

Further, this is to bee obserued that of those which5. Worldly wise. liue in the Church, such as haue great gifts of Nature, more pregnant wit, sharper capacities, more earthly wisedome, more humane knowledge: These hauing much of their owne, because they rest in it, are hardly drawne to see their owne wants, their inward spirituall nakednesse, and to empty themselues of all theyr owne worthinesse; therefore they are so much the more vnfit and vncapeable of a calling: as it is written, Ye see your calling, not many wise. Againe, Where is the Scribe? where is the disputer, &c? 1 Cor. 1, 20.

The like is to be saide of such as haue great store of6 Worldlyrich wealth, of worldly honour and pleasure, which are things that blinde men, and keepe them from seeing anyExample in the Laodiceans, Reuel. [...]. great need of Christ; being already full and happy, as they thinke. These cannot rellish the Doctrine of grace, which leadeth men wholly out of themselues, to seeke all riches, worthinesse, happinesse in Christ alone. Therefore it is also written, 1 Cor. 1, 20, 21. Not manie noble, not many mighty are called. Againe, It is as hard for a rich man to enter into the Kingdome (of Grace) as for a Camell to goe through a Needles eye, Marke 10, 24, 25. The way and gate to eternall life, is too strait and narrow for such as haue such a load of worldly wealth and honor on them to presse down their souls to the earth.

[Page]Besides this, also Idiots, frantick and lunaticke persons,7. Idiots: Lunaticke. while they be such; and they which are borne deafe and dumb; those though they liue in the Church,8. Borne deafe and dumbe. yet they are vncapable of a calling, if wee speake of the ordinary way which God vseth to call by. Howbeit, these being borne of Christian Parents, and belonging to Gods Couenant, it may please God secretly, in a manner to vs incomprehensible, to worke in these for their conuersion. As experience hath proued true in some such whom I haue heard of, who being from their birth depriued of hearing & speaking, both dumb and deafe, yet haue expressed loue to the persons of Gods Ministers; and more to them then to others: and haue by signes made knowne that they knew Christ crucified, and vsed meanes to signifie their desire to communicate in the Lords Supper. All which argueth some vnwonted and wonderfull worke of the Spirit of Christ in them.

Apollos.

Now I haue heard yee speake of such persons, as for the most part of them neuer partake in this calling which drawes to Christ; and perceiue that ye leaue to God (as is fit) this royall prerogatiue, as he may (with a non obstante) call out of them whomsoeuer hee hath ordained to life: let me now heare what persons ye thinke to be capable of this calling, and of what quality they bee, which for the most part are vouchsafed the grace and blessing of a true inward calling.

Aquila.

I would haue ye know that I iudge all menWho be more capable of calling. by nature, in regard of the common corruption thereof, alike vnfit, and vncapable of effectuall calling: andAll alike vncapable by nature. that no man can in any measure, by any power left in [Page] his nature, prepare, or make fit himselfe for grace to receiue it, being offered: For we are dead in trespasses and sinnes; Ephe. 2. 1. And the power to will, and to doe, is of God; Phil. 2. [...] Of our selues not being able to thinke a good thought; 2 Cor. 3. All being sinne, whatsoeuer is thought, or done by vs, before Faith; Heb. 11. 5. Howbeit thusIn respect of outward condition, some more capable then other. much the Word hath reuealed vnto vs, for the outward estate and quality of such persons as bee called to Christ, that (for the most part) they are the simple, the poore, the meane, and little ones, which be contemptibleSimple and needy. in the World for their parentage, and other outward things, as it is written; The Gospell is preached to the poore, and they receiue it: Mat. 11. 5. Also, I thanke thee Father, that thou hast hid these things from the wise and prudent, and reuealest them to the simple, and little ones; Mat. 11. 25. Moreouer, God hath called the foolish of the world, and the vile, and the things that are not, to confound the wise, and the mighty; that none should glory in the flesh, but in Christ: 1 Cor. 1. 27, 28, 29. And this is one reason, why Christ will build his house of such timber, reareReasons why such be commonly called, as be of mean condition in the World. vp his Temple with such stones, as be course & plaine, rather then to chuse the tall Cedar, or carued and polished stones. I say the reason why his banquetting Hall is furnished with such meane guests, as the halt, the maymed, the poore; that is, the despised of the world, it is euen because they which be called and conuerted, hauing nothing in themselues whereunto to attribute their owne conuersion, they may ascribe the whole glory and praise of it vnto the grace of Christ; who saw nothing in them, saue simplicity, meannesse, and basenesse, to moue him to preferre them afore others. And on the other side, when any rich, noble, [Page] or worldly wise, are powerfully changed and brought vnto God, to beleeue in him, and to become his true worshippers, they may vnderstand that it was no inward endowment of minde, or externall gift of body, or goods, but the meere loue of God in Christ that did all. In a word, that they may perceiue and confesse that they were borne againe, not of flesh and bloud, but of the will of God, because he was pleased to regenerate them, that the praise might be to him, as the worke was from him.

To this we may adde another 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: [Page] We know by the Spirit, the things which are giuen vs of God; 1 Cor. 2. 12. Now amongst other things giuen 1 vs of God, our calling is one, and the first: Againe, our calling (as the word of God teacheth) It is an opening 2 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 3 Marke 9. 24. owne faith, as the man in the Gospell; I beleeue Lord: Had he lyed, Christ would not haue heard but checked him. 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. YetActs 8. 4. further; what Christian comfort, or true inward reioycing,4 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 [Page] surely comprehended. Adde hereunto, that no Christian could with any courage or heart, set himselfe presently to doe the worke of Christianity, if his callingIt is reuealed by witnesse of the Spirit, or by such effects as accompany it, and be afterward mentioned. 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 onesThree times, wherein ones calling to Christ, hardly or not known 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,Col. 1. 3. 1 Thes. 1. 4. and elsewhere for other Professors of Christ: then much more the called themselues vnderstand it, and breake forth into cheerefull mention of it. True itEphes. 1. 3, 4. Phil. 1. 4. 5, 6. 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 [Page] 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 meanesTokens of an effectuall calling. 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 1 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 There is a lie in doctrine & religion, aswel as in life and manners, and that is two wayes committed, either by heresie or hypocrisie. 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 [Page] speake not, but to deceiue and destroy. You will sayOb. 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 spiritResp. of discretion in such as be inwardly called, aswell as 2 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 Iohn 10. 27. 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 Psal. 119. Law, therein is my whole delight. Yea, they heare it 3 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 isFor there be sheepe by [...] ction, which are not yet called. 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 [Page] 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,Priuate means be the often humbling of our lofty stubbornePriuate feares, and confession of sinnes. 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 [Page] 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 oftenNote this wel 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,A bstayning from the act of sinne. 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 [Page] 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 ought3. Suppressing of inward lust. 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 haue4. Society of the godly. 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,5. Auoyding euil company. 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, [Page] that attentiue reading the Bible, and other good6. Priuate reading. 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 by7. Eschewing occasions of sinne. 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 at8. Priuate fasting. 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:Publike meanes. That men put themselues vnder a good Ministerie, it being the principall instrument of our calling: for1. Word preached. 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. [Page] 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 applicationActs 2. 41, 47. 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 [Page] the sense of Scripture by the Scripture, with wise andNehe. 8, 8. 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 thisProphecying here is put for interpretation of the will of God already reuealed: and not for foreshewing his will in future euents. 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 armeEsay 53. V. I. 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:1. Word preached. which together with Catechizing, and the benefit2 Catechizing. of publike prayer and Sacraments, shall in Gods appointed3. Prayer. houre effect this blessed worke of a true calling,4 Sacraments. 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 [Page] 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 [Page] forslowed to tell you, when ye asked me of the meanesSundry wayes of God in his calling men. 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,1. Without meanes. Paul in his iourney to Damascus; to declare himselfe to be most free not bound to the meanes, which are rather for vs then for God; who can without them pull a sinner out of the hell of his sinnes, into the heauen of grace here, and of glory hereafter. Moreouer, in the means which God vseth to work a calling, there is to be marked a maruellous great simplicity, (especially2 Weak means now vnder the Gospell) far from worldly shew, pompe, and power; hauing committed the charge and commission of calling Kingdomes to the faith of the Gospell, vnto his twelue Apostles, who were men much remoued from the glittering glory of this World, being meane men, of low estate and condition here in earth, and vsing no other meanes to effect the conuersion of the people to God, then the preaching of the Gospell in all plainnesse, without all wisedome of words, andSuch as Orators would vse for oftentation of humane wisedome. by feruent prayer with patient sufferings. These were the weapons of their warfare, which hauing no outward brauery or beauty to allure and draw liking, or might and external force to compell, yet proued mighty2 Cor. 10. 3, 4 through God, to cast downe strong holds, and very high imaginations, lifting vp themselues against God; 2 Cor. 10. 4. And hauing once planted Churches, and called infinite men and women to God, by his simple Apostles, and other their like helpers, Euangelists and Prophets, it hath pleased Christ to haue his mystical body further builded vp, his Saints gathered, and the worke of the Ministery done, by Pastors and Teachers in the power [Page] of simple and euident demonstration of his truth. And to this ende he would haue this heauenly treasure put into such earthen vessels, that the power of calling, as it is of God, and not of men; so it might appeare and be knowne, and acknowledged so to be, to his owneCor. 4. 7. eternall praise. Also, it would be further considered, that the most good God in his most wise and gracious3. Vnlikely meanes. prouidence so disposeth things here below, as that hee causeth afflictions and miseries, crosses, and sundry troubles, which in their owne nature are bitter and greeuous, and a part of the curse threatned to mans sinne, and more likely to driue men quite away from God; yet he causeth them (I say) very often to serue his purpose of helping on the calling of his Elect, who by meanes of such punishments as are laide vpon them by Gods hand for sinne, and inordinate walking in the time of their vnbeliefe before they came to Christ, are not a little tamed, and so made the fitterto hearken and to stoope to Christ: Whose voyce they presumptuously contemne, till the crosse hath brought downe their great spirits and stomackes, as is to be seene in Paul; whose sudden and terrible striking downe from his Horse, and amazing him by lightning from Heauen, made him somewhat milde and tractable: As also in Manasses, and in the thiefe vpon the Crosse, who were called; the one when his body was laden with Irons in prison, the other when he was fastened to the Crosse, suffering a very painefull and infamous punishment. Neither is it onely the will of God to vse sometimes no meanes, or weake meanes, or vnlikely meanes; but sometimes euen quite contrary meanes, to helpe4. Contrary meanes. forwards the conuersion of a sinner, to wit, euen sinne [Page] it selfe: Making some one grosse fall, or many grosse sinnes, which his chosen haue run into, and liued in before their calling, to be as a weight or plummet of lead to bring and keepe downe their proude hearts, and soGod giues grace to the humble. to shame and terrifie their consciences; so as by that meanes there is a passage made for grace more easily to enter in them. Whereas otherwise, they would haue set to both their shoulders and their brest, to haue kept it out; if their fiercenesse and courage had not beene so danted and dismayed with the sight and horror of their owne manifold and monstrous iniquities. And suffer mee here to remember my selfe in one matter, thatCalling, a worke easie to God. whereas I said to you before, that for God to draw one from sinne to Christ, is as easie as for vs to call one to vs, or to speake a word: I would haue ye to vnderstand it, in regard of the infinitenesse of his might, to which the greatest and hardest things to our sence and opinion, are as easie as the least and slightest things. When he would create the World, there being no matter existent before, he needed but command, & it was done; and that vnformed masse, out of which all creatures were hewen, being extant by his commandement, hee did no more but say, Let it be light, and out of it there presently sprang light; and so of all other things which he made, they were made by his word, without Instrument or trauell, euen as now they all consist by his word. It is right so in the conuersion and calling of a sinner. The dead in their sinnes, heare the voyce of the Son of God, and hearing, they liue: Ioh. 5. 25. And howsoeuer in this worke of new creation, there is not onely no present matter to worke on, but an vtter repugnancy and rebellion in our nature, fighting and warring against [Page] God, being strengthened and armed with the whole power of Satan and the World; yet these many and mighty obstacles and hinderances, are without any difficulty ouercome by him, to whom nothing is hard and vnpossible. In that he vseth such meanes (as wee haue spoken of) both for preparing to our calling, and effecting of it: yet it is not because he could not performe this worke by his very word onely, but because so it pleased him, and to enure vs to obedience. Howbeit for allCalling, a work of Gods wonderfull power. this, our calling is not to be helde a slight worke, as if I speake this any whit to lessen and diminish the credit and praise of Gods grace and power: but rather the more to extoll and magnifie them, in as much as our vocation to Christ, being a worke as glorious and wonderfull as our creation of nothing is, if not more: and as the resurrection from the dead, which yet to the wise men of the world, those great Philosophers haue euer seemed things absurd and impossible: so as they haue scorned the doctrine of these things: Acts 17. 28, 29. May wee know, say they, what this new doctrine meaneth; and againe verse 32. when they heard of the resurrection from the dead, some mocked: yet in the calling of a sinner to faith in Christ, there being that exceeding greatnesse of diuine power set on worke, as was expressed in raysing Iesus from the graue; see Ephe. 1. 19, 20. for all this to bring a wretched sinner held and lockt vp in the bolts and fetters of his lusts, captiuated to Satan, and vnder the power of that mighty Potentate; I say to bring such a one to know, beleeue in, & to loue Christ, so easily as wee would call one to come to vs, or as it is to vtter a word, how doth this aduance the praise of Gods almighty grace; to which sinne, the world, and [Page] hell, doe quickly, though most vnwillingly yeelde. And here to shut vp this Treatise of calling, because I haue beene very troublesome by my long discourse of it, let me tell you, that this is a chiefe ende which God looktThe endes of our calling. vnto in the calling of sinners vnto repentance, as in regard1. The glory of Gods grace. of himsele, euen the praise of his glorious grace, as the Apostle hath three seuerall times affirmed: Ephe. 1.2. The saluation of the elect. 7. 12. 14. That there being not onely nothing in vs to3. The good of others. 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 [Page] 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 [Page] 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 withLuke 19. 8. 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 [...] [Page] [...] [Page] [Page] 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 meanesLuk. 18. 32, 33, 34. 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 to Satan and sinne, with [Page] great case, nay, with maruellous ioy and alacrity osspirit,Who yet afterward haue their portion of godly forrow. as it is to be seene in Lydia; Acts 16. 15. who as one feeling nothing lesse then anguish, did cheerefully entertaine Paul vpon her new birth and calling. The Samaritanes, Acts 8. 9. at their conuersion by the preaching of Philip, had great ioy; it being in this case, as in the naturall birth, where some come into this World with great facility, and others with very great danger: and according to this different proceeding of God in this worke, it is, that some of the Elect doe sooner and far more easily see their owne calling, then others doe. The consideration of this second point, is for comfort of them who being certainely called, yet are troubled that the strength of grace is so little, their infirmities so many, their ioy and cheerefulnesse very small; which should not so greeue them, if they would remember, that this case hath beene the condition of others; and withall, that the troubles and griefe which they finde in themselues by reason of their wants, doth argue and proue to them their owne conuersion to bee true and sound; which should more preuaile to comfort them, then the sight of any defect and weakenesse to discourage: let them reioyce in the truth of the grace, which cannot reioyce in great measure of grace.

The third thing which I adde, is this, that election necessarily bringeth forth a true calling to Christ, as a proper effect of it. Therefore all good Christians are by their calling, to iudge of their owne election, and consequently of their owne saluation: for as they must needes be saued which are elected, because God changeth not, and nothing can hinder his purpose: so they are certainely elect, who be effectually called. It is not [Page] then for any to search curiously into Gods counsel, and to begin there to find the assurance of their owne saluation; but wee are to begin at another end: and as wee discerne & iudge of the roote by the fruite, of the fountaine by the water which runneth from it, and of the cause by the effect; so we must rise vp to the sight of our election, by the worke of our calling, which is an hand to conduct vs into Gods Counsel-house. Thus Paul the Apostle hauing taught and established that heauenly doctrine of Predestination; (Rom. 9. at the 24 verse) hoe declared that the witnesse of it is to be sought, not out of our selues in Gods secret will, (which is an obiect too excellent for our weake eyes directly to look vpon) but in our selues, to wit, in our vocation to be Gods people, which before were not his people. Also Ioh. 6. 37. it is laide downe as a note, whereby to know who be giuen to Christ of his Father in his eternall election, that such shall come vnto him and see him; All that the Father giueth me (saith Christ) shall come vnto me. Now this comming vnto him, is vpon their obedience vnto his call. To be short (for in a plaine matter, few proofes be best,) as Christ proued the Iewes, to whom then hee spake, not to be the elect sheepe, because they refused to heare his voyce, and to beleeue: so he describeth his sheepe which are chosen indeede, by this marke, that they heare, and follow. Wherefore, as in vaine they presume of their election, who neuer were called to faith in Christ; so whosoeuer by the due tokens which you before haue laide forth, and are about to doe hereafter when ye come to the effects of calling, shall finde their owne effectuall calling to be soundly and surely wrought; let them gather thereby vnfallibly their election [Page] to life. Be of good comfort (say the people vnto the blinde man in the Gospell) the Master calleth thee: so I say to these, take to ye good heart, for Christ the Master hath called you. Not more certainely by the rayes and beames doe ye know the Sunne to be a lightsome creature, then yee may determine of the loue of Gods gracious purpose towards you from euerlasting, by this fruit of it in your effectuall vocation by the Gospell.

The fourth thing omitted by you, it is this; that the times of calling being so vncertaine, wee should neuer cast away our hope of others, who doe liue vnder the meanes, though they liue wickedly, vnlesse God doe giue vs any apparent signe of their reiectiō from grace; as in [...], Iulian, and others: otherwise to keepe vs from iudging, especially of the finall estate of any, because wee cannot tell what to morrow day may bring forth. Therefore the Ministers of the word are still to be sowing, and casting abroade their seede early & late, they know not which will take place, this, or that; the people still to approach to Gods house, to heare the word of God calling them. They cannot tel which shal be the houre of their calling; which as it cannot be preuented one minute, so being once come, all the strength of hell cannot holde them from obeying the voyce of their caller.

Aquila.

Sir, I thanke ye for your good remembrance of these things, which indeede were gone from mee. May it please you now, we will resort home, for it very neere draweth to night, and deferre other things to another time.

Here endeth the first part of the dialogue, touching our effectuall calling.

[Page]

The second Part of this Dialogue, concerning the Graces which accompany, and come from this effectuall Calling.

Aquila.

SIR, ye are againe wel met here; I thanke ye for your last conference in this place: my mind hath been the more quiet euer since, euen as my body fareth the better after a wholsome moderate repast, or sweete rest: may it please you that we should spend another houre in that sort, setting on there, where we left, and broke off?

Apollos

I am well pleased with your motion, both that we should feed one another with the fruites of our lippes, and that we go forward in that argument which wee haue begun. Howbeit, wee will alter our course: whereas I put you to answere my questions, and so put you to the more paine; I will now take vp that burthen, and you shall haue the easier and lighter ende of the staffe: doe you aske, and I will answer.

Aquila.

It pleaseth you to fauour me; yet I iudge it no lesse hard to propound wise questions, then to make true answeres. One that hath any good measure of knowledge, may better, or as well replie when matter is offered by questions to worke vpon, as to inuent and deuise still to propound new matter: but I will agree to your order, on this condition, that where my questions shall be short or vnpertinent, ye will correct faults, and supply wants, to make them more fit and full. Tell me then what is the first sauing Grace, which the holy Spirit workes in our Calling?

[Page]Apoll.

All the sauing graces of the Spirit are wroughtAl sauing graces come together with our calling at one time. in the Elect, to be giuen them (simul & semel) at once, and together. In respect of time, there is not first and second; one before, another after: for it is not in this new creation, when this our little World of our selues is brought out of the world of sinne and vnbeliefe, vnto the Christian World of grace; as it was in the creation of the great World of Heauen and Earth, when the parts of that world were made one after another in order of time, the worke being distinguished according to the number of dayes in the weeke: but here in this new creation, we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant. We are not at one time called, and at another time iustified, and at another time sanctified, and then receiue graces of hope, and loue, and wisedome, &c. but these come as Iosephs brethren came into AEgypt for Corne, all together: As the prodigall childe returning to his Father, did at once receiue all those fauours from his kinde Father, of kisse, embracing, ring, robe, and charge to kill the fat Calfe. Indeede the sauing graces for their encrease and growth to perfection, require succession of time; euen as Infants become not tall men, till after many yeeres: but these graces at the beginning, and first begetting, (like grapes in a cluster) doe all come together. Euen as it standeth with the naturall body in the quickning of it, the soule comming into it, giueth power of motion and sense to euery member at one instant; not to one sooner, to another later: so in our new birth, all the faculties of the minde and body, being before dead in trespasses and sinnes, are by grace (the soule of the soule) spiritually at once reuiued and enabled to all [Page] functions & duties of godlinesse. The truth whereof appeareth in that Paul reports of the Romans; that beingRom. 5. 1, 2, 3. made beleeuers, they were iustified: and being iustified by faith, they had withall other graces, as peace with God, hope of glory, ioy in that hope, sense of Gods loue. And of the Ephesians he saith, that when they were called, and heard the Gospell (with an obedient care) they also beleeued, and had the seale & earnest of the Spirit. Ephes. 1. 13. In a word, the Elect comming to Christ at the time of their calling, and Christ with his merits & graces being so ioyned, as one cannot haue himselfe, but withall he hath all his: It is therfore an vndoubted truth, that howsoeuer some sauing graces may appeare before others, or be felt sooner then others, yet they are put vpon & into the Elect at one and the same time: but in order of causes one grace doth precede afore another, and they are to be handled of vs one after another, according to that order, as neere as we can hit vpon.

Aq.

Wel then, I yeeld willingly vnto this truth, & acknowledge that that most mighty God, that at one moment could deck & adorn the firmament of heauen with so many glorious stars: he also is able to fixe so many & sundry glorious graces at once in the firmamet of mans heart. But seeing the God of order in this supernaturall work doth obserue a natural order, according to which some graces must be first as causes, others must follow as effects of those causes; would it please you then to declare vnto me which grace is first in the order of causes?

Apol.

As I conceiue of it, I will declare vnto you, andThe chaine of sauing graces; or after what order the sauing grace; of the Spirit are giuen to the Elect. I verily trust that I conceiue aright; thus the case stands: Before our effectuall calling, our mindes are couered with darknesse of ignorance & vnbeliefe, our hearts being ful of obstinacy by reason therof, so as we are wholy [Page] estranged from God. Now in the worke of God in our calling, the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds, and scattered these foggy mists, doth illuminate effectually the mind and vnderstanding, distinctly & soundly to know & beleeue2. Illumination of the mind the promises of forgiuenesse & reconciliation by3. Opening of the heart. Christ made [...] the word, withal [...] & opening the heart obediently to assent to it, and embrace it, with a faith & affiance in the mercy of God the promiser the by this faith of the promise, the elect is brought euen to4. Faith. Christ, to be neerely vnited & [...] to him, who being a5. Vnion with Christ. stranger before, now by faith dwels in the heart as a familiar guest, rather as the master of the Family to guide & rule & keepe in order all. Now being made one with Christ, they straight way haue comunion first with his righteousnesse, actiue & passiue, for iustifying them, to6. Iustification the great tranquility & ioy of the conscience, and also,7. Peace of conscience, & ioy in the Spirit. to the raysing vp of their hearts to a sure certain hope & expectation of heauenly glory. Then afterwards they8. Hope. haue fellowship with his Spirit for sanctifying; in which9. Sanctification. work of their sanctification, is giuen that excellent grace10. Repentāce. of repentance or turning to God; also of hearty loue toward God their father now reconciled, & appearing so to the cōscience quieted & [...] through the atonement11. Loue to God. felt & perceiued: & this begetteth loue to all men, especially to the Saints, & carieth with it all the traine of12. To neighbour. Christian vertues. It coming hereof that the Elect are patient, temperate, peaceable, meeke, good, long suffering,13. Peace. modest, humble, &c. because through that faith & 14. Patience, &c. hope which they haue in God by Christ, they are moued so to loue him, & to be affected to seek his honor, & to doe his will, as withall their heart is affectioned in all [Page] things which concerne him, themselues, or others, to15. Obedience. please him by obedience and practise of his Word, in sincerity and truth.

Aquila.

By that which hath beene spoken, I perceiue what order ye thinke to be kept of God, in the working the workes proper to the Elect. First, there is calling, in which there is, 2 illumination or opening of the eye. Thirdly, opening of the heart. Fourthly, liuely faith. Fiftly, vnion with Christ, or our incorporation into him. Sixtly, Iustification, or imputation of Christs righteousnesse. Seuenthly, peace of conscience, Eightly, Ioy in the holy Ghost. Ninthly, hope of glory. Tenthly, Sanctification. 11. Repentance, called our turning from sinne. 12. Loue of God. 13. Charity to our neighbour. 14. Patience in affliction. 15. Obedience to the will of God. Let me aske of these in order, what I am desirous to know, for my further instruction: and first touching illumination, where doe yee finde ground in Scripture for it? Then describe it, and shew what it is, and what kindes there be of it, and how the illumination of the Elect, doth differ from the worke of the Spirit, in illuminating some of the reprobate.

Apollos.

In the calling of a sinner to faith, there are two workes of the Spirit; The one, opening of their eyes: Acts 26. 18. The other, the opening of their hearts; Acts 16. 14. The Lord opened the heart of Lydea: the former is Illumination, or enlightning; whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened: Opening the Eyes. And Luke 1. 79. To giue great 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; [Page] 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 1 and slight, whereby the minde is enlightened vnto an idle and vnfruitfull knowledge of God. The latter,2 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 1 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 2 direct them generally, and in euery particular duty, [Page] 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 3 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 [Page] 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)Opening the heart. 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 [Page] 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 youSpirit worketh by the Law. 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 preseruer1. A knowledge of God, as Creator. 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 recompencing2. As Iudge. all iniquity. Then it goeth on by the Law, to shew vs our sinnes against this God: The knowledge of 3. A knowledge of sinne. 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 followes4. Of the punishment of sinne. 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 [Page] whereof, and haply by a sensible experience of5. Feare. 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 6. Griefe. 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 they7. Discouragement, or casting downe the heart. 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 their8. Despaire. 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 theSpirit worketh by the Gospell. 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 his1. Knowledge of God as a Redeemer. Spirit, and of euery grace thereof; doth after this by [Page] 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 offering2. Generall sight and faith of the promises. 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,3. [...] of pardon, that sinnes be pardonable. 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,4. Consideration of Christs sufferings. 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, the5. Confession of sinnes. 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 there6. Hunger and thirst. 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,7 Perswasion of mercy. 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 [Page] 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.

[Page]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, [Page] to bring vs to Faith in the Sonne of God. Of which yet there is proofe by expresse places, or good consequence out of holy Scripture. When the Apostle saith, Rom. 8. 30. Whom he calleth, them he instifieth: of this it followeth, that men being called and iustified at one time; and all doe, or should know, that there can bee no Iustification but by Faith: that therefore in our Calling, we are made to beleeue vnto Iustification.

Againe, such places as yoke preaching and beleeuing together, as Actes 11. 20, 21. They preached the Lord Iesus, and a great number beleeued; and Acts 14. 1. They spake so as that a great number beleeued; with innumerable places of the like kinde: These manifestly confirme to vs, that where G O D S Spirit effectually calleth to the heart, by the call and voyce of the Preacher to the care, there followeth Faith as an immediate worke of such a Calling.

Now to your second demand, I answer, not euery Faith is a fruite of effectuall calling, and proper to the Elect: for there is a Faith which is so called vnproperly, as a painted fire is called fire; or a dead man is named a man. Such is the faith which doth accompany a common outward Calling, and may be found in hypocrites and wicked men; and in some of them there is historicall faith onely, by a generall illumination, being made to vnderstand and beleeue the doctrine of Scriptures to be of G O D; and therefore to bee most true and worthy of credit: and thus much the Diuels doe beleeue, and so farre the blinde Scribes and Pharises came: but in others [Page] of them the Spirit worketh further to bringthem to haue a certaine ioy & delight in that which they knowThese do that in hypocrisie which Gods children doe in truth. and beleeue, with a kind of loue and liking to the Ministers of the word, and a reuerence after a sort vnto them and to the message which they bring. Yea, moreouer they are brought by the same Spirit to see and confesse a great neede of Christ, and to haue some hope that their sinnes may be pardoned them, to desire it in some manner, to confesse their sinnes, and that often and particularly, to aske pardon, and that onely in the name, and for the merit of Christ; and all this while their Faith is but temporary, they neuer come to bee rooted and grounded in Christ, and so their faith doth faile them, and vanish away. Such was the faith of them which were likened to the stony ground; Mat. 13: also of Simon Magus, of Demas, of Iudas, and of all hypocrites, who are deceiued themselues, and doe deceiue others with the shadow and appearance of faith, in stead of a true, liuely, and substantiall faith. Which in Scripture (for distinction from dead Fath) is called an effectuall Faith; 1 Thess. 1. 3 and Faith vnfained; 1 Tim. 1. 5. and Faith of Christ; and Faith of the operation of God; Col. 2. 12. and Faith of the Elect; Titus 11. giuen to them who are ordained to life; Acts 13. 48. which euidenceth vnto vs, that there is a true & liuely Faith, which springs from election, as a fruit of it, and is proper vnto the chosen.

Apollos.

I desire to heare of you what this liuely Faith is: 2. wherein it differeth from the faith of hypocrites and wicked men: 3. what be the parts thereof: 4. and also if it haue any degrees, and what they be?

Aquila.

This liuely Faith is a precious gift of God, [Page] enabling the Christian soule to know and beleeue theWhat a [...] faith is. whole doctrine of God, as it is contained in the Word; especially that which concerneth saluation by Christ, and to apprehend or receiue particularly and certainly Christ offered in that doctrine vnto eternall life in heauen. When I affirme Faith to be the gift of God, it agreethA gift of God. with Scripture, Ephe. 2. 8. Faith is the gift of God; which is to teach, that men haue it not by industry, as they haue Arts and Sciences; nor by nature, as they haue reason, memory, speech: for then all men might beleeue; But all men haue not faith: 2 Thes. 3. 2. Which must admonish the faithfull of thankfulnesse, in acknowledging that thorow Gods great goodnesse it is giuen them of God to beleeue; especially seeing it is no ordinary gift, or common, which all professors mayA precious gift. haue; but a very precious and rare gift: 2 [...]. 1. 1. being giuen to Gods owne peculiar and chosen people, a people purchased with an inualuable price.

This gift of faith looketh to the whole word and doctrineIt beleeueth the whole word of God. of God. Whatsoeuer is in Scripture taught and set downe, it knoweth and beleeueth it to be most true; be it a word of rebuke, or admonition, or exhortation, or threatning, or commandement and precept, it doth beleeue and know all that God speaketh to be most true and faithfull, mouing the heart, and that effectually to receiue the word of admonition, to grceue at the rebukes of the word for sinne, to obey the word of commanding, to feare at threatnings, faith hauing obiect [...], no other euen or equall obiect but God speaking in his word; as it is written, Abraham beleeued God: Gen. 15. 6. And againe, The people beleeued God, and his seruant Moses; Exod. 14. 31. Howbeit the word of [Page] promise, of the Euangelicall promise, promising Christ,Especially the promise of grace. and with him remission of our sinnes, righteousnesse, and life euerlasting; this word is the more speciall, neere and proper obiect and marke, that the eye of a liuely faith looketh vnto; and betweene this faith, and Christ promised, or the promise of Christ, there is a mutuallRelation betweene faith and the promise. relation or reference: the promise being set forth to be beleeued by faith, and faith embracing and leaning vppon this promise, it findeth no stay to rest on for saluation, till it come to this word of promise. For as mans naturall life is preserued by eating, yet not by eating euery thing, but by eating wholsome and fit foode: So the soule is saued by beleeuing; Ephe. 2. 8. yet not by beleeuing euery truth, nor euery truth of the Bible, but by beleeuing that Word of truth, which is the Gospel. This faith of Christ crucified, saueth; there being nothing whereby we can be saued, but Christ onely: Acts 4. And no gift of God whereby we can haue Christ, but faith: He dwelleth in our hearts by Faith; Eph. 3. For this power of receiuing Christ vnto saluation, belongs to faith onlie amongst all the gifts of God. Where of there is cleere proofe; for it is neuer written of any other gift, that thereby Christ is receiued: but this is attributed often vnto faith, as Iohn 1. 12. Beleeuing in the name of Christ, and receiuing him, are put the one for the other: As many as receiued him, to them hee gaue prerogatiue to be the Sonnes of God, euen to them which beleeue in his name. And Rom. 5. 11. By whom wee (which before were sinners and enemies, verse 8. 10.) haue now (that is, since we had faith to beleeue to instification, verse 1.) receiued the atonement. And hereunto that in Galat. 3. 14. It is written, that by faith, we receiue the promise of the Spirit; [Page] that is, the promise concerning Christ, and righteousnesse by him, which is called the Spirit; because the Spirit is Authour of it, reuealer of it, and by his operation, the applier of it. This receiuing of Christ by faith, it is done by a double act or worke; one of the minde, renewed, seeing, acknowledging, and considering him as our owne Sauiour, giuen to vs of God, with all his merites and rich gifts: the other of our will, renewed, embracing, affecting, and with ioy feeling his mercies, being fully satisfied with him, now made vnto vs of God wisedome, righteousnesse, sanctification, and redemption; 1 Cor. 1. 30. and become to vs as well of water, springing vp in vs to life euerlasting; Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather byWhy Christ receiued by faith onely: because God so decreed it. faith, then by any other gift of the mind, is very plaine: for it is so decreed of God in his eternall counsell, that neither by repentance, hope, or loue, or any other grace then by beleeuing onely, we should become partakers of Christ, and his righteousnesse: according to that which is written: This is the will of him that sent me (saith Christ) that euery one that seeth the Sonne of God, and beleeueth in him, shall haue eternall life; Iohn 6. 40. And Galat. 3. 8. It is saide, that the Scripture foreseeing, (that is, God foreseeing; and fore-appointing, and in Scripture long before it came to passe reuealing) that God would instifie the Gentiles through faith. And this is a sure rule in Diuiniry, that whatsoeuer comes to passe in time, was ordained to be before all time; therefore the Word and experience hauing taught, that whosoeuer lay hold on Christ to their saluation, it is by faith they doe it: it must follow hereof, that it was Gods will from all eternity.

[Page]The end of Gods counsell herein, is twofold. First isThe second and of Gods decree. because this way of receiuing Christ with his righteousnesse1. His glory. to life, it taketh from vs all matter of reioycing and boasting in our selues, and giueth the whole glory vnto God, as it is written; God hath set forth Christ toRom. 3. 25. be a reconciliation through faith, (to this end) to declare his righteousnesse; that is, that he might be known to others (as hee is in himselfe) to be a most true and mercifull God in his promises, to the praise of his righteousnesse. And a little after, Where is then the reioycing? Verse 27. It is excluded: By what Law? (that is to say, by what doctrine) of workes? No: but by the Law of faith. Therefore it is written, Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God; but by his beleeuing the promises of Christ he had: for when we must goe out of our selues for eternall life, and all that belongs to it, to receiue that from another in whole and in part; what can there be left for vs to glory in, and what can be more to the glory of God, then to be acknowledged to be the Sauiour of empty miserable beggars, which haue nothing of their owne, but the old ragges of sinne and wretchednesse? And how must not this exceedingly reioyce the beleeuing heart, to see it selfe blessed with Christ and all his merites, and that freely?

Another end of Gods counsell herein, was not onely2 Our stablenesse. to prouide for the glory of his owne grace, but for the stablenesse of our mindes, that we might be sure of the thing promised; which could not haue beene, if it had come to vs any other way then by beleeuing the promise: therefore the promise by Christ, and the heauenly inheritance by him purchased, it must be by faith, that it [Page] might come by grace, and the promise might be [...] the [...]; Rom. 4. 16.

Apollos.

I haue willingly heard you opening the nature and proper office of a liuely faith, the faith of Gods Elect enabling them euen to the apprehension of Christ; which cannot be done by the faith of hypocrites, and wicked men. Whereof it is, that this finely faith is termed the faith of Christ: not onely because Christ is the giuer of it, or the proper and especiall obiect; but especially because it carrieth vs to Christ. As the sicke of the palsie, who himselfe could not goe, was by others carried to Christ, to be healed of him; Mat. 8. 1. 2: So wee being maymed and lame, yea, dead; yet when wee thorow grace are quickened to beleeue the promise, wee are carried to Christ, as it were on the shoulders of our faith; which is also the foote whereby we walk to him, the eye whereby we see him, the mouth whereby wee eate him, the hand of our soule whereby wee receiue him, and apply him to our [...]: decreed to bee thus by his Father for the manifestation of his truth and mercy, and for our benefit in the establishing of our mindes in the assurance of enioying of Christ, and all the good promised by him. Now if ye please branch out this faith into his parts, and acquaint vs with the seuerall measures of it, that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings! for I thinke ye are of this minde, that all haue not a like faith, neither doe ye take faith (as some thinke) to bee onely a generall knowledge and [...] to the doctrine of Christ: let me heare you what you will say to these masters?

Aquila.

Here in I will apply my selfe to fulfill your [Page] desire, if first I doe deliuer somewhat vnto you of theQualities of faith. two adioynts or qualities proper to this faith; to wit, particularity and certainty: it being a particular and1. CertaintyParticularity. certaine receiuing of Christ Iesus. First for certainty, it is of the nature of faith, to breede certainty or assurance of the thing beleeued: we are not more certaine that we see what we see, or do hold what we haue in our hands, then we are certaine of hauing and enioying that which by faith we see and receiue. In as much as doubting is ioyned with faith, (the faithfull hauing many doubts) this commeth of the weakenesse and infirmity of faith; as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse, and yet the hand holds surely that it hath caught: so it commeth of the frailety of faith, that we stagger and doubt; (O ye of little faith, why doe ye [...]? Mat. 6.) yet faith for the nature of it doth surely receiue and hold the promise. Hence it is, that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for, the euidence or demonstration of things which are not seene; Heb. 11. 1. The meaning whereofSo the Greeke Scholiast expounds it, as Master Beza cites him. is thus much, as if the holy Ghost should say; Faith is the very substance or essence of things hoped for, because the things which bee but hoped for, are yet toHeb. 11. [...] 1. come, and be voide of essence or being: faith therefore whereby they are beleeued to be, is a ceraine essence of them, causing them though they be absent, yet after a sort to be extant and present. And also it is a demonstration or euidence of things not seene, because to the eye of faith, as things absent are present, so things [...], become as if they were visible; the vnderstanding enlightened by faith, seeing those things, which yet [Page] cannot be seen, because they are [...]. Now how should this be truly spoken of faith, were it not a certaine and firme comprehension of things. Which further appeareth in this, that assurance is attributed to faith, where it is written; Draw neere in assurance of faith. Heb 10. 22. And of Abraham, Rom. 4. 20. It is saide, He was assured by faith of the promise made him. Where it is to be obserued, that doubting is an effect of vnbeliefe, is set against assurance the effect of faith. Hee doubted not through vnbeliefe, but being strong in faith, he was assured fully that the promiser was able to doe it; Rom. 4. 20. 21. For as vpon the holding or receiuing a thing into the hand, groweth an assurance of hauing that thing; and therefore we say, it is in his hands, hee is sure of it, or he is not sure of it; for it is not yet in his hands: so vpon our receiuing and holding Christ by the hand of faith, followes an assurance that he is ours, and that by him God is become our mercifull Father, and hath forgiuen vs our sinnes and will saue vs euerlastingly from whence commeth a boldnesse and confidence, that as Children to their Parents, so we can confidently come to God through Christ beleeued on: By whom we haue boldnesse, and entrance with confidence, by faith in him; Ephe. 3. 12. Where note these things, how they hang together. 1. Faith. 2. Thereupon assurance. 3. Therevpon confidence and also boldnesse. The faithfull hauing such a high Priest & Mediator, as is higher then the heauens, which can doe all in all with his Father; they are more then assured of reconcilement & fauour: for they boldly come to the throne of Grace, with trust andHeb. 4. verse last.confidence to find helpe in the time of neede. Further, if we cannot be certaine by the certainty of faith, of the promise [Page] concerning saluation, then how could we be saideRom. 5. 1. by faith to haue peace with God? What peace and quietnesse can there be, when there lacketh certainty? and how could it be truly written, that by faith we stand in grace? for standing notes stedfast firmenesse. Finally, the word of promise being more firme then heauen and earth; and the mercies, truth, and power of the promiser being infinite and vnchangeable: what should hinder but that the beleeuer may assure himselfe to haue the thing promised? And how then are they too blame which teach the doctrine of doubting, vnlesse we haue speciall reuelation from Heauen? That which they say that in respect of our selues being variable, wee may alwayes and worthily doubt, and also through the great-nesse of our sinnes, it is nothing: for our faith resteth not vpon our owne strength, but vpon Gods truth, might, and mercies, which doe farre exceed our sinnes. The greatnesse whereof in the true beleeuer, doth make his truth and mercies so much the more renowned and illustrious, Rom. 3. 4, 5. Therefore let the faithfull striue against motions of doubting, yeeld not, but grew more and more assured: and the more strong ye are in faith, the lesse ye shall doubt; which euer commeth of the weakenesse of faith, as I haue saide.

Touching the other thing, that faith is not onely a2. Particularity of faith. certaine, but a particular receiuing of Christ; me thinks that should not be doubted of, that this is of the nature of faith, to appropriate the promise to the beleeuer; as my hand taketh a gift bestowed, to make it mine owne.

Apollos.

Friend Aquila, spare this labour here to speake now any further of this matter: for you will be put to it [Page] againe, when ye are to speak of the [...] of faith, whereof now time and order requireth, that yee say something.

Ye say well. I will follow your counsell. Vnto a liuely faith there belongs three things, which ye may3. Parts of Faith. well call parts thereof. 1. Knowledge. 2. Assent. 3. Application. There must necessarily be a knowledge of1. Knowledge. things to be beleeued: For how can wee beleeue him of whom we haue not heard? Rom. 10. 14. Hence it is that faith is so often called knowledge: Iohn 17. 3. This is eternall life to know, &c. and vnderstanding: Col. 2. 2. Full assurance of vnderstanding, to know the mysterie of Christ: and wisedome; Ephe. 1. 8. He hath abounded toward vs in all wisedome and vnderstanding. There being no knowledge, wisedome, or vnderstanding, like to this of1 Iohn 2. faith, whereby we know the Father and vnderstand the secrets 2 Tim. 3. of the Kingdome, and are made wise to saluation. VntoWhat things required to knowledge. this knowledge, obserue that there be required these fiue things. First, some warrant of Scripture to direct our knowledge in things to be beleeued vnto saluation, that our faith may rest on God. And therefore secondly, such places as be warrants & grounds of our knowledge, must be perceiued for meaning of words and matter therein contained, or otherwise it cannot be called knowledge. Thirdiy, together with a faculty to discerne the truth so perceiued from the contrary errour, which is called a spirituall [...]: 1 Cor. 2. 14. Prayed for, Philip. 1. 9. because it is by vertue of the holy Ghost, enabling a Christian to iudge of doctrines which be of God, and which not. Fourthly, to this must be ioyned an ability, to encrease in this knowledge: Colos. 1. 10. Encreasing in the knowledge of God. Which [Page] [...] by the right vse of our former knowledge: as riches encrease by industry, and memory by vse doth encrease and waxe stronger; so doth our knowledge of heauenly things: Therefore let Gods children put all their knowledge to vse, according to the nature of the thing knowne, and their owne occasions. The last and fift thing, is a power to instruct others, as namely those vnder their charge (as children & seruants) that which they know themselues: This was in beleeuing Abraham, Gen. 18. It must be in Abrahams children. This which I haue spoken of knowledge, shutteth out the implicit blinde faith of the Papists; amongst whom, one may hold the place of a faithfull man, and yet know nothing more then to rehearse the Creede, & the Lords Prayer, and ten Commandements; or to beleeue as the Church beleeueth, though they know not what that is. The other2. Assent. thing required in faith, it is assent; that the minde agree to the thing knowne, to hold it for a truth, and be so certainely perswaded thereof, as hee will iudge the contrary false whensoeuer hee meeteth with it; and be ready to endure anything, rather then to denie such truth. Such an assent was in Thomas, when he saw and felt Christs hands and side; and in Peter, being perswaded2 Pet 1. 16. the thing which he taught concerning Christ, to be no fables; also in Paul, who was so resolued of the truth of the doctrine which he knew, as he was willing to suffer euen death, rather then to renounce it. All the Martires of Christ in yeelding their liues for Christ, did witnesse to the world, that they had firmely assented vnto, and were throughly resolued of the vndoubted truth, which they knew and professed.

The third part of faith, is application, when the beleeuing3. [...] [Page] party is perswaded not onely of the truth of the doctrine touching Christ, to yeeld firme assent thereunto, but that the same truth belongeth vnto himselfe. As this is the greatest, so it is the hardest duty of faith; impugned mightily by the Papists, who cannot abide toRellar. de Iustific, lib. 1. 30. denyeth that application is in iustifying faith. heare of it: and also it is performed with much difficulty, of the best Protestants in the time of temptation, when they are sore assayled by their sinnes and Satan. But letting other things passe, here I will onely proue it to be the duty of faith, to appropriate the doctrine of Christ touching eternall saluation by him; to a mans selfe particularly, and to shew that faith makes a man beleeue his owne saluation; and not onely that there is saluation purchased for sinnes by Christ, as the Scripture teacheth. First, the Commandement is to beleeue Reasons for application by faith. the Gospell; Marke 1. 15. To beleeue in the name of Christ; 1 [...]. 4. 23. Shall we say that the meaning of this Commandement is no more, but to beleeue the doctrine (which teacheth Iesus to be the Sonne of God, and a perfect Sauiour of the World) to be of God, and a most true doctrine? What will let then, but that [...] may be a true beleeuer, and be saued? for either he beleeued this, or hee beleeued nothing: yea, he preached this; Mat. 10. 7. And doth not Christ say of some of the Pharises, that they knew him & also whence he was? Ioh. 7. 28. & 15. 22; that they had no cloke for their finne, because by hearing him, they did see and know his doctrine and workes to be of God? And in sooth how could hee in Mat. 12. 31, 32. charge them with that [...] of the Spirit; vnlesse they had beene enlightened by the worke of the Spirit so farre, as to vnderstand that which he taught and wrote, to be diuine, and not from men, [Page] or by humane power? And who can doubt, which will not hoodwinke his eyes not to see that which is so manifest, that many in the Church come so farre as to see, and to assent vnto the whole doctrine of Christ, euen to the professing & declaring it to others distinctly & learnedly? of whom yet there may be great doubt made, that all such are not true beleeuers endued with this liuely faith, effectuall to saluation. Wherefore the Commandement pressing vs to beleeue the Gospell, hath meaning to presse vs to beleeue it with particularitie, that the doctrine of saluation by Christ belongs to our selues, as the Elect may passe further then a naturall man can doe.

