Saints by Calling: OR Called to be Saints. A Godly Treatise of our holy Calling to Christ, by the Gospel. With the several gifts proper unto the Called: And their Counterfeits in the Hypocrites which are not partakers of this Effectual Calling. Written by Thomas Wilson, Minister of God's Word, at S. George's Church in Canterbury. Ephes. 4, 2. Walk worthy of the Vocation whereunto ye are called. 2. Pet. 1, 10. Make your Calling and Election sure, and give all diligence thereunto. Printed by W. jaggard, dwelling in Barbican, 1620. TO The Right Honourable, the Countess of Leycester widow, all health and happiness of soul and body from Christ our Lord, both now and for ever. Right Honourable, AFter many Children (Books I mean) which are a fruit that springeth out of wit (as out of a womb) eleven in number, which God hath given me in the few and evil days of my pilgrimage; he hath now at length of his goodness, added unto them a twelfth (a Benjamin) like the twelve sons of jacob: It is my last and youngest child, begotten and brought forth in my old age, being fast forward to the years of a man. In natural generation, the first borne (Reuben-like) is the beginning of Parent's strength, the excellency of dignity, and the excellency of power; Gen. 49. 3. But it is otherwise in this spiritual birth, where the first that come into the Christian World, (by weakness of judgement in the parents, and want of years and experience) they are commonly the feeblest and unworthiest; those proving most strong and excellent which be last borne. Good Madam, I could wish that I might so speak of this my Benjamin, the son of my right hand, and of my old age; and surely I have some little reason to hope it will prove so: (pardon the overmuch indulgence of a father, even holy David could over fancy Adoniah his child, and good Elie could overualew two not good sons) 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 four years and above, been exercised in my Ministry from Sabbath to Sabbath; so as I may trust this Treatise will have more perfection than his brethren. Which howsoever it may prove for manner of handling, yet hereof I am well persuaded, that the matter and argument is most worthy and weighty; for it is about our holy and effectual calling, to our celestial and eternal King, by the Ministry of the Gospel; which is the beginning and first step into the state of grace, after we are entered into this elementary world, and our most excellent dignity therein. As Constantine the Great acknowledged, that to be a true Christian by divine vocation, was more esteemed of him then his Crown and Empire, which are corruptible; the other being uncorruptible and never perishing, as the work of Gods exceeding great power, wherein he uttered no less 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 work of effectual calling, the Elect being by nature dead, corrupt and blind in mind, perverse in their will and affections, are by a wonderful force (yet sweetly and with delight) drawn to the life of faith, being enabled to see Christ, and to love and obey him as their Saviour, calling them out of darkness into his marvelous light. The reasons moving me to single out your Honour from among many both honourable and worthy friends of all ranks, unto whom I might dedicate this Christian Dialogue, are two. First, the report of your true calling to Christ, and of your sound love & obedience to your caller, and great affection ye bear to all about you, called to be Saints, both faithful Ministers and Christians. Secondly, for that ye have been the chief instrument under God, to call my eldest son to be the first that ever actually enjoyed that great exhibition, a good while sithence given by your right noble and most honourable Husband, the Earl of Leycester, for the maintenance of two Scholars for ever in the University College at Oxford: for the which, if I should not every way as I am able, show myself thankful to your Honour, I should be most unworthy of such a benefit, being so freely conferred upon one unknown to your Honour. The daily prayers of my Family, which are all the better for this good turn, both have been, and shall be offered up unto God the Father, through Christ his Son, for his gracious and powerful guiding and keeping of your Honour in his comfortable and holy service and fear for evermore; Amen. Your Honour's most bounden, Thomas Wilson. To the Right Worshipful, his approved Friends, Sir George Newman Knight, and his virtuous Lady: and Master Doctor Bancroft, Master of University College in Oxford; Grace and peace from jesus Christ be multiplied. RIght worshipful, the main and chief use to be made of this Book or Treatise, it is to direct (as by an hand) every Christian, which of all other things is most careful of his own salvation, how to judge and discern of himself, whether he have any part in that saving holy calling which bringeth to Christ, by such gifts of the Spirit as be peculiar to persons effectually called. The cause is not better known by the effect, or a tree by the fruit, than a true calling by the Gospel is manifested by such graces as do accompany it in all the faithful, necessarily, but not equally; as the good fruits of a good tree be some bigger, some lesser. And lest any should be deceived in judging themselves (for likeness is the mother of error, which makes copper & other glittering things to be sometime taken for gold) I have therefore in the passage of this Book discovered such things as be like unto the true works of grace, and are but the counterfeits and images of them. Now the same causes which induced me to dedicate this tract and Christian Dialogue primarily to that most Honourable Christian Lady, my Son's Benefactor in the University College at Oxford, excited and moved me likewise to join you three to her in a secondary Dedication, as having thorough the grace of Christ obtained like precious faith in your heavenly calling, thorough the blessed Gospel; and being by God's providence stirred up to be the means of my son's 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 enjoy by your favourable furtherance) began at Canterbury by you Madam, and was seconded and holpen forward at Oxford by you, the worthy Master of that College where my son is Student; and finally, perfected by that Right Honourable Countess, Widow to the founder her most Honourable Husband the Earl of Leycester, long since deceased. Accept I humbly pray you this poor testimony of my thankful mind (who daily mention you in my prayers, that all saving blessings may be poured on you, and continued to you) till my son through God's mercy prospering in his studies, may express a moreful measure of a grateful mind unto you all, to whom he hath been, and may yet be so much bounden; which the Lord of his favour in his good time enable him well to perform. Fare ye well. From my House in Canterbury, the 10. of july 1620. Yours ever even to his utmost, Thomas Wilson. An Advertisement unto the Reader. COurteous and Christian Reader; there be four several things which I purposed to effect in this whole Dialogue & Treatise. First, for the Matter, to deliver so near as my judgement could attain, all those works of the Spirit, even in their particulars, which are peculiar unto God's elect children, who live to be partakers of an outward effectual Calling: that when the manifold riches of Christ his grace should be in some sort discovered and laid forth to their eye to view and look upon them, it might stir them up to a marvelous love and thankfulness towards him, who hath called them to such riches & honour: Also, that finding themselves endued and blessed with such graces as they shall learn from the Word, to belong only to the chosen of God, it may settle them in the persuasion and full assurance of their election to life. Secondly, for the Manner: Because every one of the works of Christ in his elect, hath his counterfeit in the reprobate, which live in the Church, and partake only in a general vocation; therefore I have somewhat endeavoured to descry what the truth of every grace wrought in God's Children, and to discover it from that appearance and shadow which an Hypocrite hath of the same grace; for this purpose, that whether the godly Reader would prove himself and make trial of his own sincerity, either in the whole work of Christianity, or in some special part or duty thereof, here he may find what may further him. Thirdly, for the Order, I have followed so precisely and truly, as ever my skill would direct me; that very order of causes in this whole Treatise, which God himself doth keep, in the bestowing and working of the graces, propounding them to the Reader to be considered, as they have necessary and natural coherence one with another, and dependence one upon another; setting causes afore effects, and giving chief place to the principal effects. By this means the careful Christian in the search of himself, shall by effects be able to find out causes, the root by the fruits, and how to value each grace and fruit, according to his proper worth. Also, the Conscionable Minister, which hath not (as yet) thought upon such an order, and shall approve of this as good & sound, may in his teaching help himself to deliver such things first, as by order of nature ought to have 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 only, yet chiefly for the godly unlettered Christians, to further them in this knowledge, how to examine their own estate before God. As for the more Learned, they can help themselves in this part of our Christian science: or else may fetch direction from other manner of Lights than mine. Whatsoever it is that I have 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, divided into ten Portions. The first Part entreateth of Calling. 1. OF common and outward Calling. 2. Of inward & effectual calling. 3. Of differences between them. 4. What effectual Calling is. 5. Of the means thereof by the Word of God. 6. Time of Calling, that it is diverse and uncertain. 7. Persons, who for the most part are uncapable thereof. 8. Of what quality and estate be the persons, which be commonly called with a true effectual Calling. 9 Effectual Calling may be known of them in whom it is. 10. Of the tokens whereby it is known. 11. Means whereby such are prepared to Calling, who as yet are not called. 12. Of the sundry ways that God taketh in the work of Calling. 13. The ends or final causes of a true Calling. 14. The moving cause thereof. 15. Differences amongst those which are called in the act of their Calling. 16. Election to be judged of by Calling. 17. Rash judgement about the calling of other men to be avoided. The second Part of the Dialogue entreateth of the Graces which flow from Calling. 1. ALl saving Graces come together at one time with our Calling. 2. One Grace before another in order of causes. 3. Of illumination of the Mind, the first work of Grace. 4. Opening of the heart. 5. Of the engandring of faith, and what works of the Spirit go thereunto. The third Part of the Dialogue, entreateth of a true and lively Faith. 1. A Lively faith is a fruit of effectual 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 proved, 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 weak 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 increase itself. 5. Of a strong Faith what it is. 6. Of the sever all measures thereof, and which is the highest degree of believing. 7. By what steps Gods Children climb up to the greatest degree of believing in this life. The fifth Part of the Dialogue, entreateth of the rareness, and fruitfulness of faith. 1. OF the rareness of Faith, or the fewness of believers. 2. Of the signs or causes thereof, both common and proper to this age. 3. Of the efficacy and fruitfulness of Faith in general. 4. Of the manifold encouragements to believe. 5. Of discouragements, and how the objections of Satan, and our corruption against belief in Christ, are to be repelled. The sixth Part of the Dialogue, entreateth of the fruits of faith in particular. 1. OF union with Christ, that there is such a gift, and that it is by faith. 2. Two things necessarily required to the working of this union. 3. The nature and nearness of it, expressed by Scripture similitudes. 4. In what respect this union with Christ is necessary for us. 5. Of the great and several fruits thereof. 6. Of justification, the second main fruit of Faith. 7. What justification signifieth. 8. In what sense we are justified by Faith. 9 Of the double righteousness of Christ, active and passive. 10. Of the two parts of justification, forgiveness of sins, and imputation of justice.. 11. What a worthy gift, or instification is. 12. Of Satan's malice against this doctrine. Experto crede. The seventh Part of this Dialogue entreateth of the nearest effects of justification by Faith. 1. IS reconciliation with God. 2. Peace of conscience. 3. Access into the grace of God. 4. Standing in this grace. 5. Hope of heavenly glory. 6. Rejoicing under this hope of despair and presumption. 7. Ofioy in tribulations. 8. Sense of God's love in the heart. 9 Glorying concerning God. The eighth Part of the Dialogue, entreateth of another fruit 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 spiritual combat between the flesh and the Spirit. 5. ' Of Repentance, the consequent of Sanctification. 6. Ofrenewed Repentance, the beginning and signs of it. 7. Of encouragements to Repentance. 8. Of the hindrances of Repentance, how to be removed. 9 Of good works, the fruits of Repentance, the causes, end, and uses of them. The 9 part of the dialogue, of particular good works, etc. 1 Of love towards God, what it is to love him. 2 By what rule our love is to be guided 3 Whence it springs, and what be the effects and tokens of it. 4 Of the fear of God. 5 How it differs from that fear which is in the wicked. 6 Of the fruits of the true fear 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 from the vain confidence of the wicked. 10 Encoragements to trust in God. 11 Of prayer and thankfulness. 12 Differences between bad & good men in these duties. 13 Of the word & Sacrament. 14 Of the religious use of God's name and Sabbath. 10. part of the dialogue, of patience. 1 Afflictions the object of patience. 2 Of common afflictions. 3 The godly more afflicted than the wicked, and why. 4 The general grounds of patience. 5 Of chastisements, etc. 6 The fruits which by chastisement come to children, etc. 7 Of trials first by conflict of conscience with sin, 2. of martyrdom. 8 What martyrdom is. 9 The condition of dying for Christ. 10 Preparation to martyrdom. 11 Of resolution in the suffering of martyrdom. 12 An answer to objections that flesh and blood makes against martyrdom. 11. part of the dialogue, of works as concern our neighbour. 1 Of righteousness and love unto our neighbour. 2 Our neighbour is our enemy as well as our friend. 3 Difference between a Neighbour and a Brother. 4 The actions of brotherly love. 5 Brotherly kindness. The last part of this dialogue, of peace & other effects of love. 1 Of peace, the kinds thereof. 2 It is proper to the godly. 3 Of humility. 4 Of Gravity. 5 Of Gentleness. 6 Of long suffering, etc. 7 Of goodness and meekness. 8 Meekness in judgement & affection. 9 Self preservation. 10 Of truth in speeches & promises. 11 Of contentedness. 12 Duties concerning superiors and inferiors. A receipt against Hypocrisy. 1 Hypocrisy what it is. 2 Sundry kinds of hypocrisy. 3 Particular or universal hypocrisy. 4 Dwelling or reigning. 5 In profession or conversation 6 Grosse, or subtle hypocrisy. 7 Causes of hypocrisy both common & especial. 8 Sundry effects of hypocrisy. 9 Tokens of hypocrisy. 11 The cure of hypocrisy. A Confortative for sincerity and uprightness. 1 Who be upright, and what uprightness is. 2 How sincerity doth differ from hypocrisy. 3 Sincerity, how it is gotten. 4 How it is to be preserved. 5 How to be tried in a man's self. 6 Reasons to stir us up to seek and keep sincerity. Finis. A DIALOGUE between APOLLO'S & AQVILA, touching the Works of Christ proper to the Elect, that is, such works as none but the Elect have, or can have. Apollos: GOod Friend Aquila, now that we have such opportunity of place, being here in a pleasant green field, and are at such good leisure, we should do well to pass our time away in some wholesome communication which may tend to our edification in godliness. Aquila. It is a very good motion. For seeing time is a thing so precious as we must give a reckoning to God of every minute of our time; and having in the former days of our life spent so much of our time either in doing nothing, or in doing other things, or doing other things than pertaineth to us to deal in; it is therefore meet that we should now redeem the time, and the little remainder of it to bestow it well, as we may reap a present benefit, and an everlasting good: for surely, upon the well-husbanding of our time here, there will follow a blessed harvest of a glorious 〈◊〉 hereafter. But whereof shall we talk, what shall be the subject of our speech? Apollo's. I heard you say, that when the works of Christ, which (as the King of his Church) he worketh in the elect alone (such as are given to him of his Father) were taught openly to you and to the rest of your good neighbours: that you held it a doctrine very worthy the teaching, as being of great use for God's Children. Will ye that I try your memory, and put you to call to mind the principal and main heads of that doctrine? Aquila. I did indeed judge it to be a matter very profitable, and still do so judge: and me thought when I heard so many several fruits of the Spirit given us together with our Calling, distinctly and in good order propounded to our consideration, that it was as if one should have led me unto a garden planted, & set forth with variety of sweet and delicate flowers, whereof I might take enough to delight my senses withal, both while I was there and afterwards. Therefore if it please you to ask me, I will answer you as far as I bear away that which I heard. Apollo's. Let me then hear from you, what these graces are, which Christ jesus doth work peculiarly in the elect. Aquila. They may all be brought to these two heads. 2. works of the Spirit proper to the elect Calling, and Gifts. The first is an effectual calling. Secondly, the fruits that arise and spring from thence, or the gifts which do accompany and come from that calling. Apollo's. How prove 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 be some chosen, which have no calling. Aquila. It is true, some may be called which were A double calling. never 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 flows from the grace of predestination, and is proper unto the Elect, and this is an effectual and inward calling; of 2. Inward & peculiar to some. which S. Peter speaketh when he saith, Make your calling and election sure, 2 Peter 1, 10. Apollo's. How differeth this effectual calling, from the common calling? Aquila. First, that draweth us to Christ, to become Difference between inward and outward calling. members of him: This brings men only to a profession of Christ, to become outward worshippers of him. Secondly, that enlighteneth unto faith, this unto knowledge only. Thirdly, that worketh a through change of the heart from evil to good, as in S. Peter, S. Paul, & those mentioned, Acts 2, 37: this changeth but lightly Effectual calling hath 3. inseparable cona panions, first union with Christ, 2. justification, 3. Sanctification and slightly to external civil obedience, or to a restraint only of inward corruption, as in judas, Simon Magus, and 〈◊〉: so as an effectual calling carrieth with it, first, union with Christ; secondly, justification; thirdly, sanctification, Called and 〈◊〉, Rom. 8, 30. Called & sanctified, jude 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 of Effectual calling what it is. the kingdom of darkness; that is, of ignorance & sin, into the kingdom of Christ, Col. 1, 13. that is, of faith and holiness. Orthus: It is a severing of the elect, from the world of 〈◊〉, to become members of Christ by Faith, john 15, 19 You are not of the world, but I have chosen you out of the world. Thus the case standeth: The elect and reprobate being in Adam all revolted and departed from God, & put under the power of satan, they lie together as an heap of chaff and wheat in a great floor, or as great and little fish in a net, until by an effectual calling (as it were by a fan) there be a separation made, as the wheat is severed from the chaff at winnowing. And this first separation is begun in this world by the fan of the Gospel, Math. 3, 12: Which hath his fan in his hand, etc. and is finished perfectly, at that great and last separation, in the day mentioned, Math. 25, 32. Where the Goats shall for ever be severed from the sheep. Apol. Now that you have showed what an effectual calling is, tell us by what means Christ worketh it? Aquila. Christ jesus doth work it inwardly, by his Inward means Spirit of wisdom and revelation which he giveth to all the elect, not excepting infants which die in their infancy, who cannot be saved except they be called & brought unto Christ, Acts, 4, 12. and other band and No name given, etc. link whereby to be knit unto Christ, there is none besides the Spirit, as it is written, By one Spirit we are all baptised into one body, 1 Cor. 12, 13. But for such elect as are of discretion and years, the Outward and inward. Spirit in them worketh by the outward preaching of the word, calling them preparatively by the preaching of the Law, therein showing them their sins, and just Law. Spirit of fear condemnation, to the terrifying of them, and astonishing of their conscience: but effectually calling them by the preaching of the Gospel, wherein by the secret and Gospel's Spirit of adoption great force of the Spirit, they are so made to see the mercies of God for the forgiveness of their sins, unto their salvation by Christ, as they are persuaded 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 mystical body, the sons and daughters of God. And this is their effectual calling, which is nothing else but a making us to be that which we were not, as the Apostle saith, Rom. 4, 17. God calleth those things which are not, as though they were. Whereby it appeareth to be a very easy thing for the mighty God, to call and draw us to his Son, even as easy as for us to speak a word, and to call one to us. Some are called sooner, and some later, as GOD in The time of Calling. his eternal counsel hath ordained the time of every ones calling: which is shadowed somewhat unto us, in the parable of the Husbandman, calling to work in his vineyard, some at the third hour of the day, others at the sixth, and others at the ninth, yea and some at the eleventh, Math. 20, 1, 2, 3. Further, we do find in Scripture, examples of such as have been called in every part of man's life. We may gather, that Timothy and josias 1 Tim. 4. 6. were called in their childhood. For, of the one it is testified 2 Tim. 3. 1. of him, that he knew the Scriptures of a child, & was nourished up in the words of faith and sound Doctrine: 2 Kings 22, 1. of the other, that in his young years he sought God. Of john the Baptist, it is expressly said, Luke 1. that he was filled with the holy Ghost in his mother's womb. Of Paul, as also of Zacheus, it may appear by the story, that they were converted about their middle age, in the strength of their life. For Paul lived long after his calling, and Zacheus at his conversion was so lusty of body, as he could climb up into a high tree to behold Christ passing by, and hastily come down at Christ's commandment, Luke 19 which is a sign that he was not gone far in years. Lastly, we read of one whom jesus called at the last hour of the day, to wit, the thief converted at his death: but only one such we read of, lest any presume; yet one, lest any which are long uncalled, should despair. Apollo's. After this which ye have said of the time Persons. of Calling, let us hear somewhat of the persons who are to be called. Who be capable and fit, who be unfit and uncapable thereof for the most part; and as men may judge of it? Aqu. Such as live out of the precincts of the church, Who not. they are uncapable of this calling to Christ whereof 1. Pagans. we speak. For God hath denied unto them the means. He hath not given them his statutes and his laws: he sendeth not unto them his messengers with his Word, but leaves them (for just causes known to himself) in their ignorance. Yet a calling they have, by the voice Creatures 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 far as to be powerful to their conversion and salvation. For seeing the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching, to save them that believe, 〈◊〉 Cor. 1. If there be any among Pagans, which are secretly inspired with the knowledge of the Messias to salvation, it is more than we can take knowledge of. Now, as touching them which are within the visible 2. Proud justiciaries. Church, there are some persons which become uncapable of Gods calling, as the proud, which are puffed up and swollen with conceit and opinion of their own excellency and righteousness. Christ came not to call the righteous to repentance, Luke 5, 32. And again, God resisteth the proud, james 4, 6. to teach, that there is nothing such an enemy to the work of the Spirit, in calling and converting unto faith, as pride of heart, when once it hath taken deep root, and is come unto the height; not but that God can take such down, as appeareth in the taming of that swelling Pharisie Saul, after made S. Paul. Moreover, the scornful, which are set down in the 3. Scorners. chair of pestilence, as David saith, Psal: 1, 1. & as swine and dogs do wickedly despise, and contemptuously refuse all godly admonitions, raging with haved 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 themselves unfit for calling, 4. Impenitent or obdurate finners. as have by custom of sin so hardened their hearts, as all fear and feeling of sin, or wrath due to it is gone: so as they stop their ears at God's voice, and withdraw their shoulders from the yoke, and make stiff their necks against it. These because they hate knowledge, and abhor to be reform, therefore God is so far off from them, as that when they come and call to him, he will vouchsafe them no answer; yea though they cry unto him in the anguish of their heart, yet he will not hear; because when he very long, and with all lenity had called to them, they would not hear: but after their hardness, and heart that cannot repent, despised the bounty and long suffering patience of God. Further, this is to be observed that of those which 5. Worldly wise. live in the Church, such as have great gifts of Nature, more pregnant wit, sharper capacities, more earthly wisdom, more humane knowledge: These having much of their own, because they rest in it, are hardly drawn to see their own wants, their inward spiritual nakedness, and to empty themselves of all their own worthiness; therefore they are so much the more unfit and uncapable of a calling: as it is written, Ye see your calling, not many wise. Again, Where is the Scribe? where is the disputer, & c? 1 Cor. 1, 20. The like is to be said of such as have great store of 6 Worldlyrich wealth, of worldly honour and pleasure, which are things that blind men, and keep them from seeing any Example in the Laodiceans, Revel. 〈◊〉. great need of Christ; being already full and happy, as they think. These cannot relish the Doctrine of grace, which leadeth men wholly out of themselves, to seek all riches, worthiness, happiness in Christ alone. Therefore it is also written, 1 Cor. 1, 20, 21. Not many noble, not many mighty are called. Again, It is as hard for a rich man to enter into the Kingdom (of Grace) as for a Camel to go through a Needle's eye, Mark 10, 24, 25. The way and gate to eternal life, is too straight and narrow for such as have such a load of worldly wealth and honour on them to press down their souls to the earth. Besides this, also Idiots, frantic and lunatic persons, 7. Idiots: Lunatic. while they be such; and they which are borne deaf and dumb; those though they live in the Church, 8. Born deaf and dumb. yet they are uncapable of a calling, if we speak of the ordinary way which God useth to call by. Howbeit, these being borne of Christian Parents, and belonging to God's Covenant, it may please God secretly, in a manner to us incomprehensible, to work in these for their conversion. As experience hath proved true in some such whom I have heard of, who being from their birth deprived of hearing & speaking, both dumb and deaf, yet have expressed love to the persons of God's Ministers; and more to them then to others: and have by signs made known that they knew Christ crucified, and used means to signify their desire to communicate in the Lord's Supper. All which argueth some unwonted and wonderful work of the Spirit of Christ in them. Apollo's. Now I have heard ye speak of such persons, as for the most part of them never partake in this calling which draws to Christ; and perceive that ye leave to God (as is fit) this royal prerogative, as he may (with a non obstante) call out of them whomsoever he hath ordained to life: let me now hear what persons ye think to be capable of this calling, and of what quality they be, which for the most part are vouchsafed the grace and blessing of a true inward calling. Aquila. I would have ye know that I judge all men Who be more capable of calling. by nature, in regard of the common corruption thereof, alike unfit, and uncapable of effectual calling: and All alike uncapable by nature. that no man can in any measure, by any power left in his nature, prepare, or make fit himself for grace to receive it, being offered: For we are dead in trespasses and sins; Ephe. 2. 1. And the power to will, and to do, is of God; Phil. 2. 〈◊〉 Of ourselves not being able to think a good thought; 2 Cor. 3. All being sin, whatsoever is thought, or done by us, before Faith; Heb. 11. 5. Howbeit thus In respect of outward condition, some more capable than other. much the Word hath revealed unto us, for the outward estate and quality of such persons as be called to Christ, that (for the most part) they are the simple, the poor, the mean, and little ones, which be contemptible Simple and needy. in the World for their parentage, and other outward things, as it is written; The Gospel is preached to the poor, and they receive it: Mat. 11. 5. Also, I thank 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. Moreover, 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, rear Reason's why such be commonly called, as be of mean condition in the World. up his Temple with such stones, as be course & plain, rather than to choose the tall Cedar, or carved and polished stones. I say the reason why his banqueting Hall is furnished with such mean guests, as the halt, the maimed, the poor; that is, the despised of the world, it is even because they which be called and converted, having nothing in themselves whereunto to attribute their own conversion, they may ascribe the whole glory and praise of it unto the grace of Christ; who saw nothing in them, save simplicity, meanness, and baseness, to move him to prefer them afore others. And on the other side, when any rich, noble, or worldly wise, are powerfully changed and brought unto God, to believe in him, and to become his true worshippers, they may understand that it was no inward endowment of mind, or external gift of body, or goods, but the mere love of God in Christ that did all. In a word, that they may perceive and confess that they were borne again, not of flesh and blood, but of the will of God, because he was pleased to regenerate them, that the praise might be to him, as the work was from him. To this we may add another reason, why the more simple and needy are more commonly drawn to Christ; because such being void of those goodly things wherein men use to place their felicity, having the less to set their hearts upon, they are the sooner and more easily brought to see their spiritual poverty and want, and to seek for the fullness of all good things, out of themselves in Christ jesus, In whom are hid all the treasures of wisdom, and knowledge; Col. 2. 3. Of whose fullness we receive grace for grace; joh. 1. 16: As being the most rich store-house of all heavenly goods; without whom, whosoever are rich, they are but poor, and very fools, whosoever are wise without him. Apollo's. Ye have spoken of the quality and condition of such persons, as are made partakers of a true calling. Now let me hear you deliver the signs, whereby one that is called, may know his calling: for I think you are of this mind, that one which is truly called, may know he is so; and that the Word hath taught marks to discern of their calling. Aquila. It is right. Whosoever be called (if they be of years) know that they be so: for so saith the Apostle: We know by the Spirit, the things which are given us of God; 1 Cor. 2. 12. Now amongst other things given us of God, our calling is one, and the first: Again, our calling (as the word of God teacheth) It is an opening of the eyes of the blind; Acts 26. 18. A setting at liberty such as were in prison; Luk. 4. 18. A quickening of the dead, a translating from darkness to light, from Satan to God; Ephe. 5. 8. A separation of the wheat from the chaff; Mat. 3. 12. Now all these comparisons may teach, that calling is such an action of God, as is discernible to them in whom it is wrought: for can they be enlightened, being blind before? Can they come out of a dark dungeon of ignorance, unbelief, and sin, wherein they were detained as prisoners in snares, and be restored to liberty in freedom of mind and heart, to serve God, and not perceive it? Is it possible, that they that were dead before, should live, and do the actions of a spiritual life; to move, and walk towards Heaven, but that this work of the Spirit should be somewhat felt? Again, such as truly believe, may know their Mark 9 24. own faith, as the man in the Gospel; I believe Lord: Had he lied, Christ would not have heard but checked him. and faith ever goeth with an inward calling, therefore our calling may be known to us. Moreover, we have examples of such as did know themselves to be called, and have joyed upon the certainty thereof; as Abraham, Zacheus, the believers at Samaria, the Eunuch. Yet Acts 8. 4. further; what Christian comfort, or true inward rejoicing, can there be in any persons touching good things promised, and to come, if they had not a certainty and sure understanding of their present good estate, by their heavenly vocation? For joy is not of uncertain, doubtful, and unknown things, but of things surely comprehended. Add hereunto, that no Christian could with any courage or heart, set himself presently to do the work of Christianity, if his calling It is revealed by witness of the Spirit, or by such effects as accompany it, and be afterward mentioned. and conversion to God, were not revealed to him, to certify him of God's good acceptance of himself, and show it through Christ. Finally, our justification, and Sanctification, which are the nearest effects of calling, and ever go together with it; may these I say, be known (as it is written) Being justified by faith, we have 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 root of these graces, be discerned? Yea, by the knowledge of these graces, it is traced, found out, and descried. Therefore, howsoever at the instant of ones Three times, wherein one's calling to Christ, hardly or not known calling, haply a Christian may be so weak, such a babe in Christ; or in a strange, or strong fit or pang of temptation, when a quaume of soul affliction and trouble comes over the heart: or after some gross and grievous fall, (a man being as it were for a certain time in a trance or ecstasy, 〈◊〉 and fenceless) one may in such cases doubt of their calling; yet assuredly, at other times it doth so evidence itself, as the parties called, can with gladness of heart glory in their caller, and heartily thank him. Which if others, upon the demonstration of it by the fruits can do, and often do it in their behalf; 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 themselves understand it, and break forth into cheerful mention of it. True it Ephes. 1. 3, 4. Phil. 1. 4. 5, 6. is, and cannot be gainsaid, that many presume of a true effectual calling, who indeed were never so called; and thus are deceived, by imagining to have that which they always lacked: as they, john 8. 41. Which say; God is our Father. As men that dream, do fancy bags of gold, and fullness of meat, being empty, poor, and hungry, when they awake: yet they who are in truth made partakers of this holy calling, in judging themselves to be called, are therein no whit deceived. For they have a sure witness in themselves; Rom. 8. Yea, sundry witnesses; 1 john 5. 8. Whereas ye desire to hear the marks and means Tokens of an effectual calling. whereby God's children are brought to the knowledge of their own calling, beside that which in my former speech I have 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 discern the voice of him who hath called them out of darkness into his marvelous light, according to that which is written; I am the good Shepherd, my Sheep hear my voice, the voice of a stranger they will not hear, but fly from him; john 10. 5, 6. And a little after, I know mine, and am known of mine: Also, Ye have an annointment from that There is a lie in doctrine & religion, aswel as in life and manners, and that is two ways committed, either by heresy or hypocrisy. Holy one, and know all things; ye know that no lie is of the truth: 1 joh. 2. 20, 21. Meaning hereby, that the truth of heavenly doctrine, by the illumination of the spirit, was in such clear wise known unto them, as they could distinguish it from a lie; putting a difference between erroneous and sound teaching: even as sheep by natural instinct, and partly by custom, can skill the whistle and call of their own Shepherd, even so Christians, after the grace of their calling, do very well discover the wholesome call and voice of Christ, their heavenly and spiritual Shepherd, from the howling of Wolves, and call of thieves and hirelings, which speak not, but to deceive and destroy. You will say Ob. peradventure, that this token is common to the true Christian, with other who have but an outward calling; yet by the light of their knowledge which they have attained, can both bewray and convince error, even whatsoever is contrary to the voice of Christ. Yea, some of these are able very learnedly, and judiciously to do it. Therefore we are to know that the spirit Resp. of discretion in such as be inwardly called, aswell as outwardly, is attended upon by sundry other graces, as namely, with an hearty and unsained love of that doctrine which they certainly know, and by power where of they were mightily called and changed; so as they willingly hear it, with a true & constant delight in the understanding of it, as it is written; My sheep hear john 10. 