Secondly, it may appeare to be so, because beleeuing 2 and eating are put one for the other; Iohn 6. 47. compared with verse 50, 51. Now euery one knoweth this action of eating to be an appropriating to a mans owne selfe, a portion of meat which is prouided for all; so is beleeuing an application to a mans selfe of such promises as are commonly propounded to the whole Assembly. Tell me, will itsuffice a man for the nourishing and preseruing of his bodily strength, when hee commeth to a Table well furnished with meate, to perswade himselfe that the meate is very wholsome, good for nourishment, and well dressed; or may hee not goe away hungry and feeble, if hee doe not take the meate, and by eating make it his owne? So when a sinner commeth to a Sermon, where hee heareth the doctrine of the Gospell so mildly and distinctly taught and proued, will it suffice him to saluation to credit it certainly to be a diuine truth, onely able to saue poore sinners, and to haue beene truly and wisely handled? May he not for [Page] all this, goe home in as bad case as he came, as far from saluation, except by beleefe he receiue that meate of heauenly truth into his owne heart particularly to be refreshed by a sure perswasion of the same, that it appertaines to himselfe.

Moreouer, doth not the Apostle say, that Christ is put 3 on by faith; Gal. 3. 26, 27. and that he dwels in our hearts by faith? Ephe. 3. 17. And doth not this imply application to be louing to faith? What is putting on, but an application of a garment to the body for warmth and comelinesse? What is dwelling in our hearts, but the presence of Christ, there by his Spirit to doe all the parts of a Sauiour to him in whom he dwelleth? And 4 this is done by faith. And tell me how we are bound to beleeue that the thing wee aske by prayer according to1 Ioh. 5. 14. the will of God, shall be giuen vs, and the forgiuenesse of our owne sins; also our owne saluation to be by the will of God asked in prayer: and yet wee not bound to beleeue the remission of our owne sinnes, and our owne saluation? Moreouer, when Paul said, Christ loued me, 5 and died for me; and saith also, that hee liued by faith in the Sonne of God; Gal. 3. 20. And Mary called Christ her Sauiour; [...] 1. 46. And Thomas confessed, saying; My Lord, and my God; Ioh. 20. 28. And [...]; God is my [...], and my saluation; Psal. 18. 1. Did not their faith apply that Sauiour & God particularly to themselues, who is the common Sauiour of all beleeuers? And if this were not done by their faith, how then? And how doth the Church in framing prayers, say, Our Father, but in making confession of faith, say, I beleeue? If this bee not the iudgement of the Church, that euery one must haue particular faith, to beleeue the doctrine for [Page] himselfe, and out of [...] prayers for others with himselfe? Also, when Sat an tempteth any about particularity of saluation, to doubt that himselfe cannot be saued, Christ died not for him; will it not be too weake a buckler to beate backe this assault, to say, I doe surely beleeue the whole truth of doctrine, concerning redemption by Iesus Christ, that hee alone came from God, and is the onely Sonne of God, and that there is saluation by no other? Nay, will not the tempter replie, I my selfe beleeue so much, and yet tremble? And Iulian beleeued, and protested so much, and yet an Apostata. Wherefore as when a rich gift is bestowed amongst many poore people, euery one must take to himselfe a portion of it; for it will not releeue their pouerty, if they onely beleeue it to bee a good gift, and doe not take it to themselues: so the gift of Christ which is offered to poore sinners, in the doctrine of the Word, to enrich them withall, must of euery one by his faith (as by an hand) bee applied to himselfe, or else they will remaine poore and beggerly still. Vnto this action of application of Christ by faith,Fiue things in application. there belongs these fiue workes of a renewed soule. The first is to approue the worthinesse of the doctrine1. Approbation. of grace, knowne and beleeued, to hold and esteeme it better then all Merchandize, precious stones, or the finest gold; [...]. 3. 14. yea, and to iudge both these, and whatsoeuer things else, but dung in respect of Christ; Phil. 3. 8. Then secondly to desire Christ, and his merites2. Expetition, Desire seruent, vnfained, constant: Ioh. 7. offered in that doctrine, euen as hungry persons desire meat, and as Sampson thirsted after drinke, when he said; Giue me drinke, or I die: Iudges 15. 18. Thirdly,3. Firme apprehension. so to lay hold on Christ, as the man in Acts laide hold [Page] [...], [...] not let goe againe: and [...] to haue [...] hold on a ship, hee would not [...] his hold goe, till his hand was stricken off. Fourthly, to delight ones soule4. Oblectation. in Christ, as the gracious Wife delighteth in her HusbandsPsal. 19. & 115. loue; or as one is delighted with some great treasure, or with the sweetnesse of hony. Lastly, looking5. Expectatiō. for the full fruition of Christ, and all his benefits; as Dauid lookt for the promised Kingdome, and theHeb. 9. v last. people of Israel lookt for their full deliuerance out ofRom. 8. 23. AEgypt and Babylon; or as the Fathers lookt for the Messiah his first comming in the flesh. Thus haue I shewed you my knowledge about the parts of faith; and for the degrees thereof, it is sure that there be sundry measures of this liuely faith, as the Apostle [...], when he saith; The [...] of God is reuealed from faith to faith: Rom: 1. That is to say, from such a faith as is subiect to waxing and growth, and [...] daily from one degree to another; it being also plaine by other places, that there is a little faith, and a great faith, a weake faith, and a strong faith; Rom. 4. 19. 20.Mat. 16. 8. But seeing this matter will require some time to discourse it, and we haue drawn the day already to night; wee will now depart to visit our Families, and to doe such offices there as belong to our Callings.

Apollos

I hold it best so to doe; if I say first this one word, that that gift of faith which requireth so many seuerall workes of the Spirit, for the [...] of it, and needeth so many actions for the setting it onFaith, what a worthy and noble gift. worke, and performing that which is the proper [...] of it; it cannot chuse but bee a most precious thing, greatly to be sought; and loued of all that liue in [...] [Page] Church, and loue their owne happinesse: And now Aquila fare ye well, till wee meete againe; which I pray you let it be to morrow at the same houre, and in this same place if God will.

The fourth part of the Dialogue, touching the degrees, and diuers measures of a liuely Faith.

Aquila.

I Haue made haste, because I would not disappoint you; and to tell you truth, I am vnlike a Schoole-boy in this case, who when he parts from his Booke, he cares not how long it be ere they meete againe: contrariwise, when he and his play meete, they play loath to depart. Now I, when our conference is broke off, my fingers itch till we ioyne againe; I find no better gaine then that that comes of time thus well bestowed: for this sticketh by vs, and enricheth to God-ward, when worldly gaine fleeteth away apace, and serueth for this life onely.

Apollos.

I pray you then let vs proceede in our purpose. We began to speak of the degrees of a liuely faith,Sundry measures of a true faith. and to shew that neither all Gods Children haue like measure of it, nor euery one alwayes the selfe-same measure: for indeede it is with the Church of God, as with a Family or fold, where the persons of the household be some young and tender, some aged and lusty; and in the flocke there are both Lambes and Sheepe: so it is in Christs Family and fold, there be Christians, of all sorts; some of ripe age for wisedome, some children in vnderstanding; some like lambes for their infirmity in knowledge and grace, some like sheepe for their spirituall strength and growth. And as a man differeth [Page] from himselfe in [...], being sometime [...] Infant, and afterwards [...] to the full strength and age of a man: so euery true Christian in his spirituall estate differeth from himselfe, being not so strong in faith at first when he beginnes to beleeue, as afterwards. This being the condition of Gods people, to bee as trees planted in an Orchard, which spread themselues, and are more fruitful the longer they continue: so are the faithfull as plants in Gods house, they are more full of faith and fruit in their old age; Psal. 92. 13, 14. Whereunto tend those frequent exhortations in the Word, to encrease more and more, and to grow in grace, and to ioyne grace to grace, and still to hasten to perfection.

Apollos.

Sir, seeing you haue taken the [...] out of my hand, will it please you to wield it now you haue it? and I will make bold to aske you what I desire to remember of that which was taught vs about this matter of sundry degrees of faith. And first, seeing the Apostle writeth that Faith is one; Ephe. 4. 5. and that Saint Peter saith, All the Elect haue attained like precious faith: 2 Pet. 1. 1. how truly then may we affirme that there is a little and great, a weake and strong faith?

Apollos.

Well friend Aquila, you take me at the aduantage.Faith little & great, wherein they are like. I had meant to haue troubled you with this charge, for that I see you can well discharge it; yet I will not refuse it, seeing you put it vpon me. Therefore to your demand this I say: When Paul saith, there is one faith; he speaketh not of the degrees of [...], (and little and great, weake and strong, be but names of degrees) but hee meaneth the substance of [...] to be but one, and the obiect to be but one, which is Christs or one doctrine [Page] concerning saluation by him: and in the other place of Peter, the faith of all the Elect is saide indeede to be like precious, but not like firme & strong. He doth not teach that it is of like quantity and measure, but of like quality and worth: for the faith of euery one of the Elect hath the same Authour, euen the holy Ghost; the same meanes, the Gospell, and Word of truth; the same obiect whereunto it looketh., Christ and his righteousnesse: Also one and the same marke whereunto it tendeth, the glory of God, and saluation of the soule. In all these things there is likenesse and agreement betweene the weake and strong faith; yea, and sundry other things there be wherein this likenesse holds: for euery faith, euen the strongest is still vnperfect; we beleeue in part, as we doe but know in part: the best beleeuer hath need to say; Lord encrease my faith. It doth therefore belong to euery degree of faith, as a thing common, to take the vse of all meanes, both priuate and publike, for support and helpe of it; lest any tempt God by refusing the meanes, whereof all haue need continually. Beside this, each faith little and great, may bee knowne of him in whom it is (vnlesse it be in a great storme of temptation, or at the instant and about the time of their first conuersion:) else Christ would not haue asked particular men if they did beleeue; nor Paul would haue saide of himselfe: I know whom I haue beleeued; nor exhorted others to examine themselues if they be in the faith, 2 Cor. 13. 6. 2 Tim. 1. Yet moreouer, in each faith this is common, that the things beleeued, are aboue compasse of naturall reason: for if we consider the things which the Word setteth forth to be beleeued, as for example, that the World was made of nothing; that a dead body turned [Page] into dust, shall liue againe; that a Virgin remaining a Virgin, can be a Mother; that God and man is one person; that so many thousand beleeuers so far distant, are one body; that Saints in Earth are one with Christ in Heauen, and eate & drinke him without diminishing; that one offence of one man condemned the whole world; that the righteousnesse of one man maketh millions to be iust; that God is then a Father, when hee shewes himselfe an enemy: in these and many such like things, faith can beleeue them, (because God hath spoken them) when blinde reason cannot see. Lastly, one faith is as sufficient to saue as another, a little as wel as a great; because a weake faith can looke vpon Christ, and lay hold on him no lesse truly, then a strong and great faith; euen as a weake and sore eye, might behold the brasen Serpent to health, as well as a sound and cleere eye: but though there be such great and manifold likenesse betweene faith and faith; yet this letteth not, but that there is a difference amongst the godly, as touching the diuers measures of their faith: euen as much as betweene the hand of a babe and of a man; betweene a young plant and a growne tree. The most wise God distributing his graces as it pleaseth him, to some thus, to some otherwise: so as none haue cause to disdaine such as be infirme, if themselues be strong; for it was God who established them: nor any to enuie others, if haply they doe not so abound in wisedome and faith, as others doe; because it was God that so disposed euery man his portion. But the strong must apply themselues to helpe the weaker, bearing with infirmities; and the weaker with reuerence and loue to honor such as goe before them. Euen as the foote doth not lift vp [Page] it selfe against the head, nor the head doth not despise the foote; but each member respecteth and cherisheth one another, to the preseruation of the whole body: so let beleeuing Christians in respect of God (who doth all in them of his good pleasure) worke out their saluation in feare and trembling, euery one being thankefull to him for their owne measure; knowing that they haue nothing but what is giuen: thinking themselues happy to haue at all any measure of liuely faith; and in respect of themselues, to walke in mutuall loue, one supporting and comforting another in all loue and modesty, as becommeth Saints.

Aquila.

Whereas yee haue shewed many things wherein the two measures of faith doe accord and be alike; let it not be offensiue to you, that I put you in mind of one correspondency between them, which it should seeme you thought not vpon, and that is this; It is common to each degree of faith, first, to beleeue the promise before they come to any experience, feeling, or comfort from the apprehension of Gods mercies: as in the woman of Canaan, who verily beleeued that Iesus was the Messias, and would minister helpe to her distressed daughter, which was vexed with a Diuell, as the Story shewes; Mat. 15. 23. when as yet shee had not onely no experience, but rather all things went crosse and contrary to her. Therefore it was a fault in Thomas, who would haue his senses the guide of his faith: Except I feele and see (saith he) I will in no wise beleeue; Ioh. 20. 25. whereas our Sauiour pronounced them blessed who beleeue, and see not. For it is not in supernaturall and diuine, as it is in humane and natural things, where by our sense and experience we are led: but in heauenly [Page] matters, first of all Gods children giue credit to the promise, striuing against in-bred distrust; they doe beleeue God to be true, who hath spoken the word: so as they waite vpon God, till in his time he giue the feeling and comfort of that which they trust to be truly promised: a marke worthy to be thought on, because many esteem of faith by feeling, iudging themselues to haue no faith, because they want comfortable and ioyous feeling; which is not faith, but a fruit and consequent of faith, in some more, in some lesse, and sometime none at all, as in time of some great triall.

Apollos.

No Aquila, I am not offended, that yee did admonish me hereof; I rather thanke you, and wish you still to admonish me: not withstanding, this matter I knew would come further to be spoken of, in the prosecution of this doctrine touching the seuerall degrees of faith. But to goe forwards, I thinke good to deliuer vnto you seuerally the difference betweene these two measures of faith more distinctly & fully, as their likenesse and agreement hath beene opened. And first for the least measure and degree of faith, it is this; when Christians cannot certainly & distinctly say, I beleeue my own saluation, and the pardon of all my sinnes: but being displeased with themselues for their sinnes, they doe vnfainedly & constantly desire the pardon of them all, and their reconciliation with God aboue the whole World; yea, aboue a world of worlds. And this their desire of faith, it is a degree of faith, the seed and beginning of faith, stirred vp by the Spirit of adoption; Rom. 8. 26. pleasing God as faith it selfe, hauing great promises made to it; Mat. 5. 6. Ioh. 7. 37. As that indicious Diuine Master Perkins hath sufficiently proued, both in [Page] his reformed Catholike, and in the Book intituled, the Graine of Mustard seede. Therefore to let passe the confirmation of that point, it is to be now shewed, who be the persons in whom this weake faith is to be found: which I find to be of two sorts. The first is of such who haue but little knowledge, by reason whereof their faith must needs be infirme: Examples hereof we haue in Scripture, in Rahab, the Samaritanes; Ioh. 4. 42. the Apostles of Christ at their first calling, and Cornelius: Cornelius. whereof some of them did onely know the promise touching a Messias, and did not so much as know Iesus to be the Christ. Others which knew this, yet were ignorantApostles. by what meanes he should effect the Worlds redemption, hauing their heads troubled with conceit 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 Mat. 6. 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 [Page] 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 1 in them whose desire is sound and godly, there is a couetingMarkes of a sound desire. 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 [Page] 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 2 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 3 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 [Page] 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 4 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 [Page] 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 thisA fifth marke of a sound desire. 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 sensitiue life, their property is to encrease vnto a certaine proportion, whereunto nature aymeth; as ye may see in plants, and in beasts and birds: so it is in the spirituall life, it will not stay in beginnings, but loueth still to attaine to that proportion and measure appointed to it of God. As by the exhortation of Peter may be gathered; Grow in grace, and in knowledge of our Lord: 1 Pet. 5. verse last; for the faithful doe that which by him they are exhorred to doe: and by likening faith to a graine of mustard-seede, whose quality is to grow till it be a large tree; but though this be the nature of sauing grace, to waxe and encrease, yet exhortations to quicken mens care, they may doe very well. Christians are to be called vpon, so to be [...] and thankfull forReasons why encrease of grace is to be sought after. euery true measure of true faith, as withall they neuer content themselues with any measure, labouring after perfection. This it is we desire (faith Paul) euen your perfection; 2 Cor. 13. And sure it is the will of God it should be so: 1 Thes. 4. 3. I beseech you [...] en encrease more and more. The which will of God, his Children are the rather to hearken vnto, because as their faith encreaseth, [Page] so will all their graces and comforts proportionably encrease: for as a man beleeueth, so he loueth, and so he feareth, and so he obeyes, and so hee prayes. And after the measure of faith, and of the fruits thereof, so will be the measure of glory hereafter: he that had two talents, and the other which had fiue, by vsing and encreasing them, gained this of the Lord, to haue rule ouer the more Cities. The examples of the Prophets, Apostles, and other Saints, which haue continually striuen to encrease in godlinesse, must also stirre vp others to doe the like: wherein we shall be followers not of them onely, but of Christ Iesus; of whom it is reported, that he encreased in stature and wisedome, and fauour with God and men; Luke 2. v. last.

Aquila.

If it please ye, let mee heare what ye count strength of faith, or a strong faith, which is the other or second measure of faith before spoken of; and whether in this measure also there be not differing measures, of strong faith one to be stronger then another; and which is the highest pitch of faith that can bee attained vnto here in this our pilgrimage; and by what steps the children of God climbe vp thereunto?

Apollos.

Friend Aquila, you will (I see) prouide meeThat there is a strong faith. worke enough; your questions be like a chaine with many linkes, which must be loosed not all together (for that were a breaking and not a loosing) but apart, one after another. That there is such a measure of faith, which deserues to be termed strong, it is very plaine by these few Texts following; Abraham being strong in faith: Rom. 4. 20. And O woman, great is thy faith; Mat. 15. 28. and of the Centurions faith, I haue not (saith Christ) found so great faith, no not in Israel; Luke 7. 9. [Page] That the Centurion which was a Gentile by nature, a Souldier by profession, and saw in Christs person for outward appearance, nothing saue weakenesse and infirmity, should yet haue such firme perswasion of his power and goodnesse (hauing no particular promise) as to beleeue, and to be resolued in his minde, that Iesus was able to helpe his sicke seruant, and that without his bodily presence, or touching, onely by speaking the word, hee should chase away such an inueterate malady: this was a strong faith indeede. The like ye may see in Abraham, that hee being an hundred yeeres old, and his wife barren & stricken with age, neuer hearing of any before to be made Parents at these yeeres, yet without any former example to beleeue vpon the word and promise of God, that he should be a father, and that of such a childe of whom should come Nations, and in whom all nations shuld be blessed; and when he was to be sacrificed, yet then to be perswaded surely that God would keepe that promise; this was a great faith and a strong. But this is none of the linkes of your chaine,That there be diuers measures of a strong faith, and what they be. the first whereof is when faith may be counted strong and great; when by the worke of the Spirit ones heart is carried beyond that desire of pardon, which before was spoken of, euen vnto a sure and setled perswasion, that through Gods mercies in Christ, his owne sinnes are pardoned to him, and hee fully reconciled to God, vnto the cleere certainty of his owne saluation. The weake faith already described, is truly perswaded, that sinnes may be forgiuen, and desires to haue them forgiuen with some certainty to obtaine; but this strong faith besides desire and certainty, hath setlednesse and fulnesse of perswasion, that all is already remitted and couered. [Page] As it is reported of Abrahams faith, that he was fully assured thereby, that God which had shewed himselfe willing to promise, was also able to doe it; Rom. 4. 19. Such a perswasion was in Iob, when he could say; I will trust in God, though he kill me: Iob. 13. 15. And againe, I know my Redeemer liueth; Iob 19. 25. And in Dauid, when hee so confidently professed, that hee could lacke nothing, because God was his Shepheard; Psal. 23. 1. and that God was his shield, and fortresse, his buckler, and his strong Sauiour; Psal. 18. 1, 2. Lastly, in Paul and others, we know, 2 Cor. 5. 1. and Rom. 8. 35. I am perswaded neither height nor depth shall separate vs. Yet take this withall, that when I speake of this strong faith, that it is a full perswasion, I meane it not absolutely, as if there were any such strength of faith as hath no weakenesse, no wants, or defects at all; vnlesse haply in some particular thing: as in that which was said to Abraham, that he should be Father of many Nations; wherein it is saide, hee was not weake in faith, or doubted through vnbeleefe; Rom. 4. 19. For all faith (as before was saide) is vnperfect: but strong faith is called a full perswasion in comparison of a weaker faith, which hath not such a measure of certainty and perswasion.

Now to the second linke, whether this measure of strong faith doth not admit sundry measures and differences? It is true, there is so. Moses might beleeue more strongly then Iacob, and Iob more strongly then Moses; and Dauid more strongly then Iob, and Paul yet more fully then Dauid, and Abraham more strongly then they all. Amongst men of strong constitution, some may excell others in courage and strength: so amongst them which be strong in faith, one may exceed another [Page] in power of beleeuing; but of this strong faith there beTwo measures of strong faith. two euident degrees. The first is of such as throughfull assurance of faith, doe feele in their hearts vnspeakable ioy and glorious; 1 Pet. 1. 8. euen in tribulations; Rom. 5. 3. Others which be fully perswaded in their soules of Gods mercies towards them in Christ, and yet are without feeling any comfort thereof for the time. And sure this is a greater degree of the twain; it is not a thing of such strength, nor a matter so great, in ioyfull feelings to beleeue Gods loue, one hauing as it were a pawne of it in their hand: as when one hath God frowning vpon him, and lieth in some greeuous distresse outward or inward, or both; then to beleeue fully and strongly that God is still a Father, and will saue and deliuer him, argueth a mighty faith. When Abraham sawe the day of Christ, with reioycing at that sight; and Mary so beleeued in Christ her Sauiour, as her soule reioyced in him; Luke 1. 46: when Paul, and other beleeuers, through their strong faith, reioyced vnder the hope of glory; Rom. 5. 2: This was nothing such a [...] and height of faith (to loose your third linke) as for Iob when hee was in greeuous affliction (God hiding his face from him, Iob. 13. 24. and taking him for an enemy, shooting his bitter arrowes against him, which pierced his reines; making him to possesse the sinnes of his youth, to the terrour of his soule) then, and in that case to say; I am sure my Redeemer liueth, and I shall see him with the same eyes: Iob 19. 25. and If he should kill me, yet will I trust in him; Iob 13. 15. Or for Dauid, when his soule was castdowne, and vnquiet within him, and all the waues of God came ouer him; yet then to say, Hee is my present helpe, and my God; Psal. 42. 5, 11. I will yet giue him thanks; [Page] Or for the man in the Gospell, who cried with teares, saying; Helpe my vnbeleese: yet could then say, Lord, I beleeue; Marke 9. 24. And this it is which you did aduertise me of, as thinking I had forgotten it; that there may be a true faith, yea, and a great measure of it too for a time, where there is no comfortable experience and feeling. For as the Sunne may for a time cast forth his beames to the giuing of light, when there is no heat nor warmth: so the Sunne of righteousnesse Christ Iesus, may kindle a light of some knowledge in the promise of mercy, before there come to the soule the heat and warmth of ioy and comfort. And where both light and heate haue beene giuen, hee may seuer them at his pleasure; which he is pleased sometimes to do, denying to his members a ioyfull sence of mercies for some space, for very good causes and respects.

First vpon some sinne committed, he with-draweth his louing countenance, taking from them inward ioy of heart, that by the absence of it, they may be humbled for their sinne; as a father for the better humbling of his childe after some fault, will denie him wonted fauour, and looke vpon it with a displeasant eye: and by this meanes also Gods children are brought the better to consider the greatnesse of their offence, not onely for humbling, but for whetting their prayers to moue them to more earnestnesse in [...] of pardon, and the restoring of their ioy vnto them; as is to be seene in Dauids example; Psalme 51. Also herein God taketh great triall of their faith and loue, and hath occasion on the other side to expresse and giue his children experience of his mighty grace, in sustaining and releeuing them; his power is knowne in weakenesse. [Page] and lastly, it serueth for the awing of others, to keepe2 Cor. 12. verse 10. them in feare of offending, lest they also loose the ioy of their heart in Gods countenance; as a Father will shew anger to one childe, to informe and terrifie the rest: vnto which wee may adde another consideration, that ioy is often clouded or ecclipsed, that when it breakes out againe, and the minde is cheered and refreshed afresh, then the comforts of the Spirit may be more esteemed, more thankfully receiued, and carefully retained. Things lightly come by, are lightly set by; but euery thing is more accounted of, the more hardly we get it: therfore as we see a faire day more welcome after a soule, or a calme or rest more embraced after a storme or trouble; so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit: for these respects Gods children must haue patience, and striue to endure the lack of comfort, considering it will returne with such aduantage; yea, and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends: for though it be the most greeuous thing in the World to haue our spirit wounded, which should sustaine and beare vs out in all infirmities and afflictions, (Sand and Iron not being so heauy as anguish of heart) yet surely in all Gods Children it hath a comfortable issue: for which as God is to be waited on till it come, so also he is to be praised for ministring such strength of faith as to be able to beleeue in him, when nothing is seene and felt but terror and griefe, and matter of despaire. And where as yee asked how, and by what steppes Gods people doe climbe vp vnto this height of beleefe, in this I will satisfie you; that [Page] there are sundry duties and meanes, which thorough Gods blessing bring faith in time to such a great measure. As first of all, the duty of feruent prayer, which 1 being an exercise of faith, as the body is encreased by exercise being moderate, so is faith encreased by this exercise of prayer; which springing of faith as a daughter, like a good childe helpeth the mother. Againe, feruent prayer is like to a key or a bucket, which doth vnlocke and draw out the treasures of Gods mercies. Hence it is, that such as haue beene most frequent in prayer, haue proued fullest of knowledge, faith, loue, and other graces. Let Dauids example teach this; none oftener in prayer, none more rich in faith. Paul full of faith, because plentifull in prayer. The second duty to 2 adde vnto the strength of faith, it is the often religious receiuing of the Lords Supper, which for so much as by the vertue of Gods ordinance it signifieth and sealeth to euery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes, and withall containeth a sacramentall promise of Christ, and all his benefits, to be distributed to due Communicants, euen to euery faithfull receiuer; Mat. 26. 26, 27, 28. Hence it is, that it serueth greatly to the encrease of faith, especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached; which as it is 3 the seede to beget faith, so it is as foode and solid meate to confirme it by the ordinance of God. And this effect it hath the rather, if it be coupled with meditations of 4 the Euangelicall promise, the very nourishment of true faith; which made godly Dauid to be much in meditations, as Psalm 119. doth witnesse: so earnestly to commend it to other; Psal. 1. 2. Besides all this, the long experience 5 [Page] of Gods mercies and bounty in outward benefits and in inward graces; Psal. 23. throughout, and the carefull obseruations both of them, and of Gods 6 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,7 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 isI am. 2. 22. 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 [Page] 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 1 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 2 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,3 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 reioycingActs 5. 41. that they were counted worthy to suffer for his name. [Page] Lastly, if any be ready (if the will of God be) to aduenture 4 their liues for Christ, as Antipas, as the Martyres who loued not their liues vnto death: these things, as 5, 6 also the contempt of the world, the deniall of our selues, the manifold fruits of charity, when any doe as 7 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 8 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, [Page] 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 worksOf the rarenes of faith, how few doe beleeue, and by what signes it may be knowen and perceiued to be so 1. Ignorance. 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, [Page] 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; therefore the grosse ignoraunce of these times doth argue the rarenes of faith in this age. The which is further testified by the cōtempt of Gods publike worship, & the prophanation of his Sabbath,2. Prophanation of the Sabbath. which doth alwayes (as an handmaid) accompany and waite vpon ignorance: God being serued by some for meere fashion and [...], or because of the Lawes compelling it; and by others not serued at all, the Tauernes, or Ale-houses, or Stew-houses, or gaming places, being the Church they keepe. This plainly sheweth, how rife infidelity is: whereof this is yet a further demonstration, euen mens fayling in Gods priuate3. Neglect of priuate prayer worship, either not praying at all with their family, but lying downe like Asses, and rising like Hogges; or else performing it negligently, with coldnesse and want of deuotion. But amongst sundry tokens of the rarenesse of true beleeuers in the Church of God, these two are the most notorious. The former is the vnfaithfull dealing4 Want of faithfulnesse. of one man toward another, men being so full of craft and subtilty, so cunning and exercised to beguil,Where shall one finde a faithfull man? as one can hardly tell where to trust; [...] shall one finde a true and plaine-hearted man. These being the dayes wherein affiance cannot be put in a friend, nor confidence in a counsellor, as the Prophet fore-tolde, Mic. 7, 5. This want of ciuill faith, doth bewray the want of Christian faith. For, did men truly beleeue in God, they would surely be carefull to deale so, as that they might deserue to be beleeued of men. Our keeping of our promise with men, it being a speciall fruite [Page] of our faith in Gods promises, Ps. 5, 4. Gal. 5, 22. & yet where is he in a maner to be found, that maketh conscience of a promise? Yea, bonds & oathes will scarse5. Hatred of good men. hold men, they are so slippery and vntrusty. The other thing, is the generall hatred of true beleeuers, of faithfull Christians; who of al others are most scorned and reuiled by all sorts of people. Amongst whom, there is a certaine strife and emulation, who should excell others in malice towards them. If men did beleeue in God, and loue him which begetteth, they would loue such as are begotten of him, 1 Iohn 5, 1. If this bee the marke of a man translated from death of vnbeleefe and sinne, to the life of grace and faith, that they Loue the Brethren, 1 Iohn 3, 14. as it is there written, Hereby we know we are translated from death to life, because wee loue the brethren; then surely, this ouer-common hatted & despising of the godly, together with the great vnmercifulnes and cruelty which reigneth euery where, doth sufficiently proue the truth of that which is before spoken in the Word, that Christ when he comes, should scarse finde any faith vpon the earth, Luke 18. and this is it which hath bene the condition of all times. Few there be that enter the straite gate, Math. 7. Many called, and few chosen. Few also beleeued the reportes of theEsay 53, 1. Prophets. So few that feared God, as that the holy Ghost hath enquired for such as are rare to be found; Where is the man that feareth the Lord? Againe, Psal, 90, 12. In Noahs time, but his family alone, and therin was a Cham. Afterward, the house of Abraham & of Isaac, who worshipped God aright, yet there was an Ismael and an Esau. What was Iacobs family, or the Israelites to the rest of the world? Yet among them were many [Page] hypocrites and wicked men.

Aquila.

You haue well established me in that which I conceiued about the fewnesse of beleeuers; but I pray you Sir declare vnto mee what may be the true causes thereof, and what benefit may come by this consideration?

Apollos.

Some of the causes be common to all times,Causes Of the ratenesse of faith. some proper to this age wherein we liue. Of the former ranke, the want of the Word, the seed of faith; or where1. Want Of the Word. the Word is, the want of sound Interpreters, the hands2. Want Of Interpreters. which scatter abroad the seede of the Word; the withdrawing of grace where Interpretors be: for all encrease3. Withdrawing of grace. commeth from God, who if hee pull backe his grace, it is in vaine for Paul to plant, or Apollos to water.4. Mans corruption. To these wee may adde the corruption of mans heart, prone to vnbeleefe; and reason, especially corrupted, is an especiall enemy to faith, as nothing more. For the wisedome of the flesh, is not, nor will be subiect vnto God; Rom. 8. 7.

Satan he euer makes one, alwayes labouring by one5. Satans malice. meanes or other to make frustrate the Word, because he knowes that his kingdome is so much decayed, as the Word preuaileth to draw men out of vnbeleefe vnto faith: therefore hee sets all his wits and wiles aworke how hee may harden men in infidelity. But the maine and soueraigne cause of this fewnesse of true beleeuers6. Gods decree. which be in the world, it is the decree of god, who hath not ordained all to life eternall, which is the end; and therefore not vnto faith, which is the meane to bring vnto that end; and these are more then a good many: for the saued are fewer then the other which are not saued; Mat. 7. 13, 14.

[Page]Now for the causes proper to this age; I take them to be these foure especially. First the extreme rage of Satan,1. Extreme rage of Satan. who perceiuing his time to be but short, rageth so much the more, striuing with all his cunning and might to hold men in the fetters of infidelity, and keepe them backe from Christ; to this end both lessening and cutting away the meanes where hee can, and hindering meanes where they bee. Another thing is abundance2. Abundance of imquity. of iniquity ouerflowing in all places (as a deluge,) this last age being as a common sinke, into which all the filth of all foretimes runneth; which occasioneth God as a iust Iudge to punish men with hearts slow and hard to beleeue. Thirdly, to the encrease of vnbeleefe, it3. Diffention in doctrine. helpeth not a little, that there is in the Church amongst professors such differences in matter of faith and religion,4. [...] of Teachers. a great stumbling blocke. And lastly, the loose liues of such as be Preachers of the faith, auaileth much to hold men in their vnfaithfulnesse and sinne: for the benefit which is to be made of this consideration, it is this, so much the more to encrease a care in men to labour for the gift of faith, by how much it is more rare. Were it so common as Nature is, or as the Word and knowledge is, there were the lesse need of any thought or trauane this way; but being a thing so precious & renowned, much talked of in the World, and little felt and enioyed; and there being no Christ nor happinesse without it: it standeth vpon so much the more to giue all diligence, that they may bee found rather amongst the little handfull of beleeuers, then in the multitude of Infidels, which walke the broade way of vnbeliefe and iniquity. Also this admonisheth vs, as to sweate about the getting of faith, by vse of all the meanes afore mentioned; [Page] so to be exceeding thankefull to God for separating and choosing vs out of the world of vnbeleeuers. They shall deserue to lose their faith, that will not ioyfully and much praise God for it, and endeuour greatly and continually to set it on worke. And so to returne to the other part of your question, about the working and efficacie of a true faith, it is a point worthy your remembrance, and worthy of a more worthy discourser then my selfe am. Ye can but haue my best performance, and that I promised you.

I finde by the Word (as I beganne to shew) that a liuely faith is a most powerfull and fruitfull gift, bringing forth many, sundry, and excellent workes and effects; whereof that 11. Chapter to the Hebrues giueth plentifull proofe. And it will not be amisse, to runne through a few of those examples named there. We reade of Enoch, that his person by faith pleased God; and Abels sacrifice through faith was accepted of him. Noah by faith beleeued, and feared the iudgement and threatning of God, and prepared the Arke, being moued with reuerence of his authority that commanded it. Abraham by faith, obeyed God, euen to the forsaking of his natiue countrey, to goe to a strange place which he knew not, and to the offering of his son Isaac, the sonne of the promise. Moses by faith, contemned worldly honours. [...] by faith, being an Heathen and an Harlor, was made courteous and peaceable to the spies of Israel. Finally, by faith, other Saints attempted to doe very hard, and suffered most heauie things: yea, euen women by faith [...] death and [...] most [...].

Aquila.

Now that ye haue made entrance into the [Page] treatise of the efficacy of faith, go forwards I pray you, and shew me as distinctly as you can, what bee the seuerall workes of faith, being once created in the heart, and what the due meditation thereof ought to worke in vs.

Apollos.

I was minded so to doe, but I must doe itThe great and manifolde effects & works of Faith. heere more breefely, because it must be the subiect of all our conference for the time to come. Of a liuely effectuall faith, there be some workes without vs, which yet neerely concernes vs; or some inward or wrought within vs, which are so wrought, as they sticke and abide within our selues. For these outward workes we are to note, that a liuely faith, it is that effectual instrument whereby an elect person is vnited and knit vnto Christ, to become a member of Christ: & that whereby hee becomes partaker of Christ his perfect righteousnesse, performed by his manhoode vnto remission of sinnes, and iustification before God, as it is written; We conclude that man is instified by Faith, Rom. 3: and also of his spirit for sanctification, as it is written, [...] the Spirit by faith, Galath. 2, 14. and the heart is purified by faith, Acts, 15. So as our faith carrying vs vnto Christ, effecteth for vs those three most excellent graces, of vnion with him, instification by him, and sanctification, which I call outward, because faith goeth out of our selues to finde them in Christ. Now the inward effect and worke offaith, are all those workes of Christ dwelling in our hearts, euen whatsoeuer Christ dwelling in vs, [...] within vs, the same are workes of faith. As a peaceable and setled conscience, in regard of finne pardoned; an accesse vnto the gracious presence of God, a marueilous ioy of heart by this [Page] meanes, a certaine hope of heauenly glory, a sense and feeling of the former benefits, and of the infinite loue of God shed abroad in our hearts by the holy Ghost, cheerfull patience in all tribulations; all which effects do spring from the application of Christ by faith, as it is apparent by Rom. 5, 1, 2, 3, 4.

Moreouer, whatsoeuer spirituall graces there bee, with the increase of them all, they bee the effectes of faith; as is cleare by this, that often in Scripture fayth is set before other Graces, as the roote, mother, and spring of them all: see 2 Peter 1, 5. Ioyne with your faith vertue, &c. all Graces being as handmaides to attend vpon Faith, as their Mistris and Queene, yea following and resting vpon it as vpon their beginning & ground. For faith beeing the instrument of our vnion with Christ, and of our partaking with his righteousnes and Spirit, it must necessarily follow, that the whole traine of sauing Graces be the fruites of faith; which as it taketh holde on his sufferings and obedience for our iustifying, so it deriueth vertue and force from his death and resurrection, for the killing of the old man, or for the defacing of the image of Satan, which consisteth in all manner of vices; and for the quickening of the new man, and erecting of the image of God, which consists in righteousnesse and holinesse: so as he which hath true faith, can lacke no sauing Graces. And finally, our faith in Christ, is our victory ouer the world, 1 Iohn 5, 4. treading downe in our hearts that corruption which reignes in the world; strengthening vs to beare the reproaches, troubles, and persecution of the world, and arming to resist, yea enabling to conquer Satan the prince of the world, 1 Pet. 5, 8, 9. And which [Page] is most of all, such is the power of faith, as it doth enable vs in some sort to ouercome euen God himselfe. For it was by faith, that Iacob had power to preuayle with God, Gen. 32, 28. and that Moses did (as it were) binde the hands of God to withhold iudgement from his people, whom he was minded to destroy; had not Moses his seruant stoode in the breach before him, to turne away his wrath, lest he should destroy them, Psa. 106, 23. And in Exodus, when Moses prayed by faith, Let me alone, faith God, Exo. 32. as if faith could manacle and binde Gods hands. The due meditation of all these effects and workes of faith, plainly proueth men of euill life, to haue no faith. It conuinceth hypocrites to be vnfaithful, because professing faith, they haue not the power of it in their hearts. Also, it stoppeth the mouths of Papists, who charge the [...] to teach and commend an idle faith, which should giue liberty, and open the windowes to all licentiousnesse. Also it serueth to direct euery one in whom is true faith, to discerne of himselfe that he is endewed with it, whereof he feels the proper effects in himselfe. Lastly, it must stir vp and encrease the diligence of all Gods children, to nourish a gift which is of such force and efficacy, of such mighty power, and manifold profit.

Aquila.

Sir, me thinkes ye haue (as it were) brought me into a costly banket, well set foorth with varietie of most delicate iunkets, whereof one may feed to the ful: or into a rich wardrobe, full of all sorts of robes and ornaments. For these workes offaith which you haue spoken of with so short a breath, they are the deckings wherewith Christ Iesus doeth adorne his spouse, euen euery Christian soule; and the sweet and pleasant banket [Page] dishes and goodly fruits and spices where with shee againe doth [...] him, when he commeth in to sup with her; [...]. 3. 20. Can our time be better employed then in taking a more particular & large suruey of these iunkets and robes, to satisfie our selues with some sight and taste of them? But ere this can be done, there is one office more for you to doe, and that is, I would entreate you to acquaint me with all the encouragements ye can thinke of, which may whet on our faith, and prouoke vs to beleeue God in his Word, also how the hinderances of our faith (as blockes in our way) may be remoued.

Apollos.

Good friend Aquila, but that I may denie,Encouragements to faith. no seruice which you will put me to performe, else this taske were fitter for you to vndergoe, as one that haue had your faith much exercised with sundry conflicts; wherein you haue through Gods mercy stood fast, and quitted your selfe like a man: therefore if I by lacke of experience haply passe by any matter of moment in this businesse, doe ye recall me, and remember me of it. Great and many are the impediments to withdraw and pull the faithfull from the holde of their faith, and to draw them to distrust: but on the other side also, very strong and plentiful are the encouragements which the word from Heauen affordeth them, to stay themselues vpon Gods promise for all things that pertaine to euerlasting happinesse. First of all, this is not the least, that the great God by his cōmandement hath laid a charge1. Commandement. vpon all his children to beleeue his promises; and albeitMarke 1. this alone were sufficient to moue them to doe so, lest1 Iohn 3. they be found disobedient to God, and to striue against his holy will, who beares them so much good will; yet [Page] it pleaseth him not onely to vse his authority in enioyning them to haue faith in his Son for their saluation, but he also in the person of his Ministers, out of his clemency2 God beseeching vs. descendeth so farre, as to entreate and beseech them that they would accept reconciliation and peace with him through Christ: Wee as the Ambassadours of Christ (saith Paul) as though God did beseech you through vs, exhort you to be reconciled to God; 2 Cor. 5. 20. What heart would not relent when his Prince with [...] in hand (as it were) should [...] to [...] him, being an offendor to accept his pardon. And shall wee doubt to beleeue and giue credit to that God, that is so desirous of atonement with vs, as to beseech vs to admit it, whom hee might command, compell, [...], confound, if wee should distrust him? [...] that it pleased our most good God to promise Christ, and all3. Faith, the condition Of the Couenant. good things with him; vpon no other condition then this, onely that we doe by faith beleeue his promise: for our obedience to the commandement for [...] of life, is no condition of the promise of grace [...] onely of our faith; Rom. 6. 22. [...] [...] See Rom 10, Gal. 3. onely condition of the [...] of mercy. As it [...]; God so loued the World that begane his onely begotten Son, Ioh. 3. 10. that whosoeuer beleeueth in him should [...] for euer. And againe in the foureteenth [...] of that Chapter [...] [...] beleeues in him, should liue euerlastingly. To which [...] Marke [...], 16. He that beleeueth shall be [...] and [...] [...] 3. 11, 12. [...] [...] and 4. 3. and in [...] other places to this [...] so [...] a necessity that wee constantly beleeue. For as in humane contracts there is no enioying [Page] the bargaine, if the condition be broken; so it is here, if we bring not this condition of faith with vs, God is not bound to stand to the couenant: but as Christ saith; Except ye repent, ye perish: Luke 13. so much more, Except ye beleeue, ye perish. For he that beleeueth not, shall be condemned; Marke 16. 16, 17.

It must be further considered, that God the Author4. God the promiser, is Almighty. of the couenant of grace and life, is omnipotent, to whom nothing is impossible; who as for his holinesse and truth, he will promise no more to his children then he meaneth in good sooth and earnest to doe, so he lacketh no power nor might to effect what hee meaneth. The Apostle Saint Paul, 2 Cor. 6. 18. in coupling the almightinesse of God with this couenant, saying, I will be your Father, and you shall be my children, saith the Lord God Almighty; purposed to minister good heart and courage to the faithfull, by this very consideration, that they are in a league of saluation with him, that can doe what he will doe. Abraham strengthened his own heart in beleefe, by remembring that God the promiser was able to doe it; Rom. 4. 20. But when a true beleeuer taketh5. The truth of God, strengtheneth faith. hold on his truth, and ioyneth that with his Almightinesse, by thinking seriously (especially in the houre of any temptation) that hee hath to doe with a God which is truth it selfe, author of all truth in others, and an infinite louer of it; also a hater and [...] of all falshood and lies: who hath giuen proofe of his fidelity euen in the least promise, concerning this life, feeding, defending, and otherwise blessing his Children according to his word: they may with much comfort resolue and set it downe in their minde, that his faithfulnesse will much more appeare in this great promise of remission [Page] of sinnes, and of eternall life. Thus very often to confirme and establish the mindes of the Saints, Saint Paul telleth them, Faithfull is hee which hath promised, which will doe it; 1 Cor. 1. 9. 1 Thes. 5. 24. Dauid assured himselfe of mercy promised him, vpon this meditation, that all the words of God were true; 2 Sam. 7. 28. yea, so true, that hee fulfilleth his words euen towards such as are treacherous and persidious to him. Againe,6. The mercifulnes of God a support to faith. as God is to be reuerenced for his mercies (There is mercie with thee O Lord, that thou maist be feared; Psalme 130. 4.) so is hee to be trusted and beleeued in, for his mercies: The eye of the Lord is vpon them that trust in his mercies; Psalme 33. 18. Againe, Let thy mercies and truth preserue me; Psalme 40. And Psalme 51, and verse 1, Dauid is encouraged to come to God after his fall for pardon, with good trust to find it, because of his most mercifull nature ready to forgiue poore offenders. And the Apostle in 1 Tim. 1. 9, 10. reporteth, that the mercie which he found, being an oppressour, a blasphemer, a persecutour, did serue to encourage other sinners in time to come to beleeue on God, and to cast themselues on his kindnesse for pardon. Which is an occasion to remember a new encouragement to faith in God, namely,7. Examples of the faithfull, helpe to our faith. the example of others, who hauing sinned much against God, yet beleeued the promise, and were forgiuen: as Lot, Moses, Dauid, Peter, Paul, and infinite others mentioned in the holy Scripture; which examples are registred there for our learning, that thereby we might haue comfort 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,8. Vow in Baptisme. that they haue by vowe in their Baptisme, and by promise [Page] 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,9. damages & discommodities of vnbeleefe. 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 1 actions naturall, ciuill, religious, indifferent, good actions, will be defiled, and made hatefull to God: For, [Page] 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 2 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 3 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 [Page] life?

Examples whereof are rife in the Book of God, and in 4 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 5 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 to10. [...] to God by vnbeleefe. 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 his11. God honoured by our faith. 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 speciall12. Our faith [...] our selues. honour: for they doe make God a testimoniall (as [Page] 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,Obiections of an afflicted minde. 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;1. Ob. Whether Scriptures be of God. yea, and of the whole Scriptures, whether they came from God, or not?

Apollos.