27. my voice, and they which are of God, bear God's word. That is, with much readiness they hear it, and with great and sound pleasure in it: as David did, I love thy Psal. 119. Law, therein is my whole delight. Yea, they hear it with an obedient ear and dutiful, so as they can and do so distinctly apply that which they hear & know and love, to their particular uses for humbling & comfort, for strengthening and reformation of themselves, as they submit gladly both judgement and will, reason and affections, to the rule of this truth. Therefore it is For there be sheep by 〈◊〉 ction, which are not yet called. further written, that Christ's sheep (by calling) do hear his voice, and follow him. Thus they have their caremarke, they hear: and the wooll-marke too; they follow and obey the doctrine of Christ, according to the measure of grace received. Lastly, the graces of sanctification, which are given them together with their calling, and by which they are enabled to believe and fruitfully practise the doctrine, and to continue & increase inso doing, do testify for them to themselves and others, their undoubted calling in the Gospel. Apollo's. Forbear (I pray a while) further speech of this last mark, because of those graces I will hereafter know your mind; when ye first have told me what men are to do, which yet have not these tokens of calling; what course such be to take to bring on their calling, and how others are to behave themselves, which have good proof and experience of their vocation to God. Aquila. I will do my best to satisfy you herein. Such as by want of the former marks, and other ways do but make doubt that as yet they have not this merciful blessing of a peculiar calling: let them (under good hope of themselves that they are of the Elect, because that to them God hath afforded an outward calling, offering unto them therein Christ with all heavenly treasures) never give any rest to themselves, until to their outward be joined an inward calling, (which is so needful, as till then men are in a very bad case:) applying themselves to the diligent and constant use of all such helps and means, as be profitable thereunto. Of these means some be private, some be public; the private means available to an inward calling, Private means be the often humbling of our lofty stubborn Private fears, and confession of sins. hearts, by a search into, and a confession of particular sins against the Law, upon due and serious consideration of them both: for the huge number being as the stars of Heaven, and for the fearful filthiness of them, being against such an infinite divine justice, & an holy law; and lastly, for their deep & dreadful danger, being the causes of all Christ's passions, & of eternal pains in hell fire, to such as they are not forgiven unto; besides innumerable judgements and woeful plagues, within which they wrap us, even in this life. By the often Note this well and careful viewing ourselves in the looking glass of the Law, beholding there our most sinful and most woeful estate, and labouring ourselves to have knowledge with some feeling experience of it, enforcing what we may, to apprehend with fear and grief the threatening of the Law against all and every one of our sins; by this means our doleful condition will come before our eyes, for meekening and taking down in some measure the haughty pride and obstinacy of our nature, and will cast and strike us into some dread of ourselves, and be some bridle to keep back the headlongnesse of our secure sinful hearts. For it cannot, but that it will make a man afraid to run upon such sins as he seeth, and confesseth against himself, and with his own mouth pronounceth worthy of eternal wretchedness. And having once taken up such a course of particular acknowledgement of our offences, after an earnest and diligent examination of our hearts and ways; let it not be left again, but continued with such care as men can, not to do it of custom, but earnestly for humiliation. Next thing is, there would be a good endeavour used, A bstayning from the act of sin. to avoid the outward act of all sin, as to refrain from lewd and lascivious talk, from lying, swearing, and from the deed of drunkenness, adultery, theft, contention, fight, and all such like; which is in a man's power to do, if we will do but so much as lieth in us to do. The Heathens having attained thus much, as to live civilly and unblamably for their external behaviour. Yea further, even before their calling, men ought 3. Suppressing of inward lust. by their endeavour & watchfulness over themselves, not only to forbear the committing of any outward evil in word or deed, but further to snib and keep down the rebelling motions and desires of the soul. True it is, that they cannot so do 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 evils contrary to God, and their own good: yet by the general light of conscience, and help of restraining grace, they may sore check and curb them. And in this work and exercise of suppressing sin, both in the outward fruit and inward root, they shall not a little be furthered by embracing the company of good men, from whom they shall have 4. Society of the godly. many advertisements by words, or good examples in their deeds, which they may imitate and follow. Also by eschewing the familiarity of vain and evil men, 5. Avoiding evil company. whose words and actions are as pitch to defile, as poison to infect, and as strong pull backs to hold us from coming near to God: and finally, as mighty provocations to further unto all hellish life. Therefore of this in any wise, men that will come to an happy calling, must take heed what manner of men they make the companions of their life: for such is the force of company, either good or evil, as one shall quickly become such as they be, with whom he doth associate himself; be then courteous to all, yet acquainted but with a few, and they of the best. It must not be forgotten, that attentive reading the Bible, and other good 6. Private reading. Books, which are wrote of divine matters, especially of the nature and defect of sin, of the Majesty & power of God, of his severe judgements against offenders of his Law, will do great stead in this business. The Gospel and promises would be so far tasted of, as may keep up the heart from sinking: for this grace of vocation is not given, but to such as the Law hath brought low by the sight of their sins, and wrath due unto them. Add unto all the former, that not evil company alone, but whatsoever occasions of sin by 7. Eschewing occasions of sin. place, persons, times, or things, must be taken heed of: for occasions being taken hold of, give great strength to our sinful nature; but being taken heed of, do much pull it in. I would also counsel men sometime to fast, and refrain from meat and all pleasures of life; for at 8. Private fasting. certain fit times they can bear it; and always to use great temperance in meats and drinks, and other lawful delights: but above all, thought and study must be had, that these private means be holpen by the public: Public means. That men put themselves under a good Ministry, it being the principal instrument of our calling: for 1. Word preached. howsoever the word of God read or preached, if we respect the letters & syllables, hath not any strength at all, nor the action of reading or preaching, as it is performed by man, how well soever, they be as weak as water, to this purpose of conversion 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 several degree. For the Scripture teacheth us, that (ordinarily) it pleaseth God by preaching Christ, to save such as believe; 1 Cor. 1. 21. That is to say, both to begin their salvation by it, drawing them effectually out of their infidelity, making them to believe: Also, to build them up further in their holy faith, and godliness of life, until they come to possess fully salvation in Heaven. Hence it is, that the preaching of Christ crucified, is there, verse 18. termed the power of God to save: that is, the powerful instrument, by which it pleaseth God mightily to work, for the saving of the Elect. Moreover, we are taught in Rom. 10. 14, 15. that ordinarily we are not otherwise, (being of years) brought to have faith to believe in God, then by hearing such Preachers as be sent, and furnished from God with authority and gifts for that end, as it is written: How shall they believe in him, except they do hear? and how shall they hear except they preach? and how shall they preach, except they be sent? In the Acts of Apostles, Chap. 26. 18. Saint Paul reporteth, that he was called to this very end, that by his preaching the Gospel, he might open the eyes of the blind, turn men from Satan to God, from darkness 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 yoke or join preaching and believing, as cause and effect: Acts 11. 20, 21. and 14. 1. etc. I do beside read of innumerable souls, even by thousands at once, called to Christ, by the opening and application Acts 2. 41, 47. of the word. Albeit then we are to leave to Christ, to engender & increase faith and sanctification by what mean he himself will; yet for ourselves, we are to depend upon such means, as we find in the word to be ordained for such works: and this is principally by preaching the word; that is, by a faithful delivery of the sense of Scripture by the Scripture, with wise and Nehe. 8, 8. fit application of doctrines to exhortation, confutation, rebukes, comforts, threatenings, as it is written; He that prophesyeth, speaketh to men, to edification, to exhortation, to consolation: 1 Cor. 14. 3. In the 24, 25. verses of this Prophesying here is put for interpretation of the will of God already revealed: and not for foreshowing his will in future events. Chapter, we may read the mighty operation of this Ordinance of Christ, for begetting and confirmation of a lively faith, most notably to be commended. If (saith Paul) all prophecy, and there cometh in one that believeth not, or is unlearned: he is rebuked of all; and so are the secrets of his heart laid open, and so he will fall down on his face, and worship God, and say plainly, that God is in you indeed. By this it is clear, that together with preaching, God coupleth his own arm Esay 53. V. I. and power, both to enlighten the mind to see inward and secret corruption, hid from us before, and to bow the heart to reverence and obey God. As men therefore for the health of their bodies, do choose places convenient to dwell in, where there is wholesome air, sweet water, and other commodities; so they will much more do this duty to their souls, for the health and safety thereof; as to provide for it good diet, by the wholesome preaching of the word ordinarily on the Sabbath: 1. Word preached. which together with Catechising, and the benefit 2 Catechising. of public prayer and Sacraments, shall in God's appointed 3. Prayer. hour effect this blessed work of a true calling, 4 Sacraments. to their present comfort, and everlasting salvation of their souls. Where these means be not at all used, if so be they may be had, or some, and not all; or used negligently, or by fits and starts only, there the case will go hard. For howsoever our calling hath God alone for the Author and beginner, the finisher also and perfecty of it; yet there is a necessity laid upon us, to serve the gracious providence of Almighty God (as instruments) therein, by attending and exercising the means appointed. Therefore as Paul, Acts 27. having a warrant from God of good security, yet said; If these Mariners do not tarry in the Ship, we cannot be safe: so I may say (Gods ordinary dispensation considered) that if these means be cast off, and not cared for, we cannot be called. Now for such as be already called, and can find in themselves the true marks thereof; as this is the greatest comfort in the World, so if they will preserve this comfort, than they must see to it, that such means as it pleased God to bless unto them at first, for the obtaining of an effectual vocation and conversion; these very means they addict themselves unto, using 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 fervent desire of God's glory above all things, being much in prayer and godly meditations: and as ever they will be thankful for such a grace as their effectual calling is, let them strive to walk worthy of the vocation wherewith they are called, in all lowliness and meekness, long suffering and love; Ephe. 4. 1, 2. Apol. Friend Aquila, ye have reported unto me very much of that which ye learned touching effectual calling: now if ye will let us pass on to the other point, namely, the graces which do necessarily go with this calling, except ye have somewhat further to speak of this matter; which if ye have, I will gladly give you the hearing. Aquila. Yes Sir, I will crave your patience alittle, for I forslowed to tell you, when ye asked me of the means Sundry ways 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 means. Paul in his journey to Damascus; to declare himself to be most free not bound to the means, which are rather for us then for God; who can without them pull a sinner out of the hell of his sins, into the heaven of grace here, and of glory hereafter. Moreover, in the means which God useth to work a calling, there is to be marked a marvelous great simplicity, (especially 2 Weak means now under the Gospel) far from worldly show, pomp, and power; having committed the charge and commission of calling Kingdoms to the faith of the Gospel, unto his twelve Apostles, who were men much removed from the glittering glory of this World, being mean men, of low estate and condition here in earth, and using no other means to effect the conversion of the people to God, than the preaching of the Gospel in all plainness, without all wisdom of words, and Such as Orators would use for ostentation of humane wisdom. by fervent prayer with patient sufferings. These were the weapons of their warfare, which having no outward bravery or beauty to allure and draw liking, or might and external force to compel, yet proved mighty 2 Cor. 10. 3, 4 through God, to cast down strong holds, and very high imaginations, lifting up themselves against God; 2 Cor. 10. 4. And having once planted Churches, and called infinite men and women to God, by his simple Apostles, and other their like helpers, Evangelists and Prophets, it hath pleased Christ to have his mystical body further builded up, his Saints gathered, and the work of the Ministry done, by Pastors and Teachers in the power of simple and evident demonstration of his truth. And to this end he would have this heavenly treasure put into such earthen vessels, that the power of calling, as it is of God, and not of men; so it might appear and be known, and acknowledged so to be, to his own Cor. 4. 7. eternal praise. Also, it would be further considered, that the most good God in his most wise and gracious 3. Unlikely means. providence so disposeth things here below, as that he causeth afflictions and miseries, crosses, and sundry troubles, which in their own nature are bitter and grievous, and a part of the curse threatened to man's sin, and more likely to drive men quite away from God; yet he causeth them (I say) very often to serve his purpose of helping on the calling of his Elect, who by means of such punishments as are laid upon them by God's hand for sin, and inordinate walking in the time of their unbelief before they came to Christ, are not a little tamed, and so made the fitterto harken and to stoop to Christ: Whose voice they presumptuously contemn, till the cross hath brought down their great spirits and stomaches, as is to be seen in Paul; whose sudden and terrible striking down from his Horse, and amazing him by lightning from Heaven, made him somewhat mild and tractable: As also in Manasses, and in the thief upon the Cross, who were called; the one when his body was laden with Irons in prison, the other when he was fastened to the Cross, suffering a very painful and infamous punishment. Neither is it only the will of God to use sometimes no means, or weak means, or unlikely means; but sometimes even quite contrary means, to help 4. Contrary means. forwards the conversion of a sinner, to wit, even sin itself: Making some one gross fall, or many gross sins, which his chosen have run into, and lived in before their calling, to be as a weight or plummet of lead to bring and keep down their proud hearts, and so God gives grace to the humble. to shame and terrify their consciences; so as by that means there is a passage made for grace more easily to enter in them. Whereas otherwise, they would have set to both their shoulders and their breast, to have kept it out; if their fierceness and courage had not been so daunted and dismayed with the sight and horror of their own manifold and monstrous iniquities. And suffer me here to remember myself in one matter, that Calling, a work easy to God. whereas I said to you before, that for God to draw one from sin to Christ, is as easy as for us to call one to us, or to speak a word: I would have ye to understand it, in regard of the infiniteness of his might, to which the greatest and hardest things to our sense and opinion, are as easy 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 unformed mass, out of which all creatures were hewn, being extant by his commandment, he 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 travel, even as now they all consist by his word. It is right so in the conversion and calling of a sinner. The dead in their sins, hear the voice of the Son of God, and hearing, they live: joh. 5. 25. And howsoever in this work of new creation, there is not only no present matter to work on, but an utter repugnancy and rebellion in our nature, fight and warring against God, being strengthened and armed with the whole power of Satan and the World; yet these many and mighty obstacles and hindrances, are without any difficulty overcome by him, to whom nothing is hard and impossible. In that he useth such means (as we have spoken of) both for preparing to our calling, and effecting of it: yet it is not because he could not perform this work by his very word only, but because so it pleased him, and to enure us to obedience. Howbeit for all Calling, a work of God's wonderful power. this, our calling is not to be held a slight work, as if I speak this any whit to lessen and diminish the credit and praise of God's grace and power: but rather the more to extol and magnify them, in as much as our vocation to Christ, being a work as glorious and wonderful 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 have ever seemed things absurd and impossible: so as they have scorned the doctrine of these things: Acts 17. 28, 29. May we know, say they, what this new doctrine meaneth; and again 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 greatness of divine power set on work, as was expressed in raising jesus from the grave; see Ephe. 1. 19, 20. for all this to bring a wretched sinner held and locked up in the bolts and fetters of his lusts, captivated to Satan, and under the power of that mighty Potentate; I say to bring such a one to know, believe in, & to love Christ, so easily as we would call one to come to us, or as it is to utter a word, how doth this advance the praise of God's almighty grace; to which sin, the world, and hell, do quickly, though most unwillingly yield. And here to shut up this Treatise of calling, because I have been very troublesome by my long discourse of it, let me tell you, that this is a chief end which God looked The ends of our calling. unto in the calling of sinners unto repentance, as in regard 1. The glory of God's grace. of himself, even the praise of his glorious grace, as the Apostle hath three several times affirmed: Ephe. 1. 2. The salvation of the elect. 7. 12. 14. That there being not only nothing in us to 3. The good of others. further it, but ourselves, and the gates of hell against it, it might be said; O Lord, this is thy work, thy own hand hath done it; even with thine own hand & arm thou hast given us the victory over all our spiritual hellish enemies. To thee therefore the King everlasting, immortal, invisible, unto God only wise, be honour, and glory, for ever and ever, Amen. Apollo's. I thank ye for your willingness 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 holp yourself in some thing that was almost slipped from you: so ye shall suffer me to help you in that which I myself almost had, and as it seemeth ye have altogether forgot. For by the closing of your speech, I perceive that ye have spoken what ye are minded to say of this argument: and yet that you were willing to speak of it what you remembered; but I marvel not if some things are slid from you, I rather marvel (the frailty of our memory being considered) that ye kept so many things Therefore unto all that which hath been recorded by you, there be other four points, which I will briefly add. First, touching the impulsive & moving cause which inclineth God to the effectual calling of some, whereas he passeth by othersome, which are no more unworthy than such as are called, and have the self same outward means, being all alike sinners and enemies to God by nature, and all equally partakers of the word and Ministry: yet some of them are left in their corruption, others being gathered to Christ. It was told ye, this proceedeth merely of the purpose and good pleasure of God, which is made plain by express authority of Scripture, which joineth God's purpose and calling together; Even to them that are called of his purpose: Rom. 8. 28. and affirmeth, that God hides those things from some, which he reveals to others; even because so it pleaseth him: Mat. 11. 26. there being no other reason of Peter's calling, rather than judas, but this; it was his good pleasure. For seeing effectual calling (as you well remembered) floweth from election, and is peculiar to the chosen; thereof it followeth, that that which makes the difference between some, who are otherwise alike in Adam, is the election of God, ordaining some to life, and so to the means in their calling to Christ, whereas others are refused: yet so refused in the counsel of God, as they make themselves unworthy and uncapable of calling, by refusing willingly, and rejecting wilfully the voice of Christ; shutting their eyes that they may not see, and their ears lest they should hear, and making fat their own hearts, lest they should understand; Acts 28, 27. Which showeth thus much, that as the not calling of some is just, so the calling of othersome is most free, depending upon the good pleasure of Gods will. This is such a matter, the consideration whereof, must move God's children by calling, to be very thankful with great & fervent love towards God, for this happy work: Sithence finding nothing in them at all, he did fetch from himself the cause which moved him to reveal his Son in them by the Gospel; whereas he would not do so to others, who were by creation as good as they, and by nature no worse: yet God to leave others, & to give them over to their blindness; 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 deserve, that they should from the ground of their heart bless God, the Father of our Lord jesus Christ, for this most gracious spiritual blessing? The second thing unmentioned by you, because unremembered, was this; that as amongst men Gods will puts a difference betwixt man & man (as being all subject to him as clay to the potter) caling these & hardening these; so in those which are truly called, he keepeth not one tenor: some of his elect children even at the instant of their calling, being strong men in Christ, able to go, walk, & run; as Zacheus, which at his conversion was filled with Luke 19 8. joy, & power given 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 conversion can hardly overcome themselves to do 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 upon his calling & coming out of the darkness of jewish pharisaisme unto 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 peril of his life to teach them, whom he had lately persecuted to death. Now there be others again at the time of their calling, yea, and a good while after, which are so weak as young Babes, both for knowledge and practice; as appeareth in Peter, and in the other Apostles, who being called even with a more peculiar calling to be the members of Christ, and not only with a general vocation to be the Ministers and Apostles of Christ; yet by the story of the Evangelist it doth plainly appear, that for a great while after, even till the ascension of Christ, they were exceeding infirm both in judgement and affection, not knowing distinctly the means Luk. 18. 32, 33, 34. of their redemption to be Christ's sufferings and resurrection, though it were most plainly and often told them; and tripping and failing by pride and ambition, contention, and otherwise. Again, some of his elect children at their first calling, are brought forth by their Mother the Church, with great pain and hazard to themselves, being before and about the time of their calling much afflicted, full offeares and anguishes, by reason of their manifold grievous sins laid before them by their inward monitor, their conscience accusing them, and the outward admonition and threatenings of the Law; the light of God's justice shining into their minds, and striking them as lightning and thunder from Heaven. Thus it fared with the forenamed Paul at his conversion, which was with trembing and astonishment; Acts 9 6. As also with them, Acts 2. 37. whose soule-horrors, as daggers or knives, pricked their hearts. Now on the other side, some there be which at their first calling feel no such thing, but are delivered from their bondage to Satan and sin, with great case, nay, with marvelous joy and alacrity osspirit, Who yet afterward have their portion of godly sorrow. as it is to be seen in Lydia; Acts 16. 15. who as one feeling nothing less than anguish, did cheerfully entertain Paul upon her new birth and calling. The Samaritans, Acts 8. 9 at their conversion by the preaching of Philip, had great joy; it being in this case, as in the natural 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 work, it is, that some of the Elect do sooner and far more easily see their own calling, than others do. The consideration of this second point, is for comfort of them who being certainly called, yet are troubled that the strength of grace is so little, their infirmities so many, their joy and cheerfulness very small; which should not so grieve them, if they would remember, that this case hath been the condition of others; and withal, that the troubles and grief which they find in themselves by reason of their wants, doth argue and prove to them their own conversion to be true and sound; which should more prevail to comfort them, than the sight of any defect and weakness to discourage: let them rejoice in the truth of the grace, which cannot rejoice in great measure of grace. The third thing which I add, 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 judge of their own election, and consequently of their own salvation: for as they must needs be saved which are elected, because God changeth not, and nothing can hinder his purpose: so they are certainly elect, who be effectually called. It is not then for any to search curiously into God's counsel, and to begin there to find the assurance of their own salvation; but we are to begin at another end: and as we discern & judge of the root by the fruit, of the fountain by the water which runneth from it, and of the cause by the effect; so we must rise up to the sight of our election, by the work of our calling, which is an hand to conduct us into God's Counsel-house. Thus Paul the Apostle having taught and established that heavenly doctrine of Predestination; (Rom. 9 at the 24 verse) ho declared that the witness of it is to be sought, not out of ourselves in God's secret will, (which is an object too excellent for our weak eyes directly to look upon) but in ourselves, to wit, in our vocation to be God's people, which before were not his people. Also joh. 6. 37. it is laid down as a note, whereby to know who be given to Christ of his Father in his eternal election, that such shall come unto him and see him; All that the Father giveth me (saith Christ) shall come unto me. Now this coming unto him, is upon their obedience unto his call. To be short (for in a plain matter, few proofs be best,) as Christ proved the jews, to whom then he spoke, not to be the elect sheep, because they refused to hear his voice, and to believe: so he describeth his sheep which are chosen indeed, by this mark, that they hear, and follow. Wherefore, as in vain they presume of their election, who never were called to faith in Christ; so whosoever by the due tokens which you before have laid forth, and are about to do hereafter when ye come to the effects of calling, shall find their own effectual calling to be sound and surely wrought; let them gather thereby unfallibly their election to life. Be of good comfort (say the people unto the blind man in the Gospel) the Master calleth thee: so I say to these, take to ye good heart, for Christ the Master hath called you. Not more certainly by the rays and beams do ye know the Sun to be a lightsome creature, than ye may determine of the love of God's gracious purpose towards you from everlasting, by this fruit of it in your effectual vocation by the Gospel. The fourth thing omitted by you, it is this; that the times of calling being so uncertain, we should never cast away our hope of others, who do live under the means, though they live wickedly, unless God do give us any apparent sign of their rejection from grace; as in 〈◊〉, julian, and others: otherwise to keep us from judging, especially of the final estate of any, because we cannot tell what to morrow day may bring forth. Therefore the Ministers of the word are still to be sowing, and casting abroad their seed early & late, they know not which will take place, this, or that; the people still to approach to God's house, to hear the word of God calling them. They cannot tell which shall be the hour of their calling; which as it cannot be prevented one minute, so being once come, all the strength of hell cannot hold them from obeying the voice of their caller. Aquila. Sir, I thank ye for your good remembrance of these things, which indeed were gone from me. May it please you now, we will resort home, for it very near draweth to night, and defer other things to another time. Here endeth the first part of the dialogue, touching our effectual calling. The second Part of this Dialogue, concerning the Graces which accompany, and come from this effectual Calling. Aquila. SIR, ye are again well met here; I thank ye for your last conference in this place: my mind hath been the more quiet ever since, even as my body fareth the better after a wholesome moderate repast, or sweet rest: may it please you that we should spend another hour in that sort, setting on there, where we left, and broke off? Apollo's I am well pleased with your motion, both that we should feed one another with the fruits of our lips, and that we go forward in that argument which we have begun. Howbeit, we will alter our course: whereas I put you to answer my questions, and so put you to the more pain; I will now take up that burden, and you shall have the easier and lighter end of the staff: do you ask, and I will answer. Aquila. It pleaseth you to favour me; yet I judge it no less hard to propound wise questions, then to make true answers. One that hath any good measure of knowledge, may better, or as well reply when matter is offered by questions to work upon, as to invent and devose still to propound new matter: but I will agree to your order, on this condition, that where my questions shall be short or unpertinent, ye will correct faults, and supply wants, to make them more fit and full. Tell me then what is the first saving Grace, which the holy Spirit works in our Calling? Apoll. All the saving graces of the Spirit are wrought All saving graces come together with our calling at one time. in the Elect, to be given 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 ourselves is brought out of the world of sin and unbelief, unto the Christian World of grace; as it was in the creation of the great World of Heaven and Earth, when the parts of that world were made one after another in order of time, the work being distinguished according to the number of days in the week: but here in this new creation, we have the blessed saving works and graces of the holy Spirit poured into us all at one instant. We are not at one time called, and at another time justified, and at another time sanctified, and then receive graces of hope, and love, and wisdom, etc. but these come as Joseph's brethren came into Egypt for Corn, all together: As the prodigal child returning to his Father, did at once receive all those favours from his kind Father, of kiss, embracing, ring, robe, and charge to kill the fat Calf. Indeed the saving graces for their increase and growth to perfection, require succession of time; even as Infants become not tall men, till after many years: but these graces at the beginning, and first begetting, (like grapes in a cluster) do all come together. Even as it standeth with the natural body in the quickening of it, the soul coming into it, giveth power of motion and sense to every member at one instant; not to one sooner, to another later: so in our new birth, all the faculties of the mind and body, being before dead in trespasses and sins, are by grace (the soul of the soul) spiritually at once revived and enabled to all functions & duties of godliness. The truth whereof appeareth in that Paul reports of the Romans; that being Rom. 5. 1, 2, 3. made believers, they were justified: and being justified by faith, they had withal other graces, as peace with God, hope of glory, joy in that hope, sense of God's love. And of the Ephesians he saith, that when they were called, and heard the Gospel (with an obedient care) they also believed, and had the seal & earnest of the Spirit. Ephes. 1. 13. In a word, the Elect coming to Christ at the time of their calling, and Christ with his merits & graces being so joined, as one cannot have himself, but withal he hath all his: It is therefore an undoubted truth, that howsoever some saving graces may appear before others, or be felt sooner than others, yet they are put upon & 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 us one after another, according to that order, as near as we can hit upon. Aq. Well then, I yield willingly unto this truth, & acknowledge that that most mighty God, that at one moment could deck & adorn the firmament of heaven with so many glorious stars: he also is able to fix so many & sundry glorious graces at once in the firmamet of man's heart. But seeing the God of order in this supernatural work doth observe 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 unto me which grace is first in the order of causes? Apol. As I conceive of it, I will declare unto you, and The chain of saving graces; or after what order the saving grace; of the Spirit are given to the Elect. I verily trust that I conceive aright; thus the case stands: Before our effectual calling, our minds are covered with darkness of ignorance & unbelief, our hearts being full of obstinacy by reason thereof, so as we are wholly estranged from God. Now in the work of God in our calling, the Spirit of Christ by the Gospel having mightily cast down these strong holds, and scattered these foggy mists, doth illuminate effectually the mind and understanding, distinctly & sound to know & believe 2. Illumination of the mind the promises of forgiveness & reconciliation by 3. 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 even to 4. Faith. Christ, to be nearly united & 〈◊〉 to him, who being a 5. Union with Christ. stranger before, now by faith dwells in the heart as a familiar guest, rather as the master of the Family to guide & rule & keep in order all. Now being made one with Christ, they strait way have comunion first with his righteousness, active & passive, for justifying them, to 6. justification the great tranquillity & joy of the conscience, and also, 7. Peace of conscience, & joy in the Spirit. to the raising up of their hearts to a sure certain hope & expectation of heavenly glory. Then afterwards they 8. Hope. have fellowship with his Spirit for sanctifying; in which 9 Sanctification. work of their sanctification, is given that excellent grace 10. Repentance. of repentance or turning to God; also of hearty love toward God their father now reconciled, & appearing so to the conscience quieted & 〈◊〉 through the atonement 11. Love to God. felt & perceived: & this begetteth love to all men, especially to the Saints, & carrieth with it all the train of 12. To neighbour. Christian virtues. It coming hereof that the Elect are patient, temperate, peaceable, meek, good, long suffering, 13. Peace. modest, humble, etc. because through that faith & 14. Patience, etc. hope which they have in God by Christ, they are moved so to love him, & to be affected to seek his honour, & to do his will, as withal their heart is affectioned in all things which concern him, themselves, or others, to 15. Obedience. please him by obedience and practice of his Word, in sincerity and truth. Aquila. By that which hath been spoken, I perceive what order ye think to be kept of God, in the working the works 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, lively faith. Fiftly, union with Christ, or our incorporation into him. Sixtly, justification, or imputation of Christ's righteousness. Seventhly, peace of conscience, Eightly, joy in the holy Ghost. Ninthly, hope of glory. Tenthly, Sanctification. 11. Repentance, called our turning from sin. 12. Love of God. 13. Charity to our neighbour. 14. Patience in affliction. 15. Obedience to the will of God. Let me ask of these in order, what I am desirous to know, for my further instruction: and first touching illumination, where do ye find ground in Scripture for it? Then describe it, and show what it is, and what kinds there be of it, and how the illumination of the Elect, doth differ from the work of the Spirit, in illuminating some of the reprobate. Apollo's. In the calling of a sinner to faith, there are two works 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 Lydia: the former is Illumination, or enlightening; whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened: Opening the Eyes. And Luke 1. 79. To give great light to them that sit in darkness. And again, The people which sat in darkness, saw great light: Mat. 4. 16. In respect of this work of the Spirit, Christ is said to be the light of the Gentiles; Luke 2. 32. And the Ministers who are but Instruments of this work, are called, Lights of this Word, and Lights of the blind; Mat. 5. 14. Rom. 2. 19 This work of illumination or enlightening, it is that, whereby the Spirit first purgeth the mind & understanding from darkness and vanity, which was in it through ignorance of God; also, the judgement from that perverse corruption of it, in things belonging to God; whereby it could not put a difference between good and evil: and secondly, putteth into the understanding and judgement a new light of knowledge and discretion, whereby the soul knoweth and discerneth aright the truth of salvation by Christ, even particularly in the several doctrines. This enlightening is twofold. The first is general and slight, whereby the mind is enlightened unto an idle and unfruitful knowledge of God. The latter, is a special and through-enlightening unto a diligent and profitable understanding of Christ. These two kinds of knowledge, whereof the one a wicked man may have, the other is given 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 receiveth in his illumination, it is certain and distinct; so as he is able to apply the threatenings of God's judgements to the humbling of himself and the promises of God to raise and comfort himself: the wicked by their knowledge cannot do so, having but a naked and bare speculation, without any particular application of the same, for humbling or comfort. Again, the knowledge of the godly is sufficient to direct them generally, and in every particular duty, whether it be for avoiding evil, or for doing any good; but the insight and knowledge of the wicked is unsufficient, and unable to direct them in their singular and particular actions, either for omission of evil, or practise of good. The former knowledge is full of good works, and directs them in whom it is, to do good things constantly; but the latter is barren, and fadeth before the end, or leaves them in the end. In respect of these differences, the knowledge of the Elect for the clearness, sufficiency, and certainty of it, is likened to the light of the Sun; and the knowledge of the reprobates for the confusedness, unsufficiency, & unstableness, is compared to the Lightning, which doth not give any certain light, it doth not continue any certain time; and when it is gone, men see worse than before. So doth it fall out with the wicked, for their knowledge doth soon vanish, and while it lasteth it is very uncertain; and there is in them afterwards greater and more dangerous darkness then before: for because they wink with their eyes, and make their hearts fat, striving willingly not to see that they cannot but see, wilfully blinding and hardening themselves; therefore as a punishment of this sin, they are given over to have dull and heavy eyes and ears, so as they shall see and not perceive, hear, and not understand; Acts 28. 27. Whereas the knowledge of the godly increaseth in brightness like the Sun, which shineth more & more clearly unto 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 endeavour to walk in that light; answering such a grace by thankfulness in tongue, and obedience of lives and works, as becometh children of such light, translated out of such darkness. Aquila. Now that ye have spoken of illumination or opening the eyes, will it please you to say somewhat of the other work of the Spirit, which ye call the opening of the heart; what may this signific, or how may it differ from the former work of enlightening? Apollo's. 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 fountain of life, and seat of the affections; but the faculties of the soul, especially the understanding and will. For the heart is (as it were) the chair of estate for the soul, where the soul showeth herself in presence; therefore it is so often put for the soul, and the chief powers thereof; as, God opened Lydiaes' heart, that is, her soul. Now this opening, sheweth and teacheth us, that the soul is as a Chest fast locked and barred, into which (while it is so) there can no treasure be put. So it is with the soul before our effectual calling, it is close shut up, and locked up through ignorance and unbelief & sin; so as no saving grace can drop into it, but it is kept from all sight and feeling of God's peculiar mercies. Therefore this opening of the heart, besides the illumination already spoken of, whereby the Spirit piercing into the mind, endued it with that heavenly light before touched, that it may clearly and certainly understand the whole truth of the Word, but chiefly the promise of the Gospel; it hath also the moving and bowing of the will, with affection to receive and embrace this promise; the Spirit enduing the soul with a sweet feeling of the most merciful goodness of God therein. And of these two works of the Spirit, in opening of the eyes and the heart, ariseth that third work, called Faith, which is a gift poured into the soul, knitting it unto Christ, with whom, being understood and known as he is revealed 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 spoil. Aquila. But I am not yet satisfied with this that you have said, about these works of the Spirit. Therefore I pray you yet more plainly and particularly lay forth the actions of the Spirit, tending to the engendering of faith in the heart of an elect sinner. Herein I will do mine endeavour to give you satisfaction: the Spirit of God (as in our first conference you Spirit worketh by the Law. rightly told us) 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 preserver 1. A knowledge of God, as Creator. of all things, revealing his most great majesty, power, justice, and wisdom; making us to see him a mighty & terrible judge, extremely hating, and infinitely recompensing 2. As judge. all iniquity. Then it goeth on by the Law, to show us our sins against this God: The knowledge of 3. A knowledge of sin. sin is by the Law; Rome 3. 20. especially revealing unto us, that the very first motions of our mind and will against God, or our Neighbour, are damnable sins and breaches of God's Law; Rom. 7. 7. Our sins being thus uttered unto us in the very particulars, as well actual as original, as well of omission as of commission, in our thoughts, words, and works; whether they were little or great, against God or men: after this, there follows 4. Of the punishment of sin. a revelation of all the fearful punishments and curses temporal and eternal, for the plaguing of body and soul, now and for ever; by the threatening and denunciation whereof, and haply by a sensible experience of 5. Fear. some part of it, the holy Spirit breedeth terror, fear, and astonishment, upon the view and apprehension of so many erroneous sins, and such lamentable doleful estate as is due thereunto: Hereof called the Spirit of fear and bondage; Rom. 8. 15. 2 Tim. 1. 7. Whereupon the said spirit bringeth to a special grief upon the sense of God's heavy wrath for some especial sin, called, Pricking 6. Grief. of the heart; Acts 2. 37. whereby it bereaveth men of their chief desires, putteth them out of conceit with the best things in themselves, turning their mirth to mourning, their chief delight to bitter grief: taking down their heart's courage, and stomach; because they 7. Discouragement, or casting down the heart. see they have to do with a righteous & most rigorous judge, who will remit nothing of his justice, but taketh revenge upon all sin and iniquities: and finding no strength or means in themselves to escape his wrath, they despair of ever obtaining his favour, by any their 8. Despair. own worth or goodness. These are the works of the Spirit in the ministry of the Law: and in joh. 16. 8. They are called, the rebuking of the world of sin. Here the office of the Law ceaseth, and can bring no nearer to Christ, but only to bewray unto us our great need and want of his sufferings & righteousness: and thereof the Law is termed our Schoolmaster to Christ; Galat. 3. 24. Thus than the Spirit having brought the sinful soul by the preaching of the Law, in the Spirit worketh by the Gospel. view and dread of her iniquity and misery, to behold what great and extreme need she hath of Christ, and of every drop of his blood, of his 1. Knowledge of God as a Redeemer. Spirit, and of every grace thereof; doth after this by the Word of the Gospel begin to open her a door to the grace and favour of God, showing God unto her as a Redeemer and Saviour of sinners, freely offering 2. General sight and faith of the promises. mercy for forgiveness and salvation in the promises of the Word, enlightening the mind to know the truth and certainty of them, moving the judgement to yield and subscribe unto them, being known to be from God; and then further, making poor sinners to perceive and believe that all sins how many and horrible soever, 3. 〈◊〉 of pardon, that sins be pardonable. for all the multitude and hugeness of them, are pardonable, and such as may be forgiven them; as being far and very far lesser than the infinite mercies of God, 4. Consideration of Christ's sufferings. and most unualuable merits of Christ's passion and death: the infinite price and worth whereof, being wrought by the same Gospel to see and consider, the 5. Confession of sins. distrustful hearts be therewithal stirred up by the holy Ghost to make particular confession of sins, and to seek mercy and pardon of them from God by jesus Christ, with trust of finding it; as also to hunger and thirst after that perfect righteousness of Christ there 6. Hunger and thirst. set before them: and finally, by the operation of that Spirit applying to them the promises concerning Christ and righteousness by him, they are sure'y persuaded, 7 Persuasion of mercy. that they belong to themselves: wherupon flying from the terror of justice threatened 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 mind; Rom. 8. 15. 2 Tim. 1. 7. Aquila. I do acknowledge myself now well content with this your Anatomy and opening of the works of the Spirit, in calling, illuminating, and opening the heart, that it may believe Christ to salvation: whereby I see how far many are from faith, which suppose themselves near to it; and also perceive how manifoldly and greatly the Elect which do believe, are beholden to God for his wondrous working in them. And lastly, more and more discern the continual and sincere preaching of the Law and Gospel to be of great use in the Church, that Gods Elect thereby may be translated from infidelity to faith. Now if you think good, we will hold ourselves content to have proceeded thus far at this present, and at our next meeting, we will confer further (if God will) concerning this great work of Faith, to the creating whereof, we have seen so many and sundry works of the Spirit, to be behooveful and requisite. Apollo's I am well pleased so to do, for my business calleth me away, and it may be also your Family or calling may crave your presence; and meet it is that these lesser duties give 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 Queen of all graces, which be inspired into man's hear:. The third part of the Dialogue concerning a true and lively Faith in jesus Christ. Apollo's. WEll said Neighbour Aquila, I see you will not fail me, in that you keep your appointed time so duly: for you are here even just at the time we agreed upon. Aquila. Sir, I love to stand to my word in every thing which is in my power to perform. I will be advised what I promise, but having once given my faith, I will not break it willingly. Fidelity in keeping promise with men, is one of those Christian graces which are proper to God's children, as there will be occasion hereafter to declare: but in the mean time, the thing that we are now to deal in, it is not concerning civil faith between man and man, but about Christian faith in the promises which God hath made to man. Which because it is a large theme, and will take up much time, I have purposely set apart some, and overcome othersome business, that we might intend the through-sifting of this point. Apollo's. And my leisure doth serve me very well. Therefore because you thought it no ease unto you to propound Questions, ye shall now undergo the burden of an answer, which you liked so well of. Let me see how you prove that Faith is a fruit of our calling, and a gift proper to the Elect; seeing it is reported of many, that they have believed, which yet were not Elect, as of Simon Magus; Acts 8. 13. Also some in john 2. 23, 24. Yea, of the very Devils that they do believe; james 2. 19 In which place verse 26. the same Apostle telleth us of a dead faith, which one may have, and yet be no true Christian. Aquila. For your former Question, whether it be a fruit of our effectual Calling: If there were no evident testimony to prove it, yet the thing is plain enough; for all know (which know any thing) that in our Calling we are made to believe, this being the very terminus, or end, wherein the work of our Calling resteth, to bring us to Faith in the Son of God. Of which yet there is proof by express 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 justified at one time; and all do, or should know, that there can be no justification but by Faith: that therefore in our Calling, we are made to believe unto justification. Again, such places as yoke preaching and believing together, as Acts 11. 20, 21. They preached the Lord jesus, and a great number believed; and Acts 14. 1. They spoke so as that a great number believed; with innumerable places of the like kind: These manifestly confirm to us, that where G O D S Spirit effectually calleth to the heart, by the call and voice of the Preacher to the care, there followeth Faith as an immediate work of such a Calling. Now to your second demand, I answer, not every Faith is a fruit of effectual calling, and proper to the Elect: for there is a Faith which is so called unproperly, 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 historical faith only, by a general illumination, being made to understand and believe the doctrine of Scriptures to be of G O D; and therefore to be most true and worthy of credit: and thus much the Devils do believe, and so far the blind Scribes and pharisees came: but in others of them the Spirit worketh further to bringthem to have a certain joy & delight in that which they know These do that in hypocrisy which Gods children do in truth. and believe, with a kind of love and liking to the Ministers of the word, and a reverence after a sort unto them and to the message which they bring. Yea, moreover they are brought by the same Spirit to see and confess a great need of Christ, and to have some hope that their sins may be pardoned them, to desire it in some manner, to confess their sins, and that often and particularly, to ask pardon, and that only in the name, and for the merit of Christ; and all this while their Faith is but temporary, they never come to be rooted and grounded in Christ, and so their faith doth fail 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 judas, and of all hypocrites, who are deceived themselves, and do deceive others with the shadow and appearance of faith, in stead of a true, lively, and substantial faith. Which in Scripture (for distinction from dead Fath) is called an effectual Faith; 1 Thess. 1. 3 and Faith unfeigned; 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. given to them who are ordained to life; Acts 13. 48. which evidenceth unto us, that there is a true & lively Faith, which springs from election, as a fruit of it, and is proper unto the chosen. Apollo's. I desire to hear of you what this lively 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 have any degrees, and what they be? Aquila. This lively Faith is a precious gift of God, enabling the Christian soul to know and believe the What a 〈◊〉 faith is. whole doctrine of God, as it is contained in the Word; especially that which concerneth salvation by Christ, and to apprehend or receive particularly and certainly Christ offered in that doctrine unto eternal life in heaven. When I affirm Faith to be the gift of God, it agreeth A gift of God. with Scripture, Ephe. 2. 8. Faith is the gift of God; which is to teach, that men have it not by industry, as they have Arts and Sciences; nor by nature, as they have reason, memory, speech: for then all men might believe; But all men have not faith: 2 Thes. 3. 2. Which must admonish the faithful of thankfulness, in acknowledging that thorough Gods great goodness it is given them of God to believe; especially seeing it is no ordinary gift, or common, which all professors may A precious gift. have; but a very precious and rare gift: 2 〈◊〉. 1. 1. being given to Gods own peculiar and chosen people, a people purchased with an invaluable price. This gift of faith looketh to the whole word and doctrine It believeth the whole word of God. of God. Whatsoever is in Scripture taught and set down, it knoweth and believeth it to be most true; be it a word of rebuke, or admonition, or exhortation, or threatening, or commandment and precept, it doth believe and know all that God speaketh to be most true and faithful, moving the heart, and that effectually to receive the word of admonition, to grceve at the rebukes of the word for sin, to obey the word of commanding, to fear at threatenings, faith having object 〈◊〉 〈◊〉, no other even or equal object but God speaking in his word; as it is written, Abraham believed God: Gen. 15. 6. And again, The people believed God, and his servant Moses; Exod. 14. 31. Howbeit the word of promise, of the evangelical promise, promising Christ, Especially the promise of grace. and with him remission of our sins, righteousness, and life everlasting; this word is the more special, near and proper object and mark, that the eye of a lively faith looketh unto; and between this faith, and Christ promised, or the promise of Christ, there is a mutual Relation between faith and the promise. relation or reference: the promise being set forth to be believed by faith, and faith embracing and leaning upon this promise, it findeth no stay to rest on for salvation, till it come to this word of promise. For as man's natural life is preserved by eating, yet not by eating every thing, but by eating wholesome and fit food: So the soul is saved by believing; Ephe. 2. 8. yet not by believing every truth, nor every truth of the Bible, but by believing that Word of truth, which is the Gospel. This faith of Christ crucified, saveth; there being nothing whereby we can be saved, but Christ only: Acts 4. And no gift of God whereby we can have Christ, but faith: He dwelleth in our hearts by Faith; Eph. 3. For this power of receiving Christ unto salvation, belongs to faith only amongst all the gifts of God. Where of there is clear proof; for it is never written of any other gift, that thereby Christ is received: but this is attributed often unto faith, as john 1. 12. Believing in the name of Christ, and receiving him, are put the one for the other: As many as received him, to them he gave prerogative to be the Sons of God, even to them which believe in his name. And Rom. 5. 11. By whom we (which before were sinners and enemies, verse 8. 10.) have now (that is, since we had faith to believe to instification, verse 1.) received the atonement. And hereunto that in Galat. 3. 14. It is written, that by faith, we receive the promise of the Spirit; that is, the promise concerning Christ, and righteousness by him, which is called the Spirit; because the Spirit is Author of it, revealer of it, and by his operation, the applier of it. This receiving of Christ by faith, it is done by a double act or work; one of the mind, renewed, seeing, acknowledging, and considering him as our own Saviour, given to us of God, with all his merits and rich gifts: the other of our will, renewed, embracing, affecting, and with joy feeling his mercies, being fully satisfied with him, now made unto us of God wisdom, righteousness, sanctification, and redemption; 1 Cor. 1. 30. and become to us as well of water, springing up in us to life everlasting; joh. 7. 38. Now the reason why Christ with his benefits are received rather by Why Christ received by faith only: because God so decreed it. faith, then by any other gift of the mind, is very plain: for it is so decreed of God in his eternal counsel, that neither by repentance, hope, or love, or any other grace then by believing only, we should become partakers of Christ, and his righteousness: according to that which is written: This is the will of him that sent me (saith Christ) that every one that seeth the Son of God, and believeth in him, shall have eternal life; john 6. 40. And Galat. 3. 8. It is said, that the Scripture foreseeing, (that is, God foreseeing; and fore-appointing, and in Scripture long before it came to pass revealing) that God would justify the Gentiles through faith. And this is a sure rule in Diviniry, that whatsoever comes to pass in time, was ordained to be before all time; therefore the Word and experience having taught, that whosoever lay hold on Christ to their salvation, it is by faith they do it: it must follow hereof, that it was Gods will from all eternity. The end of God's counsel herein, is twofold. First is The second and of God's decree. because this way of receiving Christ with his righteousness 1. His glory. to life, it taketh from us all matter of rejoicing and boasting in ourselves, and giveth the whole glory unto God, as it is written; God hath set forth Christ to Rom. 3. 25. be a reconciliation through faith, (to this end) to declare his righteousness; that is, that he might be known to others (as he is in himself) to be a most true and merciful God in his promises, to the praise of his righteousness. And a little after, Where is then the rejoicing? Verse 27. It is excluded: By what Law? (that is to say, by what doctrine) of works? No: but by the Law of faith. Therefore it is written, Rom. 4. 3. That Abraham had by his works nothing whereof to rejoice with God; but by his believing the promises of Christ he had: for when we must go out of ourselves for eternal life, and all that belongs to it, to receive that from another in whole and in part; what can there be left for us to glory in, and what can be more to the glory of God, then to be acknowledged to be the Saviour of empty miserable beggars, which have nothing of their own, but the old rags of sin and wretchedness? And how must not this exceedingly rejoice the believing heart, to see itself blessed with Christ and all his merits, and that freely? Another end of God's counsel herein, was not only 2 Our stableness. to provide for the glory of his own grace, but for the stableness of our minds, that we might be sure of the thing promised; which could not have been, if it had come to us any other way then by believing the promise: therefore the promise by Christ, and the heavenly inheritance by him purchased, it must be by faith, that it might come by grace, and the promise might be 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉; Rom. 4. 16. Apollo's. I have willingly heard you opening the nature and proper office of a lively faith, the faith of Gods Elect enabling them even 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 only because Christ is the giver of it, or the proper and especial object; but especially because it carrieth us to Christ. As the sick of the palsy, who himself could not go, was by others carried to Christ, to be healed of him; Mat. 8. 1. 2: So we being maimed and lame, yea, dead; yet when we thorough grace are quickened to believe the promise, we are carried to Christ, as it were on the shoulders of our faith; which is also the foot whereby we walk to him, the eye whereby we see him, the mouth whereby we eat him, the hand of our soul whereby we receive him, and apply him to our 〈◊〉: decreed to be thus by his Father for the manifestation of his truth and mercy, and for our benefit in the establishing of our minds in the assurance of enjoying of Christ, and all the good promised by him. Now if ye please branch out this faith into his parts, and acquaint us with the several measures of it, that so the doctrine of faith may yet be fuller and clearer to our understandings! for I think ye are of this mind, that all have not a like faith, neither do ye take faith (as some think) to be only a general knowledge and 〈◊〉 to the doctrine of Christ: let me hear you what you will say to these masters? Aquila. Here in I will apply myself to fulfil your desire, if first I do deliver somewhat unto you of the Qualities of faith. two adjoints or qualities proper to this faith; to wit, particularity and certainty: it being a particular and 1. CertaintyParticularity. certain receiving of Christ jesus. First for certainty, it is of the nature of faith, to breed certainty or assurance of the thing believed: we are not more certain that we see what we see, or do hold what we have in our hands, than we are certain of having and enjoying that which by faith we see and receive. In as much as doubting is joined with faith, (the faithful having many doubts) this cometh of the weakness and infirmity of faith; as the shaking and daddering of the hand proceeds of some natural imbecility and feebleness, and yet the hand holds surely that it hath caught: so it cometh of the frailty of faith, that we stagger and doubt; (O ye of little faith, why do ye 〈◊〉? Mat. 6.) yet faith for the nature of it doth surely receive and hold the promise. Hence it is, that faith is defined for the certainty and clearness of it to be the ground or subsistence of things hoped for, the evidence or demonstration of things which are not seen; Heb. 11. 1. The meaning whereof So the Greek Scholiast expounds it, as Master Beza cities 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 be but hoped for, are yet to Heb. 11. 〈◊〉 1. come, and be void of essence or being: faith therefore whereby they are believed 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 evidence of things not seen, because to the eye of faith, as things absent are present, so things 〈◊〉, become as if they were visible; the understanding enlightened by faith, seeing those things, which yet cannot be seen, because they are 〈◊〉. Now how should this be truly spoken of faith, were it not a certain and firm comprehension of things. Which further appeareth in this, that assurance is attributed to faith, where it is written; Draw near in assurance of faith. Heb 10. 22. And of Abraham, Rom. 4. 20. It is said, He was assured by faith of the promise made him. Where it is to be observed, that doubting is an effect of unbelief, is set against assurance the effect of faith. He doubted not through unbelief, but being strong in faith, he was assured fully that the promiser was able to do it; Rom. 4. 20. 21. For as upon the holding or receiving a thing into the hand, groweth an assurance of having that thing; and therefore we say, it is in his hands, he is sure of it, or he is not sure of it; for it is not yet in his hands: so upon our receiving and holding Christ by the hand of faith, follows an assurance that he is ours, and that by him God is become our merciful Father, and hath forgiven us our sins and will save us everlastingly from whence cometh a boldness and confidence, that as Children to their Parents, so we can confidently come to God through Christ believed on: By whom we have boldness, 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. Thereupon confidence and also boldness. The faithful having such a high Priest & Mediator, as is higher than the heavens, which can do all in all with his Father; they are more than assured of reconcilement & favour: for they boldly come to the throne of Grace, with trust and Heb. 4. verse last. confidence to find help in the time of need. Further, if we cannot be certain by the certainty of faith, of the promise concerning salvation, then how could we be said Rom. 5. 1. by faith to have peace with God? What peace and quietness can there be, when there lacketh certainty? and how could it be truly written, that by faith we stand in grace? for standing notes steadfast firmness. Finally, the word of promise being more firm than heaven and earth; and the mercies, truth, and power of the promiser being infinite and unchangeable: what should hinder but that the believer may assure himself to have the thing promised? And how then are they too blame which teach the doctrine of doubting, unless we have special revelation from Heaven? That which they say that in respect of ourselves being variable, we may always and worthily doubt, and also through the greatness of our sins, it is nothing: for our faith resteth not upon our own strength, but upon God's truth, might, and mercies, which do far exceed our sins. The greatness whereof in the true believer, doth make his truth and mercies so much the more renowned and illustrious, Rom. 3. 4, 5. Therefore let the faithful strive against motions of doubting, yield not, but grew more and more assured: and the more strong ye are in faith, the less ye shall doubt; which ever cometh of the weakness of faith, as I have said. Touching the other thing, that faith is not only a 2. Particularity of faith. certain, but a particular receiving of Christ; me thinks that should not be doubted of, that this is of the nature of faith, to appropriate the promise to the believer; as my hand taketh a gift bestowed, to make it mine own. Apollo's. Friend Aquila, spare this labour here to speak now any further of this matter: for you will be put to it again, when ye are to speak of the 〈◊〉 of faith, whereof now time and order requireth, that ye say something. Ye say well. I will follow your counsel. Unto a lively faith there belongs three things, which ye may 3. Parts of Faith. well call parts thereof. 1. Knowledge. 2. Assent. 3. Application. There must necessarily be a knowledge of 1. Knowledge. things to be believed: For how can we believe him of whom we have not heard? Rom. 10. 14. Hence it is that faith is so often called knowledge: john 17. 3. This is eternal life to know, etc. and understanding: Col. 2. 2. Full assurance of understanding, to know the mystery of Christ: and wisdom; Ephe. 1. 8. He hath abounded toward us in all wisdom and understanding. There being no knowledge, wisdom, or understanding, like to this of 1 john 2. faith, whereby we know the Father and understand the secrets 2 Tim. 3. of the Kingdom, and are made wise to salvation. Unto What things required to knowledge. this knowledge, observe that there be required these five things. First, some warrant of Scripture to direct our knowledge in things to be believed unto salvation, that our faith may rest on God. And therefore secondly, such places as be warrants & grounds of our knowledge, must be perceived for meaning of words and matter therein contained, or otherwise it cannot be called knowledge. Thirdiy, together with a faculty to discern the truth so perceived from the contrary error, which is called a spiritual 〈◊〉: 1 Cor. 2. 14. Prayed for, Philip. 1. 9 because it is by virtue of the holy Ghost, enabling a Christian to judge of doctrines which be of God, and which not. Fourthly, to this must be joined an ability, to increase in this knowledge: Colos. 1. 10. Increasing in the knowledge of God. Which 〈◊〉 by the right use of our former knowledge: as riches increase by industry, and memory by use doth increase and wax stronger; so doth our knowledge of heavenly things: Therefore let Gods children put all their knowledge to use, according to the nature of the thing known, and their own occasions. The last and fifth thing, is a power to instruct others, as namely those under their charge (as children & servants) that which they know themselves: This was in believing Abraham, Gen. 18. It must be in Abraham's children. This which I have spoken of knowledge, shutteth out the implicit blind faith of the Papists; amongst whom, one may hold the place of a faithful man, and yet know nothing more than to rehearse the Creed, & the Lords Prayer, and ten Commandments; or to believe as the Church believeth, though they know not what that is. The other 2. Assent. thing required in faith, it is assent; that the mind agree to the thing known, to hold it for a truth, and be so certainly persuaded thereof, as he will judge the contrary false whensoever he meeteth with it; and be ready to endure anything, rather than to deny such truth. Such an assent was in Thomas, when he saw and felt Christ's hands and side; and in Peter, being persuaded 2 Pet 1. 16. the thing which he taught concerning Christ, to be no fables; also in Paul, who was so resolved of the truth of the doctrine which he knew, as he was willing to suffer even death, rather than to renounce it. All the Martyrs of Christ in yielding their lives for Christ, did witness to the world, that they had firmly assented unto, and were throughly resolved of the undoubted truth, which they knew and professed. The third part of faith, is application, when the believing 3. 〈◊〉 party is persuaded not only of the truth of the doctrine touching Christ, to yield firm assent thereunto, but that the same truth belongeth unto himself. As this is the greatest, so it is the hardest duty of faith; impugned mightily by the Papists, who cannot abide to Rellar. de justific, lib. 1. 30. denyeth that application is in justifying faith. hear of it: and also it is performed with much difficulty, of the best Protestants in the time of temptation, when they are sore assailed by their sins and Satan. But letting other things pass, here I will only prove it to be the duty of faith, to appropriate the doctrine of Christ touching eternal salvation by him; to a man's self particularly, and to show that faith makes a man believe his own salvation; and not only that there is salvation purchased for sins by Christ, as the Scripture teacheth. First, the Commandment is to believe Reasons for application by faith. the Gospel; Mark 1. 15. To believe in the name of Christ; 1 〈◊〉. 4. 23. Shall we say that the meaning of this Commandment is no more, but to believe the doctrine (which teacheth jesus to be the Son of God, and a perfect Saviour of the World) to be of God, and a most true doctrine? What will let then, but that 〈◊〉 may be a true believer, and be saved? for either he believed this, or he believed nothing: yea, he preached this; Mat. 10. 7. And doth not Christ say of some of the pharisees, that they knew him & also whence he was? joh. 7. 28. & 15. 22; that they had no cloak for their fin, because by hearing him, they did see and know his doctrine and works to be of God? And in sooth how could he in Mat. 12. 31, 32. charge them with that 〈◊〉 of the Spirit; unless they had been enlightened by the work of the Spirit so far, as to understand that which he taught and wrote, to be divine, and not from men, or by humane power? And who can doubt, which will not hoodwink his eyes not to see that which is so manifest, that many in the Church come so far as to see, and to assent unto the whole doctrine of Christ, even to the professing & declaring it to others distinctly & learnedly? of whom yet there may be great doubt made, that all such are not true believers endued with this lively faith, effectual to salvation. Wherefore the Commandment pressing us to believe the Gospel, hath meaning to press us to believe it with particularity, that the doctrine of salvation by Christ belongs to ourselves, as the Elect may pass further than a natural man can do. Secondly, it may appear to be so, because believing and eating are put one for the other; john 6. 47. compared with verse 50, 51. Now every one knoweth this action of eating to be an appropriating to a man's own self, a portion of meat which is provided for all; so is believing an application to a man's self of such promises as are commonly propounded to the whole Assembly. Tell me, will itsuffice a man for the nourishing and preserving of his bodily strength, when he cometh to a Table well furnished with meat, to persuade himself that the meat is very wholesome, good for nourishment, and well dressed; or may he not go away hungry and feeble, if he do not take the meat, and by eating make it his own? So when a sinner cometh to a Sermon, where he heareth the doctrine of the Gospel so mildly and distinctly taught and proved, will it suffice him to salvation to credit it certainly to be a divine truth, only able to save poor sinners, and to have been truly and wisely handled? May he not for all this, go home in as bad case as he came, as far from salvation, except by belief he receive that meat of heavenly truth into his own heart particularly to be refreshed by a sure persuasion of the same, that it appertains to himself. Moreover, doth not the Apostle say, that Christ is put on by faith; Gal. 3. 26, 27. and that he dwells in our hearts by faith? Ephe. 3. 17. And doth not this imply application to be loving to faith? What is putting on, but an application of a garment to the body for warmth and comeliness? What is dwelling in our hearts, but the presence of Christ, there by his Spirit to do all the parts of a Saviour to him in whom he dwelleth? And this is done by faith. And tell me how we are bound to believe that the thing we ask by prayer according to 1 joh. 5. 14. the will of God, shall be given us, and the forgiveness of our own sins; also our own salvation to be by the will of God asked in prayer: and yet we not bound to believe the remission of our own sins, and our own salvation? Moreover, when Paul said, Christ loved me, and died for me; and saith also, that he lived by faith in the Son of God; Gal. 3. 20. And Mary called Christ her Saviour; 〈◊〉 1. 46. And Thomas confessed, saying; My Lord, and my God; joh. 20. 28. And 〈◊〉; God is my 〈◊〉, and my salvation; Psal. 18. 1. Did not their faith apply that Saviour & God particularly to themselves, who is the common Saviour of all believers? 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 believe? If this be not the judgement of the Church, that every one must have particular faith, to believe the doctrine for himself, and out of 〈◊〉 〈◊〉 〈◊〉 prayers for others with himself? Also, when Sat an tempteth any about particularity of salvation, to doubt that himself cannot be saved, Christ died not for him; will it not be too weak a buckler to beat back this assault, to say, I do surely believe the whole truth of doctrine, concerning redemption by jesus Christ, that he alone came from God, and is the only Son of God, and that there is salvation by no other? Nay, will not the tempter reply, I myself believe so much, and yet tremble? And julian believed, and protested so much, and yet an Apostata. Wherefore as when a rich gift is bestowed amongst many poor people, every one must take to himself a portion of it; for it will not relieve their poverty, if they only believe it to be a good gift, and do not take it to themselves: so the gift of Christ which is offered to poor sinners, in the doctrine of the Word, to enrich them withal, must of every one by his faith (as by an hand) be applied to himself, or else they will remain poor and beggarly still. Unto this action of application of Christ by faith, Five things in application. there belongs these five works of a renewed soul. The first is to approve the worthiness of the doctrine 1. Approbation. of grace, known and believed, to hold and esteem it better than all Merchandise, precious stones, or the finest gold; 〈◊〉. 3. 14. yea, and to judge both these, and whatsoever things else, but dung in respect of Christ; Phil. 3. 8. Then secondly to desire Christ, and his merits 2. Expetition, Desire servant, unfeigned, constant: joh. 7. offered in that doctrine, even as hungry persons desire meat, and as Samson thirsted after drink, when he said; Give me drink, or I die: judges 15. 18. Thirdly, 3. Firm apprehension. so to lay hold on Christ, as the man in Acts laid hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 not let go again: and 〈◊〉 〈◊〉 〈◊〉 to have 〈◊〉 hold on a ship, he would not 〈◊〉 his hold go, till his hand was stricken off. Fourthly, to delight one's soul 4. Oblectation. in Christ, as the gracious Wife delighteth in her Husband's Psal. 19 & 115. love; or as one is delighted with some great treasure, or with the sweetness of honey. Lastly, looking 5. Expectation. for the full fruition of Christ, and all his benefits; as David looked for the promised Kingdom, and the Heb. 9 v last. people of Israel looked for their full deliverance out of Rom. 8. 23. Egypt and Babylon; or as the Fathers looked for the Messiah his first coming in the flesh. Thus have I showed you my knowledge about the parts of faith; and for the degrees thereof, it is sure that there be sundry measures of this lively faith, as the Apostle 〈◊〉, when he saith; The 〈◊〉 of God is revealed from faith to faith: Rome 1. That is to say, from such a faith as is subject to waxing and growth, and 〈◊〉 daily from one degree to another; it being also plain by other places, that there is a little faith, and a great faith, a weak 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 have drawn the day already to night; we will now depart to visit our Families, and to do such offices there as belong to our Callings. Apollo's I hold it best so to do; if I say first this one word, that that gift of faith which requireth so many several works of the Spirit, for the 〈◊〉 of it, and needeth so many actions for the setting it on Faith, what a worthy and noble gift. work, and performing that which is the proper 〈◊〉 of it; it cannot choose but be a most precious thing, greatly to be sought; and loved of all that live in 〈◊〉 Church, and love their own happiness: And now Aquila fare ye well, till we meet again; which I pray you let it be to morrow at the same hour, and in this same place if God will. The fourth part of the Dialogue, touching the degrees, and diverse measures of a lively Faith. Aquila. I Have made haste, because I would not disappoint you; and to tell you truth, I am unlike a Schoolboy in this case, who when he parts from his Book, he cares not how long it be ere they meet again: chose, when he and his play meet, they play loath to depart. Now I, when our conference is broke off, my finger's itch till we join again; I find no better gain then that that comes of time thus well bestowed: for this sticketh by us, and enricheth to God-ward, when worldly gain fleeteth away apace, and serveth for this life only. Apollo's. I pray you then let us proceed in our purpose. We began to speak of the degrees of a lively faith, Sundry measures of a true faith. and to show that neither all Gods Children have like measure of it, nor every one always the selfsame measure: for indeed 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 flock there are both Lambs and Sheep: so it is in Christ's Family and fold, there be Christians, of all sorts; some of ripe age for wisdom, some children in understanding; some like lambs for their infirmity in knowledge and grace, some like sheep for their spiritual strength and growth. And as a man differeth from himself in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being sometime 〈◊〉 Infant, and afterwards 〈◊〉 to the full strength and age of a man: so every true Christian in his spiritual estate differeth from himself, being not so strong in faith at first when he begins to believe, as afterwards. This being the condition of God's people, to be as trees planted in an Orchard, which spread themselves, and are more fruitful the longer they continue: so are the faithful as plants in God's 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 increase more and more, and to grow in grace, and to join grace to grace, and still to hasten to perfection. Apollo's. Sir, seeing you have taken the 〈◊〉 out of my hand, will it please you to wield it now you have it? and I will make bold to ask you what I desire to remember of that which was taught us 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 have attained like precious faith: 2 Pet. 1. 1. how truly then may we affirm that there is a little and great, a weak and strong faith? Apollo's. Well friend Aquila, you take me at the advantage. Faith little & great, wherein they are like. I had meant to have troubled you with this charge, for that I see you can well discharge it; yet I will not refuse it, seeing you put it upon 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, weak and strong, be but names of degrees) but he meaneth the substance of 〈◊〉 to be but one, and the object to be but one, which is Christ's or one doctrine concerning salvation by him: and in the other place of Peter, the faith of all the Elect is said indeed to be like precious, but not like firm & strong. He doth not teach that it is of like quantity and measure, but of like quality and worth: for the faith of every one of the Elect hath the same Author, even the holy Ghost; the same means, the Gospel, and Word of truth; the same object whereunto it looketh., Christ and his righteousness: Also one and the same mark whereunto it tendeth, the glory of God, and salvation of the soul. In all these things there is likeness and agreement between the weak and strong faith; yea, and sundry other things there be wherein this likeness holds: for every faith, even the strongest is still unperfect; we believe in part, as we do but know in part: the best believer hath need to say; Lord increase my faith. It doth therefore belong to every degree of faith, as a thing common, to take the use of all means, both private and public, for support and help of it; lest any tempt God by refusing the means, whereof all have need continually. Beside this, each faith little and great, may be known of him in whom it is (unless it be in a great storm of temptation, or at the instant and about the time of their first conversion:) else Christ would not have asked particular men if they did believe; nor Paul would have said of himself: I know whom I have believed; nor exhorted others to examine themselves if they be in the faith, 2 Cor. 13. 