This indeed is the very high way to destroy [Page] 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,Reasons to proue Scripture to be of God. 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 1 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 2 matter in great simplicity of words. Thirdly, the efficacy,3 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 in1 Cor. 14. 24, 25. their reasons and wils being corrupt, are as contrary to the doctrine taught in these books, as darknesse to light,As Foelix, Acts 24. heauen to hell; yet are they by the mighty efficacy hid in them, reconciled to them, so as they willingly yeeld,4 [Page] 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 PenmenAs Moses, Iob. Dauid, Mathew, Paul. of the Scriptures discouering 5 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 6 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 7 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 8 is diuine. Adde vnto all this, the constant testimony which so many worthy Martyrs by their 9 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 [Page] 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 saluation2 Obiect. Whether the promises belong to my selfe. 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 [Page] 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, whose3 Obiect. Presumption. 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 grounded vpon any worke in our owne selues, that there were ought in vs that could deserue such mercy, [Page] or that it could bee had any other way then thorough Christ, this were presumption. But to rest in the truth of Gods promise, and sufficiency of Christs [...], this is Christian submission. And touching the number of your sinnes, I easily beleeue they are wondrous many, and more then you thinke for, for who knoweth his offences? But then, do you beleeue also this, that Christ Iesus dyed for all the iniquities of all the elect,Titus 2, 14. [...] Iohn 2, 2, 3. to purge them by his blood. So as if all the elects sins were yours, yet the remedy prouided by Christ would be found sufficient.

Againe, to the incomprehensible boundlesse mercies of God, it is as easie to forgiue many sins, as few sinnes. For, if he will haue many pardoned, they are pardoned: and few be therefore pardoned, because it is his will to blot them out. He hath mercy on whom he will, Rom. 9, 15. Set then the multitude of his mercies against the multitude of your sinnes, and the. vnvalueable price of Christs death, against the huge heape of your innumerable faultes. Whereunto adde this, that sinners guilty of as many sinnes as you be, or can bee, haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head, and more then his haires.

Aquila.

This is a ioyfull hearing: but there is another scruple,4. Obiection Sinnes against knowledge. that many of my sinnes haue beene sinnes against knowledge, and done after repentance, yea, and after promises and vowes of amendment: and by one that haue receiued of God many blessings, both; in things inward and earthly; and so my vnthankfulnes deseruesVnthankefull persidiousnes. a casting off, and my persidiousnesse is worthy to haue [Page] the gates of mercy shut and barred against me.

Apollos.

I confesse that these circumstances make the case the harder: for sins against knowledge are very fearefull, and grosse vnthankfulnesse in despising great bounty, when it is ioyned with treacherous persidiousnesse in breaking solemne vowes, doth much augment the guiltinesse of sin. But is it any ease to your soule, to bring vnbeleefe, and knit it to your other offences which be bad and vile enough already, and had not neede to be encreased by addition of infidelity? Again, is there any thing in all that which you haue spoken, which is not remissible, and to be pardoned? Is there any thing which Gods children may not, yea doe not fall into? Did not Iacob break his vowes, for which God did temporally chastise him? Gen. 35, 1, 2. How often had King Dauid repented, and how often vowed obedience to God, 1. at his Circumcision, 2, and so often also as he came to the Passeouer, 3. and vpon many particular mercies receiued, as his Psalmes witnes, before he fell into those grosse crimes against Bathsheba, Vriah, and the whole hoast? And what great mercies of protections and prosperitie had he receiued before? See 2 Sam. 12, 7, 8. May we not affirme the like of other of Gods faithfull children? For I would haue it considered, that all Gods children do performe repentance euery day, and yet euery day fall into newe sinnes, and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence, yet cannot bee but done against their knowledge, which hath informed their minds of such things to be sinnes as they daily run into, and daily aske forgiuenesse of. Which yet being done of frailty, and not of set purpose, thogh [Page] the doers be such as are culpable of very great vnthank fulnesse, forgetting so many and great mercies towards them and theirs, and haue bound themselues by many promises to God; for all this, vpon their renewed repentance, comming to God with sorrow for them, and with faith in Gods mercies through Christ, they are graciously receiued. And if it were not thus, none could be saued. For, who sinnes not after repentance, and after receiuing of many great blessings, and making many deepe promises of a better life? There is not one but is faulty this way: the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned, by how much the sins of his children be more abundant, that where sinnes abound, there also grace may more abound, Rom. 5, ver. 20. Which is spoken for ease of an heart, groaning and diuersly perplexed and humbled with knowledge of sin, & not to open a window vnto iniquity. For the more mercy that any needeth and looketh for, & obtaineth, the lesse cause hee hath to offend, the more reason to please and obey God; as it is written, There is mercie with thee, O Lord, that thou mayst be feared, Psalme 130. verse 2.

Aquila.

But some of my sinnes are such as I haue [...] obiection. Sins of relapse often gone ouer, & after confession particularly made of them, yet againe and againe haue I gone back to the same sin, as a dog to his vomit; and how then should I beleeue that I can be forgiuen?

Apollos.

All this may be true as you say, and you say that which being true, is also very heauy. For all relapses be they in bodily or spirituall maladies, are very dā gerous. It were better that a man should haue two or [Page] three fits of seuerall sicknesses, or two or three seuerall woundes in seuerall places of the body, then to haue the selfe-same sicknesse renewed by relapse, and one place of the body twice wounded. Yet all this may happen, and proue recouerable and curable: else it were wofull with vs all. Who is he that doth not often goe ouer common infirmities? The selfe-same wants and defects which appeare at one time in our duties, those do againe shew themselues at another time: yea, and grosse sinnes are iterated vpon new occasions & temptations. Peter did thrice deny his Lord, Math. 26, 73, 74. Abraham did twice tell a ly, Lot was twice ouercom with wine and incontinency, Genes. 19, 31, 32. The virgin Mary was twice checkt of Christ for her curiosity, Luke 2, 49. and Iohn 2, 23. The Disciples of Christ had twice emulations and debates among themselues about primacy; and yet were all forgiuen. If relapses be felt with greefe for that is past, and with feare for time to come, it is a good signe that there is helpe for them: and that commandement which biddes vs beleeueremission of sinnes, doth not except sinnes of relapses.

Aquila.

But some of these sinnes into which relapse6. Obiection. Horrible greatnesse of sin and continuance. hath beene made, are very foule and marueilous great sinnes, such as I am ashamed to name, and I haue long lien in them, therefore I cannot beleeue that they shal be forgiuen me.

Apollos.

God hath forgiuen to such as beleeue, as great sinnes as the world euer had. He forgaue drunkennesse to Naah; Incest and drunkennesse to Lot; Adultery and murther to Dauid; Idolatry to [...]; Oppression, persecution, and blasphemy to [...]; to Peter he forgaue deniall and abiuring of his sonne; incredulity [Page] to Moses. If any mans sinne were as blacke as hel, or as diuels, yet the rich mercy of God in Christ can cleanse, and make vs white as snow in Salmon. How can any one great sinne hinder God from sauing any beleeuer, when all his sinnes could not keepe him from reconciling him, being an enemy to him? Yea, such as haue slaine the Lords Prophets, and offered their Children, and haue long both themselues liued in, and by their authority maintained Idoll seruice, as Manasses and Salomon; yet haue found fauour vpon their beleeuing. Yea, he that by his sinne plunged the whole World with him into sinne and death, yet was accepted and pardoned, because he beleeued the promise. And for lying in sinne, you haue not abode in them longer then Dauid or Salomon; or if ye haue, yet as no sinnes, so no space of time doth limit God. God may forgiue what hee will, and when he will, to whom hee will. The theese that had lyen in his sinnes, euen till his last breath in a manner, yet finding grace to beleeue, found also the grace of pardon, and was taken vp into Paradise, there to be with Christ for euer. That infinite mercy that can ouercome the multitude and vglinesse of our sinnes, can also preuaile against our continuance in sinnes.

Aquila.

I haue so gone against the light of my knowledge7 Obiect. Blasphemy of the Spirit. 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 [Page] with all bodily diseases; which commeth through ignorance of this sinne, or the strong subtilty of SatanSinne against the holy ghost what it is. 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 sanctifyingMarke 3 28, 29, 30. Spirit wrought in them; whereupon it is called the blasphemy6 Markes, whereby to know that one be free from it. 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 my8 Obiect. No feeling, no faith. sinnes are such as may be forgiuen me, then I am troubled with this, that I haue no faith. My heart is dull [Page] 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, andIobe 6. 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, [Page] 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; [Page] 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 1 tell you that there is an vnion of seuerall persons in oneVnion threefolde. Nature; so are the Father, Sonne, and Spirit, one. Secondly, [Page] there is an vnion of seueral Natures in one person.2 Thus God and man are one Christ. Thirdly, there 3 is an vnion of sundry persons in one Spirit. Thus the Elect amongst themselues and with Christ, be one. ThisVnion with Christ, what. 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. Proofes for this vnion. 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 is2 It is by faith 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 [Page] 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 theSimile. 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 makeTwo things necessary to our vniō with Christ. this vnion; one, is donation, or free gift of God the Father, freely bestowing Christ his onely Sonne vpon the1 Donation, or gift. 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 a2 Mutuall consent. mutuall agreement and consent betweene Christ, and [Page] 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 andSimile. 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 marriage2 Vnion declared by similitudes taken out of Scripture. is one, and the most frequent similitude, whereby the neere coniunction betweene Christ and the faithfull is shadowed out. The whole Booke of Canticles alludes1 Similitude, 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, [Page] to the woman; so it is here. Christ and all his good things whatsoeuer are bestowed vpon euery soule beleeuing in him. And as the woman hath giuen her selfe into the power of the man, shee, and whatsoeuer is hers, be now become her husbands: so it is here likewise, euery beleeuing soule giues her selfe, and all hers againe vnto Christ.

The second similitude is of a naturall body, wherein2 Similitude. the head and the members are well knit and compact together by ioynts & sinewes, which as ligaments and bands doe so linke the members amongst themselues, and to their head; as they, though they be distant one from another, yet being all quickned by one soule, they all make but one body. So it is betweene Christ and the faithfull his members: though they be many, and by place diuided amongst themselues, and all from Christ their head; yet the Spirit of their head, by influence from him, descending into the members, and quickening them with the life of grace; they are by that Spirit (as a band) so fastened to their head through faith, and amongst themselues through loue, as that their head and they are mystically, yet truly, but one body, as it is saide; 1 Cor. 12. 12. As the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: euen so is 1 Cor. 12. 12. Christ. Where note, that to declare the neerenesse and euennesse (as I may so speake) betweene the beleeuers and Christ; hee, and they are all termed by one name, euen Christ, comprehending in this word the head with the members. Hitherto also belongeth Eph. 4. 15. In all things grow vp in him, which is the head, by whom all the body being coupled, &c. The naturall body then, and [Page] the head is not more one, then Christ and the faithfull. Which is further opened by the similitude of the Vine3 Simile. and branches, and of grafting and planting grafts into4 Simile. new stockes; Iohn 15, verse 1, 2. &c. Rom. 6. 6. As also of an house, and the foundation whereon it stands; Ephe. 5 Simile. 2. verse 21, 22. Christ Iesus is the head corner stone, in whom all the building, &c. For Christ is as the Vine, we are as the branches; he the noble stocke or roote of Iesse, we the grafts; he the corner stone, we the building, laide on him, planted and grafted into him, to be one with him, and to grow vp in him. The necessity of this vnion with Christ, it is very great; so as without it wee are for euer accursed. For by Adam wee all fell from God, lost his grace and fauour, his Spirit, his communion; being through sinne become the very limmes of Satan, held vnder his power as vassals, and so seruants of sinne, heires of hell and damnation; thus deuoyded of all true life, and bewrapt in the bands of sinne and death, and so remaine, till by vnion with Christ, we recouer our communion with God, his grace and Spirit, his righteousnesse and life. Hence it is so peremptorily auouched, that Christ is the bread which came downe from Heauen, of which whosoeuer eateth not, hath no life Iohn 6. 53. in him. And againe, his flesh which he gaue for the life of the World, is saide to be meate indeede, his bloud drinke indeede; and except a man eate his flesh, and drinke his bloud, hee cannot liue for euer; Iohn 6. 51. In which Chapter, these three things are taught about this matter.

First, that we must haue vnion with Christ, euen suchSimile. as is betweene the nourishment and our substance. And secondly, that this vnion is wrought by beleeuing in [Page] him, by seeing him, by comming to him, by hungering and thirsting after him. And thirdly, that vpon and by this vnion with Christ, wee doe partake in the life of Christ, which being originally in the Deity (as it is written) The flesh profiteth not, it is the Spirit that quickeneth: Iohn 6. 25. and againe, God is life, and that life is in God; yet it is conueyed into the manhood of Christ, personally vnited to the Godhead; and from his flesh (as from a Conduite, receiuing grace of life from the fountaine of the Diuinity) it is by the pipe of faith deriued into all his members. To be short, not more needfull that a naturallSimile. member (as hand or foote) be ioyned to the head, that it may liue, haue sense, and motion; or a branch to the Vine conioyned, that it may take iuyce, to fructifie; then it is needfull for the Elect to bee coupled to Iesus Christ, for spirituall life, and euerlasting happinesse.

And now as concerning our last point moued, touching4 Vnion fruitfull. the fruits and commodities of this vnion, it is euident by this that hath beene spoken, that all our good now and for euer dependeth vpon it; it being the base and foundation of all the benefits whatsoeuer we haue from Christ, whereof we can haue no part, vnlesse we haue first a fellowship with himselfe: by enioying of whom, wee doe together enioy all his graces here, and all his glory hereafter, as his members are capable, but not equally with the head; euen as the branch once knit to the Vine, partakes in all the life thereof. And as the woman being ioyned in mariage to a rich and mightySimile. King, together with her coniunction to his person, hath his maiesty, glory, and wealth ( [...] farre as shee is capable of it, and may be for her fullest contentment) imparted [Page] to her. Euen so it is heere in this spirituall coniunction: that seeing Christ from his gifts & blessings cannot be diuided, but whosoeuer hath the one, doth most certainly communicate in the other; therefore the elect being vnited to Christ their head, as there flowes from the naturall head to the lowest members power of life, sense, and motion; so from Iesus Christ there is communicated to his spouse, and his body the Church, and to euery member, all his riches and vnsearchable treasures, both power of grace, and possession of glory. Heere of it being saide, that Christ is made of God to vs, Wisedome, sanctification, righteousnesse, and redemption, 1 Cor. 1, 30. and that God hauing giuen vs Christ, with him will giue vs all things, Rom. 8, 32. and in Iohn 6, 54. All such as eate his flesh, and drinke his blood (that is, haue vnion with himself, first with his manhood, and then by meanes thereof with his Godhead) haue euerlasting life, that is, haue all his benefits, euen to their eternall blisse, and glory in heauen.

Apollos.

Friend Aquila, it is very right so as you speak. As a man cannot haue a farme as owner of it, but heeSimile. hath all fruites, commodities, immunities, royalties, yea the treasure also (if any happen to be hidde in the field) is his; so whosoeuer is owner of Christ by beleeuing in him, and Christ againe possessing him as his owne; the same party cannot but haue all the goodes and glory of Christ, euen whatsoeuer is Christs, is his; his conception, his birth, his life, his doctrine, his sufferings, his death, his buriall, his resurrection to glory, his ascension, his kingdome, his Priesthoode, his Spirit: all the merits, fruits, profits, and effects of the [Page] former, so farre as a member of Christ is capeable, & shall make for his full felicity, they are assuredly his: therefore it is written, A childe is borne to vs, and thatEsay 9 Euke 2. he fulfilled all righteousnesse for vs, and died for vs, andGalath. 4. 4, 5 that [...] are dead and buried with him, and [...] with him, Rom. 4. v [...] Rom 6, 2, 3. and sit in heauenly places with him. At a word, what isCol. 3. 1. done to any of his, is done to him; and what is sufferedEphes. 2, 6 by any of his, it is suffered for him, and with him.Math. 25, 40. 2 Tim. 2, 11. And on the other side, what he hath either suffered or done, it is all suffered and done for vs. For, as mariageSimile. makes all things both for weale and woe, common to married persons; so fareth it in this spiritual marriage: our sinnes and our miseries common to him, eke his iustice and blessednesse common vnto vs. But for our better vnderstanding of the fruites we haue by this our vnion; may it please you to draw them vnto some heads, to set downe some speciall benefites thereof, which containe the rest, lest our speech runne forth at large, without bound or limits.

Aquila.

I will agree to this; therfore we are to know,Two speciall [...] of our vnion vvith Christ. that being one with the person of Christ in sort as wee haue heard, we are immediately one with his righteousnesse, for our perfect iustification before God: and also with his Spirit, for our vnperfect sanctification before men.

Of Iustification by Christ, the second maine fruite of Faith.

For the former, that the righteousnesse of ChristFirst fruite of our vnion, righteousnesse from Christ, by faith. becomes ours, and that so soone as we beleeue by the instrument of our faith; there is nothing more plainly [Page] spoken in Scripture, as in Rom. 3. We conclude that a man is iustified by faith: and, God is a iustifier of him which is of the faith of Iesus, Rom. 3, 26. and often in the fourth chapter, is Christes righteousnesse, called the righteousnesse of Faith, and affirmed to come to vs by imputation of faith. Also 2 Cor. 5. verse last, we are saide to be made the righteousnes of God in Christ. And Paul wisheth, Phil. 3, 9. to be found, hauing the righteousnesse of Christ by Faith. And Gal. 2, 15. Wee know that a man is not iustified but by the faith of Iesus Christ. And infinite places of this kinde there bee which teach, that Christ his righteousnesse is ours for our iustification, and that this commeth to passe by meane of our faith, as a spirituall instrument, to conuey it to vs.

Apollos.

For your better proceeding in this point, I will request you, plainly and yet in as few wordes as ye can, to shew vs of iustification what manner of benefit it is; and then in what manner we are iustified by faith: Lastly, what be the neerest effects which immediately flow out of the sense of this benefit.

Aquila.

I cannot well tell you what manner of benefit iustification is, except first I shew you what maner ones we once were, now are and should be. Once we were created perfectly iust in Adam, hauing a fullMan in his creation holy and happy. conformity with God and his wil, in our soule and body: as it is written, God made man righteous, Eccles. 7, 31. The minde in our creation, was enlightned to perfect knowledge of God, the heart framed to most willing obedience of his known pleasure; there being neither thought, nor desire, nor affection in man, which agreed not most perfectly to Gods will; our bodies also being fit instruments to the soule, for fulfilling all [Page] good things rightly desired and embraced of the mind and will. This perfect righteousnesse had perfect happinesse ioyned to it, as an vnseparable Companion. Blessednesse can no more bee scuered from perfectRom. 4, 4, 5. righteousnesse, then God and heauen can be diuided. Now when Adam voluntarily transgressed, he lost perfect iustice both for himselfe, and for all that come of him: who are not onely depriued of perfect innocency, but haue the guilt of Adams disobedience, to make vs sinners, Ro. 5, 19. By which meanes, as also by our personallMan by the fall of Adam, lost blessednes and righteousnesse, and is vnder sin and death, sinnes, wee haue not onely falne from blessednesse, but are become the children of Gods wrath, Ephes. 2, 3. So as we are now plunged into a double euil; one, that for lacke of perfect righteousnesse, wee are spoiled of all blisse, hauing no interest in heauenly glorie and ioy: the other, that thorough the guilt of Adams and our owne disobedience to the Law, wee are subiect to euerlasting misery and paine in hell. Therefore we stand in neede of a double grace from Christ; one, whereby wee may escape damnation in hell; the other, whereby we may finde entrance into Heauen. In which two things, consists that saluation by Christ whereof so much and comfortable mention is made in Scripture. For saluation, it is a deliuerance from extreameSaluation, what it is. euill, and a recouering of supreame good. Hence it was behoouefull and necessarie, that Iesus Christ the second Adam, to make whole the wounde which the first Adam gaue vs, must performe a doubleA double righ teousnesse in Christ. righteousnesse: one, Passiue (so called of Diuines) to free vs from deserued death: the other, called Actiue righteousnesse, to giue vs interest vnto eternall life, which is not bestowed but vpon such as bring absolute [Page] iustice, according to that is written; Doe this, and liue: Galathians 3. Reuelaatiōs 21. Againe, Into the holy City shall come nothing that is vncleane: Mathew 19. 17. and If thou wilt enter into life, keepe the Commandements. And because this perfect Iustice resteth onely in the person of Christ, therefore of all men he onely itChrist onely hath right to eternall life in Heauen, because he alone is perfectly iust: others come thither by his right. is, that hath right to life euerlasting in heauen. As it is he onely whose sufferings can free from eternall destruction in hell, because of the infinite merit of his obedience. It will then be worth our labour to speake something of this double righteousnesse of Christ: for so a passage will be opened to talke of iustification with more profit.

The passiue righteousnesse of Christ, is that obedience1 Passiue righteousnesse. which hee expressed and performed to his Father in his passion and sufferings, which began at his birth or cradle, or at his conception rather; and ended in his death, or at the yeelding vp of his ghost

Of this passiue obedience, ye reade; Heb. 5. 8. Though he were the Sonne, yet he learned obedience by those things which he suffered: and when that bitter cup was giuen him to drinke, Math 26. he shewes his obedience in saying, Father, be it as thou wilt. Howsoeuer humane infirmity would haue declined it; (Let it passe, if it be possible) yet his most holy will obediently submitted to his Father; Not as I will. And this commendations is giuen him of Paul; Phil. 3. That hee was obedient to his Father to the death of the Crosse: for obedience is shewed no lesse to God in suffering what he will, then in doing what he wil; and so our Sauiour approued himselfe and his obedience in suffering (as all other euils which were sent vnto him in the whole course of his life) hunger, thirst, cold, wearinesse, contempt, reproch, pouerty, [Page] want, banishment, conflict with beasts, with Sathan, outward troubles, inward temptations; yet especially those last and greatest euils and afflictions which at and about the time of his crucifying and sacrifice were for mans sinne inflicted vpon him in soule and body, either immediately from the hand of his most irefull highly offended Father, or mediately from the Diuell and wicked men, Iewes and Gentiles outragiously conspiring, and working him all the smart and shame possible could be put vpon him; whatsoeuer euill, diuine iustice would, or hellish malice could heape vpon him, and he was capable of, that, and all that, he (as our surety) in humble submission to his Father did endure for our iniquities. The which his passiue righteousnesse consisting in his willing and constant obedience of his manhood vnder the Crosse, hath receiued such sufficiency of merit and worthinesse from his godhead (to which it is personally vnited) for the deseruing and purchasing for all his Elect, that most notable benefit which the Scriptures commonly call remission or forgiuenesse of sins: Which is an vtter acquitting and deliuering of all beleeuers from all guilt come vpon them by their owne, or Adams sinne imputed; and from all punishment due to them for the same, either in this World, or in the next. So as West is not so farre remoued from East, the highest heauens from the nethermost earth; as guilt and paine, fault and curse, be remoued from the faithfull, by this passiue obedience of Christ Iesus. Wherevnto belong all those Scriptures which affirme, that we haue remission of sinnes by his bloud; and that hee died for Ephes. I. our sinnes, and redeemed vs from alliniquity by his death. Rom. 4, last verse. This being his last and greatest suffering, by a Synecdoche Tit. 2. [Page] of the part for the whole, comprehends all other1 Tim. 2. Heb. 9. sufferings; which being endured of him with most hearty obedience, haue freed all beleeuers from extreme euill, from damnation in hell, and the whole wrath of God for sinne. Insomuch as howsoeuer many and great tribulations doe chance to befall them in their life time, and death in the end seaze vpon the godly, yet these happen vnto them as no part of Gods curse for sinne, or as fruites of his fury and hot indignation; but quite contrary, the crosses of their life being sanctified by Christ his Crosse, they are great furtherances to1 Cor. 11. ver. 32, 33. mortification and amendment of life, and good trials of1 Pet. 1. their faith & patience, and nourishments of their hope:Rom. 5, verse 3. 4, 5. and death when it comes, hauing lost his sting, there is nothing remaining in it which is not beneficial to them; it being but as a bridge or gate to carry them ouer, and conuey them into their heauenly Countrey. And as the faithfull doe escape all euill by the passiue righteousnesseSimile. of Christ, his suffering of euils being their acquittance and discharge (as a surety hauing answered a debt for thee, enfreeth thee, as if it had beene satisfied with thy owne money,) the most iust God neuer exacting one debt twise; so they find entrance into life by his actiue iustice: for none must liue but the iust, which2 Actiue righteousnesse. haue perfect conformity with the strict iustice of the Law; The iust shall liue. This exact righteousnesse all flesh lacketh: for, No flesh can be iustified in his sight; Psal. 143. 2. Therefore no more surely was Adam shut out of earthly Paradise, then we his posterity for lacke of perfect iustice, are excluded out of the third heauens, the Paradise which is aboue. Therefore as Iesus Christ our Mediatour by bearing the whole punishment due [Page] to the breach of the Law, with most sincere obedience, hath enfreed vs from the curse and destruction of hell; so by keeping & doing all duties toward God and man required in the Law, and that in most perfect, loue, he hath by this his actiue obedience merited, and obtained for his people a right and title to the Kingdome of Heauen. This actiue righteousnesse is, doing, and keeping the whole Law; it is the absolute conformity and agreement of the man Christ in his life, vnto the perfect rule of righteousnesse giuen of God, in the Decalogue, or ten Commandements.

Of this actiue righteousnesse there are two parts, oneTwo parts of actiue righteousnesse. is the conformity of his nature to the wil of God, all the powers and faculties both of body and soule being rightly framed according to the most exact iustice of 1 He that made Adam without sin, could giue Christ our Nature without our sinne, which is but an accident to our Nature. the moral Law, he being conceiued by the holy Ghost; the lumpe of flesh which hee tooke, and whereout his manhood was framed, was so seuered from all spot of sinne, as there was not to bee found in him the least taint of sinne and corruption, no inclination in minde or will against God; but a through-disposition to all good. Hence called the immaculate Lambe, vndefiled, separate from sinners; and so he behoued to be, that hee might offer himselfe a spotlesse sacrifice to God, who vnder the Law would admit no blemished oblation. Had ought in his nature been neuer so little crooked and vnright, his death had no more auayled for remission, or his life for righteousnesse, then the death or life of Peter, Paul, or any other Saint: for then himselfe needing a Sauiour, should not haue beene ours.

The other part of his actiue obedience, is the conformity 2 of his actions with the holinesse of the Law, [Page] which in the course of his life, hee kept and fulfilled: doing all that was commanded in both Tables, & doing1. He did all. it in a perfect manner and measure, with perfect2. He did all perfectly. loue of God his Father, whom he obeyed to the death; and of men his neighbours, whom hee loued as himselfe, yea more then himselfe, giuing himselfe to a cruell infamous death for them. Also, doing all this to a3 To a right] end. right end, that he might honor his Father, whose glory he sought in all things. And lastly, being constantIohn 5 vnto the end, continuing in his loue & obedience vnto4 Being constant in doing all was commanded. the last breath. Hence it is saide, He did all things well, he knew no sinne, no guile found in his mouth, and is called, that Holy one, and iust and righteous one: who indeede2 Cor: 5, v: last Acts 3, 14 alone, hath that iustice which is able to abide1 Pet: 3. the touch-stone, euen the most rigorous examination of the most seuere diuine iustice; which hauing thorowly and narrowly sifted it, cannot not onely finde nothing what to blame in it, but of right must allow it and crowne it with eternall life.

Hence it is, that this righteousnes which Christ in his manhood hath thus performed (as we haue saide) is often in the Epistles of Paul, termed the righteousnes of God, as Rom. 3, [...], 22, 26. 2 Cor. 5, verse last. Phil. 3. Not onely because that person which wrought it, was very God, the Sonne of the eternall God (though it were wrought in the humane nature assumed:) but especially to teach vs, that this righteousnes of the man Christ, it is that, and that alone, which the most iust God approoueth and rewardeth; not as hee doth approoue the vnperfect obedience of his children in fauour, pardoning what is wanting, and accepting the will for the worke; but beholding this iustice of the [Page] 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 in1 Cor. 1, 30. 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 [Page] sufferings of Christ; so also to his passiue and actiue obedienceThis righteousnes being in Christ, it doth become ours, by an action of God, called imputation, of which afterwards. 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,As sanctifie, to make holie: rectify, to make right: mollifye, to make soft: glorifie, to make glorious, &c. 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 [Page] 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 anIustification what it is: An imputation of Christs whole righteousnesse to the beleeuing man. 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 [Page] iust by the actiue righteousnesse of Christ, imputed also vnto such a beleeuing sinner. For the fuller vnderstanding1 Imputation. 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 recountedEsay 53. a sinner, yea, made a sinner by it, and the chastisements Galat. 3. of our peace was vpon him; he became a curse 2 Cor. 5, verse last. 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 ours for our Iustification. [Page] For as Adams disobedience done in his owne person, is yet the fault of all his Progeny, euen to theRom. 5. 19. subiecting them vnto death by Gods imputing it vnto them: so is the obedience of Christ in his nature, actions, and sufferings, though it sticke inherently in his manhood; yet it is verily ours for forgiuenesse of sinnes, and for our accounting righteous by Gods imputation of it vnto vs.

The reason why this imputation is so requisite inOf imputatiō, Reade Rom. 4. the worke of our iustification, it is apparent, because the righteousnesse of Christ being without vs in the humane nature of Christ, it can no otherwise become ours for the absoluing vs from our sinnes, and getting vs to be accepted as iust in Gods sight, then by a free imputation of it vnto vs. God accounting all the righteousnesseThe merit of right is eternal life. of his Sonne vnto the elect sinner to be his owne, with the whole merit of it, at what time hee beleeueth on his Sonne by a liuely and true faith.

And this the Scripture plentifully and plainely teacheth,2 Faith. These two actions meete both together at one time, God then accounting and imputing all Christs iustice to a sinner when he truly beleeueth. that as on Gods part there is this action of imputing Christ his iustice vnto vs, so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne. Therefore it is so often saide, that we are iustified by faith; and Christ his righteousnesse is called, the righteousnesse of faith, in many Texts of Paul his Epistles. Which is not so to be taken, as if either faith were a part of righteousnesse, which is wholy in Christ his doings and sufferings; or as if the quality and action of faith did deserue remission of sinnes (forRom. 4, verse 22, 23, 24. it is vnperfect, as all other graces are in vs, and it selfe with the weake action of beleeuing, needeth pardon from God;) neither as any mouing cause of our righteousnesse: [Page] for it is the onely meere grace and vndeserued loue of God, which moues him to offer and giue vs his Sonne with his righteousnesse. Therefore it is written; We are iustified by grace: but we are saide to beIn what meaning wee are iustified by faith. iustified by faith; as by an Instrument or hand created in the soule by the holy Ghost, for this purpose, that it may receiue, apprehend, or lay hold on the perfect iustice of Christ, as it is promised and giuen vs of God in his Word of Grace, euen the Gospell of Christ. As it is written; that by faith we receiue the Sonne of God, and Iohn 1. 12. the promise of the Spirit, and the righteousnesse of God. Gal. 3. 14. This way and meane of receiuing Christ his iustice by faith, being ordained of God, as meetest for our humbling, and the praise of his owne free grace. For whenRom. 3. 27. wee are brought once to see that we can bring nothingWhy God would haue his Elect so iustified by faith in Christ. of our owne to iustifie vs, hauing in vs manifest and manifold guiltinesse from Adam and our selues, and an vtter emptinesse, and depriuation of all righteousnesse, and so are driuen to goe out of our selues to borrow and take from another, euen from Christ his perfect iustice, in his workes and passions performed, and haue all this reckoned vnto vs for our owne, both for remission of sinnes, and for being accounted perfectly rightcous, and that done freely by the gracious loue and fauour of God, freely giuing his Sonne for vs to death, offering him in his Gospel preached freely, freely bestowing him with his righteousnesse vpon vs, beleeuing in him; and also freely working that faith by which alone it is, whereby wee receiue both Christ and his iustice: the due meditation [...], must needs make greatly as for the abasing of our selues, who are vtterly by this meanes put from all matter, and cause of glorying and [Page] reioycing in our selues before God, so also for the honour and commendations of Gods infinite loue and grace, thus enriching vs with the most perfect righteousnesseTwo parts of Iustification. 1 Remission of sinnes. 2 Accounting iustice to vs. of his Sonne, vnto the full pardon of all our sinnes, and freedom from the whole curse due to them; and to the obtaining of such absolute iustice, whereby we may stand iust before the seuere iudgement seate of God, and worthy of eternall life through the same. ForEternall life, the fruite of imputed righteousnesse. this is a necessary consequent of our iustification or righteousnesse imputed, euen the right of eternall life restored; as it is written, The iust by his faith shall [...]: Rom. 1. 17. where the Apostle argueth, that righteousnesse is by faith, because wee liue by faith. Here are then two effects of faith, one consequent to the other; Faith bringeth vs to Iustice, Iustice hath life annexed to it. Hence it is saide, Rom. 5. 17. That by the gift of this righteousnesse being receiued, the Elect reigne in life; that is, they are made partakers of true and euerlasting life, which no more can be seuered from righteousnesse, then death from sinne; which made the Apostle say, that hee did Galat. 2. 20. liue, because he did beleeue in the Sonne of God. For then he began to liue the life which is eternall in Heauen, at what time his faith did grapple on Christ, & his righteousnesse: for this is the compact of God, to giue life vnto him which keepeth the Law; Doe this, and liue: which the faithfull doe in the person of Christ, to whom they are ioyned by faith; and therefore the right of life belongeth vnto them. So as they can no more be depriued of eternall life in Heauen, then Christ, who already enioyes it. Thus by the double righteousnesse of Christ imputed to the faithful, both death & damnation is auoided, and euerlasting life and blessednesse is attained.

[Page]Apollos.

By this which you haue spoken so amply of this second fruite of faith, to wit, of Iustification before God; it may appeare that they are deceiued, which will haue it to consist onely in remission of sins: whereas beside our absolution from sinne by the sufferings of Christ, there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice. Secondly,This is Popish error in their second iustification, they say, it is of faith and workes. that they are in an errour also, which doe teach it to be a grace or quality powred into our selues, whereby wee leade a iust and holy life; by which they say, one is iustified. Also, the ignorant Christians seemeth to be in wofullThe first iustification (with the Papist) is remission of sinnes, apprehended by faith. case, who neuer vnderstand what this great benefit meaneth. But especially Gods children already called, may herein see their owne most happy condition by their calling to the faith of the Gospell. For as it fareth with a bondman ransomed out of bondage by his Emperour,Second iustification (after their doctrine) whereby of iust already by the first iustification, he becomes more iust; this is by our owne works in part. This second iustification being in truth our sanctification: there being but one onely iustification taught in the word, which for the beginning, middle, and ending by faith, are knowne. and aduanced to great dignity and riches; or with a poore miserable man imprisoned for debt vnto his Prince, and is not onely pardoned his debt, but hath a very great treasure heaped vpon him, being one which had neuer deserued well, nay, many wayes very ill of his Prince, and from whom his Prince could neuer looke for any benefit and commodity to himselfe; yet now by this most franke liberality and grace of his Soueraigne, is suddenly of extreme poore and contemptible, made very rich and glorious. Euen so it fareth with Gods Children, being through guilt of sinne and corruption of Nature, and by actuall transgressions, bond-men to Sathan, enthralled to sinne and hell, and most miserably poore, destitute of all righteousnesse; indebted to God, the Soueraigne Monarch and iust Iudge of the World, both to be for euer kept from [Page] eternall life in heauen for fault of perfect holinesse, and besides to be plunged ouer head & eares into the damnation of hell, through breach of the Law; yet through the wonderfull benignity and grace of God, freely giuing them his Sonne, with his righteousnesse actiue and passiue, for the wiping out of all guilt of sinne and desert of punishment, and the adorning & decking them with perfect holinesse and innocency, by the imputation of faith freely made, they are now of bond-men and beggerly wretches, of heires of hell, and exiles from heauen, become most free, rich, and glorious; euen heires, yea, fellow heires with Christ, of that excellent inheritance which is immortall in Heauen. Here is indeede a most happy and ioyfull change which is happened them by the iustification of faith: so as no maruell though the holy Apostle make so light account [...] Phil. 3. vers. 9, 10. all other things whatsoeuer, in comparison of this. Neither is it to bee wondered, though Sathan in all ages haue laide such battery against this mount & bulwarke of Christianity. No one point of all Christian doctrineSee and reade Luthers Preface before his Commentary to the Galathians. which he hath so dangerously, so often, so many wayes assayled as this; sometime carrying men from Christ to seeke forgiuenesse, and some part of righteousnesse at least out of him in some other thing; and sometime annihilating faith and voyding it, as though there were no power in it at all, so much as to helpe toward our iustification, by apprehending our righteousnesse: for he knowes this Article to be the key of all Religion, the very heart and soule of Christianity, the most comfortable and sure stay, the very rocke and foundation of all hope; so as ouerthrow this, and ouerthrow all preaching, and all beleeuing were in vaine, if this one fundamentall [Page] truth could be peruerted and depraued, either by defacing the gift of Christs righteousnesse, by adding something to it of our owne, or by cutting off the hand and arme that should receiue and embrace it. It behoueth therfore al Gods children, & namely, Gods Ministers, so much the more to study & striue to maintaine this truth, and keepe it vnuiolable; also, such as haue this grace imparted to them, to be iustified by beleeuing, to make much of it; enforcing and prouoking themselues to all hearty and ioyfull thankfulnesse for it in word and deede, to all earnest care to grow and encrease in this grace continually: I mean in the sense and feeling of it, and in the more full apprehension of it, euen in respect of such wonderfull effects as arise thence. But neighbour Aquila, because the day drawes toward an end, and night approching calles vs home, therefore we will here ceasse, deferring the prosecution of your third motion touching the neerest effects and fruites which spring from the true sense of this benefit, till another time; when we may haue more leysure to call them to minde, and to consider of them.

Aquila.

Well pleased I am to haue it so: for the opening of these effects which follow vpon our iustification by faith, being a thing of that great consequence, would not be dealt in rawly and slenderly, or passed ouer in few words. So fare ye well for this time.

The seauenth Dialogue.

The nine effects of Iustification by Faith.

Apollos.

NOw Neighbour Aquila, may I know of you whence doe you come? for ye were [Page] not wont to come that way as ye now doe.

Aquila.

I came not long sithence from home with a friend of mine that came to visit me, & drew me out to goe with him to set him on his way, which I did willingly for his good company sake; but I haue made the best hast I could, that I might keep touch with you, and it falleth out well that I doe so happily, and fitly meete you: for I was somewhat afraide lest you should haue tarried too long for me. Now Sir that wee are so well come together, will it please you to lay forth those nine neerest fruits which spring from the feeling of iustification by faith, what effects vse to follow hereupon in the soules and consciences of iustified persons?

Apollos.

The blessed Apostle Saint Paul shall giue you your answer vnto this question: for hauing most diuinely in the 2. 3. and 4. Chapters to the Romans, laid forth the doctrine of Iustification, and very substantially proued it to be not by our workes, which we doe, not onely for that we are all sinners, but because they answer not the iustice of the Law, no, not in the regenerate, which haue most grace, and doe most good: but by faith, apprehending the sufferings and death of Christ, full absolution from sinne, and his actiue obedience to the Law for our perfect iustice with God. At the fifth Chapter he commeth to those proper and immediateRom. 5. v. 1, 2, 3, 4, 6. 11. effects of this grace of Iustification, which you now enquire after, and there (as I conceiue them) he rehearseth distinctly these nine; 1. and 2. peace with God:Peace with God containeth 1. reconciliation with God, 2. and peace of conscience. 3. Accesse vnto his grace: 4. Standing in that grace: 5. Hope of glory. 6. Reioycing vnder that hope. 7. Ioy in tribulation. 8. A sense of Gods loue in Christ. 9. A glorying in God.

[Page]These are the most secret hidden workes of the Spirit, as so many markes to the Christian soule, whereby to finde and try out the truth and certainty of her own iustification. Also being as it were rich Iewels or most precious ornaments affixed vnto that most glorious robe of righteousnesse wherewith shee is cloathed so sumptuously, to the great contentment of Christ her husband, and her owne vnspeakable comfort.

Aquila.

Of these foresaide effects, I do desire now to heare you speake some-what in that order as they are named. And first, touching peace with God, what do ye vnderstand thereby, make it plaine to me what manner of gift that is.

Apollos.

These fruites of iustifying faith being manyFirst fruite of iustification by Faith. (nine in number) I had not neede to be long in thē, we hauing so much other worke yet behinde: And yet being both weighty matters, and remoued from common vnderstanding, I cannot well tell how to speake briefly, lest I speak not plainly enough; but this easeth me of some care, that these things are spoken vnto one that hath them, and feeleth them by good experience: and therefore can sooner comprehend the nature and truth of these worthy gifts.

Now touching the first of them it is peace with God, whereby two things are meant. First, reconciliation or1. Reconciliation. truce with God; in which sence, the word is vsed inEsay 0, 6. those Scriptures where Christ is termed our peace, theEphes. 2, 14. Prince of peace, our peace-maker: and peace is madeColos. 1, 20. by his blood, that is, attonement or reconcilementWhat it is. with God, whiles our sinnes which bredde an enmity betweene God & vs, and made a separation of vs from him, and of him from vs (his infinite iustice hating our [Page] sinnes, and we through sinne extreamly hating God) the guilt of these sinnes and punishment, being wholy done away, & freely pardoned by the merit of Christ his death, we haue now God pacified towards vs, & of a more then terrible Iudge, becom a most amiable and kinde Father, taking vs now for sonnes by grace, who were children of his wrath before.

Secondly, from this peace and reconciliation made2. Peace of conscience. with God, our faith accepting the mercy & forgiuenesse by his gracious promise freely offered, there followethWhat. another peace and happy tranquility of our cō science, which (the woundes and terrors of it being now healed and quieted vpon that blessed consent betweene Gods promise and our faith) instead of accusing and trobling, as it was wont, doth now excuse and acquite vs before God with vnspeakable rest; so as in the sense of Gods pacification towards vs, wee are not greatly terrified with sinne and other enemies of our saluation: and though there be some agreement & likenesse betweene this true peace of a good conscience, & that false peace of a dead and benummed conscience, inasmuch as both are quiet and free from trouble or anguish, yet there is in other respects as great ods betweene them as is betweene heauen and hell.

1. For first, a dead conscience is quiet, because it2 How it differs from false peace of the wicked. hath no feeling of sinne at all: like to dead flesh, which you may prick with a Needle, and yet it feels nothing; so is it with a sleeping dead conscience, it hath no sense of sinne or iudgment, and thence growes the quietnes it hath, which will quickly be shaken off, and horrible terror succeede in the roome with sin reuiueth. And it is awaked by the knowledge and due consideration of [Page] the Law of God. But an holy conscience washed in the blood of Christ, it is quiet, because it so feeleth sinnes, as it [...] them al forgiuen, and God pacified and well pleased in his Son. Hence ariseth her peace which passeth all vnderstanding.

2. Secondly, a benummed conscience, though it be quiet, yet it comforteth not, but lyeth as asleepe: there may be in the heart naturall liuelinesse and comfort, by presence of things pleasing to nature, but no spirituall comfort in the conscience at all: whereas the truly pacified conscience hath great comfort in it selfe, chearing vp the soule as a man is cheared at a feast, a good conscience is a continuall feast.

3. Thirdly, the benummed conscience is awlesse & feareth not the offence of God by sinne, nor his wrath for sinne. Whereas the truely appeased conscience is fearefull to offend such a Father: though it now feare not damnation, which is taken away by faith in Christ; yet it feareth transgression & breach of the Law, as it is written of Iob, that he feared alwayes, and of [...], that he feared God greatly.

Aquila.

Sir, may it please you ere you passe ouer to2 How peace of conscieuce is to be got. the next fruite: First, to shewe how this blessing of a peaceable conscience is gotten, and how to be preserued; and also whether and how farre it may be lost, and what is to be done to recouer it?

Apollos.

There are two wayes vvhereby to attaine this peace. First, by an vnfeigned displeasure & sorow conceyued in our hearts against our owne sinnes, breaking forth in an humble, sincere, and constant confession of them particularly, so far as they are knowne, with an earnest endeauour against them, to shun all occasions [Page] of them. Secondly, by stirring vp the heart to embrace that promise of the Gospell, which offereth to vs the forgiuenesse of them, verily beleeuing them to be indeede remitted to vs from God, according to that his mercifull promise, which hee can no more breake, then he can denie himselfe: for he is true, and cannot lie. Now hauing thus gotten this peace of mind, there must great care be taken for the preseruation of it; seeing it is no lesse praise to keepe a treasure, then at first to purchase4 How preserued. it. And it is to be kept euen by the same meanes by which it was come by, euen by often and earnest confession of our sinnes, and crauing pardon thereof, and by beleeuing the truth of the promise; but especiallie by a carefull auoiding of euery knowne sinne, euen the least, labouring still as to get a cleerer insight of sins by the lanterne of the Law; so as they are more brightly known and perceiued to encrease in care and watchfulnesse ouer our hearts, to stop the course of sin in the very thoughts and desires; where sinne being yet but young and weake, may most easily be crushed: neuer let it goe so farre, as to get consent of the will to agree to the motion of it, much lesse the helpe either of tongue or hand, or other part of the body to execute it; for then it will raise vp new stormes, and trouble the quiet peace of the soule. Hereunto ioyne a desire and study how to performe all knowne duties which concerne vs in our generall or speciall calling, with all vprightnesse and singlenesse of heart, as in Gods sight, out of loue to please him, and true desire to glorifie him by our obedience to his will. For great is the peace that they haue which walke in his Statutes, saith the Psalmist. Therefore that which we cannot doe perfectly, let vs striue to [Page] doe sincerely, and aske forgiuenesse of our imperfections: and so it will come to passe, that our peace will not onely stand to vs, but encrease daily, and more abound in vs.

Whereas you desire to know touching this peace, if it may be lost: To this I answer you, it cannot be lost; none can take it away, no more then reconciliation with God, or faith can be lost. Indeede this peace of5. How farre lost. conscience, as touching the sense and feeling of it, may be, and sometime is lost; as appeareth both in the examples of Scripture, as in Iob, Dauid, Ezekiah, and by the experience of others in these our dayes, who either by falling into some grosse actuall sinne, or by some6. By what meanes lost. fearefull security, not looking to, and watching ouer theirwayes, or by some strong fit of temptation, haue beene for a time in an hell of horror and soule-sorrow, hauing no more sence of peace, then a man vpon a racke doth feele any ease; complaining in the anguish and bitternesse of their griefe, that the terrour of God hath beene vpon them, that their soule hath beene disquietted within them, that they were cast out of Gods sight, mourning as a Turtle, chattering as a Crane, weeping and watering their cheekes and couch with teares; weary of life, wishing for death, finding nothing but feare on euery side; yet all this while their liuely faith, the remission of their sinnes, their atonement with God, and the blessed peace of minde comming thereof, not vtterly lost; but the sense onely of these benefits taken away, it faring with them as with the Sunne, which being vnder the darke cloudes, yet is still in it selfe a lightsome creature, and when it hath power to scatter the thicke cloudes, giueth forth his shine afresh; or as the [Page] 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 bestHow recouered. 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 ChristRom. 8. 26. his Spirit, they are through the same Christ pleasing to God, who despiseth not a contrite and broken heart; therforePsal. 51. 17. 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, [Page] 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 entrance3 Fruite of Iustification. 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 [Page]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 [Page] 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 receiueAs we neede not Saints to intercede for vs, or merits to commend vs to God. 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,4 Fruite of iustification. 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,Stand in the way [...] sinners. 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 Stand fast. [Page] that grace, whereinto they haue sound entrance: Hee intends to teach thus much, that the Elect beleeuer, as by the meanes of Christ absoluing him from sinne, and reconciling him to God, he is set in the estate of Gods fauour, hath thereby his conscience sweetly quietted, enioying this liberty, that he may vpon all iust occasions with holy boldnesse and reuerence come to the gracious God, and enter into his presence. So hee is established to abide and remaine in this happy condition for all eternity; so as though through the malice of the Diuell, and by his owne vnwarinesse and infirmity, hee may be sore assaulted and shaken, and take some deepe and dangerous fall, yea, so farre as for a time and in part hee may lose sundry tokens, fruites, and gifts, and feeling of grace, as peace of conscience, ioy of the Spirit, touching the sense of them, cleerenesse of vnderstanding, affection to goodnesse, feruency of loue, boldnesse in confession of God, and such like; as is very manifest in Dauid and Peter, Psal. 51. 7, 8, 9. Mat. 26. yet he is preserued so sure, as hee cannot possibly fall wholly and vtterly, or for euer, from that grace of attonement, and such effects as necessarily depend thereon, which they haue attained by the faith of our Lord Iesus Christ. Because God, who loueth the Elect inIohn 13. 1, 2. his Sonne, is vnchangeable, louing to the end: also he hath receiued them into an euerlasting couenant, promisingIeremy 32. so to put his feare in them, as they shall not haue the will to goe from him; as hee neuer hath the will to cast out whom hee hath once embraced; being also of almighty power to maintaine them in his fanour, committing them to the custody of his Sonne,Iohn 10. 28. to be kept, who will lose none whom the Father hath [Page] giuen him by election, and which come to him by faith. And though they doe often of frailety sinne, and that greeuously, whereby they deserue to be forsaken perpetually, yet are they kept from that vnrecouerable downefall; Mathew 12. Hebrewes 6. and by the intercessionRom. 8 25. of Christ, haue all their other falles of weakenesse couered and pardoned. His Spirit moreouer which is in them, and which they haue of God, in due time quickening that is dead, strengthening that isIohn 16. weake, raysing them vp from their falles, stirring vp their repentance and faith, and enabling them to keepe on their way vntill they come to the goale. And thereforeLet them look vpon what ground they stand, which think the grace of God may be finally lost, and wholly. this I cōfidently hold vpon the promised grounds, & would haue all to receiue it as a truth of God, which cannot deceiue the Elect, being once by a liuely faith vnited to Christ, through his Spirit, iustified by his righteousnes, hauing their sins forgiuen them by his death, and reconciled to God, to the sound pacification of their conscience before him; and enioying this liberty of hauing accesse into the gracious presence of God, can neuer by all the powers of hel be quite and wholly pluckt from this grace. Howsoeuer they may (as I saide) lose for a space many fruites of grace, and bee further worthy for their offences to lose all for euer, if God should deale in rigor (as he neuer doth, nor will doe with those to whom he is become so propitious in Christ, as to iustifie them, to be reconciled to them, and to admit them as children to come to him, as to their kind Father.) The consideration hereof, it isStanding in grace, opens no window to security. so farre from being to be feared or suspected, lest it should breede security, and Iull men asleepe in a carnall presumption; as on the contrary, it is very auailable to [Page] quicken and prouoke Gods children to all Christian care and watchfulnesse; both because the faithfull are so preserued of God in the estate of Grace, as that the same word which teacheth this, doth teach also, that their owne feare, endeuour, and vigilancy in the carefull vse of all good meanes, and in diligent heed-taking to all their owne wayes, is required heereunto, as the means of their standing. Let him that standeth, take heed lest he fall, 1 Cor. 10, 12. And againe, Bee not high minded, So as where security reigneth, it is a sign that such are not in the state of grace. but feare, Rom. 11, 20. And againe, He that is borne of God, preserueth himselfe, 1 Iohn 5, 18. And secondly, because the elect vpon calling to minde such mercies of God towards them, as they haue with their calling to faith, will be moued vnto great thankfulnes, to loue and honor such a God, as hath brought them and setled them in such a blisseful, sure and steddy condition; so as they will not grow bold to offend & liue securely, if it were but in this regard, that they will not bee found ingratefull to such a most kinde Father. But when his honour, and their owne safety lyeth vpon it, that they eschew security, and stand vpon their guard: this double corde will strongly holde them vnto theyr dutie.

Aquila.

Now I would gladly heare you speak something to the fift fruit of our iustification by faith, which ye called (after the Apostle) a Reioycing vnder the hope of the glory of God. Where if it please you, I wold haue you distinctly to shew mee these three things. First, what he meaneth by the glory of God. Secondly, then what is the hope thereof. And lastly, of reioycing vnder that hope; so this fifte fruite will bee euidenced to me the better what it is.

[Page]Apollos.

In all these I will seeke to satisfie you, and5. Fruit of Iustification, hope of glorie that with so few words as such things may well be vttered. The glory spoken of, Rom. 5, 2. it is that blessed1. Glorie of God. celestiall glory which beleeuers shall enioy in Heauen with God; and it consistes first in a remoouing from them all manner of sinne and miserie, from which theyReuel. 7, 21. shall be absolutely free: the euill of sin and paine shall touch them no more then it shall touch God.

Secondly, in the presence and hauing of al good for soule and body, and that in all perfection: their bodies being made incorruptible, strong, bright, and glorious, as the Starres or Sunne in the Firmament; their soules filled with holinesse, abounding in all loue of God, his Angels and Saintes: and God mutually louing and delighting in them. And all this, as without measure, so without all terme or end. Earehath not heard, eye hath not seene, heart cannot conceiue and thinke of the greatnesse of this glory. None know it, saue such as receiue it. This is called the glory of God, not only in this regard, for that it is his free gift which hee bestoweth on his sonnes and daughters: but also for that himselfe liues in it, and is infinitely cloathed with this celestial glory. He dwels in inaccessible glory, his children being made partakers of some beames of it, as they are capable, yet so farre as to their absolute felicity for euer.

For the second thing, what may bee the hope of2. Hope of Glory. that glory. It is that certaine and sure expectation of the beleeuing iustified soule, to enioy in due time this heauenly glory, and whatsoeuer serues to leade thereto, as it is certaine of such good things, as it enioyeth3 Why it is certaine. already. For, seeing the faithfull do hope for heauenly [Page] glory, and their hope shall 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,4. How certainty comes to be ioyned to hope. which being generally taken, and in it owne nature, is no more then as you haue saide, an expecting of some [Page] 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 [Page] 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 [Page] 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 Saint1 Peter 1. 3. 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 2 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 [Page] vp in the blade, and well eared, being herein not right, though they little suspect so much by themselues.

The third sort is of such, as hauing better knowledge 3 of the truth of this doctrine touching the certainty of hope, yet faile herein, that they doe not labour to expresse the power of a true liuely hope, in the purging of themselues, their hearts and liues from filthinesse of sinne, that they may become such as God in mercy will accept as meet and fit to enter into that vndefiled inheritance, which they say, they certainely by hope doe looke for. But now Sir hauing dispatcht this fifth fruit of the hope of glory, if it seeme good to you, set vpon the next, the sixth fruite; Reioycing vnder this hope, 1 Peter 1. which is elsewhere called, ioy in the Spirit, or ioy of thePsalme 51. holy Ghost, and ioy vnspeakable and glorious, and ioy of saluation; I would haue you open this to me.

Apollos.

Ioy, or reioycing, generally taken, it is a6. Fruite of iustification. sweete motion of the heart vpon the presence, or hopeIoy spirituall. of some good thing. Now as good things (which are the obiects of ioy) be diuers, so reioycing is diuers. If the good thing bee such as doe tend to the pleasing or preseruing of our Nature, the ioy which is taken in it is fleshly and worldly, such as reprobates & wicked men of all sorts may haue. But the reioycing, which is peculiar to a beleeuing iustified person, it ariseth, and is occasioned by heauenly and spirituall graces and blessings, either presently had and enioyed; as calling to Christ, remission of sinnes, reconciliation with God, peace of conscience, repentance, the graces of the new man, faith, hope, loue, &c. or else certainly hoped for, as eternall blisse and glory in Heauen. Hence in Scriptures termed, Ioy of the Spirit; not onely because it is [Page] wrought by the Spirit, but because spirituall blessings are the obiect of it. And herein differeth Christian reioycing from worldly, that as this springeth from the hauing and presence of earthly and perishing good things of this life, and therefore lasteth not, but is suddenly quailed vpon the change of estate, and losse of temporall good things, and euer it endeth in bitter sorrow: Contrariwise, the reioycing of the faithfull, it is lasting, and cannot be taken away, such as cheereth the heart euen in afflictions, as we shal heare anon; because it commeth from a sence of Gods present fauour, and the present enioying of many excellent heauenly fruits thereof, and an assured expectation of full blessednesse to come: their hearts being truly certified by the holy Spirit, and assured by faith, that as they now haue God propitious and gracious towards them, for the free remission of all their sinnes; so the day will come, when all corruption of sinnes quite done away, and all teares for sinne and misery being wiped from their eyes, at a word, when all euill being vtterly remoued from them, they shall be perfectly blessed and glorified with God; in which hope they reioyce, and comfort their hearts, lauding and praysing God with Psalmes. The which their spirituall ioy comming from the feeling of Gods fauour, and the looking for of Gods glory, is a part of Gods Kingdome, Rom. 14. The Kingdome of God is righteousnesse, peace, & ioy in the holy Ghost. And therefore of Saint Peter called, Gloriousioy; 1 Pet. 1. Vnto which the Apostle therefore earnestly exhorteth the faithfull, Reioyce in the Lord: Againe, I say reioyce; Phil. 4. 4. And Reioyce euermore; 1 Thes. 5. 16. And this Dauid begs,Ioy by hearing. Psal. 51. Make me to heare of ioy and gladnesse. Where [Page] obserue this, that ioy is begotten by the promise of the Gospell being heard. Let mee heare euen by that gladsome ioyfull tydings of forgiuenesse by Christ, how it is nourished and encreased by that meanes; and being at any time ouershadowed (as it falleth out sometime with Gods deare Children, that the sunne of their ioy is hid vnder a blacke cloude of sinnes and temptations) then it is recouered and had again by the word of faith, by the message and testimony of forgiuenesse of sinnes, being yours, and beleeued; therefore it is that Dauid prayes to heare of ioy. For when the ioy of the Christian heart is turned into bitter greefe, there is nothing wil cheere and glad it sauing the promises of the Word. I had vtterly fainted in my trouble, had not'thy Word comforted me; Psal. 119. All other solaces which wee vse to follow, for the cheering of our spirit made sad with sinne, are vaine and nothing worth. It is the word of promise, onely through the working of that Spirit of comfort, that can fetch againe a fainting spirit, or keepe it in ioyfull plight without fainting. Therefore as God must be sought to for this ioy when any lacke it, so hee must be waited on in his Word for the obtaining and encrease of it. For sithence both faith, and hope of glorie, are bred and fed by the hearing of the Word of the Gospell; by the same way our reioycing, the fruite of our hope, is to be gotten, and preserued. But that wee may not stay too long about any one thing, hauing so many things to speak of; we are to vnderstand that this former reioycing of a Christian heart, vnder hope of Gods glory, doth bring forth another branch of reioycing, farre more admirable; and that is, reioycing in bitter7. Ioy in tribulations. tribulations, which are greeuous to our Nature: for [Page] this is not so much to be maruelled at, if true beleeuers haue their hearts mooued to ioy and gladnes, because they certainly looke to bee glorified with God in heauen; for the hope of farre lesse matters vseth to cheere vp mens hearts: but this is indeede very wonderfull, that afflictions, which haue in them matter both of shame and pain, yea and carry a shew of God displeased and angry with vs, that yet the godly beleeuers should be merry and cheerefull in the feeling of them: this (I say) is strange, yet it is most certainly true: the Apostle affirming of them, who be iustified by Faith, That they reioyce euen in tribulations: Rom. 5. 3. and experience proueth to vs the truth heereof: The godly in their affliction, euen in most bitter martyrdom, suffering the spoyling of their goods and liues with ioy. The reason is, because the afflictions proceeding from Gods loue and speciall fauour (as the faithfull are well perswaded, being reconciled to him) and for an especiall good end, to try and encrease their faith; therefore their afflictions do nourish in them the hope of their glory (as seales and pledges thereof vnto them,) assuring them that rest will come after their troubles, according to Gods faithfull promise. Now the remembrance of that rest and happinesse (in hope whereof they liue) causeth all things to be sweete and pleasant vnto them, which they meete with in their way, & as part of their way, by which they are to passe, toward that glorious and happie end. They being not a little comforted heerewith in their greatest distresses and troubles, to know, that beeing now made partakers with Christ and his afflictions, suffering and dying with him, they haue the Lords owne worde for their [Page] warrant, that they shall also liue and reigne with him in glory. So as with consideration of these things, namely, their conformity with Christ; and that their light and momentany sufferings, shall be turned into a glory immortall and weighty: hence it is, that looking for it, & looking vpon it, and not vpon their temporall calamities, they are very comfortable and coragious; the ioy of good things to come swallowing (at lest mitigating) much the greefe of euil things present.

Aquila.

Sir, you might now (as I thinke) proceede vnto the two last pointes of Iustification, but that I would intreat you to loose two or three knots. One is, whether Gods children may imbrace worldly comforts. And the second is, sithence the hope of glorie breeds in them such ioy, euen to the solacing & gladding of their hearts in most irkesome and painfull sufferings, how commeth it, that sometimes some of the best and most faithfull men, do strangely despaire, and are not onely without hope and ioy, but exceedingly appalled and danted, despairing, and full of discomfite?

Apollos.

Good friend, albeit something hath (by occasion) bene said to this point twice or thrice heretofore (if ye remember) when wee spake of peace of conscience, and of standing in grace, and else-where: yet I will answer your demand, touching the despaires of the faithfull, if first I speake somewhat of worldlyOf worldly ioy. comforts: which as it pleaseth God sometime to afford his owne children, and that in a good measure, giuing them also power to apprehend them: so there is great feare and danger of being deceiued by them, as we see in the wofull examples of Salomons fall, and Ezekiahs [Page] sinne, and sundry others, which haue lost the sense of spirituall ioy, by being too much caried away with worldly ioyes, not keeping a measure in them. Therefore, Gods children are to bee admonished of these few things, about their ioy in earthlie comforts.

1. First, that simply considered, it is common vntoRules and cautions for worldly ioy. them, not onely with the vngodly, but euen with sensuall beasts, who are delighted when they haue things liking to their nature. Thus wee see the Calues and Lambs to skip and sport themselues, & the very horse reioyce, when he hath good prouender.

2. Secondly, too much worldly ioy, when the hartLet Salomons example proue this, & cause the godly to feare worldly comforts. is much and often cheered with pleasures of life, is very perillous; a great enemy to godlinesse, hauing bene the baite wherein many a good soule hath bin caught; so as there needs great caution to be taken, about the well vsing of it, especially it being so hard for vs to gouerne either our passions of greefe or ioy, of feare or loue.

3. Thirdly, therefore prayer is to bee made vnto God to guide them in their mirth, and to enable them to obserue a due measure therin, that the heart be not deceiued thereby.

4. Fourthly, in the midst of mirth and worldly ioy, when the heart beginnes to cheare much, some sin of our life committed, or some iudgement of God which we haue bene vnder for sinne, or some threatning of the word against some of our sinnes, would bee called to minde, to checke the immoderatenesse of our affection, and so to temper and take down our mirth, that it be not with excesse.

[Page]5. Fiftly, as Chirurgeons are faine in some cases, to diuert the course of blood for the healths of their patients; so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth, by considering with themselues seriously, that those earthlie pleasures and worldly comforts wherein their heart is delighted, are the fruites of their redemption, pledges to them of better things to come; and so to learne to reioyce in the vse of them, as testimonies of Gods loue and fauour in Christ.

6. Sixtly, it would do well in their ioy for worldly things, to thinke how sodainly and soone they may be lost, and all turned quickly into the contrary. Also, to remember the afflictions of the Church, & of some chiefe members therof, which mourne now when they reioyce; that by a fellow seeling of others miseries, their owne ioy may be layed, and brought into better compasse.

7. Seuenthly, let them further call to mind, how often they reade of Christs teares and sighings for sins & miseries of others; how sildome or neuer they reade of his laughter and mirth. Which though (no doubt) he had, and did partake of it, being a man like to vs, in all things saue sin, (and to reioyce is in it selfe no sinne) yet likely it was sparingly; and surely no mention is made of it in the story of the Gospell. He was at some feasts indeede, but no word of his mirth there.

8. Lastly, our mirth as it would bee by all good meanes moderated, so there would care be taken, that it be referred to a good end, which hath a great stroke in the goodnesse of any action; namely, to take our worldly comforts with this purpose and mind, that we [Page] may be the more apt to praise God with cheerefulnesse of heart, and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse. Thus there will not onely bee no harme in our worldly mirth whereof to repent, but it will proue an helpe to vs vnto godlinesse, and be as an hand-maide to that spirituall reioycing vnder the hope of glory.

Now to your other knot, how it falleth our, that beleeuing Christians, notwithstanding their hope and ioy in God, yet are sometime filled with despaire and discomfort; if I should say no more, but that they may often thanke the abuse of worldly ioy, as the cause of those heauy gnawings of despaire which come ouer their stomacks, I should say something, and which were too true: howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers. And first, I iudge it a very strange worke of God, that it should fallGrounds of hope. out, that a true beleeuer should despaire, considering that the hope which is put into his heart, as an anchor sure and stedfast, hath such firme ground-worke as the constant truth, the omnipotent power, the vnchangeable mercies of God the Father; also the precious death, perfect obedience, powerful resurrection of Christ, our Mediatour: finally, the sanctification and graces of the holy Spirit, which as the first fruites of the Spirit, as the earnest of our inheritance, the beginnings of life eternall, the peculiar ornaments of Christs Spouse, serue to be as vnder helpes and props of hope, there being also the Ministry of the Word and Sacraments, and many other meanes to confirme hope; I say, that for all this, they should be sometime in that case, as if they had neuer heard of God, of life euerlasting, or had not known [Page] what hope had meant, it is very strange indeede. Yet allOf the despaire of the faithfull. experience both old and new telleth vs, that as in the Elect before their calling, there is a meere want and priuation of hope; so after their calling, diuers of them are subiect to despaire, wherein they professe a want of hope, (though in truth it be not lost) the operation and worke of it being only stopped, affirming of themselues, that they cannot be saued; that God hath giuen them ouer for euer, and such like, which in some happeneth vpon a deniall of the Gospell, through feare, as inThe occasions Francis Spira; in some others it comes from a weakenesse of faith, meeting with some strong & deepe temptations, which so ouershadow Gods countenance, as the poore soules thinke the sunne of his fauour will neuer arise and shine more in their firmament. In some it comes from too deepe a sight of their owne sinfulnesseAs in Dauid, hath God forgotten to be mercifull? and vnworthinesse, seuered from the consideration of Gods promised mercies, and finally in other some from the touch and conscience of a foule crime. It being the nature of sinne to be sweete in committing, and sowre in reckoning; hony in the mouth, and grauell in the bellie: and the practise of Sathan hauing once allured to doe a sinne, by hiding the punishment, afterward to perswade to draw to despaire, by couering and keeping backe the promises of mercy.

The counsell of God in all this towards his children,The ends of Gods counsell in it. most wise and gracious, purposing by these examples of despaire, to let all men see, that there is no stay or strength in any man, and that the stoutest is but feeblenesse, if God leaue them; that all may learne to distrust and feare themselues, being kept from that dangerous sinne of presumption, the break-necke of the soule; and [Page] striue to depend wholly vpon the might and strength of God in all humility, with earnest and continuall prayer for his help and supportation, often beseeching, and most feruently praying; Lord leade vs not into temptation: O Lord forsake vs not ouer long; Psal. 119. 8. Also God vseth to make his owne to feele an hel here of horror and despaire, that they may better iudge of the loue of Christ, in suffering the sorrowes of death for them, wrestling with his Fathers wrath, and haue their hearts moued the more to loue him. Further, the anguish and smart which they feele in their pangs of despaire, as it causeth them more to long for comfort before it come; so when it cometh, that the sense of Gods loue is restored, and their hope of glory reuiued, it is as welcome and sweete, euen as faire weather after much foule, liberty after bondage, and a calme after a great storme. For herein the despaire of the godly differeth from the despaire of the wicked, that whereas these being voide of true hope, therefore in their despaire they are wholy forsaken of God, and finally, or for euer. The faithfull on the other side doe despaire not wholly, but in part, the work of their hope being stopped, but the faculty or habite of hope not being quenched; neither finally, but for a time, they are left to despaire, being raised vp againe to a good and more firme hope, which afterwardThe effects of Hope. workethin them very strongly, to the bringing forth of many excellent effects in them, begetting in them a desire 1 and will to liue godly in the whole course of their liues; 1 Iohn 2. 5. Stirring them vp also to an endeuour 2 (vpon occasions) to take paines in good matters, which tend to their owne and the common good; hope being the whetstone of labour. Working stedfastnesse in their 3 [Page] godly course, not fainting for any troubles, because they by hope look for a blessed recompence in the end; Heb. 11. Breeding also a contempt of the vanities and pompe of this World, as it is to be seene in Moses; Hebrewes 11. Engendering a contentment and willingnesse to die, vpon expectation of an happier life hereafter. And finally, asswaging our greefe and sorrow for the death and departure of our Christian friends; as 1 Thes. 4. verse last. Which effects, though alwayes they accompany Christian hope, yet most of all when it is reuiued and refreshed after a fit of despaire.

Aquila.

May it please you to beare with me, if I put you to dissolue another doubt, how the hope of the faithfull may be seuered from presumption of vnbeleeuers, which is so like it, as a simple one can hardly discerne them; and how it falleth out, that such as haue liuely hope, doe offend through presumption, seeing they are two things?

Apollos.

It is a thing well moued; for as in other thingsHope differeth from presumption. likenesse is the Mother of errour, so here many a mans presumption is taken of him for hope, because of the likenesse: yet the truth is, that that which vnbeleeuers doe account their hope, is but their presumption. Whereas they imagine that their hope is grounded and setled on God his free mercies, and vndeceiuable truth, and the merits of Christ Iesus, they doe onely imagine this; their hope being in truth fixed vpon worldly things, as their wealth, friends, credit, and such like vanities: and may appeare to be so sundry wayes. First,Wicked men haue no hope in God. by expresse testimonies of holy Scriptures, which euidently affirmeth their hope and trust not to be in the Liuing God, but in their Riches; 1 Tim. 6. 17. and that [Page] riches is their strong Tower; Prou. 18. 11. And their substance is their hope, and gold their confidence; Iob 31. And their trust is in the multitude of their riches; Psal. 52. 7. And therefore it is saide, Their portion is here; Psal. 17. 14. And that they haue their comfort in this world; Luk. 6. 24. And that their hope shall perish, and come to an end. Moreouer, there be diuers tokens in the wicked, which doe certainely declare it to be thus; as namely, that they cannot abide their worldly delights and profits to be spoken against; therefore the Pharises mocked Christ, when hee reproued their couetousnesse, which proues their money to be their Idoll, and their belly their God. Secondly, in the presence and abundance of earthly goods, they haue heart and hope; but when these faile and are gone, they waxe heartlesse and hopelesse, as is to be seene in Nabal and Belshasser. Thirdly, their great labour taken, and their great cost bestowed about earthly matters, doth bewray where their heart is, which is further manifested by the speaking so much, and so willingly of their worldly commodities & comforts. Their language shewes what Countreymen they be, not of Ierusalem, which is from aboue, but of the earth here below. But their continuing in a sinful course of life, without all true remorse or returning, doth demonstrate that they haue no other hope of saluation, but a naked presumption: for we haue shewed before, that true Christian hope as it strengtheneth the weakenesse of faith, so it stirreth vp the heart where it is, vnto repentance and practise of godlinesse; hope of glory will not suffer a man to wallow in the mire and puddle of his filthy and vncleane lusts. Therefore such as serue sinne in the lusts and desires thereof, casting from them [Page] care of yeelding obedience to the knowne will of God, in that they will pretend to haue hope in Gods mercies and goodnesse, and in Christs death and passion; they doe but abuse the mercies of God, and the merits of Christ, which are offered and preached vnto men, to keepe them from sinning, and to call them to amendment of life, as it is written; There is mercy with God, that he may be feared; Psal. 142. 4. And that the kindnesse of God leadeth to repentance: Rom. 2. 4. For which purpose reade also Rom. 12. 1. Tit. 2. 12, 1 Iohn 2. 1. Now the hope of the godly it is so far off, that thereby they doe waxe bold to offend, because they hope in Gods grace for pardon, as contrariwise, they are much moued to all good care of pleasing God, in a new course of life, to the end. And as it is farre from them to grow secure in the carriage of their life, vpon the hope they haue of Gods fauour and his glory; so they doe not take heart to sinne, as the wicked doe, vpon opinion to repent at last: for they know and consider, that men may die suddenly. And that as late repentance is suspitious not to be true, so it is iust with God to forsake them in their death, who haue forsaken his commandements in their life: as also the longer it is ere one repent, the harder it is, sinne by custome hauing gotten strength; as the further that one goeth out of his way, the longer it is ere he can returne. Howbeit, it is certain that Gods faithful Children are subiect vnto sinnes of presumption, else would not the holy Prophet haue prayed against them; Psalm 19. & 119. Yea, and sundry times, what for the better humbling of them, what for the example of others, to teach all men to feare themselues, and to liue in awe continually of God, and for the more full manifestation [Page] of this mercy toward the godly, in pardoning euen their presumptuous sinnes; for these and such like respects, they are left of God to themselues, to presume and be too confident (not in Gods goodnesse and truth, for that is the office of their hope) but vpon their owne strength and outward prosperity, forgetting the Lords goodnesse towards them, and their owne great frailty,Hope ioyned with some presumption. as may be seene in example of Dauid; Psalme 30. 6. In my prosperity I saide, I shall neuer be moued. And of Peter Mathew 26. I will neuer denie thee, I will die rather; whose presumption cost them much sorrow and many a salt teare: therefore let all men be warned by their harmes. But friend Aquila, ye haue almost made me goe out of our way, and kept me but too long in these fruits of iustifying faith, of which there be yet two vnhandled, which I will very quickly goe through, that we may come to that other worthy benefit of our sanctification, Sister, or Daughter rather, vnto iustification.

Aquila.

We haue indeede insisted in these matters8. Fruit of Iustification. through my fault; but say then, the next point is the shedding abroade of Gods loue in our hearts, and our glorying in God through Christ, the two last of the nine effects of iustification: what doe ye vnderstand by them?

Apollos.

The loue of God (that is, not the actiue loue wherewith we loue him) but the passiue loue where with we are beloued of him, which giueth both strength to our hope, and matter of our ioy, is then saide to be shed abroade in our hearts, when the sence and feeling of it is shed & powred into the hearts of the faithfull, whom God loueth in his purpose and decree from before the [Page] World was made, and actually loued them at the time of their calling to faith in his Sonne; the manifestation whereof vnto them, when it is so expressed to them in the fruits of it, as their hearts be affected with a ioyous feeling of it: this is the shedding of it abroade, which is the eighth fruite of Iustification. It may be somewhat declared by this comparison of the boxe of precious ointment mentioned, Mathew 26. which while the woman that had it, kept shut, gaue no sauour; but hauing powred it out, and shed it on Christs head, it did yeeld a sweete and pleasant sent and smell to all which were in the house: Euen so the loue of God is shut and pent vp in Gods purpose (as it were) till it be felt of the Elect; but after they haue faith to beleeue the promise of saluation by Christ, vnto their fellowship with Christ himselfe, and all his benefits, then his loue (as an oyntment powred out) doth plentifully refresh their hearts with the comfortable sence and feeling of it, as the Apostle, Rom. 8. 38, 39. and the faithfull, to whom Peter wrote, 1 Peter 1. had good experience. Wherein the wonderfull goodnesse of God doth vtter it selfe toward his chosen in this, that hee doth not onely loue them in purpose, but by speciall and singular fruites, as pawnes and pledges (and namely by giuing his onely begotten Sonne, to suffer such a reprochfull and bitter death for them, being sinners and his enemies) doth assure them so of his loue, as they know and beleeue they are beloued, and are exceedingly cheered in their hearts, with a certaine perswasion of his loue; which verily is a great matter, and serues them to great good purposes. For as it is nothing to a blinde man to know there is a Sunne, a glorious and bright creature, [Page] when himselfe cannot enioy the sight of it; or to a very poore man, to know where much treasure is, while himselfe cannot come at it to haue any part of it: so it is nothing to heare and know that there is much loue hid in God, except our selues feele it, and become partakers of it; but when the sence of this infinite loue of God, is by a speciall worke of the Spirit giuen vnto the faithfull, loe then there ariseth ioy and gladnesse in the soule, euen vnspeakable and glorious ioy; 1 Peter 1. 8. Also, a great encrease of their hope, in a more full assurance of enioying the blessing hoped for: in as much as that God who hath so loued and so testified his loue, cannot change and deceiue vs. And there is moreouer by the sence of Gods loue toward vs, another loue in1 Iohn 4. 19, 20. vs kindled toward him, and toward all whom hee would haue vs loue, as shall hereafter more largely be shewed.

But now I hasten to the ninth and last fruite, which9. Fruite of Iustification. I called with the Apostle, Aglorying, concerning God; Romans 5. 11. Which commeth herehence, that beleeuers finding Gods loue so farre forth declared to them for his Sonnes sake, as not onely to acquit them of all guilt and condemnation of sinne, by his sufferings and death, whereby of enemies they were reconciled to God Seeing the sinnes of the Elect could not hinder their reconciliation by the death of Christ, their sinnes done after reconciliation, cannot keepe them From hope of saluation, and in this regard also, they doe glory.: But furthermore, to allow them his perfect obedience and holinesse, to be their owne by imputation, euen to the interessing of them into the glorious inheritance of Heauen; they doe thereupon greatly glorie, and in a holy manner boast-and insult in their spirits ouer all the Enemies [Page] of their saluation, that God is become so exceeding 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 [Page] 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 [Page] 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 theIustification and sanctification both together. 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, [Page] doth also lay hold vpon the vertue and power of his death and resurrection, for the renewing of theSanctification, it is by faith. 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 SanctificationIustification and Sanctification, be as two twinnes, which came together into the world of the beleeuing heart; Iustification being the elder fister. 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 Therefore Sathans temptation is thus to be returned: I beleeue, therefore I am sanctified: I haue my sinnes forgiuen, therfore I am renewed. 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 [Page] 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 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 andRenewing. 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 properlyRegeneration. nor fitly; for our regeneration is the same with our incorporation or vnion with Christ; wherby we become [Page] 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 asSanctificatiō. it were the putting of another and new nature into vs, euen that diuine (as Peter calleth it) therefore is vsually2 Pet. 1. 5. 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 rest2 Pet. 1. 2. 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, [Page] 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 [Page] 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 byParts of Sanctification. 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 vnderstandingCause of Sanctification. 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 [Page] 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 effected by force of Christs death applied vnto vs: for that same diuine power of Christ which sustained his manhood in the suffering of death, and gaue it merit to deserue for vs remission of sinnes, the same godhead and diuine power worketh in the members of Christ thereby the death and mortification of sinne, that it should be lessened in force, as well as it wipeth away the guilt of their sinnes. Hence it is saide, Our sinne is dead by his body; and againe, Our Rom. 7. 4. old man is crucified with him; because the body of ChristRom. 6. 6. crucified, did deserue for vs, that his diuine power should kill and crucifie sinne in them which beleeue in his death. The second part of Sanctification, is the buriall of sinne, which is the continuall proceeding of mortification, euen as buriall is the proceeding of death; sinne wasting in the Elect, touching his vigour and strength, euen as corpes waste and moulder in the graue: this is wrought by Christ buried, whiles that diuine might which preserued the body of Christ in the graue without putrifaction, doth effect in the members of Christ, by meanes of his buried body, a greater degree of mortification, euen to the burying and casting mould (as it were) on their sinnes; then they are saide to be buried with him.

The third part of Sanctification, is the quickening of the new man, which consists of two parts, to wit, holinesse, containing all vertues and duties, whereby we are fitted for the loue and worship of God. 2 Righteousnesse, [Page] which hath all such vertues and duties as enable to loue, and profit our neighbour in all things which concerne him. This proceedeth from Christ raised againe from the dead; that same diuine vertue which wrought in Christs body, for the quickening and raising it being dead, working also in the soules of his members, in whom sinne is already wounded by his death and buriall, for their raising vp and quickening vnto godlinesse; that they may liue to God, hauing strength to practise and doe the workes of God, as before they did the workes of sinne. For the Elect being coupled to Christ by faith, and being one with his manhood touching the substance of it, yet spiritually, are also one with the godhead touching the efficacy thereof: whence it is, that the godhead which vttered force and might in Christ, to vphold him in his death, preseruing him from corruption in his graue, and to raise him againe the third day; the same godhead powerfully effecteth in Christs members the mortification of sinne by his death and buriall, and newnesse of life by his resurrection. As the graft which is set in a new stocke, taketh iuyce and life from that stock into which it is newly planted: so the faithfull partake of the vertue and power of Christ, dead and raised, with whom they haue communion, being grafted into him by his Spirit through faith. But this power of Christ communicated to the beleeuers, to the killing of sinne, and to the quickening of them to God, and all godlinesse; it doth not effect this worke all at one time, but after a long time bringeth it to perfection. They therefore are in a dangerous errour, such as tendeth to the making of such swel as do beleeue it for truth, and others to tremble, [Page] which feare it may be a truth; namely, that theOf all men [...] Adam before his [...] and the man Christ, voide of sinne; all others haue sin euen til death. grace of Sanctification doth perfectly deliuer from sinne in this life, so as thereby one shall be able to liue here without doing any sinne; which is the next way to pitch downe headlong to despaire, such as find not this perfection; or to lift vp vnto hellish pride, such as dreame they haue such a perfection. Besides the falshhood of it, all Scriptures, both examples and testimonies, crying the contrary; and euery mans owne conscience and experience proclaiming aloude, that we neuer ceasse to sinne, till wee ceasse to liue; and that the breath of sinne and our breath, be both at once stopped. In so plaine and vndoubted a matter, proofe is needlesse, yet the forme of prayer by Christ appointed to all Christians to be vsed of them as a prayer and patterne of all prayers to be made by them in their pilgrimage, enioyning them to aske forgiuenesse of sinnes past, to craue deliuerance from temptations of Sathan and sinne for the time to come; and the Sacrament of the Supper, which belongeth not to men which want nothing, but to such as hauing many and great wants, do in the sence of them hunger after Christ and his graces: and finally, the chastisements of God, common to all his children, which are corrected of God to preuent future faults and offences; especially that iudgement of death, which taketh hold of all, doe demonstrate to euery one that is not wilfully blind, that there is none of all the Saints which here in this World doe, or can liue without sinne. Therefore it will be good to spare this labour, and in stead of prouing this (which were as if one would bring a candle to giue light to the Sunne) to declare rather the ends of Gods counsell [Page] therein: and withall, seeing sanctified persons haue still sinne stirring and striuing in them, and bringing forth most loathsome fruites; how they may perceiue that they haue the grace of Sanctification.

Apollos.

Friend Aquila, I doe well allow of your purpose; for I am of this minde, that for many proofes in matters not darke, nor doubtfull, nor of great profit, it is but waste time; and rather bewrayes the vanity of the speaker, (his indiscretion at least) then any whit auailes the hearer: may it please you then to goe to those points which you haue propounded? and sithence it is so, that it had beene as easie for God in the regenerating of his Elect, to haue freede them vtterly of sinne, and put into them absolute holinesse, as he did at first create man righteous, voide of all corruption; and this had beene much better for vs, as one would thinke, at once to be rid of such an enemy, and had also more expressed Gods power to haue quelled it at one blow, rather then by many strokes: what might therefore be the reason why it is otherwise, that his children after sanctification, not onely haue sin still abiding, but moreBefore their sanctification, the Elect and finne do agree as husband & wife; afterward they are at variance as two enemies. troublesome to them then before?

Aquila.

That it hath pleased God to haue it thus, the matter it selfe speaketh; and being he is most wise, therefore he will haue it so for most iust causes. For touching his power, there is no doubt but thereby he could haue caused it to be otherwise: for how could not he quit the soule and body from sinne in the time of life, that can doe it at death in one instant? and his goodnesse is such, that had it been more expedient for his children to haue had it so, it had surely beene so. But the truth is, Gods way, as in all other things, so in this, is the best way. [Page] For as it was Gods wonderful mercy at all to giue them sanctification in any measure, and so to put them out of that [...] in which they liued, obeying the Prince that ruleth in the Ayre; walking in sinnes according to the course of the World: so it was not without a very mercifull and gracious respect vnto their owne good, as well as with zealous respect of his owne glory,The manifold profit which is to be taken by finne. not to giue it them in full measure, during this life. First, in that sinne is suffered still to remaine, and to tempt them, it stirreth vp watchfulnesse to haue such an enemy1. Watchfulnesse. within the house, yea in the bed-chamber, euen in the inward heart and spirit of a man; it will not suffer him to sleepe in security. But as in Townes which are only assaulted outwardly, men stand continually vpon the guard: so it behoueth much more Gods Children to doe, hauing their City already surprized, sinne being within their soule. This is it also which will cause them with awefull watch to ioyne faithfull & ardent prayer, for helpe and strength from God against it. Whence it is, that our Sauiour hauing put his Disciples in minde of their sinfull weakenesse, The flesh, saith he, is weake; that is, sinne and corruption maketh you weake, either to resist euill, or to doe good: therefore hee commandeth them, and in them all other Christians to giue themselues to watchfulnesse and prayer, lest they fall into2. Prayer. temptation. For Sathan finding vs feeble and ready to stumble and fail at euery straw through sinne, will be apt enough to take the aduantage of our infirmity, and by his subtill temptations to draw vs to wickednesse; so as there will be danger of being conquered by him, except with a watchfull eye Christians looke to themselues, and get them for succour vnto God, that by [Page] his might they may bee made able for to stand. Therefore as the Canaanites which were left in the Land vndestroyed, did both awe the Israelites, awake their slothfulnesse, and prouoke them in danger to [...] vnto God by prayer; so the corruptions sticking in the Children of God, doe through feare of being foyled by them, driue them vnto God, and shake off spirituall slothfulnesse. Besides, hence they can with pitty and compassion think and speake of other mens sinnes, being3. [...]. alwayes ready with a fellow-feeling heart to reproue, knowing and considering themselues, how they are compassed with like infirmities; Galat. 6. 1. They are also prouoked to exercise their charity, not this way4. Charity to the [...]. onely, but in prayers for their brethren; by their owne experience of sinfull lusts, what they doe in them, they can guesse how it fareth with other. Yea, they areTo Enemies. by this meanes not without some griefe, to heare of the grosse and horrible wickednesse of Gods enemies, remembring that the same inclinations to euils, and seedes of sinne are in themselues, which so breake out to the shame and ruine of others. Moreouer, by this5 Humble confession. they are often brought to sue for pardon, vpon their slippes and fraileties, and to beg the encrease of Gods graces and comforts; and so haue manifold proofe of Gods truth and goodnesse, in standing to his promises, whereby he hath bound himselfe to fulfill the desires of his people: and can encourage others, and doe quicken them in their faith, to trust in that God, whom they find so very willing to releeue and refresh them, according to his word. For when their sinnes & temptations force them to God, and his mercy aud truth doe manifest themselues, being found when hee is [Page] sought, opening to such as knock, giuing to such as ask, forgiuing such as humbly confesse themselues: and as they haue their mouthes opened to speake forth the Lords praise, and to glorifie him in his righteousnesse and saluation, to declare them abroade; so to excite all their fellow Saints to magnifie this God, to seeke and to relie vpon him with strong confidence. See the practise of this in that holy Prophet Dauid, who hauing recourse to God against his sinnes, and drawing downePsal. 32. 5, 6. grace and comforts by his prayers, he is full as of heartyPsal. 34. 1, 2. thankfulnesse for himselfe, so of holy exhortations towards others, to moue them vnto godlinesse. YetModesty and lowlinesse in our whole life. further, whereas the great fauour which is vouchsafed the Elect in their calling, and the rare graces put into them from Gods Spirit, might heaue and puffe them vp; euen Paul being subiect to pride and arrogancy, in regard of singular blessings vouchsafed him, 2 Corinthians 12: the sight and sence of the remainders of olde Adam, serueth as to keepe from rash iudging of others, so from taking pride in our owne good things; there being more reason to bee abased for filthinesse, (for that is our owne) then for the holiest gifts (for they are not our owne;) and withall they are blemished and spotted through that poyson and contagion of sinne, that mingleth it selfe with our best prayers, best words, best actions, best graces, to make our selues and them euen odious to God, should hee but with a rigorous eye behold the best things in vs, and done by vs. For his pure eye cannot behold any euill, and best men haue some euill ioyned with their good; yea, there is more euill in that they doe, then good. That were it not for Gods mercifull acceptance passing by, and [Page] winking at the euill, pardoning wants and staines, and imputing his Sonnes righteousnesse to the Saints, their holiest endeauours might worthily sinke them into destruction. The due consideration whereof, doth preserue them from that most hatefull vice of pride and presumption, which are the break-neckes of so many thousands.

And also in these, and sundry other respects; as to stirre vp in the godly a desire and loue to the fellowship of the Saints, to the vse of the Lords Supper, and all other good meanes of their saluation: to the patient bearing with, and gently censuring the imperfections of their brethen, and infinite such other benefits as redound to themselues, by this way of their imperfect sanctification, God doth maruellously worke out his owne glory. Sinnes assaults, and Sathans temptations,7. Experience of Gods power. combining themselues with their confederate, the Worlds allurements, by pleasures and profits, and glorie sometime; and sometime feares, threats, and persecutions, all conspiring together against the poore soule of the Childe of God, as Ammon, Moab, Edomites, did band against the Lords people; doth but minister occasion vnto God, the more to euidence his almightinesse and sufficiency of grace, in that he [...] against all these maintaine one weake heart; not onely enabling to the encounter, strengthening to endure it, but also giuing power to ouercome and triumph ouer them; that they may reioyce and glory in this strong God of their saluation, whose power is so manifested in their weakenesse. As the more and fiercer enemies did arise vp against Ioshuah in the Land of Canaan, and against Moses in the Wildernesse, the more it turned to [Page] the honour of God and their glory also, to vanquish them, and put them to flight: so it is here; the name of God is the more aduanced in his wonderfull assistance and protection, which hee affordeth vnto his Saints against the gates of hell. Finally (which is an admirable8. Sins made remedies of sinnes. 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 drawne9. Giue aduantage against Sathan. 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 strengtheningWe had neede to make some vse and benefit of sin, for wee take a great deale of harme by it. 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 [Page] 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 [Page] thing to discerne that true sanctification of the Elect,How Sanctification differeth from a ciuill life. 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 theMarkes of Sanctificatiō. 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 [Page] 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 touchingThis would not be forgottē, that a [...] man, though hee [...], [...], yet in some [...] sinne will beare with [...] doth not a [...], who though he cannot bee free from sins, [...] none, but [...] is an enemy cuen to his darling [...], [...] if it offend, & [...] his hand if it offend. 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 [Page] [...] 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 God, that seeing Christ [...] by his [...] put into him, hath subdued his corruption, giuing to it a deadly wound by his death; so as though it still liue, yet it can neuer recouer former [...] and hath planted the image of God in his heart, that he may beginne to be like vnto God, in true holinesse and [...]: therefore it stands him vpon, not to bee wanting to this grace of Christ, but by all diligence and good endeuour, to be an helper to it, keeping [...] vnder, now Christ hath pulled it downe, and [...] it in the euill motions and desires, that it neuer get a kingdome againe. Being assured, that he is bound as carefully and willingly to striue against sinne, and to serue Christ, as before his regeneration he semed sinne, greedily fulfilling the lusts thereof. And here of also fully assured, that his resisting shall not bee in vaine, but through the blessing of God, shall further him to the vtter conquest & rooting out of sinne at length. Vnto which hee is animated, nor onely vnder Gods [...] promise of a full victorie in the end, but also of a blessed fruite in this life, and glorious reward in the next. For, if we serue [...], by doing the will of Christ, then our fruite [Page] shall be in holinesse, and end in euer lasting life. Wherfore the sanctified man thinkes all that he can doe to hinder the reigne of sin, and to further his perfection in obedience to God, to be all too little.

Apollos

I thanke you good friend Aquila, for helping me to spend the time so well: and now our allowance and houre-glasse being run out, we will close this conference. For, if you should enter vpon that hard combate which is in euery sanctified person betweene his old man and his new man, I doubt you would sooner finde an entrance into it, then a way out of it. So wee will keepe that in store till our next meeting in this or some other conuenient place; and now I challenge your promise for resorting home with mee, where you shall haue little meat, and a great deale of cheere.

Of the Spirituall combate betweene the Spirit and flesh, Grace and corruption.

Aquila.

SIR, I doe much thanke you for my yester-nights cheere, and especially for the sawce that I had with my meate; feeding me with the fruits of your lips, as well as with the fruites of the earth. Me thought wee had a Theologicall supper, wherein our mindes were no lesse refreshed then our bodies; so as I went from you well apaid with more then ordinary comfort. But to see how that cunning and vigilant enemie, which espieth and [...] all our good, and endeuoureth to bereaue vs of it, did attempt to ouerthrow the ioy and gladnesse of my soule. For within soure houres after I was gone, in my first sleepe, I had such a sodaine and [Page] bitter conflict, as I haue had many, yet to my remembrance neuer any so sharpe for the time. But I thanke God for his helpe, whereby the assault was repulsed & ouercome.

Apollos.

Good friend Aquila, I perceiue that olde enemy of yours, and of all good men, hath not done with you; nor indeede will he, till either you be dead, or he cast and chained vp in hell. I am not so sorrie for your greefefull combate, as I am glad of your ioyfull victory ouer it. But thus it falleth out, that as after a great calme sodainly ariseth a rough storme, and then returnes a calme againe; so our ioyes, euen when they are of the best sort, are broken off with some greeuous euents inward or outward, after which commeth matter of gladnesse againe. So all things heere are vneertaine, and keepe an vnsteddy and vneuen course; euen as the Kings highway, where it is sometime lowe as a valley, sometime ouer hils, and then downe againe into the bottome. Thus is our way of Christianitie, not all plaine and pleasant, but some rugged, stonie, and cragged pathes we haue to passe through, ere wee can come well to our iournies end. But tell mee Aquila, was your assault all outward in temptations from the fiend, or felt you inward motions concurring, your self aswell as satan combating against you.