6. 2 Tim. 1. Yet moreover, in each faith this is common, that the things believed, are above compass of natural reason: for if we consider the things which the Word setteth forth to be believed, as for example, that the World was made of nothing; that a dead body turned into dust, shall live again; that a Virgin remaining a Virgin, can be a Mother; that God and man is one person; that so many thousand believers so far distant, are one body; that Saints in Earth are one with Christ in Heaven, and eat & drink him without diminishing; that one offence of one man condemned the whole world; that the righteousness of one man maketh millions to be just; that God is then a Father, when he shows himself an enemy: in these and many such like things, faith can believe them, (because God hath spoken them) when blind reason cannot see. Lastly, one faith is as sufficient to save as another, a little as well as a great; because a weak faith can look upon Christ, and lay hold on him no less truly, than a strong and great faith; even as a weak and sore eye, might behold the brazen Serpent to health, as well as a sound and clear eye: but though there be such great and manifold likeness between faith and faith; yet this letteth not, but that there is a difference amongst the godly, as touching the diverse measures of their faith: even as much as between the hand of a babe and of a man; between a young plant and a grown tree. The most wise God distributing his graces as it pleaseth him, to some thus, to some otherwise: so as none have cause to disdain such as be infirm, if themselves be strong; for it was God who established them: nor any to envy others, if haply they do not so abound in wisdom and faith, as others do; because it was God that so disposed every man his portion. But the strong must apply themselves to help the weaker, bearing with infirmities; and the weaker with reverence and love to honour such as go before them. Even as the foot doth not lift up itself against the head, nor the head doth not despise the foot; but each member respecteth and cherisheth one another, to the preservation of the whole body: so let believing Christians in respect of God (who doth all in them of his good pleasure) work out their salvation in fear and trembling, every one being thankful to him for their own measure; knowing that they have nothing but what is given: thinking themselves happy to have at all any measure of lively faith; and in respect of themselves, to walk in mutual love, one supporting and comforting another in all love and modesty, as becometh Saints. Aquila. Whereas ye have showed many things wherein the two measures of faith do accord and be alike; let it not be offensive to you, that I put you in mind of one correspondency between them, which it should seem you thought not upon, and that is this; It is common to each degree of faith, first, to believe the promise before they come to any experience, feeling, or comfort from the apprehension of God's mercies: as in the woman of Canaan, who verily believed that jesus was the Messias, and would minister help to her distressed daughter, which was vexed with a Devil, as the Story shows; Mat. 15. 23. when as yet she had not only no experience, but rather all things went cross and contrary to her. Therefore it was a fault in Thomas, who would have his senses the guide of his faith: Except I feel and see (saith he) I will in no wise believe; joh. 20. 25. whereas our Saviour pronounced them blessed who believe, and see not. For it is not in supernatural and divine, as it is in humane and natural things, where by our sense and experience we are led: but in heavenly matters, first of all God's children give credit to the promise, striving against inbred distrust; they do believe God to be true, who hath spoken the word: so as they wait upon God, till in his time he give the feeling and comfort of that which they trust to be truly promised: a mark worthy to be thought on, because many esteem of faith by feeling, judging themselves to have no faith, because they want comfortable and joyous feeling; which is not faith, but a fruit and consequent of faith, in some more, in some less, and sometime none at all, as in time of some great trial. Apollo's. No Aquila, I am not offended, that ye did admonish me hereof; I rather thank 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 several degrees of faith. But to go forwards, I think good to deliver unto you severally the difference between these two measures of faith more distinctly & fully, as their likeness and agreement hath been opened. And first for the least measure and degree of faith, it is this; when Christians cannot certainly & distinctly say, I believe my own salvation, and the pardon of all my sins: but being displeased with themselves for their sins, they do unfeignedly & constantly desire the pardon of them all, and their reconciliation with God above the whole World; yea, above a world of worlds. And this their desire of faith, it is a degree of faith, the seed and beginning of faith, stirred up by the Spirit of adoption; Rom. 8. 26. pleasing God as faith itself, having great promises made to it; Mat. 5. 6. joh. 7. 37. As that indicious Divine Master Perkins hath sufficiently proved, both in his reformed Catholic, and in the Book entitled, the Grain of Mustard seed. Therefore to let pass the confirmation of that point, it is to be now showed, who be the persons in whom this weak faith is to be found: which I find to be of two sorts. The first is of such who have but little knowledge, by reason whereof their faith must needs be infirm: Examples hereof we have in Scripture, in Rahab, the Samaritans; joh. 4. 42. the Apostles of Christ at their first calling, and Cornelius: Cornelius. whereof some of them did only know the promise touching a Messias, and did not so much as know jesus to be the Christ. Others which knew this, yet were ignorant Apostles. by what means he should effect the World's redemption, having their heads troubled with conceit of an earthly Monarchy; full little then thinking that the life of the Lord and Master, should be the world's ransom, and that his resurrection should be the world's conquest and victory; they dreaming of an outward glorious reign over the World, and hoping to be great men in great place under him: howbeit they giving credit to his doctrine, and embracing him for the Messias, depending upon his mouth in matter of duty and salvation, they had a measure of faith, though a little and weak one; as Christ himself doth testify 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 signify of themselves by their own petition; Luke 17. 5. Lord increase our fasth. The other sort of weak ones in faith, be such as having more knowledge in the mystery of Christ touching the work of salvation, by his sufferings and righteousness; yet do very weakly apply this their knowledge, not being persuaded of the forgiveness of their own sins, and of their reconciliation with God; but earnestly desiring to embrace and believe the promise of it: and of this sort of believers there have been in all ages very many in the Church of God, ever since the ascension of Christ, as daily experience proveth in many honest Christians, which can speak well and distinctly of the doctrine of grace, and yet have laid but poor hold of it for their own safety and comfort, much doubting themselves. Aquila. But Sir, by this means it will come to pass, that many which are far enough from true faith, will be ready to imagine themselves to have some measure of faith: for every one will by and by allege for himself, that he hath a good desire to believe in Christ, and so be lulled asleep to their own perdition, presuming of that which they in truth do want. Apollo's. Indeed Aquila you say well, this is a thing may be feared; howbeit there be diverse good and sure works to discern a sound desire to believe in Christ, which is the lowest degree of a lively faith, from all vain desires of wicked men & hypocrites, which may pretend to have it, and yet have it not. The first is, that in them whose desire is sound and godly, there is a coveting Marks of a sound desire. rather of reconciliation then of salvation; rather to be in grace and favour with God, then to be happy in heaven: for their desire cometh from a bruised heart, grieved and cast down for the offence of God, and his displeasure conceived against their sin; so as to have but one good look of God, one smile of his loving countenance, it is more desired of them then the World; nay, than the glory of Heaven: as David prayeth; O lift thou up the light of thy countenance upon us: Psal. 4. 7. And elsewhere the Church prayeth, Return, and let the light of thy countenance shine upon us, and we shall be whole; Psal. 80. 3. And in another place, the godly profess saying, In thy favour is life. It is true, that one cannot have the favour of God, but he is sure to be saved; and it is lawful to desire salvation: but yet the thing which the believing broken heart doth chiefly look unto, it is to be loved and favoured of God. Again, this godly desire is vehement, not slight or light, but very fervent; like to the desire after meat of one pinched with hunger, which is very earnest (as we say, hunger will break the hard stone walls:) or to the desire and longing of a woman with child, which useth to be very vehement: such is this sound desire of them who begin to believe, they covet more to be satisfied with a full sight of God's face, than worldlings desire silver and gold; the doctrine of grace being to them more desirable, even than the finest gold; Psal. 19 We have heard of the desire of the Cananitish woman for her Daughter being vexed with a Devil; and we read of the chased heart, breathing & panting after the cool water brooks; even so the soul chased by temptations, scorched with the heat of sinful lusts, having begun once to taste the sweetness, or but to feel the need of saving mercies, doth most eagerly and sharply desire to attain unto them. This earnestness of desire, it is not in them by fits and starts, like pilate's desire to know the truth; john 18. which as a weak sparkle quickly died of itself; but it is constant, as is the desire of a thirsty man, whose desire ceaseth not till his thirst be quenched; such as Anna her desire was after a child, it was great and continued, till the thing was granted which she did desire: so it fareth with a sound desire to believe and find Christ, it lasteth till faith be form in the heart, and Christ be borne in them, they are not quiet till then, nor then neither; still more and more desiring to be knit and joined nearer to Christ, their love, their joy, their crown, their treasure. Lastly, this witnesseth the soundness of this godly desire, to believe in jesus Christ, that it bringeth forth some good affections, which are accompanied with some reformation of life and manners. They in whom it is, being careful according to that they know, to obey and please God, having with their desire to believe joined an unfeigned desire to repent, and to live honestly, keeping a good conscience towards God and men in all things. There is the quite contrary of all these, to be seen in unfaithful men; for their desire it is of happiness, and not at all of God's love, as Balaam would be blessed, but took no thought to be reconciled to God, or to reform his way. Again, their desires be faint, and be soon quelled, being neither vehement nor constant; and no marvel, for they are unsound, rather seeking themselves, that it may be well with them, then that God may set his heart upon them, and love them, and be glorified in his mercies towards them: And finally, they desire to be forgiven & saved; but it is without desire to repent, and amend their lives: they like Heaven well, but not the way that leadeth thither; their desire being to be glorified with God, by having his blessing and joy, and not to glorify him by doing his will. Aquila. Will not this, think you, do some hurt, to teach that there is a desire of faith, which is an acceptance with God for faith itself? may it not cause men thus to content themselves, seeing now they have some measure of faith, which is sufficient to save them? Haply it will be thought, that here they may fix their staff, and set their rest. Apollo's. No Aquila, there is no fear of this in this A fifth mark of a sound desire. sound godly desire: that being a portion of saving grace whose property is to grow still, and wax greater, even as young figs or raisins grow till they be ripe, and come to their full bigness; as all things which have a vegetative or sensitive life, their property is to increase unto a certain proportion, whereunto nature aimeth; as ye may see in plants, and in beasts and birds: so it is in the spiritual life, it will not stay in beginnings, but loveth still to attain 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 do that which by him they are exhorred to do: and by likening faith to a grain of mustardseed, whose quality is to grow till it be a large tree; but though this be the nature of saving grace, to wax and increase, yet exhortations to quicken men's care, they may do very well. Christians are to be called upon, so to be 〈◊〉 and thankful for Reason's why increase of grace is to be sought after. every true measure of true faith, as withal they never content themselves with any measure, labouring after perfection. This it is we desire (faith Paul) even 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 increase more and more. The which will of God, his Children are the rather to hearken unto, because as their faith increaseth, so will all their graces and comforts proportionably increase: for as a man believeth, so he loveth, and so he feareth, and so he obeys, and so he prays. 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 five, by using and increasing them, gained this of the Lord, to have rule over the more Cities. The examples of the Prophets, Apostles, and other Saints, which have continually striven to increase in godliness, must also stir up others to do the like: wherein we shall be followers not of them only, but of Christ jesus; of whom it is reported, that he increased in stature and wisdom, and favour with God and men; Luke 2. v. last. Aquila. If it please ye, let me hear 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 than another; and which is the highest pitch of faith that can be attained unto here in this our pilgrimage; and by what steps the children of God climb up thereunto? Apollo's. Friend Aquila, you will (I see) provide me That there is a strong faith. work enough; your questions be like a chain with many links, which must be loosed not all together (for that were a breaking and not a losing) but apart, one after another. That there is such a measure of faith, which deserves to be termed strong, it is very plain 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 Centurion's faith, I have not (saith Christ) found so great faith, no not in Israel; Luke 7. 9 That the Centurion which was a Gentile by nature, a Soldier by profession, and saw in Christ's person for outward appearance, nothing save weakness and infirmity, should yet have such firm persuasion of his power and goodness (having no particular promise) as to believe, and to be resolved in his mind, that jesus was able to help his sick servant, and that without his bodily presence, or touching, only by speaking the word, he should chase away such an inveterate malady: this was a strong faith indeed. The like ye may see in Abraham, that he being an hundred years old, and his wife barren & stricken with age, never hearing of any before to be made Parents at these years, yet without any former example to believe upon the word and promise of God, that he should be a father, and that of such a child of whom should come Nations, and in whom all nations should be blessed; and when he was to be sacrificed, yet then to be persuaded surely that God would keep that promise; this was a great faith and a strong. But this is none of the links of your chain, That there be diverse measures of a strong faith, and what they be. the first whereof is when faith may be counted strong and great; when by the work of the Spirit one's heart is carried beyond that desire of pardon, which before was spoken of, even unto a sure and settled persuasion, that through God's mercies in Christ, his own sins are pardoned to him, and he fully reconciled to God, unto the clear certainty of his own salvation. The weak faith already described, is truly persuaded, that sins may be forgiven, and desires to have them forgiven with some certainty to obtain; but this strong faith besides desire and certainty, hath settledness and fullness of persuasion, that all is already remitted and covered. As it is reported of Abraham's faith, that he was fully assured thereby, that God which had showed himself willing to promise, was also able to do it; Rom. 4. 19 Such a persuasion was in job, when he could say; I will trust in God, though he kill me: job. 13. 15. And again, I know my Redeemer liveth; job 19 25. And in David, when he so confidently professed, that he could lack nothing, because God was his Shepherd; Psal. 23. 1. and that God was his shield, and fortress, his buckler, and his strong Saviour; Psal. 18. 1, 2. Lastly, in Paul and others, we know, 2 Cor. 5. 1. and Rom. 8. 35. I am persuaded neither height nor depth shall separate us. Yet take this withal, that when I speak of this strong faith, that it is a full persuasion, I mean it not absolutely, as if there were any such strength of faith as hath no weakness, no wants, or defects at all; unless haply in some particular thing: as in that which was said to Abraham, that he should be Father of many Nations; wherein it is said, he was not weak in faith, or doubted through unbelief; Rom. 4. 19 For all faith (as before was said) is unperfect: but strong faith is called a full persuasion in comparison of a weaker faith, which hath not such a measure of certainty and persuasion. Now to the second link, whether this measure of strong faith doth not admit sundry measures and differences? It is true, there is so. Moses might believe more strongly than jacob, and job more strongly than Moses; and David more strongly than job, and Paul yet more fully than David, and Abraham more strongly than they all. Amongst men of strong constitution, some may excel others in courage and strength: so amongst them which be strong in faith, one may exceed another in power of believing; but of this strong faith there be Two measures of strong faith. two evident degrees. The first is of such as throughfull assurance of faith, do feel in their hearts unspeakable joy and glorious; 1 Pet. 1. 8. even in tribulations; Rom. 5. 3. Others which be fully persuaded in their souls of God's 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 joyful feelings to believe God's love, one having as it were a pawn of it in their hand: as when one hath God frowning upon him, and lieth in some grievous distress outward or inward, or both; then to believe fully and strongly that God is still a Father, and will save and deliver him, argueth a mighty faith. When Abraham saw the day of Christ, with rejoicing at that sight; and Mary so believed in Christ her Saviour, as her soul rejoiced in him; Luke 1. 46: when Paul, and other believers, through their strong faith, rejoiced under the hope of glory; Rom. 5. 2: This was nothing such a 〈◊〉 and height of faith (to lose your third link) as for job when he was in grievous affliction (God hiding his face from him, job. 13. 24. and taking him for an enemy, shooting his bitter arrows against him, which pierced his reins; making him to possess the sins of his youth, to the terror of his soul) then, and in that case to say; I am sure my Redeemer liveth, and I shall see him with the same eyes: job 19 25. and If he should kill me, yet will I trust in him; job 13. 15. Or for David, when his soul was cast-downe, and unquiet within him, and all the waves of God came over him; yet then to say, He is my present help, and my God; Psal. 42. 5, 11. I will yet give him thanks; Or for the man in the Gospel, who cried with tears, saying; Help my unbeleese: yet could then say, Lord, I believe; Mark 9 24. And this it is which you did advertise 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 Sun may for a time cast forth his beams to the giving of light, when there is no heat nor warmth: so the Sun of righteousness Christ jesus, may kindle a light of some knowledge in the promise of mercy, before there come to the soul the heat and warmth of joy and comfort. And where both light and heat have been given, he may sever them at his pleasure; which he is pleased sometimes to do, denying to his members a joyful sense of mercies for some space, for very good causes and respects. First upon some sin committed, he withdraweth his loving countenance, taking from them inward joy of heart, that by the absence of it, they may be humbled for their sin; as a father for the better humbling of his child after some fault, will deny him wont favour, and look upon it with a displeasant eye: and by this means also God's children are brought the better to consider the greatness of their offence, not only for humbling, but for whetting their prayers to move them to more earnestness in 〈◊〉 of pardon, and the restoring of their joy unto them; as is to be seen in David's example; Psalm 51. Also herein God taketh great trial of their faith and love, and hath occasion on the other side to express and give his children experience of his mighty grace, in sustaining and relieving them; his power is known in weakness. and lastly, it serveth for the awing of others, to keep 2 Cor. 12. verse 10. them in fear of offending, lest they also lose the joy of their heart in God's countenance; as a Father will show anger to one child, to inform and terrify the rest: unto which we may add another consideration, that joy is often clouded or eclipsed, that when it breaks out again, and the mind is cheered and refreshed afresh, than the comforts of the Spirit may be more esteemed, more thankfully received, and carefully retained. Things lightly come by, are lightly set by; but every thing is more accounted of, the more hardly we get it: therefore as we see a fair day more welcome after a soul, or a calm or rest more embraced after a storm or trouble; so is joy of spirit more valued when it cometh after deep heaviness and much anguish of spirit: for these respects Gods children must have patience, and strive to endure the lack of comfort, considering it will return with such advantage; yea, and be thankful 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 grievous thing in the World to have our spirit wounded, which should sustain and bear us out in all infirmities and afflictions, (Sand and Iron not being so heavy as anguish of heart) yet surely in all God's 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 ministering such strength of faith as to be able to believe in him, when nothing is seen and felt but terror and grief, and matter of despair. And where as ye asked how, and by what steps God's people do climb up unto this height of belief, in this I will satisfy you; that there are sundry duties and means, which through God's blessing bring faith in time to such a great measure. As first of all, the duty of fervent prayer, which being an exercise of faith, as the body is increased by exercise being moderate, so is faith increased by this exercise of prayer; which springing of faith as a daughter, like a good child helpeth the mother. Again, fervent prayer is like to a key or a bucket, which doth unlock and draw out the treasures of God's mercies. Hence it is, that such as have been most frequent in prayer, have proved fullest of knowledge, faith, love, and other graces. Let David's example teach this; none oftener in prayer, none more rich in faith. Paul full of faith, because plentiful in prayer. The second duty to add unto the strength of faith, it is the often religious receiving of the Lords Supper, which for so much as by the virtue of God's ordinance it signifieth and sealeth to every believer in particular the good will of God in Christ for forgiveness of sins, and withal containeth a sacramental promise of Christ, and all his benefits, to be distributed to due Communicants, even to every faithful receiver; Mat. 26. 26, 27, 28. Hence it is, that it serveth greatly to the increase of faith, especially when therewithal is joined the diligent and obedient hearing of the Gospel preached; which as it is the seed to beget faith, so it is as food and solid meat to confirm it by the ordinance of God. And this effect it hath the rather, if it be coupled with meditations of the evangelical promise, the very nourishment of true faith; which made godly David to be much in meditations, as Psalm 119. doth witness: so earnestly to commend it to other; Psal. 1. 2. Besides all this, the long experience of God's mercies and bounty in outward benefits and in inward graces; Psal. 23. throughout, and the careful observations both of them, and of God's mighty providence & protection against dangers, with his assistance against evils and enemies of all sorts, doth not a little avail to put more life and heart into faith, as appeareth by the example of David, 1 Sam. 17. 36. where he grew to that strong confidence of overcoming Goliath, by the former trial of Gods might in helping him against the Lion and the Bear. Also Paul resolved strongly for time to come, that God would deliver him, because he had delivered him; 2 Tim. 4. 17, 18. So as the faithful should do well to keep a Register of God's mercies and deliverances, and often go over them in their remembrance and thoughts, as Papists superstitiously numbered their prayers over their beads; so to refresh their faith by recording and numbering Gods several savours, learning more strongly to trust in him, whom they so well know by experimental knowledge; Let them which know the Lord, put their trust in him: Psal. 9 10. Finally, amongst other things, which further to bring to this highest pitch of faith, it is of no small moment, to have a care and watchful endeavour in all things to keep a good conscience: for it is I am. 2. 22. not written in vain, that Abraham's faith was perfected by his works. There is a great nearness of kindred between faith and obedience: as faith in the promise of mercy breeds obedience to the Commandments, so obedient walking before God, gives more courage to a faithful man, the more boldly and surely to expect the performance of the promise, being made to such persons as out of love to God obey his will. Therefore in Psalm 119. the Prophet often encourageth himself to believe certainly and firmly that God will be good to him to save him, because he had this testimony within himself, that he endeavoured the keeping of his statutes; Save me O Lord, for I have kept thy Testimonies: and again; I have great delight in thy Statutes, therefore quicken me according to thy word: and many suchlike. Thus friend Aquila, in so short room as I could, I have answered your four demands; and for an overplus, as before I laid out certain marks to try out the soundness of desire to believe remission of sins (which is the least measure of faith:) so I will here deliver some tokens of the strongest faith, whereby it may be known. The first whereof is this, when a faithful man is able to believe the promises, though the means seem even to fight against the truth of them; as David being a private man, yea, and persecuted, yet believed the promise of his advancement to the Kingdom. And Abraham resteth in the word of God's promise for Isaac, and the blessing of all nations in him, even when Gods own word of commandment to kill his son did war against the word of promise, to bless all people in that son. Secondly, in many and manifold dangers yet still to cleave to God, with trust in his mercies, as the Saints spoken of, Heb. 11. They were imprisoned, scourged, racked, slain with the sword, driven into dens and caves, and yet they still by faith believed God. Thirdly, when any are able to rejoice in their suffering, and to endure their tribulations with gladness, as they that suffered the spoiling of their goods with joy; Hob. 10. 34. and the Apostles, that went away rejoicing Acts 5. 41. that they were counted worthy to suffer for his name. Lastly, if any be ready (if the will of God be) to adventure their lives for Christ, as Antipas, as the Martyrs who loved not their lives unto death: these things, as also the contempt of the world, the denial of ourselves, the manifold fruits of charity, when any do as it were forget themselves to seek the good of others, distributing liberally unto 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 kind of supplications, for our selves, for others, and for the whole Church, watching unto prayer, and being fervent therein. But now good friend Aquila, it is meet we should think of repairing to our own houses, to see if all there be in peace and safety. Aquila. Sir, I am greatly beholden to you for your good endeavour in opening these things thus distinctly and plainly, and well content to hearken unto your motion of returning home, reserving other matters, which now cannot be dealt in, to our next meeting. The fifth part of the Dialogue, of the rareness of Faith, and fewness of Believers. As also of the efficacy and fruitfulness of a true faith. Of encouragement to believe, with answer of Objections against Faith. Apollo's. I Am bound to afford you my best help: for of you Aquila I have been made to know the way of GOD more perfectly. I will ever acknowledge it, and be ready to show all thankfulness for it. But our time will slide from us, and though we have all peace at home, yet it is not good to give provocations. Let us therefore fall close to our business, that we may dispatch in due time. Wherein would you wish us now to deal? me thinks we have said much of Faith, shall we pass to some other thing? Aquila. No Sir, I pray you, let us dwell a little longer in this argument. For I covet to hear you deliver your mind touching the efficacy and fruitfulness of faith, whereof little hath been said, scarce a touch given of it; and what may be the matter that true Faith, being such a noble and necessary, such a worthy and wonderful gift; yet there be so few, so very few, even within the Church of God, living under the Ministry of the Gospel, which are endued therewith: as is too manifest by their manner of living; for very many live very i'll: now one can never live ill, that believes well: as on the other side, he that believes ill, cannot live well. Apollo's. Herein you say most truly. For true Faith is never idle nor barren, but working and fruitful in good works. Thence it is called, Effectual Faith, 1. Thess. 1, 3, and elsewhere it is said, that Faith works by love, Gal. 5, 6. of Abraham's faith it is said, It wrought with his works, james 2, 22. where the Apostle maketh voidness of works, or want of charity, a note of a dead faith. For, as dead men can work no more any humane or natural work, so that faith that works Of the rareness of faith, how few do believe, and by what signs it may be known and perceived to be so 1. Ignorance. not by charity, is dead. Nothing therefore is such a testimony of the lack of lively faith, as men's evil and wicked lives. Many other things there be, which do descry this truth, that Faith is a rare gift, & to be found but in a few; as namely, the great ignorance of God, and his will. For there being (as we have seen before) required in faith a competent knowledge; nay faith being for the nature of it a divine wisdom, put into the heart os the elect; therefore the gross ignorance of these times doth argue the rareness of faith in this age. The which is further testified by the contempt of God's public worship, & the profanation of his Sabbath, 2. Profanation of the Sabbath. which doth always (as an handmaid) accompany and wait upon ignorance: God being served by some for mere fashion and 〈◊〉, or because of the Laws compelling it; and by others not served at all, the Taverns, or Alehouses, or Stew-houses, or gaming places, being the Church they keep. This plainly showeth, how rife infidelity is: whereof this is yet a further demonstration, even men's failing in God's private 3. Neglect of private prayer worship, either not praying at all with their family, but lying down like Asses, and rising like Hogs; or else performing it negligently, with coldness and want of devotion. But amongst sundry tokens of the rareness of true believers in the Church of God, these two are the most notorious. The former is the unfaithful dealing 4 Want of faithfulness. of one man toward another, men being so full of craft and subtlety, so cunning and exercised to beguile, Where shall one find a faithful man? as one can hardly tell where to trust; 〈◊〉 shall one find a true and plaine-hearted man. These being the days wherein affiance cannot be put in a friend, nor confidence in a counsellor, as the Prophet foretold, Mic. 7, 5. This want of civil faith, doth bewray the want of Christian faith. For, did men truly believe in God, they would surely be careful to deal so, as that they might deserve to be believed of men. Our keeping of our promise with men, it being a special fruit of our faith in God's promises, Ps. 5, 4. Gal. 5, 22. & yet where is he in a manner to be found, that maketh conscience of a promise? Yea, bonds & oaths will scarce 5. Hatred of good men. hold men, they are so slippery and untrusty. The other thing, is the general hatred of true believers, of faithful Christians; who of all others are most scorned and reviled by all sorts of people. Amongst whom, there is a certain strife and emulation, who should excel others in malice towards them. If men did believe in God, and love him which begetteth, they would love such as are begotten of him, 1 john 5, 1. If this be the mark of a man translated from death of unbelief and sin, to the life of grace and faith, that they Love the Brethren, 1 john 3, 14. as it is there written, Hereby we know we are translated from death to life, because we love the brethren; then surely, this over-common hatred & despising of the godly, together with the great unmercifulness and cruelty which reigneth every where, doth sufficiently prove the truth of that which is before spoken in the Word, that Christ when he comes, should scarce find any faith upon the earth, Luke 18. and this is it which hath been the condition of all times. Few there be that enter the straight gate, Math. 7. Many called, and few chosen. Few also believed the reports of the Esay 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? Again, Psal, 90, 12. In Noah's time, but his family alone, and therein was a Cham. Afterward, the house of Abraham & of Isaac, who worshipped God aright, yet there was an Ishmael and an Esau. What was Jacob's family, or the Israelites to the rest of the world? Yet among them were many hypocrites and wicked men. Aquila. You have well established me in that which I conceived about the fewness of believers; but I pray you Sir declare unto me what may be the true causes thereof, and what benefit may come by this consideration? Apollo's. Some of the causes be common to all times, Causes Of the ratenesse of faith. some proper to this age wherein we live. Of the former rank, the want of the Word, the seed of faith; or where 1. Want Of the Word. the Word is, the want of sound Interpreters, the hands 2. Want Of Interpreters. which scatter abroad the seed of the Word; the withdrawing of grace where Interpreters be: for all increase 3. Withdrawing of grace. cometh from God, who if he pull back his grace, it is in vain for Paul to plant, or Apollo's to water. 4. Man's corruption. To these we may add the corruption of man's heart, prone to unbelief; and reason, especially corrupted, is an especial enemy to faith, as nothing more. For the wisdom of the flesh, is not, nor will be subject unto God; Rom. 8. 7. Satan he ever makes one, always labouring by one 5. Satan's malice. means or other to make frustrate the Word, because he knows that his kingdom is so much decayed, as the Word prevaileth to draw men out of unbelief unto faith: therefore he sets all his wits and wiles a-work how he may harden men in infidelity. But the main and sovereign cause of this fewness of true believers 6. God's decree. which be in the world, it is the decree of god, who hath not ordained all to life eternal, which is the end; and therefore not unto faith, which is the mean to bring unto that end; and these are more than a good many: for the saved are fewer than the other which are not saved; Mat. 7. 13, 14. Now for the causes proper to this age; I take them to be these four especially. First the extreme rage of Satan, 1. Extreme rage of Satan. who perceiving his time to be but short, rageth so much the more, striving with all his cunning and might to hold men in the fetters of infidelity, and keep them back from Christ; to this end both lessening and cutting away the means where he can, and hindering means where they be. Another thing is abundance 2. Abundance of imquity. of iniquity overflowing in all places (as a deluge,) this last age being as a common sink, into which all the filth of all foretimes runneth; which occasioneth God as a just judge to punish men with hearts slow and hard to believe. Thirdly, to the increase of unbelief, it 3. 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 block. And lastly, the loose lives of such as be Preachers of the faith, availeth much to hold men in their unfaithfulness and sin: for the benefit which is to be made of this consideration, it is this, so much the more to increase 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 less need of any thought or travane this way; but being a thing so precious & renowned, much talked of in the World, and little felt and enjoyed; and there being no Christ nor happiness without it: it standeth upon so much the more to give all diligence, that they may be found rather amongst the little handful of believers, then in the multitude of Infidels, which walk the broad way of unbelief and iniquity. Also this admonisheth us, as to sweat about the getting of faith, by use of all the means afore mentioned; so to be exceeding thankful to God for separating and choosing us out of the world of unbelievers. They shall deserve to lose their faith, that will not joyfully and much praise God for it, and endeavour greatly and continually to set it on work. And so to return to the other part of your question, about the working and efficacy of a true faith, it is a point worthy your remembrance, and worthy of a more worthy discourser than myself am. Ye can but have my best performance, and that I promised you. I find by the Word (as I began to show) that a lively faith is a most powerful and fruitful gift, bringing forth many, sundry, and excellent works and effects; whereof that 11. Chapter to the Hebrues giveth plentiful proof. And it will not be amiss, to run through a few of those examples named there. We read of Enoch, that his person by faith pleased God; and Abel's sacrifice through faith was accepted of him. Noah by faith believed, and feared the judgement and threatening of God, and prepared the Ark, being moved with reverence of his authority that commanded it. Abraham by faith, obeyed God, even to the forsaking of his native country, to go to a strange place which he knew not, and to the offering of his son Isaac, the son of the promise. Moses by faith, contemned worldly honours. 