Aquila.

Nay Sir, it was a mixt combat. Satan found friends in my owne bosome to helpe him, euen mine owne corrupt heart, which troubled me as much and more too; neerer it was to me, then that that damned dogge did: but both together vnited their force, and put me to the more molestation. When all is well at home, that I get the mastery of my sinfull affections, I [Page] find my battle with Sathan more easie, and my victory more easie: but when my corruption rageth, and ioynes side with the enemy, then it goes harder.

Apollos.

The last time of our conference, you did truly affirme, that the worke of Sanctification is vnperfect during this life, and that the diuine power of Christ by his death hath crackt, but not wholy crusht the strength of the olde man; which by mortification is left as a Souldier that hath his braine pan crackt with a blow, who yet liueth, and strugleth still with his aduersary; or as a serpent that hath his head brused, but wriggles still with his tayle: and yet by his rising vp, the heart is quickened and made a new man, yet left as a weake babe or young childe, who is in processe of time to gather strength, and to grow vp to the age and stature of a man, till hee come to a ripe age. Now this truth Sathan knoweth as well as you, or I, by long obseruation, as also being present in the [...], where it is taught; and being a subtill Spirit, hee knowes that the old man, howsoeuer daunted by grace, and much taken downe, yet is still ready to play his part, to arise vp against that new creature, which by the Spirit is framed in the heart. And though he can neuer hope to heale his wound againe, and to set him in former plight, yet hee is content to conspire with remaining corruption, and to vse it as an instrument to vexe and hurt the Children of God, whom hee doth so extremely hate: yea, though he oftentimes be not afraide onely, but assured to take the foyley yet that accursed fiend (such is his malice) will be doing, and giuing enterprizes and onsets. But now we are entred thus farre in this talke of the combate of a Christian, and you Aquila [Page] doe so well know by experience what it meaneth, I will put you to speake of it what you know and feele, for my better instruction; for one experimentall Teacher, is better then ten other.

Aquila.

Indeed Sir, my owne experience being holpen with that which you taught vs, when you handled this point, amongst other the workes of grace, doth enable me to say somewhat of this argument, and to fetch it from the beginning. I doe well remember, that you haue shewed both by Scripture, and common experience, especially that of Paul, Rom. 7. 16, 17. vnto the end of the Chapter, a battell there is in euery 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 ofCauses of spiritual combat. 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 returneRom. 6. 9, 10, 11. 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. For God, who put it into their heart, still preseruing it, and being stronger then all that be against it, how can it vtterly faile? This is it therfore which I iudge, that when regenerate persons, being ouercome by the strength of any temptation, or in-bred corruption, yeeld vnto any sinne, their whole will doth neuer sinne so much onely doth sin, as is vnregenerate, the regenerate part doth neuer sin, neither can it sinne: for it is impossible that grace shold sinne, which is as contrary vnto sinne, as light is vnto darkenesse. The Spirit and grace, doth euer like and loue that which is good, and hate that which is euill. So the Apostle confesseth, that when hee did the euill he would not, and did not the good he would, it was dwelling sinne that did it, that is to say, his soule vnrenewed was that which sinned; it was not he, that is, his soule so farre as it was vnrenewed, that did sinne: For his minde renewed serued the law of God, it was his flesh that serued the law of sinne: his inward man did euen then delight in the law of God, when the lawe of [Page] his members rebelled against it. And this is the condition of all other the children of God: amongst whom, when any of them be ouercome in this conflict, their will and minde renewed doeth still make resistance to sinne; yet so feeble, so faintly, and weakely somtimes, that sinne gets the vpper hand, and grace is put to the worst.

Now touching Dauid, and such as do sinne in such a sort as he sinned, this is it which I do iudge of them; that it fareth with them as with a man going downe a steepe hill, whose foote once slipping, hee cannot recouer himselfe, but tumbles downe till hee meete with some stay. Or, as it doth with one in a swoone or in a Lethargie, whose life is in them, and yet to seeming they are dead. Or, as a withered tree in winter season, which hath neither leafe, blossome, or beauty, and yet there is life in the roote. Or, as with a soldier, whose braine-pan being cracked with a blow, he lieth astonished, and as one vanquished; yet comming to himselfe againe, renewes the battle, and conquers his enemie. Or finally, as one taken prisoner against his will, for lacke of power to withstand the assault, being willing and ready to make an escape, whensoeuer an opportunity is offered. As appeareth in the example of that Kingly Prophet, who was so held captiue in the hands of sinne, as when God did reach out a hand vnto him, to draw him out by the admonition of his Prophet outwardly, and the motion of his Spirit inwardly, hee quickly apprehended it; and embracing the occasion, gaue satan and sinne the slip, and (as wee say) shewed them a paire of faire heeles.

Apollos.

I am altogether of your iudgement in these [Page] points: and surely, as this is a very true doctrine, so it is comfortable to consider, that God doeth so maintaine grace in the hearts of his owne children, as howsoeuer for due and iust causes, the gates of helmay very farre preuaile, yet neuer so farre, as to displant that which God hath planted, nor to destroy that image which God hath set vp. But it remaines now, that ye speake something more particularly of this combate, and what weapons are to be vsed therein, & after what sort we are to make vse of them?

Aquila.

Sir, it were a matter of great labour, a very long worke, particularly to rehearse how our knowledge is assaulted by ignorance, our faith by infidelity, our loue by enuy and hatred, our holines by prophane lusts; our chastity and temperancy, by incontinency & riot: also, to declare the dangerous stratagems, wiles, and enticements that are vsed by satan and the world, to vndermine and ouerthrow the poore christian soul. and this haply is sufficiently performed by som others. Touching the Weapons which wee are to vse in this warfare, and how by prayer wee are to get the power to vse them well, the Apostle instructeth vs fully, in the 6. chapter to the Ephesians. And for the right application of the maine weapon, to wit, the Worde of God, we haue Christs practise in the 4. chap. of Matth. Therefore if it please you, leauing this argument, wee will passe forward to the doctrine of Repentance. This onely I thinke meete to say ere we part from this matter, that there is a very great oddes between a regenerate person, and one vnregenerate, as touching this fight against sinne: they both fight, but neyther vvith like minde, nor with like successe.

[Page]In vnregenerate persons, the light of naturall reason, and of knowledge infused into the conscience, doe checke sinne, as well as discouer it, leading the combater to a mislike, and some kind of resistance, whereof the issue and successe is the holding backe of the rage of sinne, without weakning or killing it at the roote; in so much as when this resistance (such as it is) [...], then sinne like a Gyant or a Tyrant mightily assaulteth, and insulteth ouer the poore soule, trampling it downe, and fiercely oppressing it. Whereas regenerate persons doe more then mislike sinne, and make some slender opposition to the keeping in of the fury of euill lusts; for they doe truly detest and hate sinne, as that which is contrary to the will, image, and glory of their Father, and the cause of curse to their blessed Redeemer: so as there is in them a conflict, not alone betweene reason and affection, and betweene conscience and sinne; but between grace and sinne, betweene the heart renewed by grace, and remaining sinne, which with a loathing is refused of them, when it ariseth and tempteth; the regenerate setting and bending themselues directly against euery lust of reason and will, as against a most mortall enemy, which it desireth and seeketh vtterly to destroy: for that end being in continuall watch, frequent in seruent prayer, alwayes fearing infirmity, and Gods dreadfull Maiesty; the euent and successe of which strife is a daily wasting of sinne, and mortifying it at the roote, that it may at the length be quite abolished.

[Page]

Of Repentance, the other consequent of Sanctification.

Apollos.

NOW friend Aquila, that we haue done with the spiritual combat betwixt the old man & the new, arising from the imperfect measure of Sanctification, which when it is full, that combate shall ceasse: in the next place, we are to deale with Repentance, which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight, is very necessary: for they are to be healed and made vp again by repentance, euen by our turning vnto God through faith in his Sonne. As it cannot be but in the combate, the new man is sometime put to the worst; so vpon repentance, all is made whole.

Aquila.

Suffer mee here a little to stay you in your speech; what may the differance be betweene Sanctification and Repentance? seeing Repentance is a ceassing from euill, and doing of good; a turning from sin to God: and Sanctification is no other, but a dying to sinne, and liuing to righteousnesse?

Apollos.

I will tell you what I conceiue of it; thatDifference between Repentance & Sanctification. Repentance is a fruite of Sanctification, a consequent of it, which doth immediately follow it, and is ioyned to it as a companion: the difference I will expresse it to you by a similitude, as you may vnderstand it better. In the worke of Sanctification, the holy Spirit doth as it were shape a new garment for the soule; which as it hath a robe without, to wit, the perfect iustice of Christ to put on by faith; so it hath other garments of lesse [Page] worth, which be inherent, and sticke within it selfe: and this is the quality of holinesse created in the soule; which we are willed to put on: as Col. 3. Put on the new man. Againe, As the Elect of God, put on compassion, meekenesse, &c. And in [...]. 6. & 13. Keepe your garments pure, and without spot. Now as in a new garment there happens rents and breaches; so our holinesse by strength of corruption striuing against it, and Sathans temptation, doth take some rents and breaches daily, which are to be made vp, and restored by repentance. Sanctification is as the building of an House, our soules and bodies thereby are made the Temples and habitation of God; Ephe. 2. verse last. 1 Cor. 6. Houses being wind and weather-beaten, will take decayes, and neede reparations. Now repentance is the repairing of those wrackes and harmes, which our selues take by the assaults of sinne and Sathan. Take yet another comparison. In Sanctification wee haue giuen to vs the skill and power to warre against sinne, Sathan, and the World; and weapons put into our hands wherewith to defend our selues, and to offend them. Now our weapons wil waxe dul, and need sharpening, our selues take blowes and [...], and neede curing: this doth repentance, which [...] the weapons, and makes whole our selues after hurts receiued. I haue now shewed you what my iudgement is of the thing you propounded.

Aquila.

Yea, I vnderstand it, and will examine it, and then rest in it, if I find no iust matter of exception; meane time I yet see not, but that ye are right. But tell me Sir, what Repeutance doe you meane? For Repentance euen in Scripture phrase, is attributed sometime [Page] to reprobates and wicked men, as where it is said, that Iudas repented him; Math. 27. 1. 2. And there was a certaine repentance euen in Cain, Esau, Achab, Symon Magus, and others, as the Story of Scriptures euidenceth. Beside, the Elect which yet are in their sinnes, and want all true sauing grace, the holy Ghost vseth to exhort them to repentance, as Acts 3. 19. To those that killed Iesus, Peter saith; Repent, and returne. And Acts 17. 30. to the supersticious Athenians Paul saith; God admonisheth all men euery where to repent. See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified; and others haue a repentance before their sanctification.

Apollos.

This was well moued: for it is true that Repentance hath sundry acceptions in the Word of God, which is the cause that Diuines write diuersly of this point, and somewhat confusedly sometime, for not duly distinguishing those workes of God, which he diuersly worketh in men as hee pleaseth. To shew you what I comprehend of this matter, this word Repentance is in Scripture either taken in euil part, or in goodRepentance hath sundry acceptions, & what they be, part; when it is taken in the euill part, then it signifieth a greefe of minde, conceiued onely for punishment of sinne, when yet the sinne it selfe is not a whit loathed and hated, but still well liked of. Thus is Iudas saide to repent, who because of the present horrour which his sinne bred in his conscience, and through the feare of future iudgement, wished that vndone, which hee had done, and so repented: but his heart nothing changed to abhorre his couetousnesse. When it is taken in good part, then it is either Legall or Euangelicall. Legall Repentance I call that, when by the ministery of the Law, [Page] the Spirit is effectuall to worke a sight of sinnes, both secret and grosse, and of the curse and punishment due thereunto, together with a certaine greefe and feare, in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in. This in the Elect is a preparatiue to the grace of conuersion, and alwayes goeth afore; which though in it selfe it be not true sauing grace, yet it is the beginning, the entrance, and way to it, in all the chosen; and this is meant in part in all those exhortations made to vnconuerted elect persons. Repentance Euangelicall, is either generall or speciall; generall repentance which is a turning from all sinne at once, is that whereby a sinner being by precepts and threats of the Law stricken with terror, and humbled vpon sight and some sense of his owne damnable state through sinne, is by grace conuerted and changed in his minde and will, so as of an euill man hee become a good, now truly hating all his sinnes, as offences of a good God reconciled in his Son, (and not only for punishment sake,) and louing righteousnesse vnfeinedly. This is called passiue Repentance, or conuersion, and is in truth the same with Sanctification, wherof ye may reade in these Texts, Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall, it is that whereby a sinner that beleeueth forgiuenesse of his sinnes, and is sanctified or conuerted, and already made good, doth repent particularly of such sinnes, which by occasion in the course of his life he falleth into; this is of Diuines called particular Repentance, Actiue, and renewed Repentance, and they doe distinguish it from the former. And thus it is taken in all places of Scriptures, where the Saints are saide to repent, [Page] or exhorted to repent; as 2 Cor. 7. 9. Reuel. 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time, taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse. For as in a garment, namely a beggers garment, there is alwayes something to be amended; and in an house, though well swept and cleansed, yet there will still be something to be purged out; and in an healthy body there fal out infirmiries to be cured: so in the life and conuersation of euery good Christian there will be still something to be repented of and amended. Our frailety and Sathans malice being considered, there would indeede that care and watchfulnesse be vsed, that as neere as euer may be, those pure garments of our righteousnesse & holinesse be kept cleane and vndefiled, and our Temples of body and soule to be preserued holy; yet as a materiall garment, be it neuer so well lookt vnto, gathereth spots, and the house which is kept most neatly and curiously, will haue dust and sulledgy: so in the best Christians somewhat will be alwayes amisle, and therefore the whole life of a Christian must be a continuall repentance. There being some sinnes not yet espied, therefore not particularly repented of; some espied, and yet not sufficiently hated, striuen against, and mastered: and some good duties not yet knowne to vs, and such as are knowne, not so zealously followed, nor so wisely, as becommeth the redeemed by Christ, which looke for eternall glory.

Aquila.

Now Sir you haue satisfied me in the acception of Repentance, and shewed me how wee are to speake of it, and how it agreeth to a man already called and sanctified. Let mee make bold to aske you further [Page] touching this particular euangelical Repentance, which is euery day to be renewed, euen as a good House-wife doth once a day sweepe her House, or as one that writeth a Letter, lookes often ouer it; so our life is often to be lookt ouer, that the errors thereof may be corrected: but where must this Repentance haue his beginning, wherein doth it consist, what be the kinds of it, by what tokens is it knowne and bewrayed? And after these things opened, I haue certain doubts and scruples to propound to you about the doctrine and practise of Repentance.

Apollos.

This renewed Repentance of the godly,Godly sorrow beginning of renewed Repentance. takes the beginning from a godly sorrow, engendred in the heart by the holy Ghost, vpon the discouery of our daily infirmities and falles, as the Apostle teacheth vs, 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance, whereas worldly sorrow brings forth death. There is to be seene in the wicked, shadowish and counterfeit Repentance, the ground whereof is wordly sorrow, not a griefe stirred vp in the heart, because of displeasing God by some sinne, but in respect of worldly cause, as temporal losse, worldly shame and punishment; or else for feare, or through feeling of Gods wrath for sinne, which is a griefe may be found in a meere naturall and worldly man; the end of which griefe is death, occasioned by a despaire which is in them of obtaining mercy, by which they are brought to eternall, yea, and sometime to a temporall vntimely death; as is to be seene in Achitophel and Iudas. Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow, which not onely can profit nothing, but thereby no man can either redeeme [Page] his losse or shame, or remoue his feared punishment, but bringeth forth a dangerous and deadly fruit, and to labour to conuert it into a godly sorrow, to greeue according to God; for this hath great commodity in it: for as it pleaseth God, being engendred by himselfe in the heart, which mourneth euen here hence, because the most mercifull God is offended by transgression of his Law; therefore worthily called, godly sorrow: so it hath a notable blessed Issue, for it leadeth to repentance, and that to life or saluation. For as it cannot be but such as haue their heart smitten with heauinesse, because of the displeasure of their louing God by their sinne, but they will meditate a turning from it, and an amendment; so they who enter into this course of Repentance, and so continue, it will at last leade them to saluation; and in the meane time it is a good testimonie vnto them, that they are saued persons, if it were no more but that the holy Ghost saith of hearts contrite & sorrowfull for their sinnes, that they are a sacrifice to God, and that the sobs and sighes of a troubled Spirit, greeued for iniquity, doe proceede from the holy Spirit; Psal. 51. Rom. 8. Surely this were sufficient to moue euery Christian to pray, and labour for this godly griefe, that he may get his heart touched with it, (the melting heart, the sostened heart, soone moued to griefe vpon sence of a sinne, is a blessed heart, the very habitation and lodging of God himselfe;) yet to heare further that our repentance occasioned by our griefe for sinne, is as a way wee are to walke in to saluation: this same ought to cause all men to be willing to haue this godly sorrow, and to know how they may attaine it. And albeit that the meditation of the filthinesse, [Page] and danger of sinne being committed against an infinite Iustice, the souereigne goodnesse, and a most holy Law, may much helpe to moue the heart, after a sinne to be aggreeued; yet nothing so auailable to this purpose, as the due and serious consideration of the [...] of Christs life, and the death and passion of our Lord; which being so infamous, and sharpe intollerably, and the person so abased and plagued, being the eternall Sonne of God, and a man most innocent; and wee our selues the proper and immediate cause of allGodly sorrow whence it ariseth. his ignominy and paines, suffering not for his owne, but for our sinnes; this if any thing else in the world will, and if there be any true grace in the heart, it will make it euen to bleede with griese, that such an one should suffer, and such hard and heauy things; and for such being but wormes-meate, vngodly, and his enemies, what heart would not be pricked to thinke of it, that the Lord of life, the immaculate Lambe, should endure such fierce wrath from God and men, for such vile ones. The very Earth trembled at this, and shall not our hearts feare? the Sun was darkened, the Heauen also put on mourning weede, and shall not wee be troubled? The stones rent, and shall not our hearts be rent with sorrow, and our eyes gush out with teares, vpon the sight and remembrance of such our sinnes, as we daily fall into, and by which we occasioned such an execrable death, with torment, to such an honourable person? As it cannot be but ill with them who can thinke of this, and not be displeased with themselues, and greeued at their sinnes which procured this; so well is that man that vpon the thought of his Sauiours sorrow for sinne, can haue his owne soule touched, [Page] and ready to melt into sorrow. For blessed are they that mourne, they shall be comforted; Mathew 5. Vnto whom doth the high God looke, who dwelleth in the Heauens, but vnto him which hath a [...] heart? Esay 66. This sorrow maketh the sinner to become ioyfull in [...] end; yea, it makes Angels glad, it reioyceth Gods [...], and is his delight; who not so much detesteth [...], as hee loueth this godly sorrow, which [...] a sinner aworke the more to mistike and detest his owne sinnes, and to endeauour more and more the mortifying and subduing of them, and a departure from them. In this affection of sorrow, there be two sorts of persons which doe somewhat offend in diuerse sort; the one thinke they neuer greeue enough for their sinnes, and whereas they mourne much and truly, yet they satisfie not themselues, because they would haue and feele more. And the other, who doubt and mistrust themselues that they doe not greeue at all, and so are out of heart, because they haue no hearty greef for their offences, complaining of the hardnesse of their heart this way. Let the former consider that God respecteth not the measure so much, as the truth of our sorrow; if it be vnfeined, though it be not great, yet it is accepted; and if it prouoke to repentance, so as after griefe there follow some amendment, then it is vnfeined. And let this serue to comfort the heart, God being as well pleased to haue his Children cheered with his graces and the worke of his Spirit in them, as greeued for their trespasses; it is not pleasing to him to see them alwayes sad, hanging downe their heads as a bul-rush: there is a time for sorrow, & a time to reioyce. And for the other, their desire to be truly greeued for sinne, and to haue a [Page] 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 aWherein Repentance consisteth. 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 [...] [Page] [...] [Page] [...] [Page] [...] [Page] [Page] 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 [Page] 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 these7. Signes of renewed Repentance. 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,1. Care. 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 [Page] 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 ourClearing [...]. 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, [Page] 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 holy3. Anger. 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 and4 Feare. Blessed is the man that thus feareth. 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 their5. Desire. 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 [Page] God, or his people, are the testimonies of a truly repentant heart.

The sixth fruite is zeale, which is a great griefe conceiued6. Zeale. 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 of7. Reuenge. 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; [Page] 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 letMeanes to quicken our daily Repentance. '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 [Page]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 to come, what remaines yet to be corrected and amended, that accordingly our prayers and care may encrease. As prouident House-keepers who haue great Families, preuent many losses and damages in their estate, by often viewing the reckonings and doings of them whom they trust: so may sinnes be preuented by this godly examination of a mans owne counsels and workes. Now for the cautions herein to be followed, they are briefly these.12. Cautions about Repentance.

First let no Christian by his heedfull looking to himselfe, [Page] thinke that euer he can attaine hereunto, as in nothing to offend. And therefore vpon the finding of his failings, not to be too much discouraged: for this is the common condition of all the Saints, that none liue and sinne not. 2. In the examination of ones selfe, let no man looke to find euery failing, there will be some secret sinnes. Euen Dauid, a man so wise, and well instructed in the Law, shal not espie all the motes in his owne eye; Psal. 19. Who can tell his secret faults? 3. For these priuy faults which cannot be found, there would be a generall confession and asking of mercy for them; Lord forgiue me my vnknowne sinnes. 4. Knowne sins, which we shall discouer particularly, let them be speedily repented of; for herein delay is dangerous: and be particularly acknowledged, the sinner accusing himselfe for them by name, and adiudging himselfe for them to death, with an appeale from Iustice to the Throne of Gracc for remission. 5. Let neuer a sinner for any knowne sinne, take further griefe, then as he may be able againe to comfort himselfe with promise of mercy. 6. As in practise of this daily Repentance, coldnesse by custome is to be be shunned; so on the other side, lest the heart waxe proud through the earnest care and wel performance of it, be not proud of Repentance. 7. Labour still to find out new sinnes, and new omissions of duties, and to make them seeme more and more odious and hatefull to the soule; a sinner so he keepe his hold of Christ, cannot be too humble for sinne. 8. Take speciall notice amongst all other sinnes, of corruption of Nature, and the proannesse thereof to sinning; that all meanes be vsed for the weakening of that root, and the drayning of that fountaine. Let pardon be craued [Page] in speciall for it, & power asked against it. 9 Let not any sinne seeme little, though a difference in repentance is to be put, according as the sinne is ordinarie or extraordinary; yet let not any sin be thought smal, being the offence of a most great God, the breach of a most holy Law, cause of most bitter paines to Christ, meriting most wofull destruction. 10. Forget not to repent of negligences, ouersights, heedlessenesse, and to look well that these grow not too common. 11. For priuate sinne, priuate confession is enough; open sins, would haue open repentance, 12. Lastly, when anie knowne sinne is begun to be repented of, let it be thorowly repented of, euen to the shaking it off, and leauing of it. He that confesseth his sinne, and forsakethProu. 28. it, shall find mercy. Now friend Aquila, let me heare your doubts, that I may answer them.

Aquila.

My first doubt is this; Whether a sinnerSome scruples about Repentance. may not truly repent, except he leaue his sins? Or hee may still vse a sinne, and yet repent?

Apollos.

First, an vnknowne sinne may be repented of, and yet not left. As amongst the Patriarks polygamie,Of this kinde was fornication thought to bee among the Corinthians. or hauing at once more wiues then one, or Concubines with their wiues, was the secret sinne which in those times was not manifested nor reckoned as a sin:1 Cor. 6. so they liued in it til their death, yet perished not for it;Held in those times for nosin but some indiffrent thing. which they shold haue done, if being known to them, yet witingly & willingly with open eies they had continued in it. But they repented of it generally, as of otherSo many amongst vs, thinke of interest for lone of money. secretsins. Likewise, there be diuers sins amongst vs, which are the sins of the time, yet not so esteemed; whereof the godly may truly repent, as of all their vnknowne offences, and yet not leaue them, because they [Page] do not take them to be sinnes.

Secondly, there is a knowne sinne, [...] He is no sinner, who wold be no sinner. M. [...]. Nature, which cannot be left, but whiles we liue wee must wrestle against it, that it get no dominion: and so it is saide to be left, because wee would leaue it if it were possible. The repentant sinner carieth this crookednesse of his heart about him, euen as many an one carrie a crooked backe which troubles them, but they cannot put it off.

Lastly, there be daily infirmities, such as euerie day we commonly runne into, accompanying [...], euen as a shadow the body; as vaine thoughtes, idle words, and euill silence sometime, and waste of time, and innumerable such things; which the more they are resisted and striuen against, the more they are lessened, but wholly abolished by repentance they cannot bee. Knowne sinnes if they be grosse and notorious, especially if they runne into the eies & offence of the world, must be so repented of, as they be forsaken. We finde not that Dauid, Minasses, Peter, Lot, Noah, after their repentance, to haue againe falne into those soule offences,Peccata vastantia conscientiam. which being wittingly continued in, waste and ouerthrow the [...] of a sinner.

Aquila.

But may not [...] Scrupis grosse sinne, and yee [...] and bee [...]

Ap.

Of thisSinnes of [...] lapse: in the obiections against faith in Christ, for for giuenes of our sinnes. somthing hath [...] said before, therefore the lesse now. If one be but a babe in Christ, and weake, he may do it more easily. But one of growth in grace, and being experienced [...] practise of Repentance, and watchfull, will hardly do it. Sure it is a great wound if it do fall out, thogh not vnrecouerable in the child of God, who is subiect to such relapses.

[Page]Aquila.

May there be true Repentance without shedding of teares?

Apollos.

As teares may be shed, and yet repentance false, as in Esau, Heb: 12: so true repentance may bee with dry cheekes. Wee reade of Zacheus repentance,Repentance vpon great & extraordinarie fals. is se dome without teares but nothing of his teares. Also of the Corinthians repentance, we reade 2 Cor. 7. and of their sorrow, and many good fruits: but amongst all the effects of Repentance,1 Sam 7. Mat: 26. Luke 7. the Apostle saith not, What teares hath it wrought? Teares of Repentance are precious things: [...] koepeth a boule to put and keepe them in; but they are verie rare things. His bottle is not full yet, though it hath bene filling euer since Adam.

Aquila.

Wicked men and hypocrites may goe fat in repentance, greeue, & feare and humble themselues, and confesse, and fast, and weepe, and pray, and leaue many sinnes, and do many good things, as Scripture witnesseth of Iudas, Achab, Esau, Felix, & others: what thing is there, whereby the repentance which is proper to Gods children, may be seuered from that counterfelt in reprobates?

Apollos.

You haue alreadie heard me deliuer seuen peculiar effects of true repentance, which indeed hy-pocrites may counterfeit, but not expresse truly. ButPsal. 119, 57, 69, 112, 115. Rom. 7, 15, 16 17, 18. these three things (amongst many) are sure notes of heartie and vndoubted repentance. First, a setled distinct purpose of heart, out of a true hatred of sin, not to offend in any sinne, as neere as euer frailty will suffer. Whereas in all euill men (what shew soeuer they make) there is not this purpose, but a full determination to liue in some knowne sinne, or a great security in their generall course.

[Page]Secondly, a true perswasion of heart [...] sinnePsal. 51, 1, 2, 3 done, that God will forgiue it through Christ, when they aske pardon by him, with hope of Gods goodnesse This is not in the repentance of [...]. Heereof it commeth to passe, that the [...] hath of his repentance most excellent vse, euen to testifie to him the soundnesse of his faith, and to bee a witnesse of the forgiuenesse of his sinne, and of his incorporation into Christ; and finally, of his saluation by him: forso much as this true repentance can bee no where, where first there is not faith, and true reconciliation with God.

Thirdly, true repentance causeth vs to abhor and leaue our sinnes, because he whom wee know and belecue to be our Father in Christ, so extreamly hateth them, & hath so infinitly punished the in his own Son. Hypocrits leaue some sins, but it is for other respects.

Aquila.

Certainly this is a goodly encouragementOf encouragements to Repentance. to inuite and prouolie all men, without [...] or dalliance, to fall to repentance, and to perseuer in the practise of it; sithence our Christianity is thereby approoued to vs, and we are thereby discerned from hypocrites and all euill men.

Apollos.

It is so indeed: for what greater comfort in1. Truth of our faith & Christianity, discried by our Repentance. the world, then to rest assured of our [...], that it is vnfained: and that thereby we are in Christ, and bee partakers of his merites into faluation? And baing greatly [...] vnto this assurance by our Repentance, how ought wee to apply our selues to the practise of it? Howbeit there want not many other and weighty encoragements inciting vs to take this course. For first of all (to giue you a little [...], in [...] of [...] [Page] more full draught) consider of the sundry and excellent2. Great promiles made & performed to repenting sinners. promises made in the word to repentant persons; not onely touching things earthly and transitorie, for the remouing and freeing them from dangers, calamitiesOf earthly things. and plagues; as that he will not iudge them which iudge them selues, 1 Cor. 11, 29. That toward such as amend their wayes and workes, hee will repent him of the plague denounced, Ier. 26, 15. That from such as turne and repent, he will turne his fierce wrath, and repent him of the euill that he hath said he wil do, Ionah 1, 10, 11. To such as rent their hearts, and turne to him with all their heart, he will repent of the euill. Yea, his promise runs not only for taking euil things from them, but for temporall good things to be giuen them, and that plentifully; as that he will leaue a blessing behinde him, euen a meace offering, Ioel 2, 13, 14. That He wil open the Windowes of heauen, and poure out a blessing aboue measure, Mal. 3, 9, 10. They shalbe a pleasant Land, and a blessed Nation, verse 11, 12. That such as turne to the Almighty, they shall be built vp, and lay vp Gold as dust, Iob 22, 23. And Such as for sake their sinnes, and cease to do euill, and learne to [...] well, should eate the good things of theEsay 1.Land: with innumerable such promises of euill things to bee turned from such as turne to God, and good things to be cast vpon them euen in this life, not onely made, but performed. Which if it should seeme but a light thing, because it concernet but temporall happinesse, yet it cannot be thought small, that God hath passed his Worde and Faith for euerlasting goodOf Spirituall things. things, such as belong to heauenly happinesse, to bee bestowed vpon persons truly repentant; as that their sinnes, both guilt and punishment, should be blotted [Page] out at the day of refreshing; Act: 3. So [...], as that though their sinnes [...] as [...], and of a [...] die, yet they should be made white as wooll or snow Esay Y. 18. Neither onely remission of sinnes, to escape from iniquity and death, but an entrance into [...] life, duen saluation in Heauen, [...] from the Lordsown mouth assured those that turne, that they shall [...] die, but liue; Ezek 18. 27. yea, and that for [...] for the repentance which springeth from godly sorrow, is to [...] 2 Cor. 7. 10. [...] sarrow [...] vnta soluation. So as it [...], that they which [...] shall be saued; as it is true, that except we repent, we shall all perish; Luke 13. 3. Not for the merit of out workeRepentance, a note of a person to be saued, not any cause of saluation. of repentance done, but because Repentance is a fruite of that faith, whereby [...] on [...] vnto saluation. These promises shame not be end so [...] made, but also were as faithfully kept toward repenting Manasses, Dauid, Peter, the woman in the Gospell, and infinite other.

Adde vnto all this, that euen the [...] of God, when they lie in any known sinne without repentance,3. Vnrepentance, hath vnfitnesse for any seruice of God; or any good worke. Vnablenesse to take any profit by the meanes of saluation. or liue securely, then they not onely lie open to temporary iudgements, and [...], but all that while their prayers, and all their [...] of God is [...] to God; Mat. 5. 23, 24. [...]. 18. [...] of their saluation, the Word and Sacraments, become vnprofitable, and can doe them no good; [...] 26. 28. all their actions are polluted and [...].4. Repentance hath the contrary. So on the other [...] they [...] to God and repent, they haue through faith an [...] to God, who will heare their prayers, them [...] accepted, their actions, and their labours [...], [...]. [Page] 738. Finally, these things ought not a little to quicken5. Consideration of a iudgment day. vs to repentance and amendment of life, that there is a day appointed wherein all shall be iudged; Acts 17. 30.6. Repentance the ioy of Angels and men. That repentance of a sinner doth glad Heauen and Earth, Angels and men; [...] 15. 10. That by meanes thereof, our conscience is comforted, and finds peace;7. Good consequents of Repentance. offences of our brethren auoided, the Church edified by our example, our profession beautified, Sathan confounded, God glorified.

Aquila.

I haue willingly heard you speake of encouragements to Repentance, and I perceiue not a three-fold, but seauen-fold coard, both of wrath and loue, to enforce and allure vnto it: That euen as wee ought to esteeme present or future happinesse of body or soule, of name or estate, of our selues or our posterity, the good of others, or the glory of God; and doe abhorre, and will auoide the contrary; then the exercise of Repentance ought to be deare vnto vs. But now Sir I couet to heare, how you will direct one for the ouercomming of such hinderances as discourage and draw backe from Repentance, which hath many lets, euen as our faith hath.

Apollos.

Good friend Aquila, wherefore serue these former encouragements, but to strengthen you against discouragements, when ye meete them? But because haply it is hard, rightly and duly to apply these encouragements when occasion is offered; and it may be that there be some blockes and lets, that will not so easily be ouercome, without some more special helpe: I will endeuour what I may to helpe you here Doe you recite the impediments of Repentance, and you shall heare what shall be saide to them.

[Page]Aquila.

I will doe so, and that euen as I haue felt them in my selfe, or [...] them in others. And I find that they arise either from the quality of sinne, orHind erances of Repentance from some circumstance in the sin done, or from some euill affection in the [...], or from respect of God, ormen, or from the nature of Repentance, or from Sathans suggestions.

Apollos.

What discouragement ariseth from the quality of sinne?

Aquila.

The foulenesse of the offence takes away hope of recouery.

Apollos.

There is but onely one foule offence that cannot be repented of, all others may. Gods children can take no such fall but it may be repented of, and ought to be; a great fall ought not to [...] any man 1 from rising againe. They which [...] Christ Iesus, are called to repentance, and did repent; Acts 2. And what fouler sinne can the childe of God commit, then to kill the Lord of glory? I can tell you of such as haue done foule sinnes, and very [...] and that of knowledge, after grace receiued; which yet found place for repentance. For peraduenture you will say, that the Iewes did their sinne ignorantly well, but Adams foule sinne, the fountaine of all other sinnes, and the [...] of his whole kinde most wofully [...] by him, could not be done ignorantly, nor yet Dauids, nor Salomons, nor Peters. for they knew the Commandements. What is your [...] in respect of God?

Aquila.

His exceeding [...], and [...] seuerity towards offendors, expressed euen in casting off many, which yet haue humbled [...], and turned; as [...], [...], [...].

[Page]Apollos.

Nay, the mercifull and compassionate nature of God, as it is euery where excolled, and that highly; Esay 55. 7. Psal, 103. 9. 11. Rom. 2. 4. Ioel 2. 6, 7. and otherwhere: so it is purposely mentioned by the holy Ghost very often, to inuite and encourage sinners to repentance; as in the forenamed places, his strict seuerity is extended to obstinate rebellious sinners, and to no other: not to such as turne and submit to him, and relent towards him. To such he is as the Father in the Gospell, to his lost relenting childe; neither did he cast out any humbled repenting sinner, saue such as did it in dissimulation: and yet their temporizing repentance hath got them a temporary blessing, as to Iehu and Achah. But what be the affections in sinners themselues that vsually hinder their Repentance?

Aquila.

First, loathnesse to forgoe the profit of their 1 sinne; as in Vsurers, Victualers, Inkeepers, and other Artificers: Or the pleasure & sweetnesse of their sinne,2 as in Drunkards, Fornicators, Wantons, Play hunters, Gamesters: Or the credit and glory that comes of their 3 sinnes, as proud Gallants, Ruffians, great swearers, swash-bucklers, and such like.

Apollos.

Touching such as are held backe by the 1 commodity of their sinne, such a small thred should not haue such [...] to keepe them from so necessary a duty, as concernes soules health. Let such thinke what aduantage it will be vnto them, to get, though it were the whole World by their sinne, and in the end to lose themselues. Will all the World serue to be a recompence of their soule? But if their soule-danger will not moue, let them thinke that God can and will curse all that which is sinfully gotten; and cause all that which is [Page] euill gotten, to be as a fire to consume all that which is well and iustly gained, either in their owne dayes, or else in the dayes of their children, who shall as euilly spend it, as they euilly got it; lauishing it as wickedly, as they wickedly gathered it. The experience of all times prouing true that common saying, That of euill got goods, sildome enioyes the third heire. Therefore, let men account a little with righteousnesse, better then much with iniquitie. Better to bee poore and godly, then rich and a sinner. A little which a iust man hath, is better then aboundance with iniquity. For,Example of the oyle in the cruise. Also Danieis pulse. Gods blessing can make a little go farre, and do much, as his curse can quickly scatter, and bring a great deale to nothing, Hag. 1, 7, 8.

2 For such as are held from turning to God by the sweetnesse and pleasure of their sinne, such would bee aduised not to looke to the beginning of their sin, but to the end of it. That which is hony in the mouth, wil proue grauell, nay gall in the belly. That which pleaseth at first, at last will bite as a Serpent or Cockatrice, and cut as a two-edged sword, Prou. 5, 3, 4, 5. & Prou. 9, 17, 18. also Prou. 20, 17: these Texts would bee exprest. It will proue no wisedom to buy a momentany pleasure, with endlesse paine; to exchange a short passing, and fleeting delight, with neuer-ending sorrow, anguish, and horror. Remember what Di [...]es had said to him: feare lest thou haue it saide to thy selfe, thou carnall sensuall man: In thy life time thou hadst thy pleasure, and now thou art tormented in this flame. So much as men haue had in pleasure, so much paine shall be giuen them.

3 For such as stand vppon their reputation, as if it [Page] should fall, if they did fall to repentance; let the know that as godlinesse is great gaine, so it is great credite. More true honour to be got by well doing in a weeke, then by sinne in a mans life time. For, whereas sinneRom. 6, 22, 23 drawes credit onely from persons of no worth or credit, and must therfore either vanish, or end in shame; Vertue and Religion purchaseth estimation with the godly: and howsoeuer it meete with shame in the world, yet it hath an euerlasting honour in the life toReuel. 7. come, euen a crowne of blessed immortality.

4 Lastly, let it be weighed, that true greatnesse is to be great in Gods fauour, true worshippe is to be a true Christian; which is more honorable, then to be as the sonnes of Nobles and Princes.

Aquila.

I obserue other hinderances growing from corrupt mindes of the offenders partly, & partly from sathans suggestions; as a feare to be pointed at for singularity, and to haue nick-names heaped on them, if they should leaue their sinfull customes, or take vp any good duties, which draw contempt from the profane world. Likewise, an vnwillingnesse to incurre the displeasure and dislike of their prophane worldly friends, to whom they are beholden. 3. Some are also hindred by the euill life of Professors, & 4. by the contemptible estate of such as truly repent, and feare God, 5. And not a few are let by the custome of time, which they are vnwilling to go against, and differ from, choosing to do as most do, because they would haue fewest to talke of them.

Apollos.

Aquila, a little hinderance is a great matter to the vnwilling, as the well-willing will ouercome great lets. These which you name are but feathers, or [Page] (at most) scar-crowes and bugges to make Children affraid: One blast of Gods mouth will disperse them, as the winde driueth chaffe before it. For reproch and nick-names the Word teacheth, that it was the lot of Prophets, Apostles, yea of Christ, to be scorned andMat. 5. Lu. 23 mocked; and pronounceth such blessed, as after their example shall endure to be reuiled for righteousnesse, Math. 5. and much better it is to beare a temporary reproach in this world of the wicked for well-dooing, then to abide eternall contempt for sinne in the next life.

2. And as touching the other let, iudge how much rather one ought to suffer the displeasure of all worldly friends, then to liue out of Gods fauour, as they doe which liue in sinne without repentance. And who wil not esteeme the loue and liking of one godly person, aboue the distast and mislike of an hundred worldlings? Howbeit, who knoweth but that by his repentance, he may gaine euen his enemies to be his friends, as for impenitencie, God vseth to make friends to become enemies?

3. Neither ought the meane estate of such as repent and loue God, keepe any from entring into the good way of obedience to Gods will; not onely because we are commanded to iudge righteously and in truth, not according to outward appearance; and then we should perceiue, that such as are basely esteemed in the world, are glorious before God in his sight; but also, because they are pronounced blessed, which are not offended in Christ, that is, which stumble not at the meannesse of Christ, or his little flocke his poore followers. For as they are affirmed to persecute Christ, [Page] which persecute his members, and to feede and cloathMath. 25. Christ, which do these things to his members; so the being offended with the pouerty and simplicity of his members, is to be offended with Christ. They which now refraine to embrace sincerely the trueth, because of the fewnesse or small regard of such as bee his true followers; if Christ himselfe were amongst vs, the homelinesse of his person and state would offend them, and turne them from receiuing his doctrine.

4 Lastly, least of all is any to be held from the way of Repentance, through the euil customes of the time; which being euil are therefore to be forsaken, though they be customes. Customes howsoeuer old, yet seuered from truth and vprightnesse, are but old errors. Neither are we to liue by customes, but by the statutes and commandements of God; not to follow multitudes, but to choose rather to thinke and do well with a few good, then to erre and do naughtily with manie which be euil. Better it were for vs to walk in the good way of repentance though it be narrow, and they but a few which finde and vse it, because at last it leadeth to life; then to go in the way of security & sin, though it be broad, and many treade in it, because in fine, it brings to destruction.

And what matters it to vs, how professors doe liue, or our Teachers or fore-fathers, saue onely that wee are to greeue if they liue not wel, to pity them, to pray for them, to helpe as we may to reclaime them. But in no wise to take their life as a rule, or to take an offence from their walking. For Christ is to be imitated, and not men; namely, in that wherein they leaue and goe from Christ, 1 Cor. 11, 1. And there is a woe aswel to [Page] such as take an offence, as to them which giue: for woe is to the World because of offences. And we are commanded not to doe as Teachers doe, when they teach wel, and doe ill. Haue ye any more hinderances of Repentance yet behind vnnamed?

Aquila.

The hardnesse and painefulnesse of Repentance discourageth especially our slothfull natures, who are loath to abide such trauaile, as wee must put our selues to, if we will turne from our sinnes.

Apollos.

Indeed (as I touched afore) the gate of Repentance is streight, it is a narrow way, it will paine vs and pinch vs to walke in it; but the benefit will quit the labour: it will take vp much time and trauaile to leaue sinne. See how much adoe, and what a while it is ere we can leaue but one sinne especially if it be a sinne of nature, to which we are more addicted; or of our trade, by which we sucke some aduantage; or of the time, wherein there be many to beare vs company. I say then, to leaue so many sinnes, and to liue well, to doe so many duties, will craue both space and sweate: but the fruite will requite the charge. The haruest of Repentance is eternall life; 2 Cor. 7. 10, 11. as the croppe of sinne is eternall death. Consider also though it be painfull to leaue sin, and to exercise Repentance, yet it is surely as painefull to exercise sinne. I dare boldly affirme it, to liue in sinne, is as painefull (if not more painefull) then to liue well.

Sinners doe not fulfill their lusts with such ease; example in the Drunkard, Theese, Epicure, Gamester, couetous, proud, ambitious, which take great paines, put themselues to great hazard, watch whole nights, and labour whole dayes for compassing and enioying their [Page] vnlawfull desires; so as all ends put together, to practise sinne, is as hard as to practise righteousnesse: which hath the sweete peace of conscience, liberty of minde, and ioy of heart, to mittigate much the pain and labour which is endured about it. But most sure I am of this, that to repent and liue well, according to Gods will, is nothing so painefull as to liue in hell fire; whatsoeuer the paine or perill of well doing is, it is not matchable with hell paine. Therefore let our sluggish nature be rowsed, and enured vnto diligence in seeking after the Kingdome of Heauen: better here to endure the burthen and paine which doth accompany godlinesse, how great soeuer it be, then to endure the paine of our sinnes for euer in that lake which burneth with fire and brimstone. It will also helpe vs against this temptation of our slothfulnesse, to call to minde not onely, that ease slayeth the foolish; but what hurt it doth in the meane time to the godly which doe yeeld to it. How did the Church lament and smart; Cantic. 5. 3. because shee would not rise in the night and put on her cloathes, and wet her foote a little to open the doore to Christ? I say, how did the Church there sinart for this her sloth? shee was for a time punished with the absence of her Husband Christ, more bitter then death to her; also with astonishment and dulnesse of heart for her sinne: and lastly, with the cruelty of euill Pastors which fell vpon her, and beate her, and ill entreated her.

Aquila.

But such as haue long serued and followed any sinne, are moued to feare lest it be too late to beginne; they thinke they haue lost their tyde, and it booteth not now to thinke of altering their course: better to keepe them where they be, rather then for to stirre [Page] and striue, and bee neuer the better.

Apollos.

Indeed the long [...] in the seruice of any sinne, maketh Repentance more difficult, but not desperate and impossible. As one that is farre gone out of his way, or hath suffered a wound or a sicknesse, to goe on long without looking to it, makes their returne and recouery more hard, but takes not away all hope: Right so the long abiding in any sinne, it doth craue great care to repent and amend it. But as they which haue foreslowed their fields or gardens, and suffer them to be ouergrowne with weeds, or which haue neglected their time in the beginning of a day, so as they haue more worke on their hand when night approacheth; they vse to recompence their former carelesnesse with encrease of paines: So Christians which haue spent too much time in following their affections, and walking after the course of this world, all they haue to doe, it is to redeeme the time; and then doing their best endeauour, doubling their care and paines, because their sinnes are many & strong, and their time but short which is behind: yet this is their comfort, that Iesus Christ can as easily change an heart that hath long accustomed it selfe to doe euill, as another heart which is not yet hardened by the custome of sin; this is a sure truth that hee will helpe the well willing minde. Therefore let not care of Repentance be cast off, but be so much the greater, as the neede is more; and then our good Lord will himselfe doe the rest. Get first the mastery of one sinne, and then of another, and so of a third; and thus setting vpon them one after another, the victory will be more easie: for as sinne groweth weaker, so the sinner will grow in strength. An old [Page] man cannot become young againe, but an old sinner may proue a new man by Christs grace, and his owne labour. Lastly, they are deceiued in thinking they can keepe where they are; for the sinner that growes not better, must needs waxe worse: he that goes not forward, goes backward, no man stands at a stay.

Aquila.

I heard you say, that there were some sinnes which being publike, require a publike repentance; this I tell you many good minds sticke at, and thinke it too great a shame, and so are kept from doing it: hoping that vpon their priuate sorrow and confession, God will for Christ his Sonne pardon them.

Apollos.