〈◊〉 by faith, being an Heathen and an Harlot, was made courteous and peaceable to the spies of Israel. Finally, by faith, other Saints attempted to do very hard, and suffered most heavy things: yea, even women by faith 〈◊〉 death and 〈◊〉 most 〈◊〉. Aquila. Now that ye have made entrance into the treatise of the efficacy of faith, go forwards I pray you, and show me as distinctly as you can, what be the several works of faith, being once created in the heart, and what the due meditation thereof ought to work in us. Apollo's. I was minded so to do, but I must do it The great and manifold effects & works of Faith. here more briefly, because it must be the subject of all our conference for the time to come. Of a lively effectual faith, there be some works without us, which yet nearly concerns us; or some inward or wrought within us, which are so wrought, as they stick and abide within ourselves. For these outward works we are to note, that a lively faith, it is that effectual instrument whereby an elect person is united and knit unto Christ, to become a member of Christ: & that whereby he becomes partaker of Christ his perfect righteousness, performed by his manhood unto remission of sins, and justification before God, as it is written; We conclude that man is justified 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 us unto Christ, effecteth for us those three most excellent graces, of union with him, instification by him, and sanctification, which I call outward, because faith goeth out of ourselves to find them in Christ. Now the inward effect and work offaith, are all those works of Christ dwelling in our hearts, even whatsoever Christ dwelling in us, 〈◊〉 within us, the same are works of faith. As a peaceable and settled conscience, in regard of fin pardoned; an access unto the gracious presence of God, a marvelous joy of heart by this means, a certain hope of heavenly glory, a sense and feeling of the former benefits, and of the infinite love of God shed abroad in our hearts by the holy Ghost, cheerful 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. Moreover, whatsoever spiritual graces there be, with the increase of them all, they be the effects of faith; as is clear by this, that often in Scripture faith is set before other Graces, as the root, mother, and spring of them all: see 2 Peter 1, 5. join with your faith virtue, etc. all Graces being as handmaids to attend upon Faith, as their Mistress and Queen, yea following and resting upon it as upon their beginning & ground. For faith being the instrument of our union with Christ, and of our partaking with his righteousness and Spirit, it must necessarily follow, that the whole train of saving Graces be the fruits of faith; which as it taketh hold on his sufferings and obedience for our justifying, so it deriveth virtue and force from his death and resurrection, for the kill 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 righteousness and holiness: so as he which hath true faith, can lack no saving Graces. And finally, our faith in Christ, is our victory over the world, 1 john 5, 4. treading down in our hearts that corruption which reigns in the world; strengthening us to bear 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 is most of all, such is the power of faith, as it doth enable us in some sort to overcome even God himself. For it was by faith, that jacob had power to prevail with God, Gen. 32, 28. and that Moses did (as it were) bind the hands of God to withhold judgement from his people, whom he was minded to destroy; had not Moses his servant stood in the breach before him, to turn 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 bind God's hands. The due meditation of all these effects and works of faith, plainly proveth men of evil life, to have no faith. It convinceth hypocrites to be unfaithful, because professing faith, they have 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 give liberty, and open the windows to all licentiousness. Also it serveth to direct every one in whom is true faith, to discern of himself that he is endued with it, whereof he feels the proper effects in himself. Lastly, it must stir up and increase the diligence of all God's children, to nourish a gift which is of such force and efficacy, of such mighty power, and manifold profit. Aquila. Sir, me thinks ye have (as it were) brought me into a costly banquet, well set forth with variety of most delicate junkets, whereof one may feed to the full: or into a rich wardrobe, full of all sorts of robes and ornaments. For these works offaith which you have spoken of with so short a breath, they are the deckings wherewith Christ jesus doth adorn his spouse, even every Christian soul; and the sweet and pleasant banquet dishes and goodly fruits and spices where with she again doth 〈◊〉 him, when he cometh in to sup with her; 〈◊〉. 3. 20. Can our time be better employed then in taking a more particular & large survey of these junkets and robes, to satisfy ourselves with some sight and taste of them? But ere this can be done, there is one office more for you to do, and that is, I would entreat you to acquaint me with all the encouragements ye can think of, which may whet on our faith, and provoke us to believe God in his Word, also how the hindrances of our faith (as blocks in our way) may be removed. Apollo's. Good friend Aquila, but that I may deny, Encouragements to faith. no service which you will put me to perform, else this task were fitter for you to undergo, as one that have had your faith much exercised with sundry conflicts; wherein you have through God's mercy stood fast, and quitted yourself like a man: therefore if I by lack of experience haply pass by any matter of moment in this business, do ye recall me, and remember me of it. Great and many are the impediments to withdraw and pull the faithful from the hold 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 Heaven affordeth them, to stay themselves upon God's promise for all things that pertain to everlasting happiness. First of all, this is not the least, that the great God by his commandment hath laid a charge 1. Commandment. upon all his children to believe his promises; and albeit Mark 1. this alone were sufficient to move them to do so, lest 1 john 3. they be found disobedient to God, and to strive against his holy will, who bears them so much good will; yet it pleaseth him not only to use his authority in enjoining them to have faith in his Son for their salvation, but he also in the person of his Ministers, out of his clemency 2 God beseeching us. descendeth so far, as to entreat and beseech them that they would accept reconciliation and peace with him through Christ: We as the Ambassadors of Christ (saith Paul) as though God did beseech you through us, 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 we doubt to believe and give credit to that God, that is so desirous of atonement with us, as to beseech us to admit it, whom he might command, compel, 〈◊〉, confound, if we should distrust him? 〈◊〉 〈◊〉 that it pleased our most good God to promise Christ, and all 3. Faith, the condition Of the Covenant. good things with him; upon no other condition than this, only that we do by faith believe his promise: for our obedience to the commandment for 〈◊〉 of life, is no condition of the promise of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only of our faith; Rom. 6. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Rome 10, Gal. 3. only condition of the 〈◊〉 of mercy. As it 〈◊〉 〈◊〉; God so loved the World that began his only begotten Son, joh. 3. 10. that whosoever believeth in him should 〈◊〉 for ever. And again in the foureteenth 〈◊〉 of that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believes in him, should live everlastingly. To which 〈◊〉 Mark 〈◊〉, 16. He that believeth shall be 〈◊〉 and 〈◊〉 〈◊〉 3. 11, 12. 〈◊〉 〈◊〉 and 4. 3. and in 〈◊〉 other places to this 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 a necessity that we constantly believe. For as in humane contracts there is no enjoying the bargain, if the condition be broken; so it is here, if we bring not this condition of faith with us, God is not bound to stand to the covenant: but as Christ saith; Except ye repent, ye perish: Luke 13. so much more, Except ye believe, ye perish. For he that believeth not, shall be condemned; Mark 16. 16, 17. It must be further considered, that God the Author 4. God the promiser, is Almighty. of the covenant of grace and life, is omnipotent, to whom nothing is impossible; who as for his holiness and truth, he will promise no more to his children then he meaneth in good sooth and earnest to do, so he lacketh no power nor might to effect what he meaneth. The Apostle Saint Paul, 2 Cor. 6. 18. in coupling the almightiness of God with this covenant, 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 faithful, by this very consideration, that they are in a league of salvation with him, that can do what he will do. Abraham strengthened his own heart in belief, by remembering that God the promiser was able to do it; Rom. 4. 20. But when a true believer taketh 5. The truth of God, strengtheneth faith. hold on his truth, and joineth that with his Almightiness, by thinking seriously (especially in the hour of any temptation) that he hath to do with a God which is truth itself, author of all truth in others, and an infinite lover of it; also a hater and 〈◊〉 of all falsehood and lies: who hath given proof of his fidelity even in the least promise, concerning this life, feeding, defending, and otherwise blessing his Children according to his word: they may with much comfort resolve and set it down in their mind, that his faithfulness will much more appear in this great promise of remission of sins, and of eternal life. Thus very often to confirm and establish the minds of the Saints, Saint Paul telleth them, Faithful is he which hath promised, which will do it; 1 Cor. 1. 9 1 Thes. 5. 24. David assured himself of mercy promised him, upon this meditation, that all the words of God were true; 2 Sam. 7. 28. yea, so true, that he fulfilleth his words even towards such as are treacherous and perfidious to him. Again, 6. The mercifulness of God a support to faith. as God is to be reverenced for his mercies (There is mercy with thee O Lord, that thou mayst be feared; Psalm 130. 4.) so is he to be trusted and believed in, for his mercies: The eye of the Lord is upon them that trust in his mercies; Psalm 33. 18. Again, Let thy mercies and truth preserve me; Psalm 40. And Psalm 51, and verse 1, David is encouraged to come to God after his fall for pardon, with good trust to find it, because of his most merciful nature ready to forgive poor offenders. And the Apostle in 1 Tim. 1. 9, 10. reporteth, that the mercy which he found, being an oppressor, a blasphemer, a persecutor, did serve to encourage other sinners in time to come to believe on God, and to cast themselves on his kindness for pardon. Which is an occasion to remember a new encouragement to faith in God, namely, 7. Examples of the faithful, help to our faith. the example of others, who having sinned much against God, yet believed the promise, and were forgiven: as Lot, Moses, David, Peter, Paul, and infinite others mentioned in the holy Scripture; which examples are registered there for our learning, that thereby we might have comfort and hope; Rom. 15. 4. Therefore let faint sinners pluck up their feeble hands that hang down, and their weak knees; and the rather calling to mind, 8. Vow in Baptism. that they have by vow in their Baptism, and by promise often iterated in the profession of Christianity, bound themselves as to do the commandments, so to believe the promises of God. And better it were we had never made such a vow, then to break it, having once made it, Eccl. 5, 5. But what encouragement should this be to think not only of that band wherewith we have obliged ourselves to God to believe him upon his word, (which as a pure virgin never was defiled with any untruths) but also to weigh the bond wherewith God hath bound himself to us, not only in our Baptism, but namely in the Lord's Supper, where under his seal he assureth every true believer that examineth himself, 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 every one, of his own salvation by Christ, according to the tenor of the covenant; so as a token from a most trusty friend, cannot more confirm our persuasions of his love towards us, than the Lords Supper, duly received, may warrant and assure our hearts of the especial love of God in Christ for our eternal happiness. Unto all this we may add as a spur to quicken us, 9 damages & discommodities of unbelief. the great and diverse hurts which will redound to ourselves if we believe not God; and the marvelous dishonour that thereby should be offered to himself. For if once unbelief take root in our hearts, a bitter root or root of bitterness it will prove. For by it, all our actions natural, civil, religious, indifferent, good actions, will be defiled, and made hateful to God: For, Whatsoever is not of faith, it is sin, Rom. 14, 23. And without faith it is impossible to please God, Heb. 11, 3. and to him whose mind and conscience is unclean, thorough infidelity and sin, all things are unclean, Titus 1, 5. And what a matter this is let any man duly consider of it, that as faith gets all sins both to be forgiven, and to turn to our good, Rom. 8, 28. so infidelity gets all our best works to become naught, & to turn to harm to us, and offence to God. Neither this only but through unbelief, we do even bind up the hands of God, and seal up the fountain of his liberality, that it should not flow upon us either in earthly benefits, or heavenly graces. His protections and deliverances in our dangers, and against our enemies, are withheld. As it is said in the Gospel, Christ could do no great works there in Capernaum, because of their unbelief: so our unbelief doth after a sort disable God, at the least it deprives us of his gracious good things and great preservations. Neither only doth it keep good things from us, but pulleth down evil things, yea even upon God's Children their particular and partial unbelief draweth many and grievous judgements from heaven. Moses for his distrust died in the Wilderness, and might not be suffered to enter the Land of Canaan, Deuterono. cha. 4, 4. Also Zachariah, otherwise a just man, yet for his unbelief sake, was stricken dumb, and for many months was not able to speak, Luke chap. 1. verse 22. If the unbelief of the godly (being but an infirmity of faith) were so sharply chastised, what marvel if the infidelity of the wicked, being a mere absence of faith, do cause unto them many heavy plagues in this life? Examples whereof are rife in the Book of God, and in common life: but the chief hurt of incredulity is, that it shutteth out from the blessed and glorious kingdom of God, For without shall be fearful, unbelievers; Revel. 21. 8. yea, and throweth down headlong into eternal perdition, to suffer vengeance in flaming fires, because they obey not the Gospel of Christ: For he that believes not, the wrath of God is upon him; john 3. 36. and such shall be condemned; Mark 16. 16. So as if obtaining of all promised good things cannot be offorce sufficient to stir up our dull hearts to embrace the promises; yet when the manifold and certain evils which befall men for want of faith, be thought upon, this should help to awake our heavy minds, to make us abhor every unbelieving thought; chiefly considering that the danger to ourselves by yielding to unbelief, is nothing (though it be much & most fearful) being compared to the dishonour that will thereby redound to 10. 〈◊〉 to God by unbelief. God: for by our unbelief he is spoiled (as much as in us is) of his essence & being, namely, his mercy, truth, and power, which is to make him no God. For if we make him a liar (as every one doth, which believeth not in the only begotten Son of God; 1 joh. 5. 10.) then we strip him and rob him of his chief glory; yea, of his very essence. Nay, which is yet more fearful, we do equal & match him unto Satan, as if there were no more truth in his 11. God honoured by our faith. sayings, then in the father of lies: as on the one side than they do much glorify God, that do believe his word, witnessing of him that he is true in his promises, able for performance; Rom. 4. 21. (yea, they do themselves a special 12. Our faith 〈◊〉 ourselves. honour: for they do make God a testimonial (as it were) and set to their hand & seal, that he is faithful; joh. 3. 33.) So on the other side, they do exceedingly dishonour themselves and God also, which do through infidelity cast away his promises. Thus you have heard good friend Aquila, the best encouragements which I can think of, to quicken a fainting faith; which if they hit upon a presuming heart, will make it more presumptuous: but if they meet with a believing humbled heart (for whose sake I have collected them) than they will be as dry sticks heaped upon a dull & dying fire to revive and cheer it. Now that ye are so well acquainted with the usual discouragements & hindrances of faith; you having had so many strong assaults made against your faith, if you will deliver them, and also show how they may be repulsed & overcome, it will do well in my opinion; and so we will shut up our conference about faith. Aquila, I have a good mind to do the one, that is, to lay forth the objections which the flesh & Satan make against the stedtastnesse of faith, to shake it: but for the other, you that have truly opened the encouragements, Objections of an afflicted mind. can also tell how for to fit them for the resistance and beating back of hindrances. First, how shall I be assured that the gracious promises offorgivenesse by Christ, and other promises of the Gospel, are from God, and not devised by men? Apollo's. Tell me, have you not been moved to doubt whether there be any God at all? Aquila. Truth is so, I have, and nothing so much; 1. Ob. Whether Scriptures be of God. yea, and of the whole Scriptures, whether they came from God, or not? Apollo's. This indeed is the very high way to destroy all faith in God, to call in question the Scriptures, & God Author of them. The fool hath said in his heart there is no God; Ps. 14. 1. And the devil will suggest as much unto the very godliest and wisest heart; but take this for a truth, that therefore there is a God, and the promises of mercy are hereby proved to be divine, because ye are tempted to think otherwise. Were there no God indeed, or were not Euangelical promises and the whole Scriptures from him, ye should never be troubled with thoughts of these matters. But because they be both most certain, and the certain believing of both being to the great commodity of the Christian soul: therefore Satan so busieth himself, to weaken the credit of them; for he knows that by such unbelief his kingdom is underpropped. And hold this sure, that that is very good and of God, whatsoever our corrupt nature and Satan be most against. But as touching the Scripture, Reasons to prove Scripture to be of God. the word of faith, that it is the Word of God, and from heaven, there be sundry and sound arguments to persuade it. First, the great harmony and constant consent of one part of this Book with another in such a huge variety of infinite matter, yet no repugnancy; howsoever some diversity may be found. Secondly, the majesty of the matter in great simplicity of words. Thirdly, the efficacy, power, and virtue thereof, working in the hearts of sinners for their conversion, which no other writing in the World doth or can effect: for men's natures in 1 Cor. 14. 24, 25. their reasons and wils being corrupt, are as contrary to the doctrine taught in these books, as darkness to light, As Foelix, Acts 24. heaven to hell; yet are they by the mighty efficacy hid in them, reconciled to them, so as they willingly yield, approve, and honour them also the power of them maketh even the wicked to fear and tremble. Fourthly, the events of all Prophecies, so many hundred, yea, some thousand years foreshowed and made before, yet accordingly fulfilled in their due time, doth bewray them to be from that allseeing verity. Fifthly, the Penmen * As Moses, job. David, Matthew, Paul. of the Scriptures discovering their own corruptions and infirmities, even to their own prejudice, and crack of their own estimation in the World, and so unpartially reporting the foul blemishes of their own people and countrymen, doth testify, that they were governed by the holy Spirit in the penning of them. Sixtly, there be sundry examples and stories in the Bible, to which even the Heathen and Pagan, yea, and jewish writers being enemies to Christ, do give testimony to the truth of them, as in josephus and others; and the witness of an enemy, it is of no small credit and force. Seaventhly, the strange preservations of these Books, notwithstanding the strong malice of the Devil, and his mischievous policies and practices of his most wicked Instruments to suppress and extinguish them, yet that they should be so kept as to remain entire without loss of any Book, nay, of any jot or tittle, (as very judiciously learned men do think) this divine protection doth argue that their authority is divine. Add unto all this, the constant testimony which so many worthy Martyrs by their death and blood have given to this truth. Lastly, every one of God's children have the witness of God his own Spirit, the Author of the Scriptures, to testify in their consciences of them, that they are inspired of God, and do contain a divine infallible truth. So then the good correspondency of all parts of the Bible, the majesty of matter in plainness of words; the rare effects upon men's consciences for converting, humbling, comforting, terrifying, such as no humane writings can work; the certain exhibiting and accomplishment of foretold persons and things; the uprightness of the Instruments set a work 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 preservation of the Scriptures in so many ages, notwithstanding so great means and opportunities of extinguishing them, every one of these, severally, and all jointly together, do serve to stop Satan's mouth, when it shall be opened against the divine original of Scriptures. Proceed now to show the next assault against faith. Aquila. The promises in Scripture touching salvation 2 Object. Whether the promises belong to myself. by Christ, were not made to me, neither did God ever say to me particularly and by name, that I shall be saved; or hath he any where commanded me to believe this? Apollo's. There be as many promises made to yourself, as other the Saints now, or heretofore have had made to themselves. What promises had job made to himself alone, to assure him by name of his own salvation; or yet David, or Moses, or infinite others? Hath God made promises of eternal life, and of atonement by his Son, and commanded the promises to be propounded & declared to us, with charge that we should believe them; and hath he given his Sacraments with injunction to every Christian, to take the elements of bread and wine as pledges to himself of Christ and his benefits; and hath he commanded and called upon us to pray for pardon of our sins, and everlasting salvation to the praise of his mercy; and given his Spirit into the hearts of his Children, as a witness to themselves of their own adoption (a witness that cannot lie, being the Spirit of truth,) and withal wrought so many gracious gifts and works in them, which none can have but such as are in his favour, beloved in his Son; and is not all this in effect as much as if a particular promise were made by name unto every one of the faithful of their own happiness? Again, whosoever he be that out of the fit of temptations believes the promises to belong to himself, that Christ loved him, and died for him, and doth believe it truly; the same may assure himself even in the pangs of temptation, that the promises still belong unto him, because God is of an unchangeable nature and will. And doth not even this prove that God would have men to believe firmly their own salvation, because Satan would have us to doubt of it? Are not God and Satan flat opposites, and contraries? And whereas you say, ye are no where commanded to believe your own salvation; yes, even this is commanded, as much as ye are commanded to trust in God for your temporal preservation and provision of things for this life: ye may as well say, I am not commanded to believe that God will clothe me. A. Yet it were great presumption in such a sinner, whose 3 Object. Presumption. trespasses are so innumerable as the stars of heaven in number, to look for any such mercy as eternal salvation. Apollo's. If there were no commandment to believe the remission of all our sins, or if our belief were grounded upon any work in our own selves, that there were aught in us that could deserve such mercy, or that it could be had any other way then through Christ, this were presumption. But to rest in the truth of God's promise, and sufficiency of Christ's 〈◊〉, this is Christian submission. And touching the number of your sins, I easily believe they are wondrous many, and more than you think for, for who knoweth his offences? But then, do you believe also this, that Christ jesus died for all the iniquities of all the elect, Titus 2, 14. 〈◊〉 john 2, 2, 3. to purge them by his blood. So as if all the elects sins were yours, yet the remedy provided by Christ would be found sufficient. Again, to the incomprehensible boundless mercies of God, it is as easy to forgive many sins, as few sins. For, if he will have 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 sins, and the. unvalueable price of Christ's death, against the huge heap of your innumerable faults. Whereunto add this, that sinners guilty of as many sins as you be, or can be, have been saved through faith in Christ. Witness he that said his sins were gone over his head, and more than his hairs. Aquila. This is a joyful hearing: but there is another scruple, 4. Objection Sins against knowledge. that many of my sins have been sins against knowledge, and done after repentance, yea, and after promises and vows of amendment: and by one that have received of God many blessings, both; in things inward and earthly; and so my unthankfulness deserves Unthankful perfidiousness. a casting off, and my perfidiousnes is worthy to have the gates of mercy shut and barred against me. Apollo's. I confess that these circumstances make the case the harder: for sins against knowledge are very fearful, and gross unthankfulness in despising great bounty, when it is joined with treacherous perfidiousnes in breaking solemn vows, doth much augment the guiltiness of sin. But is it any ease to your soul, to bring unbelief, and knit it to your other offences which be bad and vile enough already, and had not need to be increased by addition of infidelity? Again, is there any thing in all that which you have spoken, which is not remissible, and to be pardoned? Is there any thing which Gods children may not, yea do not fall into? Did not jacob break his vows, for which God did temporally chastise him? Gen. 35, 1, 2. How often had King David repented, and how often vowed obedience to God, 1. at his Circumcision, 2, and so often also as he came to the Passeover, 3. and upon many particular mercies received, as his Psalms witness, before he fell into those gross crimes against Bathsheba, Vriah, and the whole host? And what great mercies of protections and prosperity had he received before? See 2 Sam. 12, 7, 8. May we not affirm the like of other of God's faithful children? For I would have it considered, that all God's children do perform repentance every day, and yet every day fall into new sins, and such as howsoever they are to be imputed to heedless carelessness and negligence, yet cannot be but done against their knowledge, which hath informed their minds of such things to be sins as they daily run into, and daily ask forgiveness of. Which yet being done of frailty, and not of set purpose, though the doers be such as are culpable of very great unthank fullness, forgetting so many and great mercies towards them and theirs, and have bound themselves by many promises to God; for all this, upon their renewed repentance, coming to God with sorrow for them, and with faith in God's mercies through Christ, they are graciously received. And if it were not thus, none could be saved. For, who sins not after repentance, and after receiving of many great blessings, and making many deep promises of a better life? There is not one but is faulty this way: the most merciful God causing his grace and mercy to be so much the more illustrious and renowned, by how much the sins of his children be more abundant, that where sins abound, there also grace may more abound, Rom. 5, ver. 20. Which is spoken for ease of an heart, groaning and diversely perplexed and humbled with knowledge of sin, & not to open a window unto iniquity. For the more mercy that any needeth and looketh for, & obtaineth, the less cause he hath to offend, the more reason to please and obey God; as it is written, There is mercy with thee, O Lord, that thou mayst be feared, Psalm 130. verse 2. Aquila. But some of my sins are such as I have 〈◊〉 objection. Sins of relapse often gone over, & after confession particularly made of them, yet again and again have I gone back to the same sin, as a dog to his vomit; and how then should I believe that I can be forgiven? Apollo's. All this may be true as you say, and you say that which being true, is also very heavy. For all relapses be they in bodily or spiritual maladies, are very dangerous. It were better that a man should have two or three fits of several sicknesses, or two or three several wounds in several places of the body, then to have the selfsame sickness renewed by relapse, and one place of the body twice wounded. Yet all this may happen, and prove recoverable and curable: else it were woeful with us all. Who is he that doth not often go over common infirmities? The selfsame wants and defects which appear at one time in our duties, those do again show themselves at another time: yea, and gross sins are iterated upon new occasions & temptations. Peter did thrice deny his Lord, Math. 26, 73, 74. Abraham did twice tell a lie, Lot was twice overcome with wine and incontinency, Genes. 19, 31, 32. The virgin Mary was twice checked of Christ for her curiosity, Luke 2, 49. and john 2, 23. The Disciples of Christ had twice emulations and debates among themselves about primacy; and yet were all forgiven. If relapses be felt with grief for that is past, and with fear for time to come, it is a good sign that there is help for them: and that commandment which bids us beleeveremission of sins, doth not except sins of relapses. Aquila. But some of these sins into which relapse 6. Objection. Horrible greatness of sin and continuance. hath been made, are very foul and marvelous great sins, such as I am ashamed to name, and I have long lain in them, therefore I cannot believe that they shall be forgiven me. Apollo's. God hath forgiven to such as believe, as great sins as the world ever had. He forgave drunkenness to Naah; Incest and drunkenness to Lot; Adultery and murder to David; Idolatry to 〈◊〉; Oppression, persecution, and blasphemy to 〈◊〉; to Peter he forgave denial and abjuring of his son; incredulity to Moses. If any man's sin were as black as hell, or as devils, yet the rich mercy of God in Christ can cleanse, and make us white as snow in Salmon. How can any one great sin hinder God from saving any believer, when all his sins could not keep him from reconciling him, being an enemy to him? Yea, such as have slain the Lords Prophets, and offered their Children, and have long both themselves lived in, and by their authority maintained Idol service, as Manasses and Solomon; yet have found favour upon their believing. Yea, he that by his sin plunged the whole World with him into sin and death, yet was accepted and pardoned, because he believed the promise. And for lying in sin, you have not abode in them longer than David or Solomon; or if ye have, yet as no sins, so no space of time doth limit God. God may forgive what he will, and when he will, to whom he will. The thief that had lain in his sins, even till his last breath in a manner, yet finding grace to believe, found also the grace of pardon, and was taken up into Paradise, there to be with Christ for ever. That infinite mercy that can overcome the multitude and ugliness of our sins, can also prevail against our continuance in sins. Aquila. I have so gone against the light of my knowledge 7 Object. Blasphemy of the Spirit. in the course of my life, as I am often in doubt, lest I have sinned that unpardonable sin; yea, I have had fearful thoughts against that gracious divine majesty, whereby I have been moved to fear, lest he had given me overutterly. Apollo's. In all soul temptations lightly, this of sinning against the holy Ghost, is one, as an ague goeth with all bodily diseases; which cometh through ignorance of this sin, or the strong subtlety of Satan Sin against the holy ghost what it is. bewitching our minds with fear of this sin; which is not any one, nor many actions against knowledge: but it is a sin committed in speech, being contumelious and reproachful against Christ his person, offices, benefits, doctrine, and works, or against all of these; yet not every such speech is this sin, unless it proceed of despite and malice of heart against the truth of Christ, once known by the enlightening of the Spirit. Also this sin is accompanied with an universal and total Apostasy from truth, and general pollution in manners, quite contrary to the work of the sanctifying Mark 3 28, 29, 30. Spirit wrought in them; whereupon it is called the blasphemy 6 Marks, whereby to know that one be free from it. of the Spirit. He that dreads this sin never did it. Secondly, he that truly grieves for any sin, never did this sin. Thirdly, he that can pray for forgiveness of sin, if it be but with unfeigned desire to be in God's favour, he is free from this sin. Fourthly, he that can speak honourably of Christ, and can abide, nay, like the honourable mention of him and his truth by others, never did this sin. Fifthly, he that hath any good affection to the Ministers, or other members of Christ, hath no part in this fin. Lastly, not he that fears lest he be given over, but knows certainly that he is indeed given over to it, is within the compass of this sin; he that fears lest he be in it, is not in it: for whosoever is in it, knows he is so; this is most certain, for he is damned of his own conscience. Aquila. But when I am brought to see that all my 8 Object. No feeling, no faith. sins are such as may be forgiven me, than I am troubled with this, that I have no faith. My heart is dull and dead, full of unbelief, and so all that can be said, is nothing to my comfort; I feel no more than a stone or block, except it be great fear sometimes and trembling of heart, with excessive dolour and heaviness, wherewith I am even overwhelmed. Apollo's. Faith is not feeling, but apprehension; feeling follows as a fruit of faith, which is in assent, not in sense. What feeling had Christ, when he cried out, My God, my God, why hast thou forsaken me: and my soul is heavy to death? Mat. 26. and 27. 46. In your heaviness and sorrow you are conformed to your head, and other his members; to Hezekiah mourning as a Dove, and chattering as a Crane, Esay 38. 14: To David, complaining of the disquietness of his heart; Psal. 42. and confessing that his tears was the water that washed his Couch; Psal. 6. 6. To job, whose grief was like heavy sand, and jobe 6. pressed down his heart to the grave. Then as wheat may be hid in chaff, so faith is often buried under the heap of our corruptions and discomforts. Say not therefore ye have no faith, because your heart is dull and dead. They of whom Christ said, that their hearts were slow to believe, heavy and dull, and foolish hearts, yet did believe; Luke 24. 25. And howsoever you think all to be full of unbelief, it cometh in you from hence, because 〈◊〉 believe not now so strongly and comfortably as you were wont to do; and feel those motions of incredulity and distrust, which you were not wont to feel. And howsoever it goeth with you now, as with a man in a great sickness that hath lost his taste, and cannot judge of meats; yet you shall hereafter, when health is restored, say; you were deceived. Finally, if it were some other besides yourself that said, they had no faith; I might be sooner brought to believe them. And would give them this counsel, that though as yet they believe not, yet not to despair, or cast off hope: for they may believe hereafter, so they carefully use the means with waiting upon God, who calleth at all hours. It is darkness in the night, but at due time the Sun ariseth: so after darkness of unbelief, covering the firmament of the heart, there will arise the Sun shine of lively faith to all Gods Elect; in the mean time, to feel unbelief, with a mislike of it, and with a desire of faith in Christ, it is a good beginning, as we have heard hereof in the degrees of faith. Aquila. Sir, you have now well satisfied me in these objections, and in this whole discourse about faith. I trust hereafter to hear you speak of the fruits of faith, and namely to lay forth distinctly and clearly our union with Christ, by means of our faith, and our communion with his righteousness and Spirit for justification and sanctification, which being matters of great importance, and our allowance of time being already more than spent, we are to expect some new occasion for the further dealing in these things. Apollo's. Ye say well, in the mean time I thank you for your good company, and wish you much good by this conference. The sixth Dialogue Of Union with Christ. The first main fruit of Faith. Apollo's. YEa, Neighbour Aquila, are you here already? You got the start of me this time. I perceive your quality; I may be your Physician, for I know your pulse. If once you begin a matter, ye love to see the end of it; you had need to take in hand good things, and with good advisement, seeing you are so constant in prosecuting enterprises. Well, shall we consent and agree to set upon our work afresh? For therefore ye are come I am sure. Aquila. It is so; I come about that very thing, and have here indeed somewhile expected you. It is my quality, you say right, that first having made choice of good and rightful things, I love to go thorough stitch, and like the constant builder to proceed in laying one stone upon another, till he come to the lover. But go we to our task, it is about the first and chief fruit of a lively faith; which having but lightly mentioned before, as in his passage a Traveller would look upon a fair Tower: now we are to make a more near and particular survey, and to dwell upon it; especially the point being of so good use and great moment? What, will ye Sir, that I do move to you by questions such things as concern it, or will you put upon me the office of a replyer? for though I cannot do either to purpose, yet look what ye enjoin me, that I will frame myself unto, with my best skill. Apollo's. Nay friend Aquila, I mean to be your poser and examiner this day. First let me understand from you, by what plain place of Scripture ye prove that there is such an union of the Elect with Christ, and that faith is the instrument of it? Aquila. Herein I will quickly satisfy you, if first I tell you that there is an union of several persons in one Union threefold. Nature; so are the Father, Son, and Spirit, one. Secondly, there is an union of several Natures in one person. Thus God and man are one Christ. Thirdly, there is an union of sundry persons in one Spirit. Thus the Elect amongst themselves and with Christ, be one. This Union with Christ, what. union is our being one with Christ, and Christ his being one with us, by the band of one Spirit. For plain places to prove such an union, it is written, 1. Proofs for this union. 1 john 1, 3. That the Gospel is therefore preached, that we should have communion with the Father and the Son. Also, it is expressly said, 1 Cor. 10. That we have communion with his body and blood; 1 Cor. 6. 17. a Christian is said to be joined to the Lord: And 1 Cor. 12. 12. Christ and his members are there affirmed to be one body. Also, the faithful are said 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, do prove this union. In john 17. 21. Our Saviour praying, that such as believe, might be one in him, and in his Father, doth teach both that there is such an union, and that faith is 2 It is by faith the Instrument thereof. Which is cleared also by Ephe. 3. 17. That Christ dwells in our heart by faith. Unto which we may add that which is written, Gal. 3. 26. For year all the sons of God by faith in jesus Christ. And in john 1. 12. When Christ had said, that such as believe, have this dignity done them, to be sons of God; he addeth, which be borne anew, not of flesh and blood, but of the will of God: where he plainly teacheth, that our union with Christ, (where by our new birth we 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 union with Christ, it is not by touching, or bodily mixture, or as it were by souldering one soul into another: but it is a spiritual union, made in a spiritual manner, and by a spiritual band; an infinite divine power, creating faith in us (as an hand) whereby we grasp and take hold on Christ, applying him to us, that he may be most nearly joined to us. As the soul of man conjoineth together the Simile. head and the foot, which be far asunder; so the mighty Spirit of Christ in an unexpressable manner, by means of faith, joineth him to us, and us to him; notwithstanding all the distance between us. Whence it is, that though the faithful be joined to the very substance of his manhood, as well as to his godhead, touching the operation and efficacy thereof; yet it is a spiritual union, being from the Spirit as author, by faith as a spiritual Organ, and to this end, to lead a spiritual life. Apollo's. Show us now more distinctly, first, what is required to the working of this union; secondly, by what similitudes it is expressed; thirdly, what is the necessity of it: fourthly, as also the commodities and fruits do come from it. Aquila, Two things necessarily required to make Two things necessary to our union with Christ. this union; one, is donation, or free gift of God the Father, freely bestowing Christ his only Son upon the 1 Donation, or gift. Elect, and the Elect upon Christ: for thus it is written, That he gave his Son to us; Es. 9 9 and for us; Rom. 8. 