Indeed Aquila, now ye touch a boyle, ye rub the sore; there be honest minds not well enformed which cannot brooke this, though it concerne not themselues. They take it to be too seuere a discipline; one matter is, they liue not vnder such a strict discipline;1 Tim. 5. it would seeme nothing if they liued in a place where such things vse to be done. If Theeues were not accustomed to die for their theft, it would bee thought too rigorous to bring in such a penalty. Againe, they doe not well consider the equity of this discipline; for as a publike fault would haue a publike rebuke, so it would haue a publike repentance: a priuate repentance and submission, is too narrow a playster for so broad a wound as an open scandall. Where many are offended with a crime commonly knowne, the wound being great, it had need of an answerable salue, that humiliation and satisfaction be giuen and made to many. If Christ haue commanded that for a priuate offence, one shall goe to his brother, and say; Forgiue me, it repents me: shall we not thinke it meet that where [Page] a publike offence is giuen to a whole congregation, there the like ought to be done? shall one brother offended be respected, and shall the whole fellowshippe and society of brethren be despised? If one hurt but one member, he is bound to make mee amends, how much more if hee hurt my whole body? Againe, it is best for the offending person thus to doe; for by his readinessc [...] vndergoe a publike infamy, taking vpon him the reproach of his sinne willingly, hee shall declare his repentance to be true and sound; and so not onely be receiued more gladly into fauour of men, vppon such good proof of his conuersation, but also purchase more peace to his owne conscience with God: which assuredly can neuer enioy comfortable rest, till he obey this Ordinance of Christ, in satisfying whom he hath offended. Further, by this example of his submission, he shall doe others good; both by striking into them terrour, not to deserue by their sinne to come vnto a publike abasing themselues before many; and to giue encouragement by their example of such their repentance, vnto such as shall in like manner offend by publike crime. Moreouer, it will stop the mouthes of the aduerfaries of Gods truth, when they shal perceiue sinne not to be borne withall in any of the Children of the Church. And finally, great glory shall hereby redound vnto God, when his truth and mercies in forgiuenesse of great sinnes, shall be openly acknowledged, and obedience yeelded vnto his owne appointment. By these, and the like considerations, no doubt euen the holy man, and princely Prophet Dauid, hauing giuen a generall scandall in his sinne with Bathsheba, Psal. 51. yet was made to forget his owne priuate reputation, [Page] and his royall dignity, and to beare the publike shame of his sinne, setting himselfe by that 51. Psalme as it were vpon a stage, that God might haue glory, and his Church edified by such an example. Which also induced Salomon his sonne in like manner, after his greeuous fall and generall scandall, to publish his repentance to the Church, in his Booke Ecclesiastes: and it isEcclesiastes, not to be doubted of the Church of Corinth; as their sinne in bearing with the incestuous person was open, so both his and their repentance was open, and made known. We see the Apostle to blaze out, and proclaime their Repentance for their offence, that all men might2 Cor. 7. 11. take notice of their sorrow, as their sinne was too much knowne; which in truth (if things be rightly weighed) is rather the sinners honour, then his shame: it being a shame to sinne, but none to repent, and to be knowne so to doe; which rather wipeth out their shame both before God and men, and restoreth the former estimation vnto them. It were a foule deserued shame indeed, to be knowne to haue done a sinne, and not to be knowne to haue repented of that sinne; this would argue an obstinate, carelesse, desperate, impenitent person. I pray you who doth the lesse, nay, who doth not now more honourably thinke of King Dauid, in that he (such a person) would submit himselfe to such a discipline voluntarily, hauing no authority aboue him in Earth to enioyne it to him? it is his renowne to this day, and wil be to the Worlds ende. And finally, where you say, they may repent priuately, and hope for pardon; this is all I say, I doe more then doubt it: I would be loath to loose that sinner by pronouncing forgiuenes of his sins, who being made to know thus much of his duty vnto [Page] God, and the Church, 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 [Page] 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 SanctificationTrue Repentance is a turning from euery sinne, to do euery good worke. 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, Iames 2. 10. 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 Eccles. 10. 1. little follie him who is in estimation for wisedome: Ecclesiastes [Page] 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 orSimile. 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 [Page] 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 oneSimile. 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 anySimile. truce with it; he stands at defiance, euen as I srael did with the Amalekites, whom they were to prosecute, toExod. 17. 14. 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 theeseSimile. 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 [Page] for the doing of good, that the regenerate, 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, [Page] as Ezekiah; because howsoeuer they could notEs. [...]. 3. for measure and manner doe all in an absolute fulnesse:Perfection is here set agaiust hypocrisie. so as there should be no fault, yet for desire, care and endeauour, they stroue to doe all which they couldA double perfection. 1. Of measure. 2. Of parts. 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 Mar. 6. 20. preaching, and Iehu is zealous in many things for the2 King. 10. 31. Lord; Simon Magus will conforme himselfe to the wordActs 8. 13. 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 [Page] 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 dothSimile. 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;[Page]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 acceptedSimile. 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 forWorthinesse put for meeknesse, and vnworthily, for vnmeetely; 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 and1 Cor. 11. 27. meanes be offered: so as that Repentance may be worthilyHeb. 6. 7. 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 ofLuke 19. 1, 2, 3, 4, 5. goods euilly gotten, and by distributing of well gotten goods; also, by a cheerefull entertainment of Christ. The conuerted theefe, as little space as he had after his conuersion, yet how many wayes did his repentance declare it selfe? namely, by the reproofe and admonition of his fellow, by admirable patience, by godly prayer, by iustifying and defending Christ his innocency, when he was condemned of all the Iewes, and doing it before them euen to their faces; also by confessing his glory in their hearing, and his owne sinneLuke 23. and shame against himselfe. And as it is in the first Repentance, [Page] 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 wouldIames 2. 26. 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 workeWhat a good worke is? 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 [Page]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 toHow many things required to a good worke. 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 to1. Good matter. doe that onely which God commanded, and not toDeut. 12. verse last. 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, [Page] 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 metyard 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; and2 Kings 26. from verse 16. till verse 21. 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.

[Page]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 which2. Perso good, that the manner may be good. 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 theSimile. that makes the person good, as the fruite makes not the tree good; nor 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 weeSimile. 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. [Page] 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 [Page] here to consider, that faith in euery good worke, dothA threefold act of Faith in euery good worke. 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, will1 Pet. 2. 5. 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 [...]. 3. 14. 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; [Page] 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. This3. Good end. 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 goodnesseActions are measured by their ends. of the action. He that takes a good thing in hand, and propounds a wrong scope, he is like to one who hathSimile. 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 [Page] 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 Godward, 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 may4. Good meanes. not imagine, that if the thing be good they doe, then it is lawfull and free to vse what meanes they list good or bad, without choyse. Good things must be compassedGood things must haue good meanes. 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 [...] Gen. 27. Shee sinnes by impatiency. 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, against1 Sam. 21. 13. the dignity of his person, to deliuer himselfe from thePsal. 34. 1. 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 [Page] 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,5. Circumstances. 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. [Page] 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 [...]. 3. bis Righteousnesse, which is by faith; Rom. 10. 2.

[Page]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 workeGood workes please God, and why? Woe be to the most cōmendable life of any man, if it be iudged without mercy, saith Augustine. 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. [Page] 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 1 owne worke in them, as it is written; Ye are the 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 Philip. 2. 13. 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 2 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 3 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 4 [Page] 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,Deus in nobis coronat sua dona. 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 [Page] 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 imperfectionsGood workes merit not, and why? & 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,Debitum non est meritum. Merita nostra, Domini misericordia, meritum meum, mors [...] Christe. Bernard. 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 ourA reward due vnto good workes, and Why? 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 themA reward of fauour, not of debt. that beleeue in his Sonne (there being not any temporall benefit, no not a peece of bread, which otherwiseRom. 4. 4. [Page] commeth to their hand then by free mercy) and not a reward of debt and desert; as if either the worthinesseGod is not obnoxious [...] his creature. of the worke simply considered, or as it is dipped and died in the blood of Christ, could binde God to vs, & Heb. 1, 3. 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 bySimile. 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 [Page] 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, [Page] 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 that2. Pet. I, II. which he might condemne; so it moueth his childrenOur merite is misery. It is sufficient for our merite, to know we do not merite. 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 oneVse of good workes. 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 [...] [Page] [...] [Page] [Page] the good workes and good life of his children expresseth1. Vse of good workes, in respect of God. 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.See M. Iohn Shaw his trea tise of Maries blessednesse. Fol. 89, & 90. 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 is2. In respect of the Gospell. 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 [Page] 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, besides3. In respect of our selues. 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,Simile. 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 [Page] 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; 4. In respect of other men. 1 Cor. 3. To proceede, if we regard other men, the exercise of good workes, is fruitfull to all sorts and kindsVnconuerted. of men: for they which belong vnto God, and be yet1. Elect. vnconuerted, by 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 good2. Not Elect. 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 good1. Weake. 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. Or2. Strong. 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 [Page] 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 [Page] 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 worke [...] 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?

[Page]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,First of the workes of the first Table. 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, andMat. 22. 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, asLoue of God: what it is to loue. desireth to be knit and neerely ioyned to the thing or party loued. This is the nature of loue, so to carry the1. Commandement. 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 [Page] 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 religious. Beasts which out of narall instinct do loue their yong, how do they fare? what discontentment they shew when their yong are taken from them? How doe Parents greeue and take on for the death or absence of their children whom they loue; being well pleased and delighted when they enioy their presence and company? In that humane loue which is amongst friends, it fareth after the same manner. Let the example of Ionathan and Dauid teach it, 2 Sam. ch. 1. What pleasure tooke they in each others presence and wel-fare? And how bitter was it to Ionathans heart, that it should go amisse with Dauid, and to Dauids to misse Ionathan his friend, whom he loued as a wife her husband?

This is also the nature of religious loue: Such asWhat it is to loue God. loue God, or Christ, or his word, or people, they couet to be linked vnto them as neerely as may bee, delighting themselues in the partaking with them, being much troubled for the want of them: as is to be seene in the example of the Church in the Canticles, Cant. 5, 6. when her beloued was for a time gone from her: [Page] and euery faithfull soule findeth it to bee their griefe, to be held a while from the word, or from their presence, or conference with God. See Psal. 42. also Psa. 84, 1, 2, 3. vpon all which I conclude, That the loue of God is that affection which maketh the christian soule take comfort & contentment in the communion with God, desiring and delighting to be more and more streightly knit to him, and more fully to participate in him and in his gracious blessings and loue tokens.

Sundry are the causes for which Gods people oughtWhy God is to be loued. to loue him thus: For, they are his creatures, he their maker; they his seruants, hee their Lord; they his friends, and which is more, his children, & he their deere Father in Christ; yea they his spouse, hee their husband: so as they are tyed and bound to him by all bonds of loue and duty: God beeing vnto them in a most speciall manner all these things wee haue sayde. Moreouer, he loued them first, before they loued him; yea being his enemies, hee loued vs when wee hated him, and gaue vs a sufficient pawne of his loue, euen his owne Sonne, to be a man, to bee a seruant, yea to be a slaine sacrifice for vs. And withall, hath by his holy Spirit which he hath giuen vs, shed abroad this loue in our hearts. Vnto all which, if we will adde the consideration of all the good which he hath already done to vs in our bodies and mindes, in earthly and heauenly things, and the great things which we hope to haue heereafter, and the straite commandement which it laide vpon vs, to loue the Lord our God; and that if we loue him, the commodity is not to him, but to ourHow much God is to be loued. selues: then will it easily appeare, how diuerslie and greatly we are obliged to this God, to render him this [Page] duty of loue; where in that we may proceede well, we are to know, that as our measure of louing him, must be to loue him aboue measure, as he hath loued vs infinitely, and is that most perfect goodnes and beauty worthy of perfect loue: so our rule to guide our loue,By what rule our loue is to be guided. is to loue him, not for his benefites and good things onely or cheefe, but to loue all other things in God, and for God, and God for himselfe, euen for his most sweete and gracious mercies, and for his vnmeasurable holinesse and truth.

This is ingenuous and filiall loue, such as becommeth children. The other, being that which ariseth from his blessings principally or solely, is mercenary and meete for slaues or seruants. For though the blessings of God bee such as deserue at our hands not onely thankfulnesse, but encrease of loue and obedience, yet wee may not loue him either onely or cheefely in regard of them, but principally because he is that Soueraigne goodnesse worthy of all our loue, though he should neuer do vs good; as godly persons are loued of vs, albeit we neither presently haue, not hope for any benefit from them.

This pure loue and vnfeigned, it is engendred fromWhence our loue to God springeth. the sense of Gods loue towards vs; whence ariseth in our hearts a loue towards him: as it is written, We loue him, because he first loued vs, 1 Iohn 4, ver. 19. Thus it is saide of the woman, Luke 7, 47. that because many sins were forginen, therefore she loued much. Thus it is when the loue of God is manifested vnto vs in the forgiuenes of all our sins, and so in our reconciliation with God by Christ, this loue constraines vs to loue God ardently.2 Cor. 5, 14. Because he hath so loued vs, as to giue his Son for [Page] vs, we are moued, and that most iustly to loue this most louing and mercifull God. And this is it which is written, that Faith worketh by loue; Galat. 5. 6. For after that once we beleeue the promise of grace, and by faith haue laide hold on Gods mercies offered in Christ; this faith sets on worke our loue to God-ward first, and afterwards towards such as God would haue vs loue, euen to our enemies. And this is the proper effect of ourWhat be the effects and signes of our loue to God. loue towards God, namely, that it bringeth forth another loue, wherewith we loue, and be ready to do good to all men, especially his Children: it being so, that we cannot loue him which begetteth, but wee must needs loue them which are begotten; 1 Iohn 5. 1. For as it must needs follow of Gods loue to vs, that it stirre vs vp to loue him, so it is necessary that our loue wherewith we loue him, doe cause vs to loue all that beare his Image; especially such as beare it by regeneration: Insomuch, that if any man say; He loueth God, and yet hateth his brother, surely that man is a lyar, and hath no truth in him; 1 Iohn 4. And this loue of others, is such a fruite and effect of our loue to God, as it is a speciall token whereby to iudge of the truth and sincerity of it. Whosoeuer then loueth other men, namely, such as are Gods Children, in this respect as they belong vnto God, and because he commandeth loue towards them; I say whosoeuer vpon these grounds vnfeinedly loues his Neighbour, (friend, or enemy,) this is an euidence of a man truly louing God: for he that saide, That hee cannot loue God whom he seeth not, who loueth not his Neighbor whom he doth see; 1 Iohn 4. 20. hath also saide; If we loue one another, his loue [...] perfect in vs: 1 Iohn 4. 12. That is, herein we haue a testimony of our loue, where with we [Page] loue God, that it is not counterfeit, but sincere, because we doe by loue embrace one another for his sake, euen to please him.

Aquila.

It is an easie and common thing to dissemble the loue of God, insomuch as they which be furthest from louing him in truth, are found most forward to protest it in words. Therefore howsoeuer this which you say doe much auaile vs to discerne it, (for the loue of others, especially of our enemies, which proceeds from the loue of God, it is the true touchstone and triall of it) yet may it please you to deliuer some more and more plaine notes and tokens of our loue to God, as euery one who will not bee deceiued, may haue wherewith to proue to himselfe the soundnesse of his affection this way; and in declaring of this, ye shall make knowne what workes and duties are fitting for them to doe, who haue, and professe to haue the loue of God: and so by one bush stop two gappes, and plaster two walles with one trowell.

Apollos.

It is true which you say, the proper effects are best meanes to iudge of the cause; and the selfesame effects which be markes of our loue, be also duties and workes, which such as loue God are bound to doe: which if they be not done, will testifie that all profession of the loue of God, is but dissimulation. Such persons as doe in truth beare a louing heart toMore proofes of the sound loue of God. God, it will leade them to an hearty loue of his Word; which is to be seene in Dauid, a man, if any other, very full of loue towards God; the zeale of whose name, had euen eaten him vp: Psalme 119. 139. And this hee witnesseth herein, that his Word was his delight; Oh (saith he) how doe I loue thy Law! Psalme 119. 79. My delight [Page]is in thy Commandements, verse 47. Thy Testimonies are 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. better to mee then thousands of gold or siluer, verse 72. They were as sweete to his soule, as hony is to his mouth; verse 103. Now whereas hypocrites seeme to haue the loue of the Word, it is but in seeming; for they loue it onely for knowledge sake, the desire whereof is a thing agreeable to Nature; but Gods Children loue it, because it is the trueth of God, and their appointed food and nourishment, whereby they are to be fed to life eternall. And further, their loue to it doth breed (which is not to be found in any hypocrite) an earnestHypocrites delight in knowledge, but not in the thing (to wit, Christ) known and vnfeined desire, care, and endeauour to doe it, and practise it; wherein they well declare how well they loue God: As it is written; If ye loue me, keepe my Commandements: Iohn 14. 15. And yet more plainely afterwards, verse 21. Hee that hath my Commandements, and keepeth them; (that is to say, striueth what he may to keepe them) this is he which loueth me; see verse 23. to the same purpose. All which signifying thus much, that Christ Iesus taketh triall of our loue towards himselfe, by our louing, and out of loue, labouring to doe his will reuealed in his Word. As on the one side, our loue to him is manifested, by hating and flying such euils as he hath forbid, according to that is saide in the Psalme; Ye that loue the Lord, hate the thing that is euill: Psalme 97. 10. And Psalme 119. 128. I esteeme all thy Precepts most iust, therefore I hate euery euill way: So on the other side, the delight we haue in seeking to know the Word, for this end, that wee may be the doers of the good things commanded therein, it is a good and sound proofe of our loue to God, the Authour of the Word: who will be loued in his Word, and trusted [Page] in his word, and feared according to his word; whereof wee conclude, That loue of God, which is seuered from loue and obedience of his Word, to be hypocriticall. It is also an infallible marke and duty of sound 2 Their loue to Gods Children, it is both in affect, and effect, in word and in worke. loue towards God, to loue him in his Children, and his children in him (as was touched before) when not for pleasure we haue in them, or profit by them, or for alliance or acquaintance sake, or any morall perswasion; but principally for their adoption sake, and for the likenesse which they haue with God by their grace of sanctification, wee haue our affections more set towards them, then towards any other which are not such; yea, though they be our naturall brethren and sisters. Moreouer, all loue hath aA feeling, & suffering together. simpathy, or fellow-feeling, causing 3 mutual ioy or griefe, according to the nature of the things which happen: so it is here. Gods Children as they greeue to see God disobeyed and dishonoured, his Word hindered or abused; so they reioyce to haue him pleased and honoured, or his Word and kingdome aduanced. Example whereof we haue in Dauid; Psal. 69. 9. Acts 14. also in Iohn 2: in Paul and Barnabas, and others, whoThey rent their cloathes, &c. haue beene moued in Gods cause as in their owne; and more taking to heart things which hapned either with, or against Gods name, then their owne; a true note of true loue. This is also a property of loue, willingly to praise whom wee heartily loue; as hatred appeares by discouering faults and fraileties, and vpbraiding in reprochfull sort, such as offend with their infirmities: so loue delights to lay open and commend the perfection of that which is loued. This is to be seene in mariage loue, and in the loue of friends; so it is also in Christian loue: it stirreth vp to the searching out and commending [Page] of the excellencies of God. I will loue thee dearely O Lord my strength (saith Dauid) the Lord is my rocke, my fortresse, and he that deliuereth me; Psal. 18, 1. Dauids loue which he bare to God in his heart, filled his mouth and his Pen too with the praises of his God. Whereof also there is an example in the Spouse of Christ, in Canticles 5. 10. My beloued (saith he) is white and ruddy, the fairest of ten thousand; shee loued much, and therefore shee praised much. Adde vnto all this, that loue doth not onely mention with ioy & gladnesse the praises of God; 5 but (as we vse to say, shew me your loue by your gifts)Amor, sui diffusivus. it is content to be at cost with God, and to bestow gifts for his sake: for Gods Children out of their loue vnto God, they doe first giue themselues vnto God, euen their soules and bodies, to doe him seruice in practise of all duties commanded. Euen as the Israelites brought their sacrifices freely, to offer them vnto God vnder the Law; so the faithfull willingly offer themselues a liuing sacrifice vnder the Gospel; Rom. 12. 1, 2. They giue also their graces, and set them on worke towards him, and their brethren; as they receiue of God whatsoeuer graces they haue, so they doe returne them vnto him, to honour him, and serue their brethren with them. The hypocrite as he loues God for his benefits, and so long as hee doth bestow good things on him; but let God once take away his blessings, the cause of his loue, and then his loue faileth him; his blessings and the hypocrites loue liue and die together: so the gifts and graces which the hypocrite hath, are referred not vnto God, to glorifie him therewith; but to the pleasing, profiting, and praysing of themselues, as their owne conscience will tell them, if they will hearken vnto it, and beleeue [Page] the testimony thereof. It is otherwise with the godly, who in the vse of their gifts seeke not themselues, but God, whom they loue; and vpon whom they are ready to bestow not themselues alone, and their graces, but their goods too: which albeit God hath no need of, because gold is his, and siluer is his; Hag. 2. 9. Psal. 50. Yet when we giue forth his goods to the maintenance of his worship, or the place of his worship, or the Ministers of his Word, or to the reliefe of others the Saints & members of Christ, then we doe honour the Lord with our substance, and doe giue it vnto himselfe: As he will openly acknowledge at the last day; What ye did to one of these, ye did it to me: Mathew 25. Martha loued Christ, Iohn 11. and the woman spoken of, Luke 7. 37. Also, the women mentioned, Luke the 8. 23. and all they declared their loue to him by their charges and cost, which they put themselues to for his sake. That we cannot doe to him in his person as they did (because he is gone to Heauen, and hath now no need) we are to doe it to him in his seruants and people; which is taken as a fruite of our loue to himselfe. And as our cost about him, so our 6 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 [Page] 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 is reported to haue made his knees hard [...] Camels knees, with labour in prayer. 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 7 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 much2 Sam. 15. 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 [Page] 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 Dauids mourning, Pe ters teares. Christs agony, doe manifest this truth. 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 [Page] 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 ourPrayer, a fruit and token of our loue. 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 suchOf the feare of God. 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 [Page] 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 ChurchThe feare of God, how it belongs to the wicked. 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 [Page] 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 circumcisionRom. 2, verse last. inward and in truth, another after the letter, and outward in the flesh. So there is a feare, and a feare; aFeare of God, twofold. good feare, which wee are exhorted vnto, and an euill feare which we are called from. Feare not (saith Moses)Exod. 20. 20. 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 slauish1. A seruile feare; of this feare it is true which is commonly saide; and seruile, arising out of the gultinesse of sinnes, and strengthened with dread of punishment from the righteous power of God. This feare correcteth notWhom wee feare, we hate, and wish they were 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 and2. Filial feare. 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 timeSimile. stand in the presence of a Iudge his owne sonne, and a male factor; the one loth to misbehaue himselfe in his [Page] 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; asSimile. 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, [Page] 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 [Page] 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 gardenPsal. 112. 1. of all vertues, which are preserued by an ho'y feare ofProu. 26. 27. God; it is the enemy of all vices, which cannot raigneProu. 8. 13. 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; Of Ezra, it is said hee feared God greatly. 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 [Page] 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 theGod must be feared accordingly. 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 [Page] 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 toTrust in God, proper to the faithfull. 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;Heb. 3. that they with-draw themselues through vnbeleefe,Heb. 10. that they are full of vnbeleefe; that they are faithlesse, that their trust is in their riches, or in thePsal. 53. arme of flesh, or in man, and not in the liuing God.Tim. 1. 6. 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 hisPsal. 18. buckler, his tower, his shield, and defence, his fortressePsal. 112. [Page] 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 eueryPsal. 32. 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 reposeWhat it is to trust in God. 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 firstGround of trust in God. 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. 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 [Page] 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 theThe godly vse meanes, but haue their trust in God onely. 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 godlyWherein the trust of the godly differs from the trust of the wicked. 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 [Page] 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 peaceMarkes for triall of our trust in God. 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 [Page]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.Encouragements to trust in God. 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 [Page] 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 vs from the sight of the Sunne, so theSimile. 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 [Page] 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 thereforeOf Prayer and thankfulnesse. Christians doe lift vp their mindes vnto God, euen because2 Commandement. 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 [Page] which these doe in hypocrisie, the other doe in truth: and particularly there bee in these workes of prayerDifference betweene good and bad, in Prayer and thanksgiuing. 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 2 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 3 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 4 sauing graces then others. Whereas euill men aske temporall things more often, and more earnestly; 5 neither doe they aske these out of faith, to be heard. Againe, the godly take no worke in hand, but they begin 6 it with prayer, and end it with thankesgiuing: soCol. 3. 17. [Page] doe not the wicked. Moreeuer, the godly doe continually 7 pray, with an earnest desire of the thing asked in prayer, and with a sure perswasion of obtaining it;Marke 9. both which the wicked want. Finally, besides many 8 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 mindsRom. 7. 16. 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 theirMat. 5. 16. heauenly Father. These are the rules they walke by,1 cor. 10. 31. 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, [Page] 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 workeNote this. 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 pleasingWhen ones minde is vncleane, it defiles his best workes. 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 vnworthinesseEccle. 4. verse last. on the one side, bethinking how little they deserueExod. 19. such mercifull helpes, and yet how great neede they haue of them; and on the other side, of the aweful [...] before whom they must appeare, and of the gracious promises which hee hath made to his owne ordinances, with earnest prayer to be enabled to doe [Page] 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, trulyLuke 11. 15. & fully resolued according to the measure of grace receiued to beleeue and obey God, hungring and thirstingMat. 5. 6. 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 reuiuedSimile. 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 [Page] 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 boldThe true vse of Gods Name. 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 God3. commandement. 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 [Page] speech, vnlesse vpon great occasion, and when necessityAs men vse their holy day cloathes. constraines; and then they take it vp with great feare and awe, lest they sinne in vainely vsurping it; prayingAnd for the titles, words, properties, Sacraments, workes of God, their care is to mention them with a godly reuerence. 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, they4. commandement. are thus affected towards it: (farre otherwise then euillThe true vse of the Sabbath. 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, [Page] Wine, and Oyle, then God; Children to keepe theAnd with what [...] they beare their absence from the Assemblies; see Psal. 84. 1, 2, & 41. 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.

[Page]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 ofPatience a vertue proper to a true Christian. patience, and no worke more proper to an elect man, then this; therefore called, The, patience of the Saints, Reuel. 13. 10. To teach vs, that it is peculiar to them alone; and it is there annexed to faith: as also in Heb. 6. 12. as a fruite thereof; Also to hope, as an vnseparable companion of it; 1 Thes. 1. 3: Remembring the patience of your hope. And very worthily is hope matcht with patience, and that for two respects; seeing the thing we hope for, which is eternall blisse and rest from our labours in Heauen, is not onely deferred and put off, but derided and scorned; 2 Pet. 3, 4: yea, and we afflicted too; 1 Tim. 4. 10. Therefore hope hath neede of patience to sustain it. Secondly, thus yoking hope with patience, we are admonished, that as hope cannot consist without patience, so neither can patience exist, or be, where there is not hope. Hope bringeth forth encrease of patience, and patience encreased, doth confirme hope; Rom. 5. 3, 4. Finally, there is no worke wherein wee more resemble and shew our selues like vnto Christ, the president and patterne of true patience, then this; as we are plentifully taught, Heb. 12. 1, 3. Also 1 Pet. 1. 20, 21, 22. Which places of Scripture teach vs thus much, that Christ in patience abiding his Fathers will, suffering willingly the shame and smart of the Crosse, became an example to vs, that we should follow his steps. Insomuch as the Apostle Paul, Rom. 8. and 2 Tom. 1. affirmeth, that such as doe sallow Christ in patient suffering, shall partake with him in reigning and glory. It will therefore be very fit, that [Page] this grace of Patience be distinctly and fully entreated of, and feuered from that shadow of patience which is in the wicked, who seeme to haue it, and yet are nothing lesse then patient.

Apollos.

This had beene spoken of before, when we entreated of Hope, whose supporter patience is, as hope is the prop of Faith; but that I thought it sit to place it amongst those workes of godlinesse: and to the last place I haue referred it, because it being a large argument, it will aske vs more time then at this our meeting could well haue been affoorded to such a copious theame, and spacious matter. Therefore if it seeme good to you, we will let it alone till our next comming together.

The tenth Part of the Dialogue.

Of Patience in affliction.

Apollos.

FRiend Aquila, since we first entred vpon our conference of effectuall Calling, and of the fruits of it, you neuer tryed my patience till now. I haue here expected you a good while, and if you had not come iust thus as you did, surely I had returned whence I came, somewhat discontented with you.

Aquila.

Sir, I am but quit with you, for thus you serued me once; but you that haue seene me so forward in keeping times for prosecuting this businesse, might haue imagined in your selfe, that it was something more then ordinary, which kept me thus long from you.

[Page]Apollos.

Nay, I tell you that very thought held me, and so ruled my mind at that, as I did not grow vnpatient.

Aquila.

Sir, I pray you lay aside your quarrell to me about my long tarrying, and now we are so well met, let me heare you speake of the nature and property of the obiect and office of Patience.

Apollos.

There is no Christian grace, but it hath hisAfflictions, the obiect of Patience. speciall obiect to worke vpon, and whereabout it is exercised. Promises of saluation are the obiect of faith, whose property is to beleeue and receiue them by the mind and will [...] to them, and embracing them for most true; the thing promised, is the obiect of hope, whose office is to expect it till it be giuen vs. The office of loue, is to knit our affections to God, who is the proper obiect of our loue. Repentance is busied about sinnes, and the vse of it, to greeue after any sinne, with a purpose to offend so no more. Temperance gouernes our mind about pleasures of life; meckenesse about iniuries from men. Mercy is exercised about miseries of others. Humility bridles the mind about praises and honours. And to be short, the power of moderating the heart in crosses and afflictions which are put vpon vs by Gods appointment, doth belong to Patience, which hath afflictions or aduersities for his proper obiect: for this is the will of God, that no man should liue in this World without crosses and afflictions. Our dayes are few, they are also euill, and very euill. Our yeeres are few, but miseries are not few; they are many and manifold, and some of them great, and doe continually follow vs as the shadow doth the body. These miseries when they happen, they stirre and moue the [Page] mind to griefe; euen as presence of pleasure & delights tickle the mind with ioy, to sorrow assaults the mind in the presence of afflictiue and heauy things, wherewith it should be ouerturned were it not for the helpe of patience, which doth temper our griefe, and stay the mind steddy and quiet in good contentment vnder the hand of God. This then is the office of patience, to confirme & settle the mind against the force of sorrow, arising from the sence of tribulations.

Aquila.

I perceiue well by this ye haue vttered, that the office and power of patience will better be declared, if withall and first of all, afflictions and the kindes thereof (which be the matter whereabout patience is set on worke) shall be opened and saide forth. Will it please you then to follow this course, to speake generally of afflictions, & to acquaint vs with those grounds of patience, which be common to all afflictions; and after that, to handle the seuerall sorts of afflictions, and the speciall grounds of patience [...] to euery kind of afflictions, [...] the [...] grounds whereon worldlings build the frame of their [...] patience?

Apollos.

Aquila, you haue well chalked out away wherein we may walke. Thus then the [...] and [...]; the Scripture saith, That death [...] into the World by sinne; Rom. 5. 12. By death, is vnderstood not onely that dissolution of soule and body, but all troubles and afflictions, as the [...] of death men are not [...] sinne [...] able to death, then to afflictions. It was not onely saide to Adam, To [...] thou shall returne, but that in sweate of his browes [...] should [...] his bread; and to Eue, That [...] bring forth children [...]: These, with [...] afflictions, [...] vpon Adams [Page] [...], among whom, some may be found haply which neuer knew what prosperity meant, but not one which hath not tasted of afflictions. Our entrance into the World is with danger & cryes, our passage out of the World is by fearefull & painfull death: the middle between birth and death, cradle and graue, is full of vanity and vexation, affliction being a cup which all men are to drinke of, some more, some lesse, God measuring vnto each person a portiō of trouble, as drinke was wont to be measured in cups, that each in the Family might haue a portion. Hence are those speeches in Scripture, The Lord hath a Cup in his hand; Psal. 75. 5. And Father, let this Cup passe; Mat. 26. 42. And Can ye drinke of the Cup, &c. Mat. 20. 22. But in this common condition of all men, the wisedome of God doth hold a difference, afflicting his owne children both more often, and more seuerely then he doth the children of the World. There are sundry good reasons of Gods counsell herein, why he administreth a deepe portion of afflictions, and keepeth his Children in the Schoole of tribulations longer then he doth the wicked; first in that God freeth the wicked here, when he doth afflict the iust, it would admonish vs, that there is another World after this, in which his afflicted children shall haue rest and be comforted, when the wanton worldling fatted with delights, shall be troubled and in torment; as Abraham saide to the rich man, Luke 16. In his Life time hee had receiued, &c. And according to that 2 Thes. 1. 6, 7. There be other reasons of this proceeding, as that he may by his patience & bounty towards the vngodly, call them to amendment, and leaue them without excuse, if they continue impenitent after such [Page] lenity and kindnesse; Rom. 2. 4. And also to terrifie them and make them afraide to sinne, by expectation of the wrath to come: For if iudgement begins at Gods House, and the righteous searcely be saued, they may easily collect what remaines for them, if they turne [...]; 1 Pet. 4. 17. Moreouer, Gods owne children by such seuerity vpon them, and lenity to the euill, may perceiue how vnpartiall God is, that will not beare with sinne, no, not in his chosen ones; and so learne to feare him; and withall they are encouraged to looke for a better portion hereafter, euen a share in that heauenly inheritance. Knowing that as earthly Fathers, though they allow their sonnes bare and course fare and lodging, and hard vsage otherwise, when they who be strangers, are liberally entertained, yet meane them the inheritance: so God plentifully feedeth and furnisheth the wicked, who are strangers from God, when such as be his owne children are both beaten and haue short allowance, yet the inheritance of Heauen is appointed for them. And this is one chiefe ground of patience, that God is not onely the Authour of the afflictions which he sendeth according to his wil, but disposeth them to their aduancement in the end. Which proceedeth from hence, that howsoeuer God be angry with the sinnes of his children, and afflict them with greeuous & smartful things; yet they come from a loue and mercy which God beareth to their persons, which causeth him in that wrath against their offences, to remember mercy to themselues. Contrariwise, in his afflicting of euill men, he hateth both sinne and person for the sinnes sake; which is the reason, that as they haue no true patience vnder the weight of their afflictions and miseries, as not perceiuing [Page] them to be sent to them out of any good will towards them; so when the burthen is off from their backe, they are neuer the better, they hauing no blessing with their affliction to cause them to profit to amendment, but are rather driuen the further from God: So turning and yeelding to him while his hand keepeth them downe, as Pharaoh and Ahab did; yet afterwards they returne to their old byas, and be as they were, or rather more hardened in sinne. When as godly men vnderstanding by their faith, that all crosses issue out of that loue wherewith God loued them in his Sonne to saluation, they are sure of a fruite by their afflictions to greater repentance and humiliation; and haue their minds well framed to patience, out of this perlwalion, that the hand that strikes them, is no hating and killing; but a louing and sauing hand. The grounds of patience in all other men, are, not the will of God, or the expectation of a benefit out of the assurance of his fauour: but necessity, because they haue no remedy, and they thinke it better to beare it, then to do worse: These two, either that it will not boote them to resist, or that resistance will but doe them harme; these are the common grounds of their patience. But on the other side, the godly haue other ground of their patience in all afflictions; which I will now more distinctly name vnto you. As first, that their affl ctions come not by chance, but are [...] and directed by Gods prouidence; Amos 3. Secondly, that they are momentany and short, and shal haue an end; 2 Cor. 4. Thirdly, that they are alwaies iust and righteous, though the reason of them be not alwayes knowne; Daniel 9. Fourthly, patience in bearing afflictions, is a duty and seruice pleasing to God; I [...]. [Page] 4. 5. Fiftly, they know their afflictions shall not exceed their strength. Sixtly, that there will be a good and happy issue of them at the last; 1 Cor. 10. Seauenthly, that they haue not onely all other men, but all good men to be companion of their afflictions; Psalme 34. And lastly, that it would be to their great hurt to bee free from afflictions. By these considerations, their mindes are stayed in good quietnesse, that though they are not stockes, but doe feele afflictions; yet the [...] of their afflictions hath no power greatly for to disturbe their minds; because by patience they possesse their soules. This is it wee see in Iobs sore afflictions, hee lookt vp to Gods wil, and was patient; God hath giuen, and he hath taken, Iob 2. Dauid sore afflicted by sinne, he considered the good will of God, that the Lord would doe him good by it, and was quiet. Paul passed through a world of afflictions, yet fastning his eye vpon the end of them which was eternall glory, and assured hereof, that they would further his owne, and the saluation of the Church, thereby hee was made constant in patience; 2 Cor. 4. verse last. Moyses in his afflictions endured, looking forward to the recompence of reward; Heb. II. This it is which is the life and soule of patience; namely, that this is the will of God, that his children should glorifie him, by willingly suffering aduersities, and that Gods loue will draw a blessing out of their afflictions, to the glorisying of themselues in the end; euen as Sampson gathered sweet out of the bitter: so Gods childrenSimile. find a sweete fruite of bitter afflictions; Hebrewes 12. 11, 12.

Aquila.

By this which you haue said, I obserue these three things. First prosperity and aduersity be no sure [Page] arguments of Gods fauour or hatred, because they doe in common fall to all men in such sort, as the godly are blessed when they are afflicted, and wicked persons are accursed, euen when they prosper. The second thing is, that afflictions falling alike to all, (though more, and more often to the good) yet afflictions to wicked men be a part of Gods curse, and properly punishments; afflictions to the godly are rather loue tokens, and haue the nature of blessings in them. Thirdly, when good and euill men are vnder afflictions, there is no smal difference in their patience; some [...] men haue not so much as shew of patience, being full of discontentment and rage when they are vnder Gods hand: others which are more calme and still, yet haue no patience but perforce, because they cannot choose, or be loath to be thought faint-hearted. Whereas good men are as well pleased with afflictions as with benefits, euer accounting that best which God sends to them, whatsoeuer it be, bearing his crosses not of necessity, but for duty sake to God.

After these things thus discoursed, it will be sitting that we passe from this generall Treatise of afflictions, and to descend vnto particulars, to speake of afflictions, as they are either the chastisements of our sinnes, or the trials of our faith and loue; thus I thinke we may distinguish the afflictions of the godly: The Scripture so plainely telleth vs, that God chastiseth whom he loueth, nurtering and correcting euery childe whom hee receiues; Heb. 12. 6: and also doth tempt and take triall of them. Thus he is saide to haue tempted Abraham; Gen. 22. 1. And afflictions are called temptations; Iames 1. 23. For as Sathan tempteth to seduce & destroy; so God tempteth [Page] to proue, and make triall of his people, to make itTentatio seductionis. knowne what is in them; Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials;2. Probationis. yet wee are to consider and speake of them distinctly and [...] things diuided in nature; some being tried by affliction, wherein it cannot be truly said, that they are chastened; as Iob, and diuers Martyrs. To conclude, afflictions, which be properly punishments to the wicked,Punishment. are to the righteous for correction, or for theirCorrection. Triall. triall.

Apollos.

I thanke you Aquila for this kindnesse, inOf Chastisements. cutting and laying out my worke for me; I am content to be held your apprentise, and to giue you the credit and place of the master workman. But to fall in hand with the worke, it is true indeed which you say, that afflictions, which in themselues, and toward the wicked are a part of the curse due to sinne; yet in respect of the righteous, they change their condition: the afflictions and death of our Lord Iesus Christ hauing sanctified all the afflictions of his members which beleeue in him, that they should put on another nature, and be no more to them an execration; but to serue (as you well say) either for correction or probation, or both. For in one worke sometime God hath a double end, both to chasten for some sinne done, and to take triall of the graces in his children. For our orderly proceeding, I will first entreat of Chastisements, and the patience which Gods Children shew therein: Afterwards of their trials, and namely of their great triall of trials, which is by death and martyrdome; whereunto some of Gods Children are put, and all are to expect it. The Church of God it is a Schoole, the faithfull are as Disciples [Page] and Schollars; in Schollars there is much forgetfulnesse, and slothfulnesse, and much other vntowardnesse; which will neede to be remedied by the correcting hand of Christ, the onely master of his Church: his Ministers being to him but as Vshers. The Church is as a Family, the faithfull are as Gods seruants & children;2 Simile. amongst these there is alwayes some vnrulinesse, and disobedience: therefore God their Lord and Father, cannot be without roddes for chastisements. This the Scripture abundantly witnesseth, that as the godly on the one side giue plentifull matter, by their often and plentifull sinning, yea, sometimes by greeuous sinning against God, why they should bee beaten euen with scourges: so on the other side, many and manifold are the corrections of God. He hath roddes and scourges of all kindes, gentler and sharper, inward and soule chastisements, outward and bodily corrections: God can smite in goods, name, estate, credite, wife, children, friends, liberty, in euery thing that is with them, or neere them, or deere to them. God knowes how to chasten them, by taking away, or lessening their comfort; also by putting vpon them things greeuous to their nature, wherein Gods Children through patience doe shew all good contentment at the Lords dealing with them, though it be sometimes very rough and seuere. Yet they know and consider that it is well deserued,First ground of patience. they haue made themselues very worthy to be wel beaten, by their breach of Gods Law; and it is but good reason, if they be so bold as to transgresse, and deserue chastisement, that God should take leaue to vse his authority. Therefore as they suffered with patience the Fathers of their bodies when they corrected them, now [Page] much more they doe submit themselues to him that is the Father of Spirits; especially when they marke his manner of proceeding in his chastisements, and the chiefe ends that he aymeth at in them: seeking therein their profit, not his owne praise, or pleasure, as bodily Parents often doe. For touching his proceeding, albeit man suffer eth not but for his owne sinne; Lament. 3. [...] is corrected but for his faults: yet God doth not draw out his roddes for euery offence, then there were none able2. God smiteth not for euery offence. to abide it: for we offend so often and so much, that it would quickly consume vs, if wee should feele his hand for euery trespasse. But as earthly Fathers winke at sundry and many things amisse in their children; so it pleaseth God to vse conniuence and fauour towards our daily infirmities, and smaller faults which accompany the frailty of our nature. Therefore it is saide of him, that he is slow to anger, patient, and full of compassion and goodnesse, Psal. 103. Indeed when the godly doe forget themselues, and fall into some foule and grosse sinne, especially whereby they giue offence by their example, prouoking others to sinne; or when in lesser faults they grow too stubborne, and waxe secure, or when they lift vp their hearts, and become proud and high minded; [...] commonly he taketh the rodde in hand, being loth to fall to strike, till we fall to dulnesse, sluggishnesse, arrogancy, and contempt; as there is no other remedy, but that hee must scourge vs, or lose vs. Againe, when God hath suffered his Children long, (for he had rather they should iudge themselues, then hee should iudge them) desiring their conuersion by his bounty and kindnesse, rather then their amendment by correction (so sweete and louing is his Nature, so loth to strike) yet he striketh [Page] not till he haue giuen good warning, either by admonitions of his Prophets and seruants, or motions of his owne Spirit, and often checkes of our owne conscience, calling vpon vs to reforme our life. As it is written in Amos 3. 7. Surely the Lord will doe nothing, but he will reueale it to his Prophets. After these warnings by his Ministers, if there follow no repentance, then there being no other remedy, 2 Chro. 36. 16, 17, he proceeds to chastising, the more seuerely the longer that he hath borne; and the more that wee haue prouoked him, either by greeuousnesse of the fault, or obstinacy in resisting his holy Spirit, speaking in the Ministery of his holy Word; Acts 7. 51. Howbeit, in these chastisements so iustly deserued, so worthily pulled vpon vs, he doth exercise maruellous wise loue, or louing wisedome: his long suffering,4. He correcteth with wisedome and loue. in bearing before he smite, is not so admirable; but his wisedome and loue is as gracious, when he smiteth. He goes to correction with a leaden foote, and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise & louing a manner, with such fitnesle and moderation, to so good purposes, as the faithfull find euen in their smartfull chastisements, cause not onely of patience and great contentment, but of great praise and thankfulnesse; yea, of ioy and cheerefulnesse in their in ward man: howsoeuer their rebellious flesh mutter and storme. Which the Apostle Paul well vnderstood; therefore exhorts the beleeuing Christians to grue thankes in all things; 1 Thes. 5. 18. He that saith, Allthings, excepted not chastisements. And in another place, he wils vs not to despise the chastenings of the Lord; Heb. 12. 5. That is to say, esteeme much, and make great account of them, as of most wholsome remedies, and [Page] gracious testimonies of Gods speciall loue; as Psal. 51. when it is saide, God despiseth not a broken heart: the meaning is, he maketh great reckoning of it, as the best sacrifice that can be offered him; and likewise would the holy Spirit by the like phrase teach Gods children, what precious and fruitfull things Gods rebukes and corrections be, deseruing not only to be patiently, but thankfully [...] somely taken, being full of Fatherly wisedome and loue.

Aquila.

This is it that I pray you lay open, how this most heauenly mercifull Father, doth expresse his loue and wisedome in his corrections: sure it is, that he doth all things in great wisedome, and he that would haue all our things done in loue, there can want no loue in his owne workes towards his owne people. He which is wisedome it selfe, and loue it selfe, must needes deale wisely towards them whom he loues: but declare particularly wherein his loue and wisedome doth appeare; for this maketh much to preserue and nourish patience.

Apollos.

The wisedome of God appeareth sundry wayes, in the chastising of his children. First, because he knoweth when it is due time to fall to correction, not rashly smiting as foolish men doe, who smite their inferiours before their fault be ripe for correction. Secondly, hee discerneth by his wisedome what chastisements be most meete and fittest for euery one; where to vse a gentle, and where an harder hand: when to strike the soule, when to smite the body; when it will be best to correct by losses. Also, he knowes how to proportion the chastisements [...] the sinne, as the sinner may perceiue not onely that hee is beaten for a fault, but for [Page] what fault helis beaten; dealing herein like the skilfull wise Physicion, that doth not minister like potions and medicines to all his Patients, but considereth their complexions and the nature of the disease, and the degree of the sicknesse, and accordingly tempereth his physicke: so doth God measure out to euery one such a portion of corrections (which is the sinners physicke) as the strength of euery one may be able to [...] as the quality of the malady doth require. As a crabbed stock doth neede a crabbed wedge, and a sturdy vntamed Colt a hard bir; so the obstinacy of some, and the toughnesse of their spirit, needeth a more seuere discipline. Herein moreouer his wisedome declareth it selfe, that as he knowes how to fit the chastisement vnto the condition of the fault, and quality of offendors; so how to keepe a moderation both for measure and time, neither more correction nor longer then shall be behoueful: as cunning Musicians, who know how to stretch their strings till they be in tune, and no further, least they breake them. Finally, in this also his wisedome is manifested, that whereas afflictions in their owne nature be euill, as they are also called; Amos 3. 6. Lam. 3. Parts of the curse due to sinne: yet as in the creation hee made light out of darkenesse, so in his wise prouidence hee draweth much good towards his out of these painefull euils: wherein he maketh his great loue, together with his wisedome to be known, not onely in that he striketh not so often as wee deserue, and farre lessethen wee are worthy, his chastisements alwayes comming short of our desert, neither suffers his loue them long to cōtinue; but especially in this, that of short corrections, through his louing blessings vpon them, his children reape happie [Page] and long lasting fruires.

Aquila.

I doe well perceiue how truly you ascribe wisedome vnto Gods corrections: this that ye speake of their fruitfulnesse, by means of his loue I would haue it further explained, because it is a maine motiue to patience. No reason haue any but to take that well, which shal end in their own welfare; it is the hoped fruit which makes the Husbandman, the Merchant, the Souldiour, patient amidst great labours and dangers. Tell vs then what may this fruit be which groweth vpon the roddes of Gods correction.

Apollos.

The maine fruite is called by the Apostle, Not perishing with the world; 1 Cor. 11. 32. Ye are chastised, that ye should not be condemned with the world; that is, suffered to goe on in sinne, with this secure vnrepentant world, to your certaine destruction. This fruite hath another subordinate fruit, seruing and leading thereunto, called, Heb. 12. 11. The quiet fruite of righteousnesse; that is, the fruite of a iust and holy life, which is greatly furthered by chastisements, whereby the godly are awed and brought to feare God, and to obey him in his Word. Before I was afflicted, I went astray, since I haue learned to keepe thy Word; Psal. 119. This fruite of a righteous life by Iob is branched out into two parts; Iob 33. 16. Then be openeth their eares by the corrections which [...] hath sealed; and verse 17. That he might cause man to tur ne away from his enterpizes, and that hee might hide the pride of man. Which sentence teacheth vs thus much, that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children, the vse and fruite of their afflictions and chastisements, which fruite is twofold; first, repentance to turne man from his enterprize: [Page] the second is humility, to hide the pride of man; to turn man from his enterprizes, what is it else but to change his euill mind and workes into good? That whereas before he was corrected, he purposed, and accordingly enterprized things euill and vnlawfull; being corrected therefore, henceforth hee altereth his course, purposing and enterprizing good things. This is Repentance, the first fruite of corrections. And what is it else to hide the pride of man, but to abate and take downe the pride and haughtinesse of his heart, that hee may walke humbly with his God, and before all men? This is humility, the second fruite of Chastisements.

Aquila.

These be two notable and goodly fruits indeed, and I desire to heare you now more particularly and fully declare, first, how we are holpen by corrections to repentance and amendment of life, then how they doe auaile vs to humblenesse of mind.

Apollos.

Iron would rust, if it were not occupied;Kepentance furthered by chastisements. the ground without dressing would bring forth bryers and [...]: so Gods regenerate Children without corrections, in stead of the fruites meete for repentant persons, would bring forth too much sinne and vanity. And as our children let goe without chastising, would proue wantons and rebellious against their gouernours; so would Gods children. Witnesse the experience of that godly Prophet, confessing that ere hee was troubled, he went astray; Psalme 119. and of the people of Israel in the dayes of the Iudges; They turned to the Lord when they were afflicted; no sooner had they rest from their enemies, but they for sooke him; Iudges 3. 4, 5, 6. & c. And this is a thing whereof God much and often complaines by his Prophets, that his people in their prosperity were [Page] like vnto pampered Horses, which lift the heele to kicke and spurne at their Owner and Master. Euery mans owne experience can teach vs this, that if we be suffered a while without correction, and blessed with ease and abundance, we grow forgetfull of God, slacke and cold in prayer, and in the whole seruice of God, secure and presumptuous in all our conuersation. But to speake more distinctly of this matter, how chastisements when they are blessed of God, doe much helpe forwards the repentance of the godly; it is found true by testimony and examples in the Word, that some by meanes of correction haue beene brought to the knowledge and sight of some sinne, which they did not espy and know to be in themselues; their correction being as an eyesalue vnto them, to helpe them clearely to espie that which was hid from their eyes. Thus to Iosephs brethren, afflictions gaue them vnderstanding of their offence, which they had long before committed against their brother; Gen. 42. 21, 22. Moreouer, corrections helpe a man as to the knowledge, so to worke the griefe and detestation of his sinne; because in his sharpe and bitter corrections, he perceiueth the better euen by experience what bitter things our sins are, and how much they displease God. See the truth of this in the Israelites, 1 Sam. 7. 6. Lam. 5. 15, 6: in Dauid, Psalme 38. 17 and in many others. What should I say further, that through the rodde of correction Gods children are led vnto an hearty and earnest confession of their sinnes? also to earDan. 9. Luke 15. nest and constant prayer for the forgiuenesse of them, as [...] 7. well as for deliuerance from the smart or punishment, and to a continuall meditation and study how to leaue and abandon such vices, as haue stirred vp Gods anger [Page] against them. And finally, they are exceedingly prouoked thorow their chastisements for time to come to yeeld better obedience to Gods Word, to encrease in more feare of God, deniall of themselues, contempt of this world, compassion towards the miseries of others. As Christ being tempted, pittied others, and can succour his members: so Christians by their owne corrections which they feele, learne to commiserate others when they are iudged of God. Thus the blessing of God vpon their chastisements maketh the godly to profit much in the, 1. parts, 2. exercises, and 3. fruits of Repentance.

Aquila.

I remember that I haue heard you teach, that the very wicked (diuers of them) howsoeuer they neuer take any sound benefit of their punishments when they are past, as they shew no true Patience in bearing them while they are vpon them; yet are by the seuere hand of God broght to crouch vnto God, whom they despised in their prosperity: yea, with Pharaoh to confesse their wickednesse, with Ahab to put on mourning weedes, with Abimelech to leaue their sinne, as touching the outward deede; with Esau to shed teares: but they neuer come thus farre, as by their scourges to grow vnto any detestation of their sinnes past, and serious sincere care of auoyding occasions of such sinne in time to come: which is the prerogatiue of the faithfull person to be soundly bettered by his corrections, to be made more wary and awefull for afterwards. Which surely is a maruellous mercy of God towards them, to be by his roddes made more fearefull to offend God, and careful to please him; and ministreth great and iust cause of patient contentednesse, vnder the hand of God: for who [Page] will not quietly and thankfully put vp that blow, that shall beate him into Heauen, and keepe him backe from Hell?

Apollos.

Ye say right; but how much doth this bindHumility furthered by chastisements. them to all good patience and thankfulnesse in all their heauy chastenings, that ouer and aboue all which wee haue saide, it pleaseth their louing & good God to giue them the conquest of pride, and the blessing of a more humble heart by their chastisements? Pride is a fault so hatefull to God, as that he saith of it, what he saith of no other kind of sinne, That he will resist the proud, and 1 Pet 4. humble such as exalt themselues. This vice is not yet so mortified in the godly, but though that it reignes not, yet it remaines and dwelles in them, being grounded vpon, and nourished by the good gifts of God bestowed on them, which are the matter and foode of pride; wee being so prone to pride and Sathan, being such a cunning workeman, that he can make the best men proud of their best gifts, yea, of their humility, being therefore proud because they are not so proud as others; whereof ariseth sundry very euill effects in their disdaine of others, whose persons and gifts they should much reuerence and respect: in entertaining and stirring contentions, in putting some confidence in themselues, yea, and sometimes in selfe-praises and selfe liking, and too high conceit of their owne worth, whereby their purest actions are defiled. This vice of pride which is to God so odious, to our selues so dangerous, it is greatly tamed by chastisements; in which the Spirit of God worketh, as by an Instrument for the weakning and taking down our fierce and haughty stomackes: for by our corrections we are made to see our inbred pride. Whereupon [Page] the heart of a Christian is moued not onely to confesse [...], and [...] pardon for it, and so to haue it hid and couered by forgiuenesse; but from the loue, and inordinate [...] which they bare vnto themselues, and their owne endowments of nature and grace, they are brought to haue a more lowly conceit of themselues and their own doings; and to thinke others better then themselues, and themselues worst of all sinners: being driuen from that vaine confidence they put in their owne excellency and worth, to acknowledge freely and franckly nothing 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 toEsay 57. 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: [Page] 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 [Page] 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 inOf Tiyals. 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, [Page] 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 [Page] 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. 3. Now by the tryall of afflictions, all these come to a sight and discerning themselues; As it is written, I haue tempted thee, to know what was in thy heart; Deuteronomy 10. 12; that is, it was meete to make thee know what is in thy selfe; whereof it will follow, that such as tooke themselues to be full of grace, as they in Reuel. 3. 17. We are rich, and full, and need nothing; finding themselues poore and empty, either will be driuen to Christ, or left without excuse. Such as find they haue great strength of faith, which thought they had but a small faith; and they also that presumed of more, then by experience they see in themselues; the one shall be prouoked to more thankfulnesse and ioy, the other to more humblenesse and feare; and both to a greater patience, considering the good that comes to them by such tryals. For it is a great mercy of God in the tryall of his children, to enable them to know themselues better, and to behold more clearely both what they already haue, and what they want; that they may so ioy for the one, as by the other they may be stirred to an holy feare, and earnest prayer for encrease. It is the greatest wisdome to know our selues; and our tryals doe teach vs this wisedome: for which cause they are with all patience to be endured, especially sithence to them [Page] which are tryed, and doe endure, there is promised, A Crowne of glory in the life to come; Iames 1. 12. And euen in this life, the godly in tryals and afflictions hauing stucke to God, and followed his truth without shrinking, and so conceiuing better (then before their troubles) that their faith is strong, and their loue to God, it is not for his benefits, but for himselfe; they are by this experience much encouraged to praise God, and to proceede more chearefully in the rest of their course; and more and more to despise the wicked suggestion of Sathan, calling their faith and loue in question, both being proued to be sound: inasmuch, as euen in great tryals they still trusted in God, and their heart was still towards him, to loue and obey him; as Dauid saith; Princes arose, and spoke against mee, yet did I not forget thy Law; Psal. 119. Againe, The proud haue me in derision, yet did I not decline from thy Word.

Of Tryall by conflict of Conscience with sinne.

Aquila.

OF all the tryals of Gods Children, which doe you hold to be greatest, and fullest of difficulty to endure, and glory to ouercome?

Apollos.

Amongst the tryals of Gods children, some are but easie, as to keep some earthly good things from them, which others haue, and they desire; or to denie successe to their labours; or to grant but small successe, or to deferre the hearing of their prayers for a time; and some lesse reproaches and hinderances in their name & estate: other trials be yet harder, as the spoyling of their goods, losse of liberty by imprisonment or banishment: [Page] strange and long sicknesses; in all which, they haue for grounds of their patience, the will of God, who allotteth these things to them; his promise of turning all things to the best for them, & the example of the Saints which haue beene put to endure the [...], and also haue been both sustained in them, and well brought through them: but of all the trials, their patience is most proued and approued by their enduring the conflict of conscience for sinne, and the suffering of mattyrdome for the Golpell. This double tryall for their sharpenesse and fiercenesse, may well be called, the fiery Tryall; when either the conscience within is frighted, and astonished with feare of hell fire for the offence of God by sinne; or the body without is put to abide the flames of a temporary materiall fire, for the name of Iesus: and sure the former inuisible tryall, is almost vnsupportable. It is wondrous vncomfortable, when the poore conscience hath sinne to surcharge and sting it, Sathan to accuse, the Law to threaten; God also appearing as a bitter enemie, shewing himselfe in great wrath as a seuere Iudge to condemne; the mercifull promises, and all things else that should breed comfort, with-drawne from the eye of faith, or faith so dimmed and daunted, that it cannot looke vp to Christ. This is indeed a heauy tryall; while a mans spirit is firme and strong, it beares out all afflictions; but when the spirit it selfe is wounded, who can beare that? Christ saith, That if the salt that seasoneth other things, haue lost his saltnosse, wherewith (saith he) shall it be seasoned? and if the eye, which is the light of the body, be darke, how great is that darknesse? So may I say of the spirit and heart of a godly man, which comforteth him in all his troubles; if that be dismayed and [Page] wounded, how great is that discomfort? Againe, in other afflictions and tryals of Gods people, this is the stay of their minds, and the chief prop of their patience, that though diuels and men be against them, yet God is with them; they see his helpe and aide ready to support and deliuer: but here in this soule-tryal, God himselfe shewes himselfe as an enemy offended for breach of his Law, as armed with wrath, and ready to take vengeance. Thus it was with Iob in his tryall, who thought God to be his enemy, complayning that he had written bitter things against him, and that hee had set him as a butte to leuell at, and to shoote his arrowes against. Thus it fared with holy Dauid, and infinite others, the Saints, who could perceiue in God for the time and fit of their temptation, no other but fury, indignation, and hot displeasure; Psal. 6. 72. Psal. 22. 1, 2. The Children of God neuer vtter their impatiency more then in this case; so farre as they haue proceeded euen to challenge and charge God, breaking forth in their infirmities, into contumelies, censuring him very hardly, as if he were too rigorous and extreme: yet for all this, that their patience is so sore shaken, it is still vpheld, and made to endure vntill it ouercome at the last. Remember the patience of Iob, and what end it had; Iames 5, 11. The grounds of their patience in this their deepe tryall, be these: first, the consideration of Gods soueraignty and absolute power ouer all men, whom he may sist at his pleasuee, and glorifie himselfe in vs by what way he will. Secondly, his exceeding great mercies and truth, which will not suffer him to tempt aboue our strength, nor to with-hold an happy issue. [Page] Lastly, the examples of others, especially of the Sonne of God, who tasted and drunke of the same Cup, feeling in his soule the sharpe wrath, and wrestling with the strict iustice of his displeased Father, so as in his present sence he had nothing but discomfort. Who being thus tryed euen with the sence of his Fathers hottest ite, hauing his countenance seuerely set against him, to the working of griefe, distresse, and perplexity in his holy conscience, knoweth how to succour others, tryed and tempted in this manner, being as willing as able to releeue them; and they which are so tempted according to his example, haue this reason of patience and comfort, that they are conformed, and made like vnto their Head in suffering: the vngodly in their soule-trouble haue no such hopes, nor build vpon any such foundations; and therefore are without any comforts.

Of the tryall of Martyrdome.

Aquila.

THe other heauy tryall you call Mattyrdome, let me heare what it is, by what degrees men are brought to it, how they are to prepare for it, vpo what grounds, they are to resolue for it, and be patient vnder it.

Apollos.

A Martyr is any witnesse, or one that beareth witnesse to any truth, ciuill or religious; but as it is an ecclesiasticall word, it signifieth one that beareth witnesse to diuine truth, not by common profession and practise, as euery Christian doth; but by extraordinary suffering of death, or torment, or both. At a word, he that is ready to giue his life for the testimony of Iesus, is by an excellency termed a Martyr; as Reuellation [Page] 2. 13. My faithfull Martyr Antipas was slaine amongst you, where Sathan dwelleth. It is not the manner of God at the first to call his Children to this tryall of Martyrdome, but by certaine degrees, after hee hath tried them with lesser and lighter afflictions, when by long exercise they haue got good strength, and vpon sure tryall of Gods mighty grace in sustaining and comforting them, are growne to experience and good hope, it being the wisedome of God to measure tryals according to the strength which men haue: for hee will not tempt, nor try any of his aboue their power; 1 Cor. 10. 13. As in Abraham and Iob, we may perceiue that God did obserue an order in their tryals, and still their last were greatest and weightiest. Thus it was likewise in his proceeding with the Apostles of Christ, after they had beene tryed with mocking and taunts; Acts 2. with imprisonment and bands, Chapter 4. with scourging and stripes, Chapter 5. at length they were called out to the hard and hot tryall of Martyrdome; to teach all men, that whatsoeuer tryals they shall passe, yet still to looke for sharper and more bitter to be behind. Also it pleaseth God in his wise dispensation to follow this course towards his Children, that he doth not put vpon them this tryall, but first warneth them of it before it come by his Ministers, calling vpon them to prepare & make ready against the euill day; to take away all excuse from inconstant back sliders, and to stirre vp the godly to arme themselues. And wee are here to remember a further goodnesse of God in this matter, namely, that hee chargeth all the faithfull that they doe set their loue vppon Christ and his truth, as in respect thereof neither friends, kinsfolke, brethren, and sisters, parents, husbands, [Page] wife, or life it selfe, ought to be so dearely loued, but that when the comparison is betweene these things and Christ with his Gospell, they be ready to manifest that they were lesse loued by their willingnesse to lose and forgoe them all for him. And surely it is a most reasonable thing, that Iesus Christ being of more worth and excellency, one that is higher then the Heauens, ful of grace and truth, in whom all treasures of wisdome are hid; the God-head dwelling in him bodily, Colos. 2. 9. and also hauing loued vs best, and out of his loue towards vs hath done much for vs; in that after many great crosses and calamities of his life, he suffered the extreme paine of a shameful death, giuing his body and soule an offering for our sinnes, and calling vs to the knowledge of himselfe by his Word. Therefore of all things which be deare vnto vs, he should be most deare and best beloued; so it is but equall, our loue towards him should carry vs so farre, that if need be, and God will haue it so, wee should be ready and forward as alwayes in affection, so when time requireth actually to lay downe our liues for his sake. For if we must so loue our euen Christians, our brethren in Christ, as that we be content to lay downe our liues for them; I Ioh. 3. 16. how much more doe we owe this to our elder brother Christ Iesus, from whom we receiue the spirit of adoption? If Subiects to please their Prince, or for the honor and safety of their Countrey; Souldiers at the commandement, land for the loue of their Generall: Finally, if men in their priuate quarrels be willing to hazard their liues, and doe put them in perill: how equall is it that the like be performed by vs for Christ, who is our life, and for his blessed Word of life? Especially seeing it is [Page] a condition which hath layne vpon the shoulders, not onely of Prophets, Apostles, and other godly men and women in all ages: but such as our Lord himselfe was not exempted from; and let not the seruant looke to be in better condition then the Lord. It is well with the Disciple to be as his Master is; neither is it onely an equall condition, but it is also a blessed condition, Christ hauing pronounced them happy which shall lose bonse or land, wife or children, or life, for him and his Gospell; Mathew 19. 29.

Aquila.

It is a thing apparant, that there is great equity in this condition of denying & leauing our liues for Christ. Had one man a thousand liues, hee owes them all to him, who being Lord of life and glory, was content by giuing his life a ransome for our sinnes, to redeeme vs from so great destruction, and by his word to call vs to so great saluation. But now let me heare what you will say to the necessity of this condition, and what is to be done of Christians which will prepare themselues for it, that they may be found ready, if it fal to be their lot. For many Christians neuer thinke of it, and few doe thinke it will be their portion, and such as doe, lacke preparation.

Apollos.

If you meane the necessity of affection and will to die for Christ; then I say it is necessary for him that will liue the life of a Christian, to be willing in his affections to die for Christ; for except wee hate father and mother, and our owne life also, wee are not worthy of him; Mathew 10. 37. And againe, [...] a man [...] himselfe, and take vp his crosse, and follow Christ, he cannot be his Disciple; verse 38. As no man that is a King, goes to [...] with another King, but he will sit downe, [Page] and reckon whether he be able to giue him the encounter: [...] 14. 28, [...] 30. nor any man that is wise, will goe to build, but first he will sit downe and cast his account, to see whether he haue where with to finish the building. So it stands euery one vpon, who takes vpon him the profession of Christ, to try his heart, whether hee can be content to prefer Christ aboue all other things, and to be willing, (if neede require) to forgoe euen life it selfe for his sake: for such is the malice of Sathan, and of the wicked his children against Christian Religion, and the true fauourers and followers thereof, as they doe watch all oportunities of raysing vp not onely ordinary molestations, but fiery persecutions against them. And againe, it pleaseth God after times of peace, and long calmes of prosperity, to send a storme and tempest of persecution and martyrdome, to discouer hypocrites, and to shew who be sound Christians; who follow God for his blessings, and who professe him of loue. Therefore it is necessary that euery one be found ready, and well furnished with faith and patience, to be willing and able to abide the worst. For as in warre when a field is pitched & fought, all the Souldiers that fight are not slaine, yet are they all subiect to the Sword, howsoeuer many escape aliue: so in this warfare against Sathan and the World, all are lyable to this great tryall of martyrdome, though it please God to spare and free many from vndergoing it; yet all by nature and condition of their profession are subiect to it, and are to make reckoning, and so to fit themselues, as if time change (for nothing is more changeable) they may not be to seeke of their weapons. This is it then which I doe determine according to the Word, that forasmuch as all Christians are Christs billed [Page] Souldiers, and haue taken the presse money to serue him to the death; Ephe. 6. 5, 6, 7: And all ought to be as an house built vpon a rocke firme and constant; Mat. 7. 24: And Paul the Apostle prayeth for the beleeuing Christians; Colos. 1. that they may be strengthened to patience: And also it is written; That whosoeuer put their hand to the Plough, and looke backe, are vnfit for the Kingdome of Heauen, Luke 9. 62. And all that will liue godly in Christ, must suffer persecution; 2 Tim. 3. 12. And finallie, that by many tribulations we shall enter into the Kingdome of Heauen; Acts 14. 22. Therefore howsoeuer it may seeme good vnto God, to bring men to their graue in peace, yet to euery Christian there is a necessity of resolution and preparation for martyrdome. Touching your other demand, what duties are to be done of such as will duly prepare and addresse themselues for such a tryall: As this is a part of our wisedome to forethinke that persecution may arise, and of our piety, to be ready and willing to embrace it when it comes; so it is further required of all godly wise Christians, to prepare themselues as Marriners against a storme, and to exercise themselues as Souldiers against the day of battle. Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome, consisteth in these things: first, to labour for a sound iudgement in matters of faith, that first vpon sound instruction hee beleeue [...] and distinctly the truth of Religion, and so there will follow a franke and vndaunted confession; according to that that is written: I beleeued, and therefore I spake; 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian, being either ignorant, or but wauering, wi'l proue vnstable in his way; Iames 1. 8. Secondly, to this must be [Page] ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature, and a deniall of our selues; because Scripture teacheth what experience hath confirmed, that such as liue in pleasure & diuers sinnes, lacking the spirit of mortification, being otherwise learned and leading a ciuill life, haue proued back-slyders, and more dishonoured God thereby in one houre, then all their life long they gained him glory. He had not neede immoderately to loue the World, or to hold any sinnes deare to him, that must part from his owne life in Christs quarrell. The mortisied man therefore is the likeliest and fittest man to make a Martyr; such as being engrafted into Christ his death, haue got power to die to sinne, are meetest persons to die for the Gospell of Christ. Vnto all which, there must be added a serious meditation of such Scriptures as foretell of persecutions for the name of Christ, and diligent and often calling to minde the examples of such as haue valiantly endured losse of goods and life for the Lord Iesus; with earnest prayer to God for strength and power to be armed with like constancy. Such as most suspect their owne strength, and being afraide of their infirmity, get to them all helpes of setled iudgement, mortification, examples, prayers, and Scriptures, to establish their hearts; there is best hope of such that they will sticke to it. Some haue boasted of their strength in a vaine confidence thereof, and haue started away when it came to the proofe: whereas fearefull Christians, which mistrusting their owne sufficiency and strength, did make God their rocke, haue manfully acquitted themselues, choosing rather to die, then to denie their Lord that bought them. He that is the greatest bragger at home, is not [Page] euer the best Souldier in the field; nor he alwayes stands to martyrdome in the euill day, which in dayes of peace is most forward in shew of zeale & profession of words. Nichodemus, which at the first came to Iesus by night, being too fearefull; afterwards did declare his loue to Christ, boldly standing to him in a great extreamity, when his owne Disciples, who saide; They would die with him, shrunke from him, and forsooke him. He therefore that least presumeth of his owne power, and most striueth against the power of sinne, is best made for such a businesse, as to suffer with Christ.

Aquila.

Now Sir, let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience, as when the fiery tryall commeth, they can with constancy hold it out: and how the assaults of Sathan, the world, and the flesh, to shake and weaken this resolution, may be beaten backe, or repelled?

Apollos.

It is the holy Spirit of God which doth establish them vnto and in this tryall, inspiring their hearts with wisdome and courage, that they may know how to confesse his truth freely, and boldly; and with godly patience that they may suffer for it manfully. As Christ saide; It shall be giuen you what to speake in that houre; Mathew [...]. 19. And Dauid prayes God, to renew a firme spirit in him, and with his free Spirit to establish him; Psal. 51. 11, 13. And Paul for the Colossians, prayeth God to strengthen them to all patience with ioy fulnesse; Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power, but to the mighty worke of Gods Spirit, who saith vnto the weake, Be thou strong, and feare not, for I am with thee in fire and water. HowbeitEsay 43. [Page] there are sundry meete considerations, whereby it pleaseth the holy Ghost to quicken & strengthen their mindes to patient enduring. First of all, that by Gods eternall decree which appointeth them to saluation, they were also appointed to that martyrdome; Rom. 8. 29: Those whom he knew before, he predestinated to be made like the Image of his Sonne, that is, in suffering as he suffered. Hence ariseth a second consideration, namely, that the Martyrs in suffering death, haue Iesus the Sonne of God, not onely their Captaine to goe before them, and leade them the way, but their companion and partner in their sufferings: for they not onely suffer after his example, but suffer with him, and he suffereth in them: so as their afflictions are called, The afflictions of Christ; Colos. 1. 24. Thirdly, their paine of martyrdome is short and light, the ioyes which follow haue both immortality & weight; the smart and shame which they see, is temporall, but the glory which they see not, is eternall; 2 Cor. 4. 18. These light and momentany afflictions, shall bring an immortall weight of glorie, saith Paul: The things you see are temporall, but the things you see not, are eternall. After a bitter break-fast, the Martyrs alwayes and certainly doe looke for a better dinner. They sowe in teares, to reape in ioy; they passe through afflictions to a kingdome: as the Israelites through the red Sea and Wildernesse to Canaan. Fourthly, they looke vpon Christ, as the Authour and finisher of their faith; who for the ioy set before him, endured the Crosse, and despised the shame; Heb. 12. 2. Also they consider the examples of other Martyrs, who haue gone that way of the crosse cheerfully, and haue not loued their liues to death for Christ [Page] and his Word. By which cloud of witnesses they are much moued and perswaded, to run the race that is set before them with patience; Heb. 12. 1. Fistly, to suffer for Christ, it is a precious gift; Philip. 1. 29. For vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake. It is also a thing of such worthinesse, as to be reioyced for; Acts 5. 41. They went away reioycing. And it is an honourable and glorious [...], 1 Pet. 4. 14. If ye be rayled vpon for the name of Christ, blessed are ye, for the Spirit of glory, and of God resteth vpon you: for that must needs be precious and glorious, which maketh them companions, and like vnto the honourable Sonne of God; procureth a blessed and honourable memory in earth amongst men, prepareth them a way for euerlasting honour in Heauen.

Sixtly, great is the profit which Martyrs doe bring, both to the Church, in the example of their constancy, and to themselues, in the exceeding great reward which shall be giuen them; their miserable life being changed for a most blessed life; Mat. 5. 9. Great is your reward in Heauen. Seauenthly, the pleasure of Martyrdome: for they that suffer, reioyce in such tribulation, some of them clapping their hands in the middest of the flame, singing Psalmes with chearefulnesse, and some of them professing the fire to be vnto them as a bed of Downe, or of Roses.

Eightly, it is a safe thing to die for Christ: for such as here in this World will lose their life for him, shall find and saue it in another world; as on the other side, they that will saue it here, (with euill conditions) shall lose it there.

[Page]Ninthly, in suffering Martyrdome, there is not onely honour, profit, pleasure, and safety; but it is also an honest duty: for we shew our selues thankful to Christ our benefactor. And this is an honest thing, to be gratefull to such as haue done vs good: also it is honesty to sticke to him in persecution and trouble, whom wee haue followed in peace and prosperity; and finally, to maintaine his cause to death before men, who by his death pleads our cause with God, it is an honest part, and commendable. Now to conclude this point, the Martyrs doe consider, that it is but their bodies which they giue for 10 Christ, and that they giue them to day which might be taken away to morrow; also, that they giue them for a while, to receiue them againe for euer: they giue weake and vile bodies, to receiue for them glorious bodies, full of power and honour: that it is reason to giue their bodies for his name, who might in iustice require them to punishment. Finally, hauing sinned with their bodies, it is meete they should with the same be willing to glorifie him. And now Aquila that ye haue heard the grounds of Patience, in the tryall of Martyrdome, if you will obiect what is vsed by Sathan and the flesh to be laide in for the battering thereof, I will shew you how they are to be repulsed.

Aquila.

As all good purposes haue their hinderances; so this resolution of Martyrdome is diuersly and strongly opposed by friends, our selues, and our enemies. Christs purpose to suffer at Ierusalem, was crost by a friend, his disciple Peter; Mat. 16, 22. and the Disciples at Tyrus, Acts 21, 4, would haue hindered Paul in his purpose that way. Likewise at all times there be found Christian friends ready to say, that our liues may [Page] winne great glory to God, much good to his Church, and therefore it were good to fauour our selues. And surely this counsell is not to be neglected, when we may follow it without disobedience to Gods Word, or dishonour to his name, or offence to the Church, or hurt to our owne conscience: otherwise they are to be answered as Peter was of Christ; Get thee behind mee Sathan. What thinke you of it?

Apollos.

We must not be our owne caruers, how or by what way wee will glorifie God, and benefit his Church: for weeliue and die not to our selues, but to God; Rom. 14. verse 8. If it appeare vnto vs therefore, that by our suffering death for Christ, God will haue his honour aduanced, and his Gospel and Church also further confirmed and built vp; then we are to obey the calling of God, who as he is absolute Lord of our liues, so he is the wisest disposer of them. Againe, whosoeuer are called to Martyrdome, and to the bearing of that crosse, if they shall shunne it vpon aduice from friends, to spare their liues for further welfare of the Church, and honor to God; let them take heede lest this be but a secret pretence for selfe-loue, and carnall desire of life: and let such feare, that God may powre vpon them and their liues dishonour and contempt, whiles they auoide the way, whereby he will be honoured of them. But what is it that worldly friends vse to alleadge in this case?

Aquila.

It is soone guessed what they will obiect; namely, losse of goods, liuing, forsaking wife and children: Will ye (say they) vndoe all these, and cast off the care of your Family? And for preseruing of all these, their counsell is with our bodies to goe to Idoll seruice, and to keepe our hearts to God.

[Page]Apollos.

This wisedome is earthly, carnall, and diuellish: for it perswadeth to be newters, and to halt on both knees, like the Israelites, which held neither of Baal, 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 [Page] 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?

[Page]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; [Page] 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 [...] [Page] [...] [Page] [Page] 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 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 [Page] 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, [Page] it is either that peculiar vertue, whereby in This Righteousnesse is commutatiue, and distributiue. 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 This Righteousnesse is habitual or actuall. 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 [Page] 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, Hence it is, that such righteous persons as these, doe turne away from their righteousnes; and so lose themselues & their labour: Eze. 18. 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 [Page] 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 place and degree: Honour thy father, &c.

Apollos.

Indeede friend Aquila, you say well; and this platforme had not beene amisse: for the decalogue (or ten Commandements of the Law) as they doe immediately come from God; so they are most perfect for matter, and most exquisite for order and manner of deliuery; the chiefest and greatest duties first mentioned, and after the meaner and lesser, and that both in the first and second Table: howbeit we are not bound so strictly and precisely to follow that order in our teaching and instruction: but that it may be altered without fault. A president of which alteration, is the Apostle Paul himselfe, both in his fift Chapter to the Ephesians, and the 3. [Page] and fourth Chapter to the Colossians, wherein after doctrine, he descendeth to morall duties; and he affordeth the first place to such as be common, and then commeth vnto the peculiar and proper duties, in which steppes I thinke it fit for vs to tread in, speaking first of generall, and next of speciall duties.

Aquila.

I mislike not your purpose; and yet ere youSincerity or truth, is in all graces as a common adioynt or quality. deale with such particular graces, as enable vs to doe duties to other men, and to our selues: let me call to mind, that which you saide before of the workes which we are to doe towards God, that truth and sincerity is an affection common to them all, to distinguish them from the workes of piety done by Hypocrites, who haue a certaine feare of God, and loue of God, &c: but it is seuered from truth; it being the mercy done to sanctified persons, that they should truly loue and feare God, and doe all duties towards him in soundnesse; right so is it in these duties which belong to men. As in our natural body, bloud is dispersed through all the body, and where bloud is, there is spirit too: so sincerity and truth runneth through all duties, as bloud in the body; and where any grace is, there is truth with it: and all the good things which the godly doe, are done in truth, and godly vprightnesse. They loue their Neighbour in truth, and are truly mercifull, and truly meeke, and truly sober, and truly chaste, and not in appearance onely to the eye of men, but be such before God as they seeme to be before men, in all duties seeking to honour and obey the name of God; wherein lyeth the grand difference betweene them and the vngodly, who doe the same things for matter and substance, which holy men doe; but not in the same manner, because they are voide of sincerenesse.

[Page]Apollos.

You say right. As euery Starre doth partake in the light of the Sunne, to take brightnesse from it; so truth and sincerity passeth through all Christian graces, euen as the soule that doth animate and quicken euery part of the body: for all graces, if they lacke truth and soundnesse, they be as rotten members, or as shadowes, and dead carkases, which carry the semblance of graces, and are not: the true fire doth not more differ from the painted, then grace from grace; that is, the sincere graces from such as be but counterfet. A Man or a Lyon pictured artificially, seemes a man or a lyon, and is not; so vertues seuered from truth and sincerity, haue a goodly shew, but are not the liuely things themselues. But now it were meete that we did set vpon that amiableThe fixt commandement. grace of loue, which is the glue and band that linkes all other graces together, and holds vs Chistians fast tyed and linked as many stickes in one bundle. Therefore worthily it is called, the band of perfection, without which, all humane things fal apeeces, and come to ruine. Let me heare what you haue heard and learned of this worthy grace of loue, wherewith we loue one another, whose gift it is, whence it springs, what it is, what are the properties and effects of it, the manner and measure thereof; and what are the duties of loue, whom we are to loue, and by what perswasions we may be incited to the exercise of this vertue; wherein it differs from faith, and finally, how we may ouercome the lets and hinderances of loue, with such other things as shall come to your remembrance; not forgetting to tell vs along as you goe, how true loue differs from the counterfet.

Aquila,

Sir, ye haue enioyned mee taske enough, which I had rather it had happened to your selfe; but [Page] sithence ye haue put it on me, I will performe my endeuour; be you ready to helpe defects: and by your patience I will first tell you what it is. I take Loue or CharityLoue. to be that grace, whereby wee are moued to holdWhat brotherly loue is. our Neighbour deare vnto vs; also to desire and seeke his good in all things that be deare vnto him, euen as we would haue our selues and our things deare vnto others. This grace it is the free gift of God, who is Loue himselfe, and author & worker of loue in all others. Therefore Paul prayeth God for this gift, and prayseth him for it; as in his salutation of the Churches is to be well perceiued: no man nor other creature can worke loue in vs, and by nature we haue it not; it is God onely, who out of his free mercy, doth both plant, and continually vphold it in vs. And let this generally be spoken of loue, and all the other vertues following, that they grow not in the barren soyle of our hearts, but come from without, being the fruites and gifts of Gods Spirit, Galat. 5. 22. This Loue giuen vs of God, is alwayes linked with the loue of God, whose Daughter it is, being bred and brought forth by it: for therefore we loue our Neighbours, because we first loue God. Thus the Apostle Iohn teacheth; 1 Ioh. 4. 21. Our mutual loue being a beame of our loue to God, as our loue to God, is a sparkle of his loue to vs: neither can any man loue God, but because he is first loued of him; neither can any loue man, who first doth not loue God; neither can any but loue men, who haue in them the loue of God: for this enforceth vs for Gods sake to loue such as he will haue vs loue, hauing put his Image and likenesse in them, and neerely linked them to vs; the parties whom wee are to loue, are our Neighbour; that is, euery one that commeth of Adam; [Page] of what Countrey, Religion, Language soeuer, euen euery man and woman, being so neere to vs, as to be of our kind and bloud; and hauing any need of vs in any sort, euery such is our Neighbour, vpon whom we must bestow our loue: not as commonly men thinke them onely to be our Neighbours, who dwelles in the same streete or burrow. The parable of the Samaritan quitteth this, who acknowledged the wounded Iew for his Neighbour; Luke 10. 33. Christs example also, doing good to Samaritans, as well as Iewes; Iohn 4. 26. cleareth this point.

Apollos.

But seeing God onely is to be loued, and that with all the heart; is it not a wrong to God, to giue any portion of our loue from him to any creature?

Aquila.

Not at all; for the loue where with wee loueHow our Neighbour may be loued, without iniury to God. our Neighbour, is not a seuerall loue from that with which we loue God, but a branch or streame of it, in louing of men for Gods sake, wee loue God in our Neighbour. Euen as it is the same Sunne which giueth light in the field and in the house, vpon land and in the water; so it is the same loue which imbraceth God and our neighbour, in louing whom we witnesse, and shew how well and truly we loue God, so long as our Neighbour is loued for God, and in God; because he belongs vnto him, and beares his likenesse, and that our loue of him, is referred to Gods glory; we may neuerthelesse loue God with all our heart, I say if wee loue our Neighbour after, and for God. Indeede if we loue our Neighbour before God, or more then God, or for our owne sake and profit, then our heart is diuided, and our loue it is not right: and this is one thing which distinguisheth false loue from true, worldly charity from Christian. This [Page] loueth man after God, and for him; whereas worldly loue respects not God, in the louing of our Neighbour.

Apollos.

Doe you esteeme your enemy as your neighbour, whom ye ought to loue?

Aquila.

Yea. If euery one who commeth of Adam An enemy is a neighbour and a brother, if he be a christian. be my Neighbour, then my enemy cannot be excluded from my loue; especially seeing Christ hath so strictly commanded it: Luke 6. Loue your enemies. Yea, and most highly commended it, as a speciall marke and note of Gods Child, to distinguish him from others, who can and doe loue their louers. Euery wicked man can doe that, to be friendly to their friends; but to be louingly affected to such as hate vs, doing good readily to such as hurt vs, and that for Gods sake, because he will haue it so; this declareth vs to haue him to our Father, who is kind to the vnkind, and doth good to the euil, giuing his Sonne to die for his enemies; Rom. 5. 8. and to haue him for our Head and Sauiour, who made intercession for his crucifiers: and finally, to be brethren to him, who prayed for his persecutors; Acts 7. 60. Againe, we know not but that our enemy may be the Childe of God; in truth, either he is already so, or he may be so; howsoeuer it be, if he be a Christian, we are sure he is our brother; and in that regard we are bound to loue him, being not onely a Neighbour neere vnto vs in nature, comming of the same bloud, hauing the similitude of God, but a brother also, professing the same Lord, and so linked vnto vs by band of Religion, hauing the same Baptisme, faith, hope, and inheritance; all which should worke in me a louing mind towards such, yea, though I knew they did abhorre me.

[Page]Apollos.

Ye say very right. And indeed this is the tryall and touchstone of our loue to proue it by, whether it be counterfet or sound: for he that can loue his enemy vpon these grounds, doth certainely approue himselfe to be endued with Christian charity, and to be indeede the childe of God, led by his Spirit; forsomuch as none saue such, can loue their enemy in such sincere sort as hath beene saide. But you haue shewed me that my Neighbour is my enemy, no lesse then my friend; let me heare now whether ye put any difference betweene a neighbour and brother, and whether there be any degrees in our loue?

Aquila.

There is this difference. A Neighbour isDifference betweene a neighbour & a brother. more generall: for euery brother is a neighbour; but not on the contrary. A Neighbour is euery man or woman, whether they be Christians or Infidels, Iew, Turk, Heathen, Barbarian, Papist, or whosoeuer: but a brother is that person who onely is a Christian, professing with mee the same Christian doctrine, and agreeing with me in the same worship of God. The company and society of these, are called the Houshold of faith; the Church of God: so as a Christian is both my brother and my neighbour, whereas one may be my neighbour, who is not my brother. As the Samaritane was to the Iew, and as Paul was to Publius and the Barbarians mentioned, Acts 28. Now according to this difference are the degrees of loue, as the holy Apostle Paul hath taught vs; Galat. 6. 10. Doe good to all, but especially to the Houshold of Faith: for wee are tyed to these by more, and also by more streight bonds. If a Turke be in necessity, I am bound to helpe him (so as I helpe him not against Christ) but if a Turke and a [Page] Christian both want, and my store will releeue but the one, I am bound to shew my loue rather to my Christian brother. I may pity the misery of a Turke, when I cannot releeue him, because he is my flesh; I must releeue a Christian before him, who is both my flesh and my brother. Likewise amongst Christian brethren, there is a great oddes, which will make a great oddes in our loue.

Apollos.

Well, you then doe thinke that there are degrees of loue towards the Brethren, and that of them some are to be loued, before, and more then others?

Aquila.

I doe thinke so; and I thinke it not withoutDegrees of Loue. reason: for amongst the Brethren, some be also our kinsfolkes, our brethren, sisters, parents, &c. Also some of them haue receiued more excellent gifts, and be enabled with power and will to doe more excellent things for the common good. Now where there be more causes of loue, there ought our loue more to shew it selfe; herein we must follow God, and it is a sure way, to set our loue most on them, towards whom God hath most exprest his loue. When we reade of Iohn, that he was the Disciple whom Iesus loued, me thinkes it intimates and declares thus much vnto vs, that he did prefer him in his loue: for it is out of doubt, that he loued the rest which were good; yet Iohn more then the rest, because of some notable grace that hee had aboue the rest: for Christs loue was not partiall, neither must ours be. But there is some difference to be put betweene the affection, and fruites of our loue; oftentimes these must be extended to some brethren more plentifully, by reason of the great wants, towards whom yet wee haue not [Page] such a feruent affection of loue, as to others which be more perfect. As fathers will most affect their best children, yet will take greatest paines about the worst, because they neede most; greatest care must be vsed towards greatest infirmities: but greatest graces must haue greatest affection of loue. Godly men doe sometime faile herein, as we may see in Isaac towards Esau; and Dauid towards Adoniah & Absalon: howbeit good men may not be followed in their euill, but in their good things.

Apollos.

Now let mee heare of the manner of our loue, by what rules it must be guided towards Neighbours and Brothers, friends and enemies.

Aquila.

For the well gouerning of our loue, as touchingRules to guide our loue. the manner, and measure, and end, we haue sundry rules giuen vs in Scripture: the first is, to loue our Neighbour as our selfe. Now as the Apostle saith; No man hateth himselfe, but wisheth all good to himselfe; Mat. 22. Now such as with a right ruled loue doe loue themselues, they doe not onely wish, but procure such things to themselues, as indeed be wholsome and good for them, both for their bodies and soules; abandoning such things as be euill and noysome to either, haue they neuer such apparance and shew of good and profit: euen thus ought euery man to loue his neighbour. And according to the second rule, looke what things by the iudgement of sound reason wee would haue done, or not done to our selues; these things wee should be willing to haue done, or not done to another; be he friend or foe: Mat. 7. Also in what measure and degree we desire that our Neighbor should loue our selues, in the same we ought to loue them againe. The third rule is, [Page] to loue as brethren; 1 Pet. 1. 22. That is, such loue as naturall brethren ought to beare, both for manner and measure, one to another; such, euen such, so hearty and vehement ought the loue of Christians to be amongst themselues, knowing that they are brethren by a brotherhood, consecrated and ratified in the bloud and death of Christ our elder brother, who hath charged vs (as one who may command vs) to loue one another, as he hath loued vs; Iohn 13. 15. Loue one another, as I haue giuen you example. And againe, a new commandement I giue you, that ye loue one another, as I haue loued you; Iohn 13. 15. That so ye loue one another, this is our fourth and best rule, to direct vs in our brotherly Christian loue, which must be vnfained, without hypocrisie or counterfeiting, earnest without coldnes & indifferency, constant without change or wearinesse, free without respect of our owne pleasure or profit; and very great, not small and meane: for thus Christ loued vs, for in that he would besides his doctrine, his miracles, his example of life, his prayers; in all which, he witnessed his loue, vouchsafed also to giue himselfe to such a death, and that for his enemies. This declareth how sincere, free, constant, and exceeding great his loue was towards vs; wherein though we cannot equall him by attaining to his perfection, which is not possible, nor required of vs: yet wee must be like to him in our loue, and striue to come so neere as wee may; which is both required, and possible. And herein the true Christian doth differ from the false, that the one in his loue looks vpon Christs loue, as his patterne, and thereto frameth his owne; but the other hath no thought at all to imitate Christ: as he hath him for no Sauiour, so he makes [Page] him no example. The godly Christian, who beleeueth him to be a Redeemer, doth labour to follow him as a guide and sampler; as in this duty of loue, so in all other Offices of Christianity.

Apollos.

I haue heard your rules of neighbourly and brotherly loue; let me heare some of your best reasons to moue and perswade, both to begin, and to perseuere in exercising of this loue: for it is as needfull to haue good grounds of our loue, as a good guide of our loue. He is as much too blame, that loues without reason, as he that loues without rule.

Aquila.

As there be certain common reasons whichReasons why wee ought to loue. may perswade our loue towardes all men whatsoeuer they are, to wit, because they are the creatures of God; our flesh and bloud, of one kind with vs, our Neighbours: also being made after Gods Image, hauing a commandement to loue them, and the examples of godly men, who haue done good to all, out of an affection of loue, and because wee would haue others to loue vs; so there be peculiar and speciall reasons to moue vs vnto the loue of our brethren, which hold the same faith that we doe: and of these I will giue you but a light touch, it shall be sufficient to name them; our labour ought to be more in practising them, then in speaking of them. It were enough that it is the will of our Father which is in Heauen, that his Children should dwell in loue, and that he hath by his example gone before vs; first louing, and still louing vs, and that he hath made vs partakers of the same grace, to be all euen Christians, brethren, fellow heires, members of Christ, his seruants, his friends, his children, his Spouse, his inheritance; also, that except we truly loue one another, [Page] we cannot loue God, nor be loued of him, nor haue any assurance that wee be his people, or looke for any blessing, but for all wrath from him; yet vnto all this, if wee adde the sweete pleasure and delight which is in brotherly loue (behold how pleasant) and the great and manifolde commodities which arise and grow thereby, (behold how good it is for brethren to dwell together in vnity) our loue being for comfort and delight like that precious oyntment, and for profit like that deaw of Hermon; and withall if wee doe consider the bitternesse of hatred, being as gall and wormewood, and the hurt which it bringeth, all this would greatly preuaile with vs, to stirre vp and encrease mutuall loue.

Apollos.