32. And on the other side, it is said; The Elect are given to Christ: I declared thy name to them whom thou gavest me out of the World; john 17. 6. And john 10. 29. My Father which gave them me, is greater than all. Unto this donation we must add a second thing, which is a 2 Mutual consent. mutual agreement and consent between Christ, and the soul of an elect sinner, each consenting to be one with the other. Christ comprehends the faithful soul as his own, the soul apprehending Christ as her own; Phil. 3. 12. As in marriage, the conjunction between man and Simile. wife is effected, both by the gift of the parents, each giving their children to live in married state together, and also by each party agreeing to be joined to the other, and so they twain become one flesh, and are no more twain: so it is between Christ, and his Church. And now (to your second point) this of marriage 2 Union declared by similitudes taken out of Scripture. is one, and the most frequent similitude, whereby the near conjunction between Christ and the faithful is shadowed out. The whole Book of Canticles alludes 1 Similitude, to this similitude, and by a continual allegory setteth forth under it the most sweet and happy fellowship between Christ and his Church. Again, in the Gospel, the similitude of a marriage feast is used; 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, than this of marriage; by the band whereof, and the virtue of God's institution, they which were before twain, are now no more so; but (as it were) one body: which light of Nature taketh notice of. Therefore by humane Laws there lieth no action against the woman, the man being alive, she is no person to be sued in Law: so as this fellowship was very apt and meet to declare that most near union which the soul as Spouse hath with Christ as her Husband. For as in marriage, the man communicateth his person, and all his goods whatsoever he hath, to the woman; so it is here. Christ and all his good things whatsoever are bestowed upon every soul believing in him. And as the woman hath given herself into the power of the man, she, and whatsoever is hers, be now become her husbands: so it is here likewise, every believing soul gives herself, and all hers again unto Christ. The second similitude is of a natural body, wherein 2 Similitude. the head and the members are well knit and compact together by joints & sinews, which as ligaments and bands do so link the members amongst themselves, and to their head; as they, though they be distant one from another, yet being all quickened by one soul, they all make but one body. So it is between Christ and the faithful his members: though they be many, and by place divided amongst themselves, 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 themselves through love, as that their head and they are mystically, yet truly, but one body, as it is said; 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: even so is 1 Cor. 12. 12. Christ. Where note, that to declare the nearness and evenness (as I may so speak) between the believers and Christ; he, and they are all termed by one name, even Christ, comprehending in this word the head with the members. Hitherto also belongeth Eph. 4. 15. In all things grow up in him, which is the head, by whom all the body being coupled, etc. The natural body then, and the head is not more one, than Christ and the faithful. Which is further opened by the similitude of the Vine 3 Simile. and branches, and of grafting and planting grafts into 4 Simile. new stocks; john 15, verse 1, 2. etc. Rom. 6. 6. As also of an house, and the foundation whereon it stands; Ephe. 5 Simile. 2. verse 21, 22. Christ jesus is the head corner stone, in whom all the building, etc. For Christ is as the Vine, we are as the branches; he the noble stock or root of jesse, we the grafts; he the corner stone, we the building, laid on him, planted and grafted into him, to be one with him, and to grow up in him. The necessity of this union with Christ, it is very great; so as without it we are for ever accursed. For by Adam we all fell from God, lost his grace and favour, his Spirit, his communion; being through sin become the very limbs of Satan, held under his power as vassals, and so servants of sin, heirs of hell and damnation; thus devoided of all true life, and bewrapt in the bands of sin and death, and so remain, till by union with Christ, we recover our communion with God, his grace and Spirit, his righteousness and life. Hence it is so peremptorily avouched, that Christ is the bread which came down from Heaven, of which whosoever eateth not, hath no life john 6. 53. in him. And again, his flesh which he gave for the life of the World, is said to be meat indeed, his blood drink indeed; and except a man eat his flesh, and drink his blood, he cannot live for ever; john 6. 51. In which Chapter, these three things are taught about this matter. First, that we must have union with Christ, even such Simile. as is between the nourishment and our substance. And secondly, that this union is wrought by believing in him, by seeing him, by coming to him, by hungering and thirsting after him. And thirdly, that upon and by this union with Christ, we do 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: john 6. 25. and again, God is life, and that life is in God; yet it is conveyed into the manhood of Christ, personally united to the Godhead; and from his flesh (as from a Conduit, receiving grace of life from the fountain of the Divinity) it is by the pipe of faith derived into all his members. To be short, not more needful that a natural Simile. member (as hand or foot) be joined to the head, that it may live, have sense, and motion; or a branch to the Vine conjoined, that it may take juice, to fructify; than it is needful for the Elect to be coupled to jesus Christ, for spiritual life, and everlasting happiness. And now as concerning our last point moved, touching 4 Union fruitful. the fruits and commodities of this union, it is evident by this that hath been spoken, that all our good now and for ever dependeth upon it; it being the base and foundation of all the benefits whatsoever we have from Christ, whereof we can have no part, unless we have first a fellowship with himself: by enjoying of whom, we do together enjoy all his graces here, and all his glory hereafter, as his members are capable, but not equally with the head; even as the branch once knit to the Vine, partakes in all the life thereof. And as the woman being joined in marriage to a rich and mighty Simile. King, together with her conjunction to his person, hath his majesty, glory, and wealth (〈◊〉 far as she is capable of it, and may be for her fullest contentment) imparted to her. Even so it is here in this spiritual conjunction: that seeing Christ from his gifts & blessings cannot be divided, but whosoever hath the one, doth most certainly communicate in the other; therefore the elect being united to Christ their head, as there flows from the natural head to the lowest members power of life, sense, and motion; so from jesus Christ there is communicated to his spouse, and his body the Church, and to every member, all his riches and unsearchable treasures, both power of grace, and possession of glory. here of it being said, that Christ is made of God to us, Wisdom, sanctification, righteousness, and redemption, 1 Cor. 1, 30. and that God having given us Christ, with him will give us all things, Rom. 8, 32. and in john 6, 54. All such as eat his flesh, and drink his blood (that is, have union with himself, first with his manhood, and then by means thereof with his Godhead) have everlasting life, that is, have all his benefits, even to their eternal bliss, and glory in heaven. Apollo's. Friend Aquila, it is very right so as you speak. As a man cannot have a farm as owner of it, but he Simile. hath all fruits, commodities, immunities, royalties, yea the treasure also (if any happen to be hid in the field) is his; so whosoever is owner of Christ by believing in him, and Christ again possessing him as his own; the same party cannot but have all the goods and glory of Christ, even whatsoever is Christ's, is his; his conception, his birth, his life, his doctrine, his sufferings, his death, his burial, his resurrection to glory, his ascension, his kingdom, his Priesthood, his Spirit: all the merits, fruits, profits, and effects of the former, so far as a member of Christ is capable, & shall make for his full felicity, they are assuredly his: therefore it is written, A child is borne to us, and that Esay 9 Euke 2. he fulfilled all righteousness for us, and died for us, and Galath. 4. 4, 5 that 〈◊〉 are dead and buried with him, and 〈◊〉 with him, Rom. 4. v 〈◊〉 Rome 6, 2, 3. and sit in heavenly places with him. At a word, what is Col. 3. 1. done to any of his, is done to him; and what is suffered Ephes. 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 us. For, as marriage Simile. makes all things both for weal and woe, common to married persons; so fareth it in this spiritual marriage: our sins and our miseries common to him, eke his justice and blessedness common unto us. But for our better understanding of the fruits we have by this our union; may it please you to draw them unto some heads, to set down some special benefits thereof, which contain the rest, lest our speech run forth at large, without bound or limits. Aquila. I will agree to this; therefore we are to know, Two special 〈◊〉 of our union with Christ. that being one with the person of Christ in sort as we have heard, we are immediately one with his righteousness, for our perfect justification before God: and also with his Spirit, for our unperfect sanctification before men. Of justification by Christ, the second main fruit of Faith. For the former, that the righteousness of Christ First fruit of our union, righteousness from Christ, by faith. becomes ours, and that so soon as we believe by the instrument of our faith; there is nothing more plainly spoken in Scripture, as in Rom. 3. We conclude that a man is justified by faith: and, God is a justifier of him which is of the faith of jesus, Rom. 3, 26. and often in the fourth chapter, is Christ's righteousness, called the righteousness of Faith, and affirmed to come to us by imputation of faith. Also 2 Cor. 5. verse last, we are said to be made the righteousness of God in Christ. And Paul wisheth, Phil. 3, 9 to be found, having the righteousness of Christ by Faith. And Gal. 2, 15. We know that a man is not justified but by the faith of jesus Christ. And infinite places of this kind there be which teach, that Christ his righteousness is ours for our justification, and that this cometh to pass by mean of our faith, as a spiritual instrument, to convey it to us. Apollo's. For your better proceeding in this point, I will request you, plainly and yet in as few words as ye can, to show us of justification what manner of benefit it is; and then in what manner we are justified by faith: Lastly, what be the nearest effects which immediately flow out of the sense of this benefit. Aquila. I cannot well tell you what manner of benefit justification is, except first I show you what manner ones we once were, now are and should be. Once we were created perfectly just in Adam, having a full Man in his creation holy and happy. conformity with God and his will, in our soul and body: as it is written, God made man righteous, Eccles. 7, 31. The mind in our creation, was enlightened 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 soul, for fulfilling all good things rightly desired and embraced of the mind and will. This perfect righteousness had perfect happiness joined to it, as an unseparable Companion. Blessedness can no more be scuered from perfect Rom. 4, 4, 5. righteousness, than God and heaven can be divided. Now when Adam voluntarily transgressed, he lost perfect justice both for himself, and for all that come of him: who are not only deprived of perfect innocency, but have the guilt of Adam's disobedience, to make us sinners, Ro. 5, 19 By which means, as also by our personal Man by the fall of Adam, lost blessedness and righteousness, and is under sin and death, sins, we have not only fall'n from blessedness, but are become the children of God's wrath, Ephes. 2, 3. So as we are now plunged into a double evil; one, that for lack of perfect righteousness, we are spoiled of all bliss, having no interest in heavenly glory and joy: the other, that through the guilt of adam's and our own disobedience to the Law, we are subject to everlasting misery and pain in hell. Therefore we stand in need of a double grace from Christ; one, whereby we may escape damnation in hell; the other, whereby we may find entrance into Heaven. In which two things, consists that salvation by Christ whereof so much and comfortable mention is made in Scripture. For salvation, it is a deliverance from extreme Salvation, what it is. evil, and a recovering of supreme good. Hence it was behooveful and necessary, that jesus Christ the second Adam, to make whole the wound which the first Adam gave us, must perform a double A double right teousnesse in Christ. righteousness: one, Passive (so called of Divines) to free us from deserved death: the other, called Active righteousness, to give us interest unto eternal life, which is not bestowed but upon such as bring absolute justice, according to that is written; Do this, and live: Galathians 3. Revelaations 21. Again, Into the holy City shall come nothing that is unclean: Matthew 19 17. and If thou wilt enter into life, keep the Commandments. And because this perfect justice resteth only in the person of Christ, therefore of all men he only it Christ only hath right to eternal life in Heaven, because he alone is perfectly just: others come thither by his right. is, that hath right to life everlasting in heaven. As it is he only whose sufferings can free from eternal destruction in hell, because of the infinite merit of his obedience. It will then be worth our labour to speak something of this double righteousness of Christ: for so a passage will be opened to talk of justification with more profit. The passive righteousness of Christ, is that obedience 1 Passive righteousness. which he 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 yielding up of his ghost Of this passive obedience, ye read; Heb. 5. 8. Though he were the Son, yet he learned obedience by those things which he suffered: and when that bitter cup was given him to drink, Math 26. he shows his obedience in saying, Father, be it as thou wilt. Howsoever humane infirmity would have declined it; (Let it pass, if it be possible) yet his most holy will obediently submitted to his Father; Not as I will. And this commendations is given him of Paul; Phil. 3. That he was obedient to his Father to the death of the Cross: for obedience is showed no less to God in suffering what he will, then in doing what he will; and so our Saviour approved himself and his obedience in suffering (as all other evils which were sent unto him in the whole course of his life) hunger, thirst, cold, weariness, contempt, reproach, poverty, want, banishment, conflict with beasts, with Satan, outward troubles, inward temptations; yet especially those last and greatest evils and afflictions which at and about the time of his crucifying and sacrifice were for man's sin inflicted upon him in soul and body, either immediately from the hand of his most ireful highly offended Father, or mediately from the Devil and wicked men, jews and Gentiles outrageously conspiring, and working him all the smart and shame possible could be put upon him; whatsoever evil, divine justice would, or hellish malice could heap upon 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 passive righteousness consisting in his willing and constant obedience of his manhood under the Cross, hath received such sufficiency of merit and worthiness from his godhead (to which it is personally united) for the deserving and purchasing for all his Elect, that most notable benefit which the Scriptures commonly call remission or forgiveness of sins: Which is an utter acquitting and delivering of all believers from all guilt come upon them by their own, or Adam's sin 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 far removed from East, the highest heavens from the nethermost earth; as guilt and pain, fault and curse, be removed from the faithful, by this passive obedience of Christ jesus. Whereunto belong all those Scriptures which affirm, that we have remission of sins by his blood; and that he died for Ephes. I. our sins, and redeemed us from alliniquity by his death. Rom. 4, last verse. This being his last and greatest suffering, by a Synecdoche Tit. 2. of the part for the whole, comprehends all other 1 Tim. 2. Heb. 9 sufferings; which being endured of him with most hearty obedience, have freed all believers from extreme evil, from damnation in hell, and the whole wrath of God for sin. Insomuch as howsoever many and great tribulations do chance to befall them in their life time, and death in the end seize upon the godly, yet these happen unto them as no part of God's curse for sin, or as fruits of his fury and hot indignation; but quite contrary, the crosses of their life being sanctified by Christ his Cross, they are great furtherances to 1 Cor. 11. ver. 32, 33. mortification and amendment of life, and good trials of 1 Pet. 1. their faith & patience, and nourishments of their hope: Rom. 5, verse 3. 4, 5. and death when it comes, having 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 over, and convey them into their heavenly Country. And as the faithful do escape all evil by the passive righteousness Simile. of Christ, his suffering of evils being their acquittance and discharge (as a surety having answered a debt for thee, enfreeth thee, as if it had been satisfied with thy own money,) the most just God never exacting one debt twice; so they find entrance into life by his active justice: for none must live but the just, which 2 Active righteousness. have perfect conformity with the strict justice of the Law; The just shall live. This exact righteousness all flesh lacketh: for, No flesh can be justified in his sight; Psal. 143. 2. Therefore no more surely was Adam shut out of earthly Paradise, than we his posterity for lack of perfect justice, are excluded out of the third heavens, the Paradise which is above. Therefore as jesus Christ our Mediator by bearing the whole punishment due to the breach of the Law, with most sincere obedience, hath enfreed us 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, love, he hath by this his active obedience merited, and obtained for his people a right and title to the Kingdom of Heaven. This active righteousness is, doing, and keeping the whole Law; it is the absolute conformity and agreement of the man Christ in his life, unto the perfect rule of righteousness given of God, in the Decalogue, or ten Commandments. Of this active righteousness there are two parts, one Two parts of active righteousness. is the conformity of his nature to the will of God, all the powers and faculties both of body and soul being rightly framed according to the most exact justice of He that made Adam without sin, could give Christ our Nature without our sin, which is but an accident to our Nature. the moral Law, he being conceived by the holy Ghost; the lump of flesh which he took, and whereout his manhood was framed, was so severed from all spot of sin, as there was not to be found in him the least taint of sin and corruption, no inclination in mind or will against God; but a through-disposition to all good. Hence called the immaculate Lamb, undefiled, separate from sinners; and so he behoved to be, that he might offer himself a spotless sacrifice to God, who under the Law would admit no blemished oblation. Had aught in his nature been never so little crooked and unright, his death had no more availed for remission, or his life for righteousness, than the death or life of Peter, Paul, or any other Saint: for then himself needing a Saviour, should not have been ours. The other part of his active obedience, is the conformity of his actions with the holiness of the Law, which in the course of his life, he kept and fulfilled: doing all that was commanded in both Tables, & doing 1. He did all. it in a perfect manner and measure, with perfect 2. He did all perfectly. love of God his Father, whom he obeyed to the death; and of men his neighbours, whom he loved as himself, yea more than himself, giving himself to a cruel infamous death for them. Also, doing all this to a 3 To a right] end. right end, that he might honour his Father, whose glory he sought in all things. And lastly, being constant john 5 unto the end, continuing in his love & obedience unto 4 Being constant in doing all was commanded. the last breath. Hence it is said, He did all things well, he knew no sin, no guile found in his mouth, and is called, that Holy one, and just and righteous one: who indeed 2 Cor: 5, v: last Acts 3, 14 alone, hath that justice which is able to abide 1 Pet: 3. the touchstone, even the most rigorous examination of the most severe divine justice; which having thoroughly and narrowly sifted it, cannot not only find nothing what to blame in it, but of right must allow it and crown it with eternal life. Hence it is, that this righteousness which Christ in his manhood hath thus performed (as we have said) is often in the Epistles of Paul, termed the righteousness of God, as Rom. 3, 〈◊〉, 22, 26. 2 Cor. 5, verse last. Phil. 3. Not only because that person which wrought it, was very God, the Son of the eternal God (though it were wrought in the humane nature assumed:) but especially to teach us, that this righteousness of the man Christ, it is that, and that alone, which the most just God approveth and rewardeth; not as he doth approve the unperfect obedience of his children in favour, pardoning what is wanting, and accepting the will for the work; but beholding this justice of the man Christ, with the eye of his strict Divine justice, he doth find nought in it to mislike: giving to it, De iure, even according to good right, the recompense of life eternal. This was well known to the wise and blessed Apostle Paul, who having in his own person yielded obedience to the moral Law before his conversion, while he was a Pharisie, but much better, and more obedience after his calling to be a Christian: yet being well assured, that it could not stand before the tribunal of God's justice, which condemneth the least obliquity and swerving from the Law, therefore he renounceth it, as having no affiance in it, nay rejecting it as loss and as dung, that he might be found, not having his own, but the righteousness of Christ, Phil. 3, 6, 7 Teaching all Christians every where in his Writings, namely, in his Epistles to the Romans and the Galathians, to seek after their perfect justice, from and in Christ: agreeable to the rest of Scripture, which exhorteth all men, as they will ever enjoy life, to thirst & hunger after the same. For this all men are to take notice of, that as Christ jesus suffered not for himself, but for sinners; so the righteousness which he wrought in 1 Cor. 1, 30. his humane Nature, by his active obedience, it belongeth to all his members, being a mantle or robe large and broad enough to cover and cloth both himself, and all his. Howsoever our garments do but fit one body at once, to cover it: yet this Wedding garment is able to apparel both husband and spouse, Christ & his whole invisible church, which is the society of chosen and believing ones. There being derived from his Godhead, an infinite worth, value, and price, as to the sufferings of Christ; so also to his passive and active obedience This righteousness being in Christ, it doth become ours, by an action of God, called imputation, of which afterwards. and works which he did, that he might be able to justify thereby all his elect. These things being thus opened, now a way is paved for us, to speak something of that worthy benefit of justification, which according to your desire, I will declare what manner of blessing it is, and how it is by faith. justification, what it is. Amongst sundry significations of this word justification (which I mean not now to meddle with) there be three especially to be observed: One is, * As sanctify, to make holy: rectify, to make right: mollify, to make soft: glorify, to make glorious, etc. to make just, which except it be with some commodious interpretation, doth not agree to this matter we have in hand (for we are not made just by a justice in ourselves or in our persons.) Secondly, it importeth as much as to declare, show forth, and allow for good and just, that which before was so: as in that saying, Wisdom is justified of her children, Luke 16, 15. Again, the Publicans justified God, Luke 10, 29. And in james 2. Abraham is said to be justified (declared such) by his Works. In a third signification, to justify, it is (according to the use and custom of speaking among the Hebrews) to absolve one from guilt, and to pronounce him innocent. As in all these places, where justification is set against condemning; as in the Proverbes, He that justifieth the wicked, or that condemneth the innocent, both are like abomination, etc. And Rom. 8. who shall condemn, it is God that justifieth, and Acts 13, 39 All that believe in him, are justified from all those things, etc. and innumerable the like places. It is a word borrowed by the holy Ghost from Courts of civil justice; where such as being accused, and are found guiltless, they be by the mouth of the judge, absolved and pronounced innocent. In this third signification, we use the word here when we speak of the justification of an elect sinner by faith; not for infusion of justice into us, whereby we should be made just by an inherent righteousness of our own, nor for the declaration of our justice before men: but for the absolving of a sinner from his guilt of sin, and the accounting or pronouncing him just before the tribunal of God. In which sense, the word is taken without all exception to the contrary, in Acts 13, 39, where it is written, Through this man is preached to you forgiveness of sin, and from all things from which ye could not be justified by the Law of Moses, by him every one that believeth, is justified. Which words, in good and right interpretation, can have no other meaning then this; That whereas by the Law, by the works and ceremonies thereof, men could not be acquitted and assoiled from their sins, yet by jesus Christ (so we by a lively faith lay hold on him) we shall be absolved from our sins, before the judgement of Almighty God. And in this selfsame meaning doth the blessed Apostle use this word throughout his disputation of this matter, in his Epistles to the Romans and Galathians; so as now it will be no hard thing to show, what benefit our justification is. justification of an elect sinner before God, it is an justification what it is: An imputation of Christ's whole righteousness to the believing man. action of the most merciful God, freely (according to his covenant of grace) absolving him at what time he believeth, from his sins, before his Tribunal, by the passive righteousness or sufferings of his Son imputed; and an accounting or pronouncing him for perfectly just by the active righteousness of Christ, imputed also unto such a believing sinner. For the fuller understanding 1 Imputation. hereof, we are to note, that in this work of justification, there is a twofold action of God to be considered. One is an imputation or reckoning of all our sins, and the whole punishment thereof unto Christ, upon whom as our surety or husband they were put by the decree of his Father, and his own election; that he by bearing them, might so acquit us from them. The second is an imputation or reckoning of Christ his whole righteousness, both passive and active to us, for the forgiveness of sins by the merit of the former; and the acceptation of us as absolutely righteous in his sight for the merit of the latter. Even as in a marriage, where a Noble man marrieth a beggar, there is an exchange made. The nobility and riches of the Husband, is communicated to the Wife, and her meanness or extreme poverty is now esteemed his, or at least extinguished in his greatness; so it fareth here. All our faults and punishments were by imputation of God the Father so put upon his Son, as if they had been his own; he was recounted Esay 53. a sinner, yea, made a sinner by it, and the chastisements Galat. 3. of our peace was upon him; he became a curse 2 Cor. 5, verse last. for us: and on the other side, the whole righteousness of Christ, both in his keeping the Law, and in his suffering pain and death for the breach of it, is so beeome and made ours by imputation, as if we in our own person had suffered and fulfilled all. So as a man's body and soul is no more his own, his sickness or health is no more his own, then upon God's imputation, the passion and obedience of Christ are ours for our justification. For as Adam's disobedience done in his own person, is yet the fault of all his Progeny, even to the Rom. 5. 19 subiecting them unto death by Gods imputing it unto them: so is the obedience of Christ in his nature, actions, and sufferings, though it stick inherently in his manhood; yet it is verily ours for forgiveness of sins, and for our accounting righteous by God's imputation of it unto us. The reason why this imputation is so requisite in Of imputation, Read Rom. 4. the work of our justification, it is apparent, because the righteousness of Christ being without us in the humane nature of Christ, it can no otherwise become ours for the absolving us from our sins, and getting us to be accepted as just in God's sight, then by a free imputation of it unto us. God accounting all the righteousness The merit of right is eternal life. of his Son unto the elect sinner to be his own, with the whole merit of it, at what time he believeth on his Son by a lively and true faith. And this the Scripture plentifully and plainly teacheth, 2 Faith. These two actions meet both together at one time, God then accounting and imputing all Christ's justice to a sinner when he truly believeth. that as on God's part there is this action of imputing Christ his justice unto us, so on our part there is required faith to believe the promise hereof made unto us by his Son. Therefore it is so often said, that we are justified by faith; and Christ his righteousness is called, the righteousness of faith, in many Texts of Paul his Epistles. Which is not so to be taken, as if either faith were a part of righteousness, which is wholly in Christ his doings and sufferings; or as if the quality and action of faith did deserve remission of sins (for Rom. 4, verse 22, 23, 24. it is unperfect, as all other graces are in us, and itself with the weak action of believing, needeth pardon from God;) neither as any moving cause of our righteousness: for it is the only mere grace and undeserved love of God, which moves him to offer and give us his Son with his righteousness. Therefore it is written; We are justified by grace: but we are said to be In what meaning we are justified by faith. justified by faith; as by an Instrument or hand created in the soul by the holy Ghost, for this purpose, that it may receive, apprehend, or lay hold on the perfect justice of Christ, as it is promised and given us of God in his Word of Grace, even the Gospel of Christ. As it is written; that by faith we receive the Son of God, and john 1. 12. the promise of the Spirit, and the righteousness of God. Gal. 3. 14. This way and mean of receiving Christ his justice by faith, being ordained of God, as meetest for our humbling, and the praise of his own free grace. For when Rom. 3. 27. we are brought once to see that we can bring nothing Why God would have his Elect so justified by faith in Christ. of our own to justify us, having in us manifest and manifold guiltiness from Adam and ourselves, and an utter emptiness, and deprivation of all righteousness, and so are driven to go out of ourselves to borrow and take from another, even from Christ his perfect justice, in his works and passions performed, and have all this reckoned unto us for our own, both for remission of sins, and for being accounted perfectly righteous, and that done freely by the gracious love and favour of God, freely giving his Son for us to death, offering him in his Gospel preached freely, freely bestowing him with his righteousness upon us, believing in him; and also freely working that faith by which alone it is, whereby we receive both Christ and his justice: the due meditation 〈◊〉, must needs make greatly as for the abasing of ourselves, who are utterly by this means put from all matter, and cause of glorying and rejoicing in ourselves before God, so also for the honour and commendations of Gods infinite love and grace, thus enriching us with the most perfect righteousness Two parts of justification. 1 Remission of sins. 2 Accounting justice to us. of his Son, unto the full pardon of all our sins, and freedom from the whole curse due to them; and to the obtaining of such absolute justice, whereby we may stand just before the severe judgement seat of God, and worthy of eternal life through the same. For Eternal life, the fruit of imputed righteousness. this is a necessary consequent of our justification or righteousness imputed, even the right of eternal life restored; as it is written, The just by his faith shall 〈◊〉: Rom. 1. 17. where the Apostle argueth, that righteousness is by faith, because we live by faith. Here are then two effects of faith, one consequent to the other; Faith bringeth us to justice, justice hath life annexed to it. Hence it is said, Rom. 5. 17. That by the gift of this righteousness being received, the Elect reign in life; that is, they are made partakers of true and everlasting life, which no more can be severed from righteousness, than death from sin; which made the Apostle say, that he did Galat. 2. 20. live, because he did believe in the Son of God. For then he began to live the life which is eternal in Heaven, at what time his faith did grapple on Christ, & his righteousness: for this is the compact of God, to give life unto him which keepeth the Law; Do this, and live: which the faithful do in the person of Christ, to whom they are joined by faith; and therefore the right of life belongeth unto them. So as they can no more be deprived of eternal life in Heaven, than Christ, who already enjoys it. Thus by the double righteousness of Christ imputed to the faithful, both death & damnation is avoided, and everlasting life and blessedness is attained. Apollo's. By this which you have spoken so amply of this second fruit of faith, to wit, of justification before God; it may appear that they are deceived, which will have it to consist only in remission of sins: whereas beside our absolution from sin by the sufferings of Christ, there is also an accounting of Christ his active righteousness unto us for our perfect justice. Secondly, This is Popish error in their second justification, they say, it is of faith and works. that they are in an error also, which do teach it to be a grace or quality poured into ourselves, whereby we lead a just and holy life; by which they say, one is justified. Also, the ignorant Christians seemeth to be in woeful The first justification (with the Papist) is remission of sins, apprehended by faith. case, who never understand what this great benefit meaneth. But especially Gods children already called, may herein see their own most happy condition by their calling to the faith of the Gospel. For as it fareth with a bondman ransomed out of bondage by his Emperor, Second justification (after their doctrine) whereby of just already by the first justification, he becomes more just; this is by our own works in part. This second justification being in truth our sanctification: there being but one only justification taught in the word, which for the beginning, middle, and ending by faith, are known. and advanced to great dignity and riches; or with a poor miserable man imprisoned for debt unto his Prince, and is not only pardoned his debt, but hath a very great treasure heaped upon him, being one which had never deserved well, nay, many ways very ill of his Prince, and from whom his Prince could never look for any benefit and commodity to himself; yet now by this most frank liberality and grace of his Sovereign, is suddenly of extreme poor and contemptible, made very rich and glorious. Even so it fareth with God's Children, being through guilt of sin and corruption of Nature, and by actual transgressions, bondmen to Satan, enthralled to sin and hell, and most miserably poor, destitute of all righteousness; indebted to God, the Sovereign Monarch and just judge of the World, both to be for ever kept from eternal life in heaven for fault of perfect holiness, and beside to be plunged over head & ears into the damnation of hell, through breach of the Law; yet through the wonderful benignity and grace of God, freely giving them his Son, with his righteousness active and passive, for the wiping out of all guilt of sin and desert of punishment, and the adorning & decking them with perfect holiness and innocency, by the imputation of faith freely made, they are now of bondmen and beggarly wretches, of heirs of hell, and exiles from heaven, become most free, rich, and glorious; even heirs, yea, fellow heirs with Christ, of that excellent inheritance which is immortal in Heaven. Here is indeed a most happy and joyful change which is happened them by the justification of faith: so as no marvel though the holy Apostle make so light account 〈◊〉 Phil. 3. vers. 9, 10. all other things whatsoever, in comparison of this. Neither is it to be wondered, though Satan in all ages have laid such battery against this mount & bulwark of Christianity. No one point of all Christian doctrine See and read Luther's Preface before his Commentary to the Galathians. which he hath so dangerously, so often, so many ways assailed as this; sometime carrying men from Christ to seek forgiveness, and some part of righteousness at least out of him in some other thing; and sometime annihilating faith and voiding it, as though there were no power in it at all, so much as to help toward our justification, by apprehending our righteousness: for he knows this Article to be the key of all Religion, the very heart and soul of Christianity, the most comfortable and sure stay, the very rock and foundation of all hope; so as overthrow this, and overthrow all preaching, and all believing were in vain, if this one fundamental truth could be perverted and depraved, either by defacing the gift of Christ's righteousness, by adding something to it of our own, or by cutting off the hand and arm that should receive and embrace it. It behoveth therefore all God's children, & namely, God's Ministers, so much the more to study & strive to maintain this truth, and keep it unviolable; also, such as have this grace imparted to them, to be justified by believing, to make much of it; enforcing and provoking themselves to all hearty and joyful thankfulness for it in word and deed, to all earnest care to grow and increase in this grace continually: I mean in the sense and feeling of it, and in the more full apprehension of it, even in respect of such wonderful effects as arise thence. But neighbour Aquila, because the day draws toward an end, and night approaching calls us home, therefore we will here cease, deferring the prosecution of your third motion touching the nearest effects and fruits which spring from the true sense of this benefit, till another time; when we may have more leisure to call them to mind, and to consider of them. Aquila. Well pleased I am to have it so: for the opening of these effects which follow upon our justification by faith, being a thing of that great consequence, would not be dealt in rawly and slenderly, or passed over in few words. So fare ye well for this time. The seaventh Dialogue. The nine effects of justification by Faith. Apollo's. NOw Neighbour Aquila, may I know of you whence do you come? for ye were not wont to come that way as ye now do. Aquila. I came not long sithence from home with a friend of mine that came to visit me, & drew me out to go with him to set him on his way, which I did willingly for his good company sake; but I have made the best haste I could, that I might keep touch with you, and it falleth out well that I do so happily, and fitly meet you: for I was somewhat afraid lest you should have tarried too long for me. Now Sir that we are so well come together, will it please you to lay forth those nine nearest fruits which spring from the feeling of justification by faith, what effects use to follow hereupon in the souls and consciences of justified persons? Apollo's. The blessed Apostle Saint Paul shall give you your answer unto this question: for having most divinely in the 2. 3. and 4. Chapters to the Romans, laid forth the doctrine of justification, and very substantially proved it to be not by our works, which we do, not only for that we are all sinners, but because they answer not the justice of the Law, no, not in the regenerate, which have most grace, and do most good: but by faith, apprehending the sufferings and death of Christ, full absolution from sin, and his active obedience to the Law for our perfect justice with God. At the fifth Chapter he cometh to those proper and immediate Rom. 5. v. 1, 2, 3, 4, 6. 11. effects of this grace of justification, which you now inquire after, and there (as I conceive 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. Access unto his grace: 4. Standing in that grace: 5. Hope of glory. 6. Rejoicing under that hope. 7. joy in tribulation. 8. A sense of God's love in Christ. 9 A glorying in God. These are the most secret hidden works of the Spirit, as so many marks to the Christian soul, whereby to find and try out the truth and certainty of her own justification. Also being as it were rich jewels or most precious ornaments affixed unto that most glorious robe of righteousness wherewith she is clothed so sumptuously, to the great contentment of Christ her husband, and her own unspeakable comfort. Aquila. Of these foresaid effects, I do desire now to hear you speak somewhat in that order as they are named. And first, touching peace with God, what do ye understand thereby, make it plain to me what manner of gift that is. Apollo's. These fruits of justifying faith being many First fruit of justification by Faith. (nine in number) I had not need to be long in them, we having so much other work yet behind: And yet being both weighty matters, and removed from common understanding, I cannot well tell how to speak briefly, lest I speak not plainly enough; but this easeth me of some care, that these things are spoken unto 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 or 1. Reconciliation. truce with God; in which sense, the word is used in Esay 0, 6. those Scriptures where Christ is termed our peace, the Ephes. 2, 14. Prince of peace, our peacemaker: and peace is made Colos. 1, 20. by his blood, that is, atonement or reconcilement What it is. with God, whiles our sins which bred an enmity between God & us, and made a separation of us from him, and of him from us (his infinite justice hating our sins, and we through sin extremely hating God) the guilt of these sins and punishment, being wholly done away, & freely pardoned by the merit of Christ his death, we have now God pacified towards us, & of a more than terrible judge, become a most amiable and kind Father, taking us now for sons by grace, who were children of his wrath before. Secondly, from this peace and reconciliation made 2. Peace of conscience. with God, our faith accepting the mercy & forgiveness by his gracious promise freely offered, there followeth What. another peace and happy tranquillity of our conscience, which (the wounds and terrors of it being now healed and quieted upon that blessed consent between God's promise and our faith) instead of accusing and trobling, as it was wont, doth now excuse and acquit us before God with unspeakable rest; so as in the sense of God's pacification towards us, we are not greatly terrified with sin and other enemies of our salvation: and though there be some agreement & likeness between this true peace of a good conscience, & that false peace of a dead and benumbed conscience, inasmuch as both are quiet and free from trouble or anguish, yet there is in other respects as great odds between them as is between heaven and hell. 1. For first, a dead conscience is quiet, because it 2 How it differs from false peace of the wicked. hath no feeling of sin 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 sin or judgement, and thence grows the quietness it hath, which will quickly be shaken off, and horrible terror succeed in the room with sin reuiueth. And it is awaked by the knowledge and due consideration of the Law of God. But an holy conscience washed in the blood of Christ, it is quiet, because it so feeleth sins, as it 〈◊〉 them all forgiven, and God pacified and well pleased in his Son. Hence ariseth her peace which passeth all understanding. 2. Secondly, a benumbed conscience, though it be quiet, yet it comforteth not, but lieth as asleep: there may be in the heart natural liveliness and comfort, by presence of things pleasing to nature, but no spiritual comfort in the conscience at all: whereas the truly pacified conscience hath great comfort in itself, cheering up the soul as a man is cheered at a feast, a good conscience is a continual feast. 3. Thirdly, the benumbed conscience is awlesse & feareth not the offence of God by sin, nor his wrath for sin. Whereas the truly appeased conscience is fearful to offend such a Father: though it now fear not damnation, which is taken away by faith in Christ; yet it feareth transgression & breach of the Law, as it is written of job, that he feared always, and of 〈◊〉, that he feared God greatly. Aquila. Sir, may it please you ere you pass over to 2 How peace of conscience is to be got. the next fruit: First, to show how this blessing of a peaceable conscience is gotten, and how to be preserved; and also whether and how far it may be lost, and what is to be done to recover it? Apollo's. There are two ways whereby to attain this peace. First, by an unfeigned displeasure & sorrow conceived in our hearts against our own sins, breaking forth in an humble, sincere, and constant confession of them particularly, so far as they are known, with an earnest endeavour against them, to shun all occasions of them. Secondly, by stirring up the heart to embrace that promise of the Gospel, which offereth to us the forgiveness of them, verily believing them to be indeed remitted to us from God, according to that his merciful promise, which he can no more break, than he can deny himself: for he is true, and cannot lie. Now having thus gotten this peace of mind, there must great care be taken for the preservation of it; seeing it is no less praise to keep a treasure, then at first to purchase 4 How preserved. it. And it is to be kept even by the same means by which it was come by, even by often and earnest confession of our sins, and craving pardon thereof, and by believing the truth of the promise; but especially by a careful avoiding of every known sin, even the least, labouring still as to get a clearer insight of sins by the lantern of the Law; so as they are more brightly known and perceived to increase in care and watchfulness over our hearts, to stop the course of sin in the very thoughts and desires; where sin being yet but young and weak, may most easily be crushed: never let it go so far, as to get consent of the will to agree to the motion of it, much less the help either of tongue or hand, or other part of the body to execute it; for than it will raise up new storms, and trouble the quiet peace of the soul. Hereunto join a desire and study how to perform all known duties which concern us in our general or special calling, with all uprightness and singleness of heart, as in God's sight, out of love to please him, and true desire to glorify him by our obedience to his will. For great is the peace that they have which walk in his Statutes, saith the Psalmist. Therefore that which we cannot do perfectly, let us strive to do sincerely, and ask forgiveness of our imperfections: and so it will come to pass, that our peace will not only stand to us, but increase daily, and more abound in us. 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 than reconciliation with God, or faith can be lost. Indeed this peace of 5. How far 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 job, David, Ezekiah, and by the experience of others in these our days, who either by falling into some gross actual sin, or by some 6. By what means lost. fearful security, not looking to, and watching over theirwayes, or by some strong fit of temptation, have been for a time in an hell of horror and soule-sorrow, having no more sense of peace, than a man upon a rack doth feel any ease; complaining in the anguish and bitterness of their grief, that the terror of God hath been upon them, that their soul hath been disquieted within them, that they were cast out of God's sight, mourning as a Turtle, chattering as a Crane, weeping and watering their cheeks and couch with tears; weary of life, wishing for death, finding nothing but fear on every side; yet all this while their lively faith, the remission of their sins, their atonement with God, and the blessed peace of mind coming thereof, not utterly lost; but the sense only of these benefits taken away, it faring with them as with the Sun, which being under the dark clouds, yet is still in itself a lightsome creature, and when it hath power to scatter the thick clouds, giveth forth his shine afresh; or as the trees in Winter, which having neither fruit, nor blossom, nor leaf, seem to be dead; yet have life in the root, which appeareth in the Spring. Or finally, as with a man in a trance, who in truth 〈◊〉, though for the time he have no sense or use of life; even so it is with Gods own Children in the pang of some soul affliction, or after some deep fall by sin, there appears in them for a season no fruits, nor feeling of any saving grace, but all is clouded, and dead to seeming; yet not so in truth, as both reason and the event declareth. For all saving grace is of that nature, as it perisheth not; it never dyeth, where it once liveth, therefore called immortal. And such as for a season have fear and trouble, and dulness, with deadness in their conscience, they do afterwards recover themselves; the graces which seemed to be dead, being stirred up by the use of good means, are again quickened. And the best How recovered. means for such as have lost their former peace, as touching all sense of it, they are private prayer to God, though it be with great untowardness, yea, though they be troubled, when they think on God; yet still to make petitions unto him in his Son's name. Those very groans and sighs which are so little, as they cannot be uttered what they are; yet being the work of Christ Rom. 8. 26. his Spirit, they are through the same Christ pleasing to God, who despiseth not a contrite and broken heart; therefore Psal. 51. 17. let not such forbear to come, but 〈◊〉 more seriously to renew their repentance, taking the help of the prayers and comforts of the godly wise, by whose counsel & supplications many a weak troubled heart hath been raised up to peace and rest in the Lord. For this being God's ordinance, to pray one for another, and to confess our sins one to another; james 5. certainly God will bless it to the good of his Children. Therefore let such take good heart to them, and for their better relief of their distressed conscience, let them remember the old mercies of God toward them, and what peace, joy, and comfort, they have had heretofore in God; and other the works of his grace, which they have felt, must assure them, that that God which once had so far expressed his love towards them, will be their God for ever. These private means joined with the public, namely, the reverend use of the Word and mysteries, will again so settle their heart in peace, (through God's powerful blessing) as that they shall be occasioned to say with the Prophet; Return to thy rest, O my soul, for the Lord hath been beneficial to thee; he hath delivered thy soul from death, and thy eyes from tears; Psal. 116. verse 7, 8. Aquila. Let me now remember you to proceed to the second fruit of justifying faith, which with the Apostle you called, Access into the grace of God; what do ye esteem this to be, declare it to me as I may conceive it? Apollo's. This third fruit, which is the access or entrance 3 Fruit of justification. into the grace of God, it is a companion of the former, following it at the heels; for our conscience being pacified, through the having God pacified and reconciled toward us, the Christian soul assumeth and taketh great liberty in all necessities, outward and inward, to approach and come unto this God, thus become gracious and favourable to us in his Son; and this is that access or entrance into his grace, being the same with that which we read of Ephesians 3. 12. We have entrance with boldness, through confidence and faith in Christ. And also one with that Heb. 4. 16. We may with boldness come to the throne of grace, hoping to find help in time of need; or as before, when our sins were unpardoned, they shut us out of God's presence: so being now forgiven, and God reconciled to us. We may freely upon all occasions, and do with much liberty draw near to him, being made propitious to us, we have a certain resemblance and shadow of this in natural Children, who dare not come into the sight of their Father all the while his anger is moved for some fault, but fly rather his presence, as did Absalon; but atonement being once made, and they certified thereof, then Absalon dare freely show himself before his Father: so it fareth with God's Children, they shun and fly from God (as Adam) all the while they have God angry for their sins, and their consciences in that regard 〈◊〉 or disquieted; but upon reconciliation believed, and the conscience thereby appeased, they now with an holy boldness enter in to God, to speak to his Grace for themselves and for others, according to all their wants and distresses: which how great a gift and privilege it is, may be perceived by the example of a base subject, through some capital crime obnoxious by the Law to death; and now by the clemency of his Prince, not only pardoned, but honoured so and advanced, as he may at all times have access unto his Prince, to sue for himself and his friends. But look how much the favour of God exceedeth the favour of all earthly Monarches, and is far more able to gratify us in things most nearly concerning us, enen eternal felicity; so much doth this benefit of our access unto God exceed that other: and it is a benefit that no heart can think, no tongue can utter the unualuable greatness of it, that poor sinners should receive As we need not Saints to intercede for us, or merits to commend us to God. this honour through the mediation of Christ, and by his merits, to have free approach into God's privy chamber, yea, into his secret presence, to acquaint him with all whatsoever wants we have, and to talk with him as a child with his loving Father, or one friend with another. Thus considering what need we have of him, and how able he is to pleasure us, cannot seem but a wondrous great mercy, our unworthiness and his greatness being also coupled together. Aquila. The fourth fruit ye called a standing in this grace, 4 Fruit of justification. what is this I pray you? Apollo's. It imports as much as a perseverance and continuance of true believers, in that blessed estate whereinto they are brought by faith in jesus Christ, by whom they have God favourable; not by fits, and for days, months, years, but for ever; and that such a thing is meant here (by standing) not only our common speech, wherein we call a place of continuance, a station, or a standing; and of a man that is resolute and constant, we use to say, he stood well to it: and when we will stir up one to steadfastness, we bid him stand to it. But the Scriptures also by this word express stableness, Stand in the way 〈◊〉 sinners. both in evil; Psalm 1. 1. and in good; Psalm 122. 1 Corinthians 16. 13. Likewise where it is said by Saint Paul; The justified by faith do stand in Stand fast. that grace, whereinto they have sound entrance: He intends to teach thus much, that the Elect believer, as by the means of Christ absolving him from sin, and reconciling him to God, he is set in the estate of God's favour, hath thereby his conscience sweetly quieted, enjoying this liberty, that he may upon all just occasions with holy boldness and reverence come to the gracious God, and enter into his presence. So he is established to abide and remain in this happy condition for all eternity; so as though through the malice of the Devil, and by his own unwariness and infirmity, he may be sore assaulted and shaken, and take some deep and dangerous fall, yea, so far as for a time and in part he may lose sundry tokens, fruits, and gifts, and feeling of grace, as peace of conscience, joy of the Spirit, touching the sense of them, clearness of understanding, affection to goodness, fervency of love, boldness in confession of God, and such like; as is very manifest in David and Peter, Psal. 51. 7, 8, 9 Mat. 26. yet he is preserved so sure, as he cannot possibly fall wholly and utterly, or for ever, from that grace of atonement, and such effects as necessarily depend thereon, which they have attained by the faith of our Lord jesus Christ. Because God, who loveth the Elect in john 13. 1, 2. his Son, is unchangeable, loving to the end: also he hath received them into an everlasting covenant, promising jeremy 32. so to put his fear in them, as they shall not have the will to go from him; as he never hath the will to cast out whom he hath once embraced; being also of almighty power to maintain them in his fanour, committing them to the custody of his Son, john 10. 28. to be kept, who will lose none whom the Father hath given him by election, and which come to him by faith. And though they do often of frailty sin, and that grievously, whereby they deserve to be forsaken perpetually, yet are they kept from that unrecoverable downfall; Matthew 12. Hebrews 6. and by the intercession Rom. 8 25. of Christ, have all their other falls of weakness covered and pardoned. His Spirit moreover which is in them, and which they have of God, in due time quickening that is dead, strengthening that is john 16. weak, raising them up from their falls, stirring up their repentance and faith, and enabling them to keep on their way until they come to the goal. And therefore Let them look upon what ground they stand, which think the grace of God may be finally lost, and wholly. this I confidently hold upon the promised grounds, & would have all to receive it as a truth of God, which cannot deceive the Elect, being once by a lively faith united to Christ, through his Spirit, justified by his righteousness, having their sins forgiven them by his death, and reconciled to God, to the sound pacification of their conscience before him; and enjoying this liberty of having access into the gracious presence of God, can never by all the powers of hell be quite and wholly plucked from this grace. Howsoever they may (as I said) lose for a space many fruits of grace, and be further worthy for their offences to lose all for ever, if God should deal in rigour (as he never doth, nor will do with those to whom he is become so propitious in Christ, as to justify 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 is Standing in grace, opens no window to security. so far from being to be feared or suspected, lest it should breed security, and jull men asleep in a carnal presumption; as on the contrary, it is very available to quicken and provoke God's children to all Christian care and watchfulness; both because the faithful are so preserved of God in the estate of Grace, as that the same word which teacheth this, doth teach also, that their own fear, endeavour, and vigilancy in the careful use of all good means, and in diligent heedtaking to all their own ways, is required hereunto, as the means of their standing. Let him that standeth, take heed lest he fall, 1 Cor. 10, 12. And again, Be not high minded, So as where security reigneth, it is a sign that such are not in the state of grace. but fear, Rom. 11, 20. And again, He that is borne of God, preserveth himself, 1 john 5, 18. And secondly, because the elect upon calling to mind such mercies of God towards them, as they have with their calling to faith, will be moved unto great thankfulness, to love and honour such a God, as hath brought them and settled them in such a blissful, sure and steady condition; so as they will not grow bold to offend & live securely, if it were but in this regard, that they will not be found ingrateful to such a most kind Father. But when his honour, and their own safety lieth upon it, that they eschew security, and stand upon their guard: this double cord will strongly hold them unto their duty. Aquila. Now I would gladly hear you speak something to the fifth fruit of our justification by faith, which ye called (after the Apostle) a Rejoicing under the hope of the glory of God. Where if it please you, I would have you distinctly to show me these three things. First, what he meaneth by the glory of God. Secondly, than what is the hope thereof. And lastly, of rejoicing under that hope; so this fifth fruit will be evidenced to me the better what it is. Apollo's. In all these I will seek to satisfy you, and 5. Fruit of justification, hope of glory that with so few words as such things may well be uttered. The glory spoken of, Rom. 5, 2. it is that blessed 1. Glory of God. celestial glory which believers shall enjoy in Heaven with God; and it consists first in a removing from them all manner of sin and misery, from which they Reuel. 7, 21. shall be absolutely free: the evil of sin and pain shall touch them no more than it shall touch God. Secondly, in the presence and having of all good for soul and body, and that in all perfection: their bodies being made incorruptible, strong, bright, and glorious, as the Stars or Sun in the Firmament; their souls filled with holiness, abounding in all love of God, his Angels and Saints: and God mutually loving and delighting in them. And all this, as without measure, so without all term or end. Earehath not heard, eye hath not seen, heart cannot conceive and think of the greatness of this glory. None know it, save such as receive it. This is called the glory of God, not only in this regard, for that it is his free gift which he bestoweth on his sons and daughters: but also for that himself lives in it, and is infinitely clothed with this celestial glory. He dwells in inaccessible glory, his children being made partakers of some beams of it, as they are capable, yet so far as to their absolute felicity for ever. For the second thing, what may be the hope of 2. Hope of Glory. that glory. It is that certain and sure expectation of the believing justified soul, to enjoy in due time this heavenly glory, and whatsoever serves to lead thereto, as it is certain of such good things, as it enjoyeth 3 Why it is certain. already. For, seeing the faithful do hope for heavenly glory, and their hope shall not make them ashamed, Rom. 5, 5. therefore they may surely, and with certainty, expect eternal glory in heaven. Otherwise, their hope would bring shame and confound them, if they should miss of the thing hoped for. Again, the believers are said, to rejoice under this glory, Rom. 5, 2. Now there is no rejoicing with godly wise men, but in things of certainty which be assured. There is therefore certainty in their hope, otherwise how could they pray unto God, and call him Father? For his children shall certainly be saved, and they may certainly look for it: and how could faith be a certain persuasion of the truth of the promise, if hope were but an uncertain and wavering looking for the accomplishment of the thing promised? Finally, hope staying itself upon the infinite truth, mercy, and power of God, which cannot deceive, alter, or fail; therefore Christian hope of glorious happiness is no opinion, but a very certain and steady expectation. Aquila. Sir, let me here interrupt you a little without your offence. Seeing the nature of hope is but to look for something which as yet we have not, and is to be had hereafter, as the Apostle, Rom. 8. argueth, to wit, when he saith, Hope which is seen is no hope, we hope for such things as we see not: whence then is that certainty and assurance which is affixed and joined unto hope, there being many things hoped for to be had of us hereafter, which yet men never have? Apollo's. Neighbour Aquila, this was well & timely moved. For certainty is not of the nature of hope, 4. How certainty comes to be joined to hope. which being generally taken, and in it own nature, is no more than as you have said, an expecting of some future thing which is yet for to come; therefore certainty or uncertainty goeth with hope, according to the nature of the things hoped for; which if they have contingent causes, so as they may come to pass or not, than the hope of such things is ever with uncertainty, and no better than a doubtful opinion. Hence it is, that humane or civil hope, which is of worldly things (which have no certain causes, but may be or not be) is ever 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 cannot make me sure. For upon good cause he may alter his mind, or fall sick, or myself may have necessary lets. But now it is otherwise with Christian hope, which is certain, and assoreth a man of the things hoped for; as spiritual blessings, and protection on earth, and celestial glory in heaven. Which things, because they are very certain, proceeding of most certain causes, as the unchangeable mercy and truth of God, purposing and promising eternal life, with all things which belong thereunto, and bring thither: and having already given the elect in the work of their calling, and justifying them by faith, in pacifying their consciences by the feeling of their sins forgiven, and allowing them access into his grace, and by other fruits of his covenant, sure demonstration, and experimental knowledge of his truth and mercy: Hence it is, that they may with undoubted certainty, and do assuredly look for that which is yet behind, even their glorious perfection in heaven. And notwithstanding there be in them still remaining corruption, by strength whereof, they often fail and offend by many, & sometime very great sins, yea and their own will is changeable: yet seeing it is so, that unto believers repenting, all sins are forgiven; and God himself never changeth: howsoever his children are subject thereunto, 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 never utterly quailed & daunted, but standeth firm as mount Zion, or as an hill of Brass, so as not only for the present, but ever for hereafter, their hope shall be firm and good. Which truth, as it much correcteth the error of them, which sever assurance from hope of glory, & make of it but an opinion and wavering conceit, as of a thing which they may have or miss of (a thing not to be marvelled, seeing some in part at least, ground their hope upon the merit of works, and upon their serving of GOD, weak grounds to bear up certain expectation of glory:) so it ministereth much comfort to the faithful, which have received this Christian hope, insomuch as whatsoever their afflictions, enemies, or sins be, yet they cannot miss of glorious bliss in the end. For God is faithful which hath promised; and having also begun a good work in them, he will finish it until the day of jesus Christ. Finally, whosoever hath this hope of the glory of God, let him purge himself, even as he is pure. For, if we look for such a glory as is heavenly, we ought to be very diligent, that we may be found of him in peace, without spot and blameless. Aquila. You have satisfied me in this fifth fruit of hope, and by that which you have delivered, I do well observe how three sorts of persons be hugely deceived. The first is of them who in some part do build their hope upon their own good doings, who must needs always float as a boat upon the water, with continual uncertainties and doubtings of their salvation; for that they can never be sure when their works are sufficient, and when they be free from being in some mortal sin, do still perplex their hearts; beside the great sins which they commit against God, in whom alone the hope of his children is to be fixed, as an anchor in the bottom of the water, insomuch as they are pronounced accursed, which hope in aught save God: and men's works they are not good, therefore popish hope is an accursed hope. Indeed good works, and a just and godly life, may be unto the Saints a secondary help, and as it were some prop to stay their hope, in this regard, that to such persons as live so, is the promise of eternal life made: but God his infinite mercy, truth, and his Almightiness, manifested in the death and resurrection of his Son, is the true and only foundation of hope. Thanks be unto God (saith Saint 1 Peter 1. 3. Peter) who hath begotten us to a lively hope, through the resurrection of Christ from the dead. The second sort is of such, as in their ignorance or mistaking, think and speak 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 fair day, when they see the morning clear; or of a good harvest, when they see corn come up in the blade, and well eared, being herein not right, though they little suspect so much by themselves. The third sort is of such, as having better knowledge of the truth of this doctrine touching the certainty of hope, yet fail herein, that they do not labour to express the power of a true lively hope, in the purging of themselves, their hearts and lives from filthiness of sin, that they may become such as God in mercy will accept as meet and fit to enter into that undefiled inheritance, which they say, they certainly by hope do look for. But now Sir having dispatched this fifth fruit of the hope of glory, if it seem good to you, set upon the next, the sixth fruit; Rejoicing under this hope, 1 Peter 1. which is elsewhere called, joy in the Spirit, or joy of the Psalm 51. holy Ghost, and joy unspeakable and glorious, and joy of salvation; I would have you open this to me. Apollo's. joy, or rejoicing, generally taken, it is a 6. Fruit of justification. sweet motion of the heart upon the presence, or hope joy spiritual. of some good thing. Now as good things (which are the objects of joy) be diverse, so rejoicing is diverse. If the good thing be such as do tend to the pleasing or preserving of our Nature, the joy which is taken in it is fleshly and worldly, such as reprobates & wicked men of all sorts may have. But the rejoicing, which is peculiar to a believing justified person, it ariseth, and is occasioned by heavenly and spiritual graces and blessings, either presently had and enjoyed; as calling to Christ, remission of sins, reconciliation with God, peace of conscience, repentance, the graces of the new man, faith, hope, love, etc. or else certainly hoped for, as eternal bliss and glory in Heaven. Hence in Scriptures termed, joy of the Spirit; not only because it is wrought by the Spirit, but because spiritual blessings are the object of it. And herein differeth Christian rejoicing from worldly, that as this springeth from the having and presence of earthly and perishing good things of this life, and therefore lasteth not, but is suddenly quailed upon the change of estate, and loss of temporal good things, and ever it endeth in bitter sorrow: chose, the rejoicing of the faithful, it is lasting, and cannot be taken away, such as cheereth the heart even in afflictions, as we shall hear anon; because it cometh from a sense of God's present favour, and the present enjoying of many excellent heavenly fruits thereof, and an assured expectation of full blessedness to come: their hearts being truly certified by the holy Spirit, and assured by faith, that as they now have God propitious and gracious towards them, for the free remission of all their sins; so the day will come, when all corruption of sins quite done away, and all tears for sin and misery being wiped from their eyes, at a word, when all evil being utterly removed from them, they shall be perfectly blessed and glorified with God; in which hope they rejoice, and comfort their hearts, lauding and praising God with Psalms. The which their spiritual joy coming from the feeling of God's favour, and the looking for of God's glory, is a part of God's Kingdom, Rom. 14. The Kingdom of God is righteousness, peace, & joy in the holy Ghost. And therefore of Saint Peter called, Gloriousioy; 1 Pet. 1. Unto which the Apostle therefore earnestly exhorteth the faithful, Rejoice in the Lord: Again, I say rejoice; Phil. 4. 4. And Rejoice evermore; 1 Thes. 5. 16. And this David begs, joy by hearing. Psal. 51. Make me to hear of joy and gladness. Where observe this, that joy is begotten by the promise of the Gospel being heard. Let me hear even by that gladsome joyful tidings of forgiveness by Christ, how it is nourished and increased by that means; and being at any time overshadowed (as it falleth out sometime with God's dear Children, that the sun of their joy is hid under a black cloud of sins and temptations) than it is recovered and had again by the word of faith, by the message and testimony of forgiveness of sins, being yours, and believed; therefore it is that David prays to hear of joy. For when the joy of the Christian heart is turned into bitter grief, there is nothing will cheer and glad it saving the promises of the Word. I had utterly fainted in my trouble, had not'thy Word comforted me; Psal. 119. All other solaces which we use to follow, for the cheering of our spirit made sad with sin, are vain and nothing worth. It is the word of promise, only through the working of that Spirit of comfort, that can fetch again a fainting spirit, or keep it in joyful plight without fainting. Therefore as God must be sought to for this joy when any lack it, so he must be waited on in his Word for the obtaining and increase of it. For sithence both faith, and hope of glory, are bred and fed by the hearing of the Word of the Gospel; by the same way our rejoicing, the fruit of our hope, is to be gotten, and preserved. But that we may not stay too long about any one thing, having so many things to speak of; we are to understand that this former rejoicing of a Christian heart, under hope of God's glory, doth bring forth another branch of rejoicing, far more admirable; and that is, rejoicing in bitter 7. joy in tribulations. tribulations, which are grievous to our Nature: for this is not so much to be marvelled at, if true believers have their hearts moved to joy and gladness, because they certainly look to be glorified with God in heaven; for the hope of far less matters useth to cheer up men's hearts: but this is indeed very wonderful, that afflictions, which have in them matter both of shame and pain, yea and carry a show of God displeased and angry with us, that yet the godly believers should be merry and cheerful in the feeling of them: this (I say) is strange, yet it is most certainly true: the Apostle affirming of them, who be justified by Faith, That they rejoice even in tribulations: Rom. 5. 3. and experience proveth to us the truth hereof: The godly in their affliction, even in most bitter martyrdom, suffering the spoiling of their goods and lives with joy. The reason is, because the afflictions proceeding from God's love and special favour (as the faithful are well persuaded, being reconciled to him) and for an especial good end, to try and increase their faith; therefore their afflictions do nourish in them the hope of their glory (as seals and pledges thereof unto them,) assuring them that rest will come after their troubles, according to God's faithful promise. Now the remembrance of that rest and happiness (in hope whereof they live) causeth all things to be sweet and pleasant unto them, which they meet with in their way, & as part of their way, by which they are to pass, toward that glorious and happy end. They being not a little comforted herewith in their greatest distresses and troubles, to know, that being now made partakers with Christ and his afflictions, suffering and dying with him, they have the Lords own word for their warrant, that they shall also live and reign 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 immortal and weighty: hence it is, that looking for it, & looking upon it, and not upon their temporal calamities, they are very comfortable and courageous; the joy of good things to come swallowing (at least mitigating) much the grief of evil things present. Aquila. Sir, you might now (as I think) proceed unto the two last points of justification, but that I would entreat you to lose two or three knots. One is, whether God's children may embrace worldly comforts. And the second is, sithence the hope of glory breeds in them such joy, even to the solacing & gladding of their hearts in most irksome and painful sufferings, how cometh it, that sometimes some of the best and most faithful men, do strangely despair, and are not only without hope and joy, but exceedingly appalled and daunted, despairing, and full of discomfit? Apollo's. Good friend, albeit something hath (by occasion) been said to this point twice or thrice heretofore (if ye remember) when we spoke of peace of conscience, and of standing in grace, and elsewhere: yet I will answer your demand, touching the despairs of the faithful, if first I speak somewhat of worldly Of worldly joy. comforts: which as it pleaseth God sometime to afford his own children, and that in a good measure, giving them also power to apprehend them: so there is great fear and danger of being deceived by them, as we see in the woeful examples of Salomon's fall, and Ezekiahs' sin, and sundry others, which have lost the sense of spiritual joy, by being too much carried away with worldly joys, not keeping a measure in them. Therefore, God's children are to be admonished of these few things, about their joy in earthly comforts. 1. First, that simply considered, it is common unto Rules and cautions for worldly joy. them, not only with the ungodly, but even with sensual beasts, who are delighted when they have things liking to their nature. Thus we see the Calves and Lambs to skip and sport themselves, & the very horse rejoice, when he hath good provender. 2. Secondly, too much worldly joy, when the heart Let Salomon's example prove this, & cause the godly to fear worldly comforts. is much and often cheered with pleasures of life, is very perilous; a great enemy to godliness, having been the bait wherein many a good soul hath been caught; so as there needs great caution to be taken, about the well using of it, especially it being so hard for us to govern either our passions of grief or joy, of fear or love. 3. Thirdly, therefore prayer is to be made unto God to guide them in their mirth, and to enable them to observe a due measure therein, that the heart be not deceived thereby. 4. Fourthly, in the midst of mirth and worldly joy, when the heart begins to cheer much, some sin of our life committed, or some judgement of God which we have been under for sin, or some threatening of the word against some of our sins, would be called to mind, to check the immoderateness of our affection, and so to temper and take down our mirth, that it be not with excess. 5. Fiftly, as Surgeons are fain in some cases, to divert the course of blood for the healths of their patients; so let christian's endeavour to turn their worldly mirth into a godly spiritual mirth, by considering with themselves seriously, that those earthly pleasures and worldly comforts wherein their heart is delighted, are the fruits of their redemption, pledges to them of better things to come; and so to learn to rejoice in the use of them, as testimonies of God's love and favour in Christ. 6. Sixtly, it would do well in their joy for worldly things, to think how suddenly and soon they may be lost, and all turned quickly into the contrary. Also, to remember the afflictions of the Church, & of some chief members thereof, which mourn now when they rejoice; that by a fellow ceiling of others miseries, their own joy may be laid, and brought into better compass. 7. Seventhly, let them further call to mind, how often they read of Christ's tears and sigh for sins & miseries of others; how seldom or never they read of his laughter and mirth. Which though (no doubt) he had, and did partake of it, being a man like to us, in all things save sin, (and to rejoice is in itself no sin) yet likely it was sparingly; and surely no mention is made of it in the story of the Gospel. He was at some feasts indeed, but no word of his mirth there. 