Let me stop you a little in your course; what be these profits which loue brings, and the discommodities which follow the wants of it?

Aquila.

Whiles Christians are ioyned together, they are strong as an army, where the Souldiers keepe euery one his ranke; or as a wall, where the stones be all ioyned together. Also we may boldly come with our selues & seruice vnto God, vnder hope of acceptance; wee thereby greeue the aduersaries of God, which see our accord through loue, and reioyce the godly: we spite Sathan, whose kingdome is more hindered by vs, the more that loue doth abound: we glorifie the word of God, and glorifie our profession, our prayers haue more feruency and fruit. As on the other side, through lacke of loue amongst brethren, God and his Gospell be dishonoured, Sathan pleased, and the wicked made glad our safety hazarded, because a house diuided cannot stand; our prayers hindered and reiected, with infinite discommodities, which lamentable experience [Page] teacheth men better to know, then any mans speech can doe. The Apostle aymeth at the great commodity and necessity, as also at the excellency of loue, when he bids vs aboue all things, to put on loue; and when hee likeneth it to a bond, calling it, the bond of perfection; Colos. 3. 14. because it knitteth our selues, and our duties together; and vnto sinewes and ioynts, Ephe. 4. As being of that vse and force in the mysticall body, as sinewes and ioynts in our naturall body be, to ioyne and fasten all the members together; these things, as also to consider that loue remaines in heauen, when faith and hope faile, must much prouoke vs both to esteeme and to exercise all duties of loue towards the brethren, in all chearefulnesse, vp rightnesse, and constancy, and to striue mightily against all the lets and obstacles of loue, both within vs and without vs; whatsoeuer they be, they are all by these cōsiderations to be vanquished.

Apollos.

Your reasons be of good weight. There remaineth that you shew vs the properties and actions of loue: and withall wherein faith and loue doe differ one from the other.

Aquila.

The properties of loue were touched before, when wee heard that we must loue as Christ loued; but he that will be further instructed in the propertiesProperties of Loue. and effects of loue: let him thinke vpon the first to the Corinthians 13. 5, 6, 7, 8. where the Apostle affirmeth of Christian charity, that it is kind, and not enuious, neither boasting nor proud, doing no vncomely thing, seeking not her owne things; not suddenly angry, nor thinking euill, reioycing in the truth, not in iniquity; suffering all things, beleeuing all things, hoping all things, enduring all things; the neerer that our loue is to [Page] these qualities, the holier it is: the further off, the worse, and none at all it is, if it be voide of them. Touching the workes and actions of loue, I find they be either inward,Actions of Loue. which wee conceiue in our hearts, or outward, which we expresse in our liues, words, and deeds, either towards the soules, or bodies of our Neighbour. The inward workes of loue, be these, to thinke no euill but good of others; for loue thinketh no euill: to wish them well, and desire their good euery way, to reioyce with them for their welfare, being so cheared with their good things, as with our owne: to mourne with them for the aduersities and euils which befall them, according to the counsell of Paul; Reioyce with them that reioyce, and mourne with them that mourne. This fellow feeling when we pity others infirmities and miseries, and be glad for their prosperity and well doing; it is the maine mentall duty of loue. Now for outward actions of loue, they concerne others in their person, substance, or name; they be all the workes commanded in the second Table of the Law, which be innumerable: but briefly to giue you a short sum of them, to the substance of our neighbour, we owe this duty, to encrease and maintaine it by all good meanes; giuing & lending to such as need, and that freely, without any compact or bargaine, to haue the principall with increase; yea, euen where there is no hope to haue the principal restored: prouided, that need & not riot do driue them to borrow, and that their want of ability, and not of good will, doe hinder them from payment. Also if we haue found ought which is others, or if any thing be of trust committed to vs, or that wee haue wrongfully got into our hands any portion of our Neighbours substance, that we carefully restore [Page] if we be able; Eze. 18. in all bargaines and contracts dealing iustly and plainely without fraude or oppression; Ephe. 5. Finally, practising the workes of our particular callings with faithfulnesse and diligence, that we may be profitable to all with whom we liue, seruing others through loue, and affoording our counsell and paines, and whatsoeuer else we can do to further others welfare in their estate, both of goods and body; if it be in our power, not onely to feede him when hee is hungry, refresh him with drinke being thirsty, harbouring the harbourlesse, visiting him in prison; but ministring to him being sicke: not onely out of our purse, but also of our skill, if we know any thing that may ease or cure his paine; Acts 24. 4, 5. As concerning his name, neuer speaking of our Neighbour but in loue, not for the empairing, but for the maintaining of his name, when with reason and truth we may, alwayes vttering an vpright sentence of all men, auoyding slanders, lies, false reports in our selues, and beating them downe in others; especially as concerning his soule, neuer to be wanting to the good thereof: but aboue, and before all other duties, to preferre such as wee are to doe to his saluation, endeauouring vpon all occasions offered, to admonish our brother with wisedome & loue, exhorting his slownesse, and quickening his dulnesse to good things, comforting the feeble minded, strengthening the weake in an hearty compassion of their infirmities; instructing the ignorant, rebuking the froward with all patience, and long suffering, bearing, for bearing, giuing, forgiuing wrongs; in our prayers remembring the wants of the Saints, continuing thus to doe in all humblenesse and meekenesse; knowing that Christian loue most of all [Page] consists in these duties, because they concerne the better part of man, which is his soule, & tend to the chiefest good, that is, the attainement of euerlasting life. To beDifference betweene Faith and Loue. [...] in this point of Loue, to answer your last demand, as in many other things this Christian charity differeth from faith, it being the fruite, faith being the roote; faith beleeuing the promise, loue fulfilling the commandement, Ro. 13. Faith iustifying vs before God: Loue declating vs before men to bee iust persons. So in other things also, as namely faith receiueth something to it selfe; to wit, Christ, and his benefits: whereas Loue giueth out it selfe in all the former duties we haue spoken of, and many more whereof we shall speake hereafter. Faith looketh properly to Christ, and profiteth our selues; Loue looketh to God and Angels, and men both good and bad, and endeuoureth to profit many. Hence it is, that the Apostle preferreth loue before faith; 1 Corinthians 13. as also, for that faith ceaseth at the end of this life; whereas loue endureth after this life: 1 Cor. 13. verse last.

Apollos.

I perceiue by your discourse of Loue, that you confound loue and brotherly kindnesse, as if they were but one grace; whereas the Apostle Peter doth distinguish them, and make them twaine: 2 Pet. 1. 7.

Aquila.

I doe handle them together; for that I find the Scripture doth often comprehend brotherly kindnesse vnder loue, when loue is taken in the largest sense, as it reacheth to all men whatsoeuer: howbeit, I doe notBrotherly kindnesse. denie, but the Apostle doth seuer them; 2 Peter 1. In which place he considers loue, as it doth embrace men as men, because they are our Neighbours, and of our kind; and brotherly kindnesse, as it is a more neere and [Page] inward affection, such as is expressed to men, as they be our brethren, Christians, and fellow Citizens. This difference I may thus set it downe. I may compare our hearts to a great large house, whose hall is loue, and the parlour brotherly kindnesse: as then a great man admits all friends, strangers, one and other into his hall, so our loue is to lie open vnto all men, without respect or difference; but our brotherly kindnesse we communicate onely to such as are our euen Christians, as we doe allow our nearest acquaintance onely to haue accesse into our parlour: Thus I conceiue the meaning of the Apostle Peter, when he doth seuer these two graces. But now Sir wee haue spent thus much time in this argument, it will be fit that we here doe breake off, vntill we may meete againe.

The twelfth Part of this Dialogue, concerning Peace, and other effects of Loue.

Aquila.

WHat may be the matter (good Sir) that you fall so farre short of the houre of our meeting; it was your wont to preuent me, and now I haue the forehand of you?

Apollos,

Surely (friend Aquila) I was not in good health (as you well know) when wee began this conference; but that little strength which I had, is much of late empaired: I doe sensibly feele a great decay of my naturall powers. This is the cause of my long stay, I once doubted how I should haue come; but I haue encouraged my selfe to keepe appointment with you as I could: yet so, as wee must hasten in the remainder, to [Page] draw to some conclusion with speed; and because you may the better beare the greatest weight, I wil continue to put you to speake of those graces which are behind, enioyning you to obserue the Law of breuity. The next vertue & worke of the Spirit after Loue, is Peace; which is as the Daughter, and Loue as the Mother; or as the hand-maide, and loue as the Mistrisse: for Loue begets Peace, and peace doth attend loue; where Loue goeth before, there Peace waites at the heele: it is hatred stirreth vp contention, but Peace followes and accompanies Loue. Touching which, let me heare you briefly shew me what difference there is betweene Gods Children and others, for all will seeme desirous of Peace, yet Peace hath but a few true friends.

Aquila.

Sir I am heartily sorry for debility of your body; it would be greeuous to me that you should faile of performance of this which we haue begun: but because you require speed in this businesse, I wil obey your motion, in fauour of your weakenesse, and out of desire to accomplish this enterprize. I haue learned from yourFoure kinds of Peace. selfe and others, that there is a peace with God; also with our selues, called, Peace of Conscience. Thirdly, with the Creatures; and lastly, with our Neighbour: which if it be in Common-wealth, Countrey, and Cities, it is ciuill Peace: domesticall Peace if it be in Families, & that peace which is in the Church amongst professours, is Christian Peace; whereof we are to speake. This is such a knitting together of our mindes in God, and among our selues, as that neither in Religion by schisme or heresie, or in our daily conuersation by brawles, quarrels, and suites, there appeare any strife or variance, but a good agreement on all hands. Now in [Page] this vertue of Peace the godly doe much differ from others, because they embrace and maintaine Peace and agreement, out of loue which they beare one to another, especially towards God; for that they would not offend him by dissention, nor be rent asunder from their brethren, whom they vnfainedly affect. Wherupon they are very carefull not to minister any occasion of difference, neither to take hold on occasions, being offered by others either in weakenesse, or of purpose; chusing to forgoe and remit their owne right, after the example of their Father Abraham, rather then to striue and fall out: remembring that they are brethren by profession, and how that peace is a thing very delightfull to God, and exceeding pleasing and good for all men; carrying with it innumerable commodities and benefits to mans life, being a shadow and representation of that felicity which godly men shall haue in the life which is eternall; Rom. 8, 6; whereof peace is a chiefe part. In which regard the godly had rather suffer wrong, then to enter into contention, which is bitter as gall and wormewood to their soule, being as hurtfull to mankind, as it is hatefull and odious to God. Vpon these considerations, all good men as they endeuour peace, carefully looking to themselues neither to affoord, nor apprehend matter of strife: so on the other side, if by the malice of Sathan, and the weakenesse of men, an entrance be made into dissention, they are willing and forward to pacifie and quench the sparkles; very well knowing that the beginning of strife, is as the opening of a flood-gate: and that it is euerProuerbs 17. doubtfull what will be the end thereof. They therefore doe their best to stop contention at the first, yea, though they be like to make aduantage of strife; yet the loue of [Page] peace, and of their brethren, more preuailes with them, then the desire of contention or of luker. Now all the children of this world be otherwise affected in this duty of peace; their minds are not peaceably disposed, the way of peace they know not: Rom. 3. If they liue peaceably with others, it is not because they truly loue peace, and their neighbours; but out of selfe-loue, when it may serue their turne to auoide some trouble which they would not fall into, or to hold some benefit which they haue by good agreement with others; so long, and so far they frame themselues to peace: but if it come to this, that they must lose any thing by yeelding peaceably to concord, or that discord will draw more commodity to them, they then make themselues ready for warre; easily they giue, and in these cases as easily they will snatch occasion giuen of falling out, secretly and vnder hand nourishing and encreasing matter of strife and debate; being bent rather to offend God and their brethren, then to remit but a little of their will and profit: neither forecasting, nor caring what hurtfull things follow to others by strife, so themselues may goe away gainers.

Apollos.

You doe rightly iudge that the godly man alone hath a truly peaceably mind, and that all wicked men, what shew soeuer they make, are all enemies to peace: but I desire to vnderstand if you haue ought more in your remembrance concerning this point.

Apollos.

Sir, I doe well remember it hath been taught me, that the godly hold this grace of peace with imperfections; so as they are sometimes through frailety, and the subtill reaches of Sathan, at variance not onely with euil men, but haue iarres and bitter strife amongst themselues. Example whereof we haue in the Apostles striuing [Page] for superiority, who should be greater then others; Mathew 18. 1. and in Paul and Barnabas; Acts 15. Also in the Churches of Corinth and Galathia; 1 Cor. 1. 11. God so disposing it for most good ends, as to discouer hypocrites, to try the godly, and to bring his secret counsels to passe. Howbeit the godly afterwards are ashamed, and doe repent of their folly, and become more wary and more studious of peace then before. This being most true of all godly persons, that though they now and then forget themselues, and so fall into dissentions, yet their life is so ordered, as that the whole carriage of it for the most part tends to peace: for God hath so blessed them, that they are free from such vices as stirre vp strife; their heart it is without loue of all contention, pride, and vaine glory, anger, hatred, couetousnesse, desire of reuenge, taking things in the euill part; which are the very bellowes of variance, and break-neckes of all peace. On the contrary, it is filled with a quiet spirit, with humility, contentment, gentlenesse, long-sufferance, meekenesse, forgiuing offences, interpreting things in good part, when with reason and truth they may; which be the very Nurses of Peace, and break-neckes of all contentions: their words also being not greeuous, but few, soft, and vpright; far from false reports, or tale-carrying, not vsing scornefull, nor brawling speeches; Iudges 8. 2, 3. And finally, they containe their hands from striking, violent and vniust dealings; and they doe well know how to vse a wise silence, when speaking may kindle, or encrease anger: by this meanes it commeth to passe, that they easily gaine concord and agreement with their brethren, and as easily maintaine it. All being quite contrary in wicked men, [Page] 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.

[Page]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 GodHumility. walkes humbly with his God, giuing him all glory forMicah. 6. 8. col. 3. 10. 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 [Page] 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,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 [Page] 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 grauity, to deliuer their humblenesse from contempt. Now after these things thus touched, we are next in order to speake of gentlenesse,Gentlenesse. that grace and vertue which makes a Christian milde and tractable, apt to please, loath to displease, easie to be entreated, ready to yeeld to others, and to doe them any fauour with reason; a vertue wherein Christ excelled,It is reported that Peter he wept so often as he [...] the mildnesse and gentlenesse of his Lord. Luther. being most gentle, and wherein euery true Christian is his follower, treading in the steps of his curteous and gentle disposition. Doe you declare (good friend) what the gentlenesse of a regenerate Christian doth differ from that which vnregenerate persons doe practise; for euen amongst these is a certaine gentlenesse to be seene. The chiefe Captaine at Rome being an Heathen man, gently entreated Pauls kinsman, Acts 23. 19. and Publius the chiefe man in the Ile of Melita, [...] entertained Paul himselfe, Acts 28. 7. And we may reade of many others, which were no Christians, who seemed gentle, milde, curteous, and faire spoken, [Page] farre from frowardnesse and rigour.

Aquila.

Ye speake truth; but the difference is manifold and apparant: for first Gods Children in exercising gentlenesse, preferre them that doe feare God, being most gentle towards them, euen in that respect, without regard to their owne pleasure or profit: others are gentle indifferently to all, and least of all to such as be good. Againe, the godly will not be gentle when they must be seuere; whereof Moyses is an example, being a man maruellous gentle, yet in Gods cause exceeding seuere and stout; Exod. 32. 27. It is contrariwise in men vnsanctified, who be sharpe and bitter in their owne, but remisse in Gods quarrell. Thirdly, the faithfull take care to doe nothing, out of their gentlenesse to please men, which may displease God; hereof wicked men haue no care. Moreouer, the godly will not turne their gentlenesse to the hurt of any man, because hee loueth his neighbour, therefore he lookes circumspectly to it, not to doe him euill by his gentle dealing with him. Fnally, he is afraide least either he be too rough, or too gentle; being sorry if hee swarue at any time from the meane, crauing pardon euen of his weaknesse that way; a thing that euill men doe not trouble themselues withall. And as in gentlenesse, so in long-suffering the godly doe approueLong sufferance & peace themselues to be the Elect of God, guided by the Spirit, and partakers of Gods Image: for whereas euill men are either stupid and soft, being without sence of iniuries done them, or else too hasty, and proue too eager, soone and suddenly moued, many times vpon light and meane occasions. The godly haue such apprehension of trespasses done against them, as that they forbeare wrath, bridling and biting in their anger, being [Page] hardly prouoked vnto displeasure, waiting long, and with much patience for the amendment of their enemies, after the example of their heauenly Father, who is slow to anger, and of great patience, as themselues haue felt him to be towards themselues by good experience, as well as by his owne testimony in Scripture. Therefore as God being deeply prouoked by their owne sins, hath mercifully borne with them in his long-suffering nature; so they endeauour to deale with others that offend them, expecting if God at any time will giue them repentance for their sinnes. But as for euill men, howsoeuer they are contented to suffer and forbeare, yet it proceeds not out of care to obey the commandement, which requires forbearance; or to follow the example of God: but either because they are not able to hurt such as trespasse them, or for feare of some hurt to themselues, if they should by impatiency breake out into any extreme and hard courses; or else they couet to be commended for quiet and patient men. But that we may goe forward, with this long-suffering and forbearing,Forgiuing offences. there goes hand in hand forgiuenesse of offences ouer against vs; when vpon due consideration, that God hath straitly commanded vs to forgiue one another, and for his Sonne Iesus Christs sake, hath pardoned vnto vs our owne manifold and great sinnes, we are moued againe for his sake, and for duty sake, to pardon our Neighbour all wrongs done by him against our selues, that it may be a testimoniall to vs of our owne forgiuenesse before God. Therefore we hold our selues bound not onely to keepe our selues from reuenge, but we are ready if our offending brother repent, and shew himselfe desirous of reconcilement with vs, to receiue [Page] him into our fauour, according to the counsell of our Sauiour, willing to forgiue our brother, when he commeth vnto vs, saying, It repents me; and after his owne practise, embracing sinners vpon their conuersion: in which point there is one special caution to be obserued of vs, and it is this; that wee may sometimes vnfainedly forgiue and loue, where wee haue iust reason not to repose trust and confidence. None more charitable then Christ, forgiuing his mortall enemies; yet where hee found [...] couered with guilefull & deceitfull words and countenances, he would not commit himselfe vnto such; Iohn 2. Herein all true Christians must endeauour to resemble and be like to their Sauiour, out of their loue forgiuing quarrels and iniuries, as out of their wisedome they proue slow to giue credit: for hee that commanded vs to be simple and innocent as Doues, loath to be harmefull vnto any; euen hee also hath enioyned vs to be wise as Serpents, looking to our selues, lest we take hurt by easily trusting such, as without cause haue declared themselues to be our enemies, whatsoeuer pretence of friendship or promise they make. The old and common saying is, Trust not a reconciled enemy. Herein naturall men doe very much faile, either being loath to forgiue their enemies, or doing it fainedly, or with great indiscretion, without heede taking, and being made more wary for afterwards.

Apollos.

There be two other vertues, to wit, goodnesse and meeknesse; let me know wherein they consist, and how neere the wicked come to them, and yet haue them not?

Aquila.

Goodnesse it is that vertue whereby GodsGoodnesse. Children being good in themselues, by participation of [Page] Gods goodnesse, they also endeauour to doe good, and to be beneficiall to others; after the patterne which Christ hath set them. Of whom it is written, that hee went about doing good; either by some word or deede, priuately or publikely, ordinarily or extraordinarily, to mens bodies or soules, he was profitable and good. All true Christians be thus affected, they are sorry when any houre hath passed without doing good to themselues and others; watching for opportunities, and according to their meanes endeuouring vpon offered occasions gladly to helpe all men, being carefull to take good, when they can doe none. Adde hereunto, that they are not onely sorry when none are the better for them, but that the good which they doe, is so little, beseeching and begging mercy, because they are so empty of goodnesse, and barren in doing good things; and as by their goodnesse they are carried in a great desire of being helpeful 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 abusesMeekenesse. 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, [Page] 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 [Page] 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 [Page] 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,Mercy. 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 [Page] 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 greeued with the spirituall euils of others, taking their sins to heartPhilip. 3, 18. no lesse, if not more, then their corporall wants. Mourning for their ignorance and hardnesse of heart, praying instantly the Father of al mercy, to open their eies, to draw them out of darknesse. And this they doe instantly, euen where they are prouoked, and not onely to their friends. As Christ wept ouer Ierusalem which crucified hirn: so true Christians haue compassion towards their enemies. Further, when mercy is to be practised vpon offered occasions, they stay not till they be entreated: but be hartily glad, that they may be a mean of comfort to any distressed. Euen as they would haue [Page] refreshing & help in their own afflictions & trobles: so they are willing to respect others, out of a great desire to be like their mercifull Father, and to adorn the Gospell of his Sonne, with the workes of mercy.

Moreouer, where others take occasion of scorning their Brethren, of reioycing or triumphing ouer them, euen from these occasions the godly do prouoke them selues to pittifulnesse, with sighs and groanes, to [...] and bewaile the follies and falles, the damages and distresses which happen vnto others. Yea, the mercy of aProu. 12. 10. righteous man rcacheth vnto beasts: not his owne onely, but vnto the beasts of his enemies, to pull them out of the pit, or to bring them home being straglers. And whensoeuer they faile in these, or in any other dutie of mercy, either for substāce, measure, or maner, they haueNeh. 13, 14, 31 sorrow in themselues, and flye for pardon to the throne of grace; so farre off they be, from putting trust in their owne deeds: and all this, without desire or care to bee knowne or seene of men (further then needes must, or may bee, for their example and encouragement to the like mercifull workes) as they thinke it sufficient, that God who knoweth the heart, Math. 6, 2, 3, 4. is witnesse to the tendernesse of their affections towardes such, as are in any necessity or want.

As touching the next vertue, it is taking of things in good part, when any doubtful speeches or actions happen, which may be taken in euill part, and breed matter of dislike & debate. These do the godly vse to interpret well, inclining alwayes to the best constructions which can be made of mens doubtfull words or doings. For, as in euident euils they will not suffer a curtaine to bee drawne ouer the eyes, not to see that which all men behold; [Page] so in such things which may haue a good sence, they will not be so vncharitable as to make a bad interpretation. Neyther will they for some blemishes in a mans person or deede, condemne all that is good (as if for a wart or scarre, one should despise great fauor and beauty;) but they easily winke at that which is amisse, seeking by priuate louing admonition to mend it, and [...] ready to commend that which is as it ought to be: making the best of euery thing, so farre as with good conscience they can. In the wicked it is quite contrarie: for they wrest mens words and actions quite beside, yea sometimes cleane contrary to the intention of the speaker and doer, after the example of Dauids brethren, 1. Sam. 17. and Hannuns seruants, 2 Sam. 10, 3. And if at any time they do take any doubtfull saying in the better part, it is done partially, because they would take part with some whom they affect. They doe not mete like measure to all: being also apt for some fewe and small spots, to reiect many and excellent graces.

Apollos.

But friend Aquila, amongst all the gifts that spring out of loue and accompany a peaceable spirit, & Gouernment of the tongue. for speech and silence. tend to encrease and preserue loue and peace, ye haue scarse named, or but onely named the gouernment of the tongue for speech and silence, it being one of the graces proper to the elect, to know when and how to speake. For the righteous man ordereth his words with wisedome, his speeches are seasonable and fit, like pictures of siluer in apples of gold, being powdered with salt: Whereas the foole bableth out foolishnesse, his words giue no grace to the hearer, but with his lips hee speakes froward things, which witnesseth the price of his hart, & tends to engender strife. The good man out of [Page] the good treasure of his heart draweth out good things, & the euill man out of the euill treasure of his hart, bringeth forth euill things Mathew. 12. As there is nothing whereby a mans wisedome is better knowne then by his words, so a mans folly [...] by his talke, which in euill men is either vaine or euill: whereas the wise with their tongue spread knowledge, and feede many withProu. 10. the fruites of their lips; they shun all euill and ydle, all contentious and vnlouing talke, as a man wold eschew a dangerous rocke. It fareth thus with them they feare God, they choose rather to say nothing, then to speake vnprofitable and friuolous, vile, and hurtfull thinges. They haue learned, that in much talk there is iniquity; euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth, so many words haue alwayes some fault; it being one of the hardest thinges in the world, to say much, and to say nothing amisse. Also no danger is like the danger which cometh by the slipperinesse and foolishnesse of an hasty tongue. It sildom repents a good man that he saith too little, it often repents him that he spake too much. His silence doth euer proue lesse greeuous to him, then his speech. For, the godly finde by experience, that both the peace of their owne conscience betweene them and God, and also the mutuall peace betweene them and their Neighbors, is more offended and hurt by saying much, then by saying nothing. So it is not without cause, that silence is termed a holding our peace, to shew this; that peace is gotten and preserued both to our selues, and with others, by prudent silence. Nothing is so sweete a friend to peace as silence, as many words much offend it. He is surely therefore an happy man, and fittest to [Page] liue in the World, that striueth earnestly with himselfe to get this good moderation of his tongue. We might now passe forwards to speake of the vertue of temperance, but that I would haue you to declare, how the Children of God doe differ from others in this duty of selfe-preseruation: for selfe-safety is a thing cared for of all men; but not alike of all men.

Aquila.

This was well remembred of you. I had likeSelfe-preseruation. to haue done as hee did, who told ouer the company twice, and still forgot himselfe: for indeede all the forenamed graces be such, as serue to procure and preserue the safety of our Neighbour; his person, and life of his soule and body, is by the former gifts aduanced, saue that the last which you named, to wit, the well ordering of the tongue, is a great meane (as any other) of selfesafety. Life and death are in the hands of the tongue, many a man may by his wise silence or good answeres, keepe himselfe from dangers; and by his rash and inconsiderate, either speaking, or keeping silence, may fall into many a great hazard euen of estate, and life. Besides this, as vnto our life, so vnto our comfortable being, good speech doth much preuaile: for Ioy shall come to a man by the answer of his lippes (saith [...].) Therefore hereunto the godly doe giue great heede (as they are bound) that they doe not make sad their owne hearts by hasty and sinfull speech; this is a thing whereof the wicked haue neither care nor conscience. Indeed they are hereof carefull, to make their hearts merry, with iesting and witty conceits (which so they want impiety and filthinesse, are not simply to be condemned) but to gaine to their hearts the ioy of a godly and discreete answer; this is a peculiar care of good men: who knowing [Page] that naturall liuelinesse or [...], is the best part of life (as griefe of heart is the beginning of death, 2 Cor. 7. worldly sorrow leading thereunto) therefore as by all other meanes, as of dyet, company, physicke, recreation, being religiously vsed, they doe cherish and quicken their spirits; so they especially looke vnto this, that to their naturall they may ioyne spirituall liuelinesse, by the fruites of their holy speeches and actions: vpon this consideration, that God loues cheareful worshippers, and that the more hearty and liuely that the body and mind be, the better able shall they proue to doe vnto God and men their appointed seruice. For the chearefulnesse of the heart, maketh the countenance gladsome, and addeth strength to the bones; whereas the marrow of the bones (euen the chiefe and best strength of a man) is consumed by pensiue sadnesse and heauinesse of heart. To be short, the righteous because they know it to be a duty to comfort their hearts, and that God and their brethren are better serued, the more comfortable that the minde is; therefore that which the children of this world doe (that is to say, make themselues mery) vpon corrupt regards, because they would liue, and enioy the pleasures and benefits of life (which is a care common to men with bruite beasts) the same godly persons doe vpon conscience of the commandement, and also because they would the more plentifully glorifie God, and doe good to many. Now toSeuenth commandement. your motion for temperance or sobriety, this fruite of the spirit, together with [...], doe belong to the keeping of our vessels pure and in honour, being of such vse and force, as without them, our mindes and bodies (which are the Temples of the holy Ghost) cannot be [Page] preserued in holinesse, to be fit mansions or habitations for Gods Spirit. Many [...] men are chaste as touching any act or deede, when yet their desires are either exceeding vnruly, or being restrained, onely for worldly respects, to auoide trouble in the flesh, or for their reputation. Whereas they which are regenerate, whether they liue a single life or a married, they haue a power giuen vnto them by the Spirit, to keepe not onely their bodies, but their very thoughts pure; concerning the desire of sexe, so farre as the measure of their grace will enable them, they carefully shun (after the example of continent Ioseph) all temptations and occasions of vncleannesse, in this respect, that they would not doe wickednesse against God: but if at any time any of them doe fall with Dauid (breaking the Lawes of chastity) they doe earnestly and vnfainedly repent with Dauid; being ready to make their sinnes knowne publikely if neede require, euer after more heedfully looking to their wayes. Vnto their chastity they doe ioyne temperance, which is a vertue moderating their desires about the pleasures of this life; euen as chastity ruleth the heart about the desire of sexe: so sobriety and temperance gouernes their affections about other pleasures of this life, giuing them power not onely to abstaine from following and [...] filthy and vnlawfull pleasures, such as are forbid; as whoredome, drunkennesse, gluttony, &c. but to withstand all inticements and prouocations thereunto, and that not for feare of shame or punishment onely from God or man, but of conscience towards God. Moreouer, in such pleasures as be lawfull and allowed, as in the pleasures of eating, drinking, apparell, recreation, sleepe, [Page] marriage, buildings, and other such honest pleasures (by the vse whereof our life and kind is not onely maintained, but preserued in a comfortable estate) the gift of temperance is bestowed vpon the Children of God in all ages, degrees, and sexes, as a met-yard to measure, and as a bridle to hold backe their affections, in vsing these warrantable delights, that they doe not onely not exceede their bounds, but be held in, and restrained from going so far in the vse of them, as otherwise their estate and ability, and the custome of the times and place where they liue will suffer and giue them leaue: for this is certaine, that our desires after these pleasures are vnsatiable, as a bottomelesse [...]; and withall Sathan layeth baites and snares to catch all the children of Adam in their pleasures (euen as he caught their first parents) and experience telleth vs, that some very godly persons haue beene surprized, and were taken in his snares, to the wounding of their owne conscience, and to the offence and dishonour of God. Therefore as temperance is very needful to preserue vs from running into excesse, and to cause vs to liue soberly and stayedly; so the children of God haue a maruellous great care to cherish and practise this grace, endeauouring thereby to curbe and hold in their sensuall desires, and in abundance of their blessings to keepe a mediocrity, in such sort vsing their liberty in outward blessings of this life, as it may be a helpe and furtherance, and not a hinderance to godlinesse and eternall life. And this they inforce themselues to doe the rather, because they know it is the will of God, that they should liue temperately; 1 Pet. 4. 7. and that temperance is a fruite of the Spirit; Galat. 5. 23. an ornament of the Gospell; Tu. 2. 10. and hath [Page] great promises made to it; Lu. 21. 39. and finally, brings great benefit both to minde and body. If naturall men doe some temperate actions, it is not out of an habite of temperance, nor vpon these considerations, but out of humane reason, and for carnall respects.

Apollos.

Now that you haue spoken of such graces as tend to the preseruation of life, and such as are behouefull for the tempering and ruling of the pleasures of life; good order doth require that you come vnto such vertues, as regenerate persons are bound to exercise about their Neighbours commodity and credite, to shew how they stand affected towards the substance and name of their Neighbour, otherwise then all other men doe.

Aquila.

Right so. Thus therefore it is; all godly persons make conscience of doing the least iniury to otherVprightnesse towards our Neighbours goods. men in their goods and wealth, either by fraud or violence, either directly or indirectly; neither willingly doe they suffer any harme to come to them, if they can hinderPsal. 15. 3. 7. it: and if by any ouer-sight, or wittingly, by anyEze. 18. 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 [Page] 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 [Page] 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, [Page] 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 toNinth commandement. 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 Eastwind) 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 [Page] 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 they are generally and vnfainedly well bent toward the good name of all others, especially of Gods Children; so they doe hold themselues bound to maintaine and encrease their own good report by all good means: not that they seeke a good name for it selfe, and out of vain-glory, or that they are discontented if that they be ill spoken of for well doing; Mat. 5. (which is a thing written on Heauen gates) but to the intent that they may be fitter to glorifie God, and doe more good vnto others, to whom themselues and their gifts would be more acceptable and profitable, the better that they be thought and spoken of. Hence it is, that they doe not onely looke to themselues, that they may be iust before men; but endeauour to flie euen secret sinnes in the [Page] sight of God, abstaining as well from small sinnes as from great, euen from the very appearance of euill, which might breed the [...] ill suspition of them. Neither are they onely so carefull of getting, as of keeping a good name (which is soone lost, if it be not charily preserued:) by the same meanes therefore they study to vphold, by which they purchased their credit, auoiding euery thing which is of euill report, and doing things onely of good report: as knowing by the word, A good name; (Prou. 22. 1.) to be a thing of great value and vse, precious as gold and siluer, and profitable for now and hereafter; like sweete perfumes, presently refreshing, and preseruing against afterwards; Eccles. 6. 2, 3.

Apol.

In all this I doe well assent vnto you, that both there ought to be, and is in all Gods childre a tender & entire respect, both to their own, and to the good name of others, not barely for a good names fake, but for Gods commandement and glory sake. But let me heare of you how the case standeth with them, when they are put to vtter their knowledge and testimony concerning things, whereof they are occasioned to speake either in their ordinary talke, or in publke speeches.

Aquila.

Such as their care is of mens persons, not toTruth & vprightnesse in speech. witnesse any vntruth which may wound the credit [...] of; the very like care haue they of things to be spoken, alwayes to speake the truth, whether they doe promise ought for the time to come, or affirme ought of a thing present or past, priuately or publikely, still their [...] and endeauour is to shew forth the thing [...] it is, [...] out telling a lie of any kind, either hurtfull, or [...] and sportfull, or officious lie: for they are enstructed out of the Word, and accordingly they make conference [Page] of it, that all lying is [...] to God, and that such as speake truth are his delight; because hee is the God of truth himselfe, [...], the louer and rewarder of truth in others, and a seuere reuenger of all falsehood. For which causes, the godly are alwayes ready [...] in keeping of promises. to stand vnto their lawfull promises, which be within their power, and not altered vpon iust [...]; very wary and respectiue they are how they make promises (which be as it were bonds and obligations to tie a man vnto the will of another, so as now he is not his owne man) but being once aduisedly made, they are very faithfully kept of them, though it be to their owne binderance. As for their otherwords, which are not promises, but assertions, they are so farre from hauing any intention to deceiue others, by [...] & [...] words, as that they take very great heed (so neere as their vnderstanding they haue of things will direct them) neuer to vtter and tell forth any thing which is knowne vnto them to be false; yea they doe abhorre the common reporting of newes and tales, euen in this very regard, that they are at the least next neighbour vnto lies, and oftentimes they proue no better. Lastly, if it were to saue their owne, or the life of another, by speaking a lie, they would striue [...] suffer their [...] to perish, then to offend God, or to kill their owne soule by lying. But amongst all vnregenerate men, howsoeuer they may speake some true and vpright things, and performe many promises, because herein consists a mans honour and reputation; yet they are not led with the loue of the truth, so as to prefer it before profit, credit, yea, and life too: but are ready to preferre a falshood, when it makes more for their gaine then the truth; [Page] namely, if they can do it, and not bee espyed of men; whose presence and knowledge they feare more then him that knoweth the heart, and iudgeth according to truth: whereas a person truly conuerted, if hee doth at any time thorough infirmity, faile of speaking an vpright sentence, either touching persons or things, he is greatly humbled (though no man do know of his fault) and hath no peace in his conseience, till hee haue made his peace with God for it, heartily crauing pardon thorough Christ; and euer after setting a watch before his mouth.

Apollos.

If there be any vertue wherein vnregenerate men may seeme to match the godly as equall to them, me thinkes it is Contentment. For many of them doe professe, that they holde themselues well pleased with their condition of life, and portion of goods; breaking very often into the mention of Gods goodnes for prouiding so liberally for them, and seeming not so much as to wish or desire vnto themselues ought that is their neighbours. Tell me friend Aquila, what you do thinke heereof?

Aquila.

For my part I do thinke, there is that likenes and neerenesse betweene some vnregenerate men, and the new borne children of God, both in this vertue of contentment, and diuers others, as that it is no very easie thing to discerne the oddes between them; & though I may speak vnto you of some differences in this point, yet all the difficulty is in the finding of it out, when men come to the examination in themselues. And heerein is great neede of prayer, that God would put into vs the spirit of discretion, to make vs able to discouer the sound from the vnsound, both in this, and in all otherduties [Page] both in our selues and others. But to come neerer vnto your Question, my answer to it shall bee generall and particular; my generall answer is this: I doe iudge graces to be in men vnregenerate, as passions are in God, vnto whom the Scriptures do attribute hatred, repentance, wrath, ielousie, greefe, and such like; which are in God not as they are passions or affections, but in respect of the worke which doth follow such passions, because he worketh and doth such things as men do, which are compassed with those affections. As men repenting vse to vndo what they haue done, and being wrathfull they vse to take reuenge; hence it is, that God his reuenging and destroying of his owne works, is called his wrath and repentance. So it fareth with vnregenerate men, they are thought to haue meeknesse, temperance, chastity, contentednes, &c. not for that these graces and the habit of these vertues bee in them, but for that they doe such outward actions, as men endued with these graces do, and vse to do.

My particular answer is this: That all vnregenerate men do faile three seuerall wayes, as touching this vertue of contentment, which causeth it to bee in them a contentednesse rather in seeming, then in truth. The first is, though they confesse themselues well apayde with their estate, yet indeede their heart doth not rest in it, as in a good and sufficient lot assigned vnto them, in the which they can surely trust to finde God good & gracious vnto them. For they doe not depend vpon God, because they lacke a liuely faith.

2. And withall, because they doe want the grace of true contentment, therefore it cannot be, but that they still wish for more, and would haue their estate bettered: [Page] being of the quality of the Horse-leech, which [...], Giue, giue; and like vnto the graue and the fire, which hauing consumed much matter and corpses, are ready to deuoure more.

3. Lastly; as their present estate is neuer so pleasing to them but a better would be more welcome: so if any decay of their present condition, either for wealth or estimation, liberty or health, do happen & fal forth, which commonly doth (mens estates being like to the Sea, which ebbeth and floweth, and vnto the Moone which waxeth and waineth) they are there with much disquieted and discontented: as appeareth in the example of Saul and Achitophel, both which in their prosperity, made shew of contentation, but in their aduersity they were sore troubled: as also was Nabal. Wheras such as be endued with true godlinesse, they do in euery estate submit themselues quietly and contentedly vnto the good will of God, beeing well satisfied withIob 1. verse last. that which he appointeth vnto them whatsoeuer it is, more or little, better or worse: alwayes accounting the basest and meanest estate too good for them, because of their sinnes & vnworthinesse; being pleased & contented euen with food and rayment, because they are assured, that that condition of life is best for them, that the most wise God sets them in. And nothing doubting (such is his goodnesse) but that he will maintaine their life, giuing them sufficient to enioy though he deny them abundance, and turning all things to the best for them, according to his most true promises. Neither alone are they well pleased with their owne portion, without wishing or desiring in thought or wordes, the goods and estates of other men (without vnfained forrow [Page] if they doe:) but furthermore, they take good delight and pleasure in the comforts and good things which their neighbours do enioy, euen as thogh it were their own: striuing to follow that precept, which commands them to reioyce with them that reioyce, & to Loue others as themselues, mourning with them in their heauinesse.

Apollos.

Here I haue three things to aske you. First,Three doubts, whether ye thinke any godly person free from all couetousnes? And then, whether the desire of more wealth and a better estate be couetousnesse? Lastly, whether a man may be couetous in his owne goods?

Aquila.

To the first I answer negatiuely; There is no person by grace of regeneration wholly freed from couetousnesse, or any other sinne in this life. It is enough for this time of their pilgrimage, that they are deliuered from the curse and power of sinne: so as neither couetousnesse, nor any other sinne shall reigne in them, orMaster Luther confesseth that hee was not troubled great ly with this vice. haue force to condemn them. Howbeit, as the remainder of other sinnes is in Gods children, so they are molested with the stirring and ticklings of couetousnesse, more or lesse. The holy Prophet found an euill inclination of his heart, to desire earthly things inordinately, which made him pray, that God would not encline his heart to couetousnesse, Psal. 119. that is, giue him ouer to that lust. Of this fault Christ often warned his own Apostles, amongst whom, one was ouercome by this vice, and the rest no doubt were tempted with it, else Christs warning had beene in vaine. It is well therfore, when resistance is made against the motions of Couetousnesse: for none shall altogether lacke the egging of this Lust.

[Page]2. To your second demand, I answer affirmatiuely, That the desire of worldly wealth is couetousnesse. The nature whereof is expressed by three words of the Grecians (as I haue heard you say:) One, signifieth the louePhilarguria, Pleonexia. of money, another the desire of riches, and the third signifieth the lust of hauing more. And seeing the blessed Apostle, Hebr. 13, 4. doeth set couetousnesse as the flat contrary vnto contentednesse, Let your conuersation (saith he) be without couetousnesse, and Be content with that ye haue; therefore, if our being satisfied, and resting pleased with our present estate be contentednesse, then the desire of more, or of a better estate in the World, must needs be couetousnesse. Euery man indeede, is bound to follow the duties of his calling, vppon which he may desire and pray for a blessing, with condition & exception of Gods will, so much and so far as he thinks meete, leauing the successe thereof to his good pleasure.

3. To conclude, as a man may be a theefe in his own, if he husband and employ it otherwise then God hath appointed, whose seruant he is, and to whom hee must giue account: so he may be couetous euen in his owne goods, if he loue them, set his heart vpon them, and desire the bettering and encreasing of them, otherwise then by submitting himselfe to the will of God; beeing ready to receiue more if God wil adde and cast in more, with all thankfulnesse: yet being well apaide with that which is already, when God shall thinke it good, not to encrease or amend it.

Apollos.

This is indeede the summe of all that which ye haue bene taught, of this grace of contentment, and of all the other graces of the new man, which wee haue [Page] in our conference run thorow. What letteth now, but that we may come to the last fruite of an effectuall calling, which consists in the speciall duties which wee are bound to do, and performe towards others, in respect of some degree which is of God put vpon vs, or them, and so to finish this our worke?

Aquila.

One impediment and let there is, namely, that wee haue I know not how (saue that in such a heape of duties, some might easily be slipt by) neglected to speake of certaine graces of regeneration. The one is Wisedome, so much commended in Scripture, charging vs [...]. that we be wise as Serpents, Mathew 10. that we be wise concerning that which is good, Rom. 16. that wee serue and loue our brethren in meeke wisedome, Iames 1. This being one speciall part of Gods Image, and such a grace as guideth vs in the vse and practise of all the former graces: for so much as it is not onely a fore-sight, or fore-cast of things which may happen, gathering effects by causes, and iudging of present and future euents by precedent accidents and occurrences; but it is also a faculty directing 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; [Page] 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 theHonesty. 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 [Page] 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 dothZeale. 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, [Page] 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 [Page] set apart by themselues. And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe, by reason of his degree and particular calling wherein God hath set him; for hitherto you haue dealt in such gifts as concerne the generall vocation of a Christian.

Aquila.

Sir, it is a thing commonly taught vs, that euery Christian besides his calling of Christianity, common to him with other, hath also a particular person put vppon him; yea, sometime one Christian beareth many and sundry persons, being both an inferiour, as a child, or seruant, subiect, hearer, souldier, wife, maide, or daughter; and being also a superiour, as Father, Prince, Magistrate, Mistrisse, or Mother, Captaine, or Counsellour, or Iudge. Now this charge lyeth vpon euery Christian, and such grace is giuen them, as that they labour to answer, and in some good measure can both know, and answer these duties, expressing and exercising the power of all that godlinesse which they haue as Christians, in that particular, or in [...] particular places wherein they are seated and setled of God, and that with all diligence, and sidelity; vprightnesse, and constancy. The wife giues reuerence and submission to her husband, in respect of his prehemmence in graces and authority; Ephesians 5 verse last; the husband loueth his wife as a daughter of Israel, and member of Christ, and out of this holy affection of loue careth for her; I Peter 3. 7. beareth with her infirmities, cherisheth, instrusteth her, and protecteth her. Fathers are not bitter to their children, but in mildnesse & wisedome bring them vp in the instruction and nurture of the Lord; Ephesians 6. 3. [Page] 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 [Page] 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 Election. Elect, whom thou hast according to thine eternall will calling. called effectually by the Meanes of calling. Ministry of the Law and Gospell to thy Son, Illuminatiō. opening their eyes to see him to be their Sauiour, and their Opening the heart. hearts to embrace him with affection, being satisfied with him, and so working in them that most worthy Faith. gift of faith, whereby being Vnion with christ. vnited and incorporate into him, they partake with his Iustification iustice both actiue and passiue, for their perfect iustification before thee, and Sanctific atiō with his Spirit for their vnperfect sanctification in this life, hauing power giuen them both to abide the Spirituall conflict. combate with remaining corruptions, and vpon wounds and foyles receiued in that encounter, to arise by Repentance. repentance, and also to be able to witnesse the truth of their repentance, by the constant exercise of all good Good workes. workes, furnishing them with needfull graces of all General graces. sorts, for the Vprightnesse sincere seruice of thy Maiesty, and of their brethren, according to their Particular gifts. seuerall estates and degrees; good Father, we blesse thy blessed name for these workes of thy grace in them all, and [Page] 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, Encrease, or growth. encreasing them in all goodnesse, & protecting them against all enemies and euils, till the great & Glorification 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.

[Page]

[Page]

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.

Information about this book

Title statement

Saints by calling: or Called to be saints A godly treatise of our holy calling to Christ, by the gospell. With the seuerall gifts proper vnto the called: and their counterfeits in the hypocrites which are not partakers of this effectuall calling. Written by Thomas Wilson, minister of Gods word, at S. Georges Church in Canterbury.

Wilson, Thomas, 1563-1622.

Edition statement

1620

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-03 (EEBO-TCP Phase 1).

ID [DLPS]

A15527

ID [STC]

STC 25796

ID [STC]

ESTC S103067

ID [EEBO-CITATION]

99838826

ID [PROQUEST]

99838826

ID [VID]

3215

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A15527)

Transcribed from: (Early English Books Online ; image set 3215)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1161:11)

Source

— Saints by calling: or Called to be saints A godly treatise of our holy calling to Christ, by the gospell. With the seuerall gifts proper vnto the called: and their counterfeits in the hypocrites which are not partakers of this effectuall calling. Written by Thomas Wilson, minister of Gods word, at S. Georges Church in Canterbury., Wilson, Thomas, 1563-1622..

Extent

[16], 413, [3] p.

Printed by W. Iaggard, dwelling in Barbican,. [London] :: 1620.. (John Jaggard worked as a printer in London 1593-1623.) (Errata on recto of 3G4, final leaf.) (Some print show-through; page 349 stained but readable.) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.