8. Lastly, our mirth as it would be by all good means moderated, so there would care be taken, that it be referred to a good end, which hath a great stroke in the goodness of any action; namely, to take our worldly comforts with this purpose and mind, that we may be the more apt to praise God with cheerfulness of heart, and to go through the laborious and irksome travels of our calling with more alacrity and liveliness. Thus there will not only be no harm in our worldly mirth whereof to repent, but it will prove an help to us unto godliness, and be as an handmaid to that spiritual rejoicing under the hope of glory. Now to your other knot, how it falleth our, that believing Christians, notwithstanding their hope and joy in God, yet are sometime filled with despair and discomfort; if I should say no more, but that they may often thank the abuse of worldly joy, as the cause of those heavy gnawings of despair which come over their stomaches, I should say something, and which were too true: howbeit I will deliver to you more fully what I judge of the despair of the believers. And first, I judge it a very strange work of God, that it should fall Grounds of hope. out, that a true believer should despair, considering that the hope which is put into his heart, as an anchor sure and steadfast, hath such firm groundwork as the constant truth, the omnipotent power, the unchangeable mercies of God the Father; also the precious death, perfect obedience, powerful resurrection of Christ, our Mediator: finally, the sanctification and graces of the holy Spirit, which as the first fruits of the Spirit, as the earnest of our inheritance, the beginnings of life eternal, the peculiar ornaments of Christ's Spouse, serve to be as under helps and props of hope, there being also the Ministry of the Word and Sacraments, and many other means to confirm hope; I say, that for all this, they should be sometime in that case, as if they had never heard of God, of life everlasting, or had not known what hope had meant, it is very strange indeed. Yet all Of the despair of the faithful. experience both old and new telleth us, that as in the Elect before their calling, there is a mere want and privation of hope; so after their calling, diverse of them are subject to despair, wherein they profess a want of hope, (though in truth it be not lost) the operation and work of it being only stopped, affirming of themselves, that they cannot be saved; that God hath given them over for ever, and such like, which in some happeneth upon a denial of the Gospel, through fear, as in The occasions Francis Spira; in some others it comes from a weakness of faith, meeting with some strong & deep temptations, which so overshadow God's countenance, as the poor souls think the sun of his favour will never arise and shine more in their firmament. In some it comes from too deep a sight of their own sinfulness As in David, hath God forgotten to be merciful? and unworthiness, severed from the consideration of Gods promised mercies, and finally in other some from the touch and conscience of a foul crime. It being the nature of sin to be sweet in committing, and sour in reckoning; honey in the mouth, and gravel in the belly: and the practice of Satan having once alured to do a sin, by hiding the punishment, afterward to persuade to draw to despair, by covering and keeping back the promises of mercy. The counsel of God in all this towards his children, The ends of God's counsel in it. most wise and gracious, purposing by these examples of despair, to let all men see, that there is no stay or strength in any man, and that the stoutest is but feebleness, if God leave them; that all may learn to distrust and fear themselves, being kept from that dangerous sin of presumption, the breakneck of the soul; and strive to depend wholly upon the might and strength of God in all humility, with earnest and continual prayer for his help and supportation, often beseeching, and most fervently praying; Lord lead us not into temptation: O Lord forsake us not over long; Psal. 119. 8. Also God useth to make his own to feel an hell here of horror and despair, that they may better judge of the love of Christ, in suffering the sorrows of death for them, wrestling with his Father's wrath, and have their hearts moved the more to love him. Further, the anguish and smart which they feel in their pangs of despair, as it causeth them more to long for comfort before it come; so when it cometh, that the sense of God's love is restored, and their hope of glory revived, it is as welcome and sweet, even as fair weather after much foul, liberty after bondage, and a calm after a great storm. For herein the despair of the godly differeth from the despair of the wicked, that whereas these being void of true hope, therefore in their despair they are wholly forsaken of God, and finally, or for ever. The faithful on the other side do despair not wholly, but in part, the work of their hope being stopped, but the faculty or habit of hope not being quenched; neither finally, but for a time, they are left to despair, being raised up again to a good and more firm hope, which afterward The effects of Hope. workethin them very strongly, to the bringing forth of many excellent effects in them, begetting in them a desire and will to live godly in the whole course of their lives; 1 john 2. 5. Stirring them up also to an endeavour (upon occasions) to take pains in good matters, which tend to their own and the common good; hope being the whetstone of labour. Working steadfastness in their godly course, not fainting for any troubles, because they by hope look for a blessed recompense in the end; Heb. 11. Breeding also a contempt of the vanities and pomp of this World, as it is to be seen in Moses; Hebrews 11. Engendering a contentment and willingness to die, upon expectation of an happier life hereafter. And finally, assuaging our grief and sorrow for the death and departure of our Christian friends; as 1 Thes. 4. verse last. Which effects, though always they accompany Christian hope, yet most of all when it is revived and refreshed after a fit of despair. Aquila. May it please you to bear with me, if I put you to dissolve another doubt, how the hope of the faithful may be severed from presumption of unbelievers, which is so like it, as a simple one can hardly discern them; and how it falleth out, that such as have lively hope, do offend through presumption, seeing they are two things? Apollo's. It is a thing well moved; for as in other things Hope differeth from presumption. likeness is the Mother of error, so here many a man's presumption is taken of him for hope, because of the likeness: yet the truth is, that that which unbelievers do account their hope, is but their presumption. Whereas they imagine that their hope is grounded and settled on God his free mercies, and undeceivable truth, and the merits of Christ jesus, they do only imagine this; their hope being in truth fixed upon worldly things, as their wealth, friends, credit, and such like vanities: and may appear to be so sundry ways. First, Wicked men have no hope in God. by express testimonies of holy Scriptures, which evidently affirmeth their hope and trust not to be in the Living God, but in their Riches; 1 Tim. 6. 17. and that riches is their strong Tower; Prou. 18. 11. And their substance is their hope, and gold their confidence; job 31. And their trust is in the multitude of their riches; Psal. 52. 7. And therefore it is said, Their portion is here; Psal. 17. 14. And that they have their comfort in this world; Luk. 6. 24. And that their hope shall perish, and come to an end. Moreover, there be diverse tokens in the wicked, which do certainly declare it to be thus; as namely, that they cannot abide their worldly delights and profits to be spoken against; therefore the pharisees mocked Christ, when he reproved their covetousness, which proves their money to be their Idol, and their belly their God. Secondly, in the presence and abundance of earthly goods, they have heart and hope; but when these fail and are gone, they wax heartless and hopeless, as is to be seen 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 shows what Countrymen they be, not of jerusalem, which is from above, 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 have no other hope of salvation, but a naked presumption: for we have showed before, that true Christian hope as it strengtheneth the weakness of faith, so it stirreth up the heart where it is, unto repentance and practice of godliness; hope of glory will not suffer a man to wallow in the mire and puddle of his filthy and unclean lusts. Therefore such as serve sin in the lusts and desires thereof, casting from them care of yielding obedience to the known will of God, in that they will pretend to have hope in God's mercies and goodness, and in Christ's death and passion; they do but abuse the mercies of God, and the merits of Christ, which are offered and preached unto men, to keep 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 kindness of God leadeth to repentance: Rom. 2. 4. For which purpose read also Rom. 12. 1. Tit. 2. 12, 1 john 2. 1. Now the hope of the godly it is so far off, that thereby they do wax bold to offend, because they hope in God's grace for pardon, as chose, they are much moved to all good care of pleasing God, in a new course of life, to the end. And as it is far from them to grow secure in the carriage of their life, upon the hope they have of God's favour and his glory; so they do not take heart to sin, as the wicked do, upon opinion to repent at last: for they know and consider, that men may die suddenly. And that as late repentance is suspicious not to be true, so it is just with God to forsake them in their death, who have forsaken his commandments in their life: as also the longer it is ere one repent, the harder it is, sin by custom having gotten strength; as the further that one goeth out of his way, the longer it is ere he can return. Howbeit, it is certain that God's faithful Children are subject unto sins of presumption, else would not the holy Prophet have 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 fear themselves, and to live in awe continually of God, and for the more full manifestation of this mercy toward the godly, in pardoning even their presumptuous sins; for these and such like respects, they are left of God to themselves, to presume and be too confident (not in God's goodness and truth, for that is the office of their hope) but upon their own strength and outward prosperity, forgetting the Lord's goodness towards them, and their own great frailty, Hope joined with some presumption. as may be seen in example of David; Psalm 30. 6. In my prosperity I said, I shall never be moved. And of Peter Matthew 26. I will never deny thee, I will die rather; whose presumption cost them much sorrow and many a salt tear: therefore let all men be warned by their harms. But friend Aquila, ye have almost made me go out of our way, and kept me but too long in these fruits of justifying faith, of which there be yet two unhandled, which I will very quickly go through, that we may come to that other worthy benefit of our sanctification, Sister, or Daughter rather, unto justification. Aquila. We have indeed insisted in these matters 8. Fruit of justification. through my fault; but say then, the next point is the shedding abroad of God's love in our hearts, and our glorying in God through Christ, the two last of the nine effects of justification: what do ye understand by them? Apollo's. The love of God (that is, not the active love wherewith we love him) but the passive love where with we are beloved of him, which giveth both strength to our hope, and matter of our joy, is then said to be shed abroad in our hearts, when the sense and feeling of it is shed & poured into the hearts of the faithful, whom God loveth in his purpose and decree from before the World was made, and actually loved them at the time of their calling to faith in his Son; the manifestation whereof unto them, when it is so expressed to them in the fruits of it, as their hearts be affected with a joyous feeling of it: this is the shedding of it abroad, which is the eighth fruit of justification. It may be somewhat declared by this comparison of the box of precious ointment mentioned, Matthew 26. which while the woman that had it, kept shut, gave no savour; but having poured it out, and shed it on Christ's head, it did yield a sweet and pleasant sent and smell to all which were in the house: Even so the love of God is shut and penned up in God's purpose (as it were) till it be felt of the Elect; but after they have faith to believe the promise of salvation by Christ, unto their fellowship with Christ himself, and all his benefits, than his love (as an ointment poured out) doth plentifully refresh their hearts with the comfortable sense and feeling of it, as the Apostle, Rom. 8. 38, 39 and the faithful, to whom Peter wrote, 1 Peter 1. had good experience. Wherein the wonderful goodness of God doth utter itself toward his chosen in this, that he doth not only love them in purpose, but by special and singular fruits, as pawns and pledges (and namely by giving his only begotten Son, to suffer such a reproachful and bitter death for them, being sinners and his enemies) doth assure them so of his love, as they know and believe they are beloved, and are exceedingly cheered in their hearts, with a certain persuasion of his love; which verily is a great matter, and serves them to great good purposes. For as it is nothing to a blind man to know there is a Sun, a glorious and bright creature, when himself cannot enjoy the sight of it; or to a very poor man, to know where much treasure is, while himself cannot come at it to have any part of it: so it is nothing to hear and know that there is much love hid in God, except ourselves feel it, and become partakers of it; but when the sense of this infinite love of God, is by a special work of the Spirit given unto the faithful, lo then there ariseth joy and gladness in the soul, even unspeakable and glorious joy; 1 Peter 1. 8. Also, a great increase of their hope, in a more full assurance of enjoying the blessing hoped for: in as much as that God who hath so loved and so testified his love, cannot change and deceive us. And there is moreover by the sense of God's love toward us, another love in 1 john 4. 19, 20. us kindled toward him, and toward all whom he would have us love, as shall hereafter more largely be showed. But now I hasten to the ninth and last fruit, which 9 Fruit of justification. I called with the Apostle, Aglorying, concerning God; Romans 5. 11. Which cometh herehence, that believers finding Gods love so far forth declared to them for his Son's sake, as not only to acquit them of all guilt and condemnation of sin, by his sufferings and death, whereby of enemies they were reconciled to God * Seeing the sins of the Elect could not hinder their reconciliation by the death of Christ, their sins done after reconciliation, cannot keep them From hope of salvation, and in this regard also, they do glory. : But furthermore, to allow them his perfect obedience and holiness, to be their own by imputation, even to the interessing of them into the glorious inheritance of Heaven; they do thereupon greatly glory, and in a holy manner boast-and insult in their spirits over all the Enemies of their salvation, that God is become so exceeding favourable unto them, as being well and throughly resolved, that howsoever the force of Adam's disobedience joined to their own sins, was very great, for the spoiling of them of perfect integrity, and filling them full of the infection of sin, to the casting them down from an happy estate to infinite misery; yet the grace of Christ in the merit of his passive and active righteousness, to wit, of his sufferings and doings, is of far more exceeding might and virtue for the overcoming of their sins, and the restoring of them to a far more surpassing blessedness then that they lost; grace superabounding above sin. So as their hearts be replenished with joy and glorying, not only because of the glory they look for in Heaven, but also in the understanding and belief of that wondrous favour which God the Father in his Son 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 justification, and the nine nearest Effects thereof, and are arrived safe at the doctrine of sanctification; which followeth next in order to be spoken of, but that we have already by our former discourse exceeded the bounds of our appointed time. Therefore it were meet we did now after this recreation of mind, repair thither, where we may have some refreshing to our bodies; and if it please you Sir to go with me, we shall find little fare, and great welcome. Apollo's. Agreed, friend Aquila, so ye will pass your word to me, that at our next conference, ye will do as much for my sake; I had rather feed with you of your little, with such great love as you will sauce it with all, then to have great abundance of good cheer, with little sound goodwill. The eighth Dialogue. Entreating of Sanctification, the third main fruit 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 have kept appointment, which I would have been sorry for. Apollo's. No, good friend, not so; I would have sent you word of it, if there had been any such matter; my late coming was occasioned by some unlooked for affairs. It is not with men of my function, as it is with you, and men of your condition; who having looked to yourselves, and some few which depend on you, or have to deal with you, there is an end of your care: but our care stretcheth further, and is public, not private only. We know not when we have done, so many & sundry occasions of employment offer themselves, so many soul cases, so many soul necessities there be. Satan will find us work enough; we must be fain to wake, when others sleep; and though I will not mention any party to you, yet the matter about which I have been stayed from you, I will impart unto you. It was of one that did acknowledge himself to believe truly & unfeignedly in Christ for the remission of his sins, and yet doubted of his sanctification; he found his heart so encumbered and toiled with the vile corrupt motions of fin, which arise up in him (as he said) even like sparks out of a burning Furnace, or as vapours out of a low, moist, and waterish ground. Aquila. See the notable malice and subtlety of that old Serpent, when he cannot prevail against God's Children in the main, to make them doubt of their faith, and whether they have their sins forgiven them; he troubles them about the buy, and will stir up doubting about their sanctification, whether they be renewed. If he cannot come directly to strike at the heart, yet he will have a blow at the thigh, or the leg; so as he may wound any where, it is enough to him: but with his malice he couples unmatchable policy, for by breeding scruple about our renewing by the Spirit of sanctification, his purpose is to draw the temptation unto this; That therefore they have no faith, they are not forgiven their sins, they are none of God's Children. Apollo's. Ye say right, and very truly touching Satan's drift in this temptation: but herein Satan declareth himself a sot, to seek to persuade one that hath his faith whole and uncrackt, and doth believe himself justified and pardoned, that he is not sanctified. For whomsoever Christ justifieth, them at the same time he doth sanctify. These two works in the justification and sanctification both together. soul of a Christian, can no more be divided, than the two natures of God and man can be divided in Christ: for that death of Christ which hath merited remission of sins to the believer, the same hath merited the holy Ghost to be given him for the creating of holiness in his heart. And that faith which apprehends the merit of Christ's death and obedience for justification, doth also lay hold upon the virtue and power of his death and resurrection, for the renewing of the Sanctification, it is by faith. mind and will unto God's Image of holiness and righteousness. Faith doth as well purify the heart from filthiness, as deliver it from guiltiness of sin; Acts 15. And God the Father which gave his Son to be righteousness, made him also to be sanctification to us; not only in that his holiness imputed, covereth all our profaneness of nature and life: but for that the effects of his most holy Nature poured into our corrupt nature, changeth both mind and will from darkness of ignorance and sin, to the light of knowledge and holiness. Therefore justification and Sanctification justification and Sanctification, be as two twins, which came together into the world of the believing heart; justification being the elder sister. be joined in Scripture, as Chickens of one brood; 1 Cor. 6. And Paul when he had named the Ephesians Saints by calling, and presently addeth, the faithful in Christ jesus; he would teach not only who be worthy to be entitled Saints, but also how the Elect come by this grace, even through faith in Christ jesus; faith as an Instrument receiving as well the Spirit of Christ unto sanctification or making us Saints, as his righteousness unto justification, that we may stand just. And thus faith of the truth, and sanctification of the Spirit, are put both together; 2 Thes. 2. because they cannot be severed: but it is of necessity, that he that believeth the truth of the promise for forgiveness of sin, hath a power from the Spirit, applying the virtue of Christ dead and raised for the destruction of sin, that he may walk holily * Therefore Satan's temptation is thus to be returned: I believe, therefore I am sanctified: I have my sins forgiven, therefore I am renewed. And now we are thus put upon this argument of sanctification, if it please you we will consider of it more distinctly and throughly. Let me hear of you by what names this gift useth to be called in Scripture, and amongst Divines; and then how ye do 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 man's self, by what marks, and such other things as do concern this doctrine. Aquila. As union with Christ, incorporation into him, & engrafting or conjunction or communion with Christ, do all import one thing, or being one with Christ; and as justification, and imputation of righteousness, remission of sins, be often used to signify one thing, the absolution of a sinner before the tribunal of God: so there be certain words, as regeneration, renewing, or renovation, and sanctification, which import one selfe-same action and work of the Spirit, even that whereby the corruption of sin (as touching the dominion and the power which it doth exercise before our calling) is destroyed, till itself at length be wholly abolished; and in stead thereof a new quality of holiness put into the faculties of the soul, that it may begin to love, and do such things as are pleasing unto God, till it come at last to perfection, by certain degrees. This work or action of the Spirit, it is called, renovation, or renewing, because of that new grace and Renewing. quality poured into the mind and will; the former corruption which is called the old man, being killed. As in the first work of creation, he that was nothing before, was made a man: so in this work of renovation, or new creation, he that was naught before, is made good; as if a new man were borne. Hence also it is called Regeneration, or new birth indcede, not properly Regeneration. nor fitly; for our regeneration is the same with our incorporation or union with Christ; whereby we become his members, even one body with him. For as by generation we have our being in this World, and take the essence or nature of our Parents, to become their Children; so by regeneration we have our being of Christianity, to become the members of Christ, sons of God; being before children of wrath, and members of Satan's kingdom, sons of Adam. Thus doth our Saviour himself teach us to understand it: for having said, john 1. 12. That such as believe in Christ, are the sons of God: he presently addeth; Which are borne not of blood, etc. but of God. To declare this unto us, that our new birth or regeneration, is the making of us the sons of God by faith, and not the furnishing us with such qualities and properties, as belong to such as be already sons. Howbeit, for as much as most Divines and best learned men, do confound regeneration and sanctification, I do therefore follow that commonly received judgement, and by regeneration understand, that framing of the heart to God's Image, in righteousness and true holiness; which because it is an immediate consequent of our new birth, (wherein we are begotten to be sons and daughters of God) and as Sanctification. it were the putting of another and new nature into us, even that divine (as Peter calleth it) therefore is usually 2 Pet. 1. 5. called by the name of new birth. Now for the last word of sanctification, whereas that word is sometimes generally used in Scripture, to signify all that, even whatsoever it is that we have from, or is done in us by Christ, and is as much as our 〈◊〉 from the rest 2 Pet. 1. 2. of this sinful World, to remain and be unto Christ as a thing consecrate to him: yet in this argument where we distinguish it from union with Christ, and justification, it is that special work of the Spirit, renewing us in the spirit of our mind unto a new man, which after God is created in righteousness and holiness of truth; as Saint Paul speaketh, Ephesians 4. 23, 24. Or more briefly, it is that work of God, whereby our corruption by little and little is abolished, and holiness perfected by degrees. For in this work, though Christ minister a power to the believer by his Spirit, against sin, to master it, and to do the will of God; yet it is not absolute at the first, so as by it all sin should be utterly done away, not at all to be in the soul; and a strength given perfectly to work good: for then the Law might be fulfilled of us in this life, and then we should justify ourselves, and 〈◊〉 died in vain, and we need not his mediation to make our works accepted. But whereas in sin, beside the guilt and condemnation wherein we are wrapped, and from which our justification hath freed us, and in stead thereof hath put upon us righteousness unto life; there is also in it a tyranny, dominion and power, which by the just judgement of God it exerciseth, even over the very Elect, who are the servants of sin, and do willingly offer the faculties of their souls, and parts or members of their body, as weapons and instruments to fight and war 〈◊〉 corruption, that the will and lusts, the desires and motions of sin may be done; as it is to be seen Rom. 6. 13. 17; etc. Now in this work of our Sanctification, there is strength & force given to the believing soul, against this tyranny of sin, to beat it down and subdue it, to keep it as underling; that howsoever it dwell and remains there, egging to evil, and still soliciting and provoking against God, yet it wants now much of his former vigour and might, so as it cannot reign and rage with full swinge, as it was wont to carry us headlong after all ungodliness & unrighteousness; this we get by our Sanctification. Apollo's. Now let me entreat you to open the several parts of it, with the causes; and hereafter we may consider of the measure. Aquila. This is it which I was minded to do in the next place, after I had showed what the whole work of Sanctification is, then to lay it out into his parts, and by Parts of Sanctification. the members laid out particularly, the better to discover the whole body of this work. Divines use 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 sin: Secondly, the burial of sin, which is the progress of the death of sin. In respect hereof, the faithful are said to be crucified with Christ, and their body of sin to be crucified with him; Rom. 6. 6. And also, to be dead to sin, to be baptised 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 newnesse of life, or quickening the new man, or living to God; Rom. 6. 4. In which respect we are said to be raised up together with Christ, and to live with him; Phil. 3. 1. Rom. 6. 8. Here than we have with the parts of Sanctification, the true cause thereof delivered to us; which I will for better understanding 'Cause of Sanctification. thus declare, and set forth according as I conceive of it. The first part of Sanctification, is the death of sin, or dying to sin; which is, when that the strength of our sinful corrupt Nature is taken down, and by degrees weakened, as the body of Christ languished by degrees upon the Cross; so as sin cannot bring forth such evil fruits in thoughts, words, and deeds, as it did while we were under the power of it. This is effected by force of Christ's death applied unto us: for that same divine power of Christ which sustained his manhood in the suffering of death, and gave it merit to deserve for us remission of sins, the same godhead and divine power worketh in the members of Christ thereby the death and mortification of sin, that it should be lessened in force, as well as it wipeth away the guilt of their sins. Hence it is said, Our sin is dead by his body; and again, Our Rom. 7. 4. old man is crucified with him; because the body of Christ Rom. 6. 6. crucified, did deserve for us, that his divine power should kill and crucify sin in them which believe in his death. The second part of Sanctification, is the burial of sin, which is the continual proceeding of mortification, even as burial is the proceeding of death; sin wasting in the Elect, touching his vigour and strength, even as corpses waste and moulder in the grave: this is wrought by Christ buried, whiles that divine might which preserved the body of Christ in the grave without putrefaction, doth effect in the members of Christ, by means of his buried body, a greater degree of mortification, even to the burying and casting mould (as it were) on their sins; then they are said to be buried with him. The third part of Sanctification, is the quickening of the new man, which consists of two parts, to wit, holiness, containing all virtues and duties, whereby we are fitted for the love and worship of God. 2 Righteousness, which hath all such virtues and duties as enable to love, and profit our neighbour in all things which concern him. This proceedeth from Christ raised again from the dead; that same divine virtue which wrought in Christ's body, for the quickening and raising it being dead, working also in the souls of his members, in whom sin is already wounded by his death and burial, for their raising up and quickening unto godliness; that they may live to God, having strength to practise and do the works of God, as before they did the works of sin. 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 uttered force and might in Christ, to uphold him in his death, preserving him from corruption in his grave, and to raise him again the third day; the same godhead powerfully effecteth in Christ's members the mortification of sin by his death and burial, and newness of life by his resurrection. As the graft which is set in a new stock, taketh juice and life from that stock into which it is newly planted: so the faithful partake of the virtue and power of Christ, dead and raised, with whom they have communion, being grafted into him by his Spirit through faith. But this power of Christ communicated to the believers, to the kill of sin, and to the quickening of them to God, and all godliness; it doth not effect this work all at one time, but after a long time bringeth it to perfection. They therefore are in a dangerous error, such as tendeth to the making of such swell as do believe it for truth, and others to tremble, which fear it may be a truth; namely, that the Of all men 〈◊〉 Adam before his 〈◊〉 and the man Christ, void of sin; all others have sin even till death. grace of Sanctification doth perfectly deliver from sin in this life, so as thereby one shall be able to live here without doing any sin; which is the next way to pitch down headlong to despair, such as find not this perfection; or to lift up unto hellish pride, such as dream they have such a perfection. Besides the falshhood of it, all Scriptures, both examples and testimonies, crying the contrary; and every man's own conscience and experience proclaiming aloud, that we never cease to sin, till we cease to live; and that the breath of sin and our breath, be both at once stopped. In so plain and undoubted a matter, proof is needless, yet the form of prayer by Christ appointed to all Christians to be used of them as a prayer and pattern of all prayers to be made by them in their pilgrimage, enjoining them to ask forgiveness of sins past, to crave deliverance from temptations of Satan and sin for the time to come; and the Sacrament of the Supper, which belongeth not to men which want nothing, but to such as having many and great wants, do in the sense 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 prevent future faults and offences; especially that judgement of death, which taketh hold of all, do demonstrate to every one that is not wilfully blind, that there is none of all the Saints which here in this World do, or can live without sin. Therefore it will be good to spare this labour, and in stead of proving this (which were as if one would bring a candle to give light to the Sun) to declare rather the ends of God's counsel therein: and withal, seeing sanctified persons have still sin stirring and striving in them, and bringing forth most loathsome fruits; how they may perceive that they have the grace of Sanctification. Apollo's. Friend Aquila, I do well allow of your purpose; for I am of this mind, that for many proofs in matters not dark, nor doubtful, nor of great profit, it is but waste time; and rather betrays the vanity of the speaker, (his indiscretion at least) than any whit avails the hearer: may it please you then to go to those points which you have propounded? and sithence it is so, that it had been as easy for God in the regenerating of his Elect, to have freed them utterly of sin, and put into them absolute holiness, as he did at first create man righteous, void of all corruption; and this had been much better for us, as one would think, at once to be rid of such an enemy, and had also more expressed God's power to have quelled it at one blow, rather than by many strokes: what might therefore be the reason why it is otherwise, that his children after sanctification, not only have sin still abiding, but more * Before their sanctification, the Elect and fin 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 have it thus, the matter itself speaketh; and being he is most wise, therefore he will have it so for most just causes. For touching his power, there is no doubt but thereby he could have caused it to be otherwise: for how could not he quit the soul and body from sin in the time of life, that can do it at death in one instant? and his goodness is such, that had it been more expedient for his children to have had it so, it had surely been so. But the truth is, God's way, as in all other things, so in this, is the best way. For as it was Gods wonderful mercy at all to give them sanctification in any measure, and so to put them out of that 〈◊〉 in which they lived, obeying the Prince that ruleth in the Air; walking in sins according to the course of the World: so it was not without a very merciful and gracious respect unto their own good, as well as with zealous respect of his own glory, The manifold profit which is to be taken by fin. not to give it them in full measure, during this life. First, in that sin is suffered still to remain, and to tempt them, it stirreth up watchfulness to have such an enemy 1. Watchfulness. within the house, yea in the bedchamber, even in the inward heart and spirit of a man; it will not suffer him to sleep in security. But as in Towns which are only assaulted outwardly, men stand continually upon the guard: so it behoveth much more God's Children to do, having their City already surprised, sin being within their soul. This is it also which will cause them with awful watch to join faithful & ardent prayer, for help and strength from God against it. Whence it is, that our Saviour having put his Disciples in mind of their sinful weakness, The flesh, saith he, is weak; that is, sin and corruption maketh you weak, either to resist evil, or to do good: therefore he commandeth them, and in them all other Christians to give themselves to watchfulness and prayer, lest they fall into 2. Prayer. temptation. For Satan finding us feeble and ready to stumble and fail at every straw through sin, will be apt enough to take the advantage of our infirmity, and by his subtle temptations to draw us to wickedness; so as there will be danger of being conquered by him, except with a watchful eye Christians look to themselves, and get them for succour unto God, that by his might they may be made able for to stand. Therefore as the Canaanites which were left in the Land undestroyed, did both awe the Israelites, awake their slothfulness, and provoke them in danger to 〈◊〉 unto God by prayer; so the corruptions sticking in the Children of God, do through fear of being foiled by them, drive them unto God, and shake off spiritual slothfulness. Besides, hence they can with pity and compassion think and speak of other men's sins, being 3. 〈◊〉. always ready with a fellow-feeling heart to reprove, knowing and considering themselves, how they are compassed with like infirmities; Galat. 6. 1. They are also provoked to exercise their charity, not this way 4. Charity to the 〈◊〉. only, but in prayers for their brethren; by their own experience of sinful lusts, what they do in them, they can guess how it fareth with other. Yea, they are To Enemies. by this means not without some grief, to hear of the gross and horrible wickedness of God's enemies, remembering that the same inclinations to evils, and seeds of sin are in themselves, which so break out to the shame and ruin of others. Moreover, by this 5 Humble confession. they are often brought to sue for pardon, upon their slips and frailties, and to beg the increase of God's graces and comforts; and so have manifold proof of God's truth and goodness, in standing to his promises, whereby he hath bound himself to fulfil the desires of his people: and can encourage others, and do quicken them in their faith, to trust in that God, whom they find so very willing to relieve and refresh them, according to his word. For when their sins & temptations force them to God, and his mercy and truth do manifest themselves, being found when he is sought, opening to such as knock, giving to such as ask, forgiving such as humbly confess themselves: and as they have their mouths opened to speak forth the Lords praise, and to glorify him in his righteousness and salvation, to declare them abroad; so to excite all their fellow Saints to magnify this God, to seek and to rely upon him with strong confidence. See the practice of this in that holy Prophet David, who having recourse to God against his sins, and drawing down Psal. 32. 5, 6. grace and comforts by his prayers, he is full as of hearty Psal. 34. 1, 2. thankfulness for himself, so of holy exhortations towards others, to move them unto godliness. Yet Modesty and lowliness in our whole life. further, whereas the great favour which is vouchsafed the Elect in their calling, and the rare graces put into them from God's Spirit, might heave and puff them up; even Paul being subject to pride and arrogancy, in regard of singular blessings vouchsafed him, 2 Corinthians 12: the sight and sense of the remainders of old Adam, serveth as to keep from rash judging of others, so from taking pride in our own good things; there being more reason to be abased for filthiness, (for that is our own) then for the holiest gifts (for they are not our own;) and withal they are blemished and spotted through that poison and contagion of sin, that mingleth itself with our best prayers, best words, best actions, best graces, to make ourselves and them even odious to God, should he but with a rigorous eye behold the best things in us, and done by us. For his pure eye cannot behold any evil, and best men have some evil joined with their good; yea, there is more evil in that they do, then good. That were it not for God's merciful acceptance passing by, and winking at the evil, pardoning wants and stains, and imputing his Son's righteousness to the Saints, their holiest endeavours might worthily sink them into destruction. The due consideration whereof, doth preserve them from that most hateful vice of pride and presumption, which are the break-neckes of so many thousands. And also in these, and sundry other respects; as to stir up in the godly a desire and love to the fellowship of the Saints, to the use of the Lords Supper, and all other good means of their salvation: to the patient bearing with, and gently censuring the imperfections of their brethrens, and infinite such other benefits as redound to themselves, by this way of their imperfect sanctification, God doth marvellously work out his own glory. Sin's assaults, and Satan's temptations, 7. Experience of God's power. combining themselves with their confederate, the World's allurements, by pleasures and profits, and glory sometime; and sometime fears, threats, and persecutions, all conspiring together against the poor soul of the Child of God, as Ammon, Moab, Edomites, did band against the Lord's people; doth but minister occasion unto God, the more to evidence his almightiness and sufficiency of grace, in that he 〈◊〉 against all these maintain one weak heart; not only enabling to the encounter, strengthening to endure it, but also giving power to overcome and triumph over them; that they may rejoice and glory in this strong God of their salvation, whose power is so manifested in their weakness. As the more and fiercer enemies did arise up against joshuah in the Land of Canaan, and against Moses in the Wilderness, the more it turned to the honour of God and their glory also, to vanquish them, and put them to flight: so it is here; the name of God is the more advanced in his wonderful assistance and protection, which he affordeth unto his Saints against the gates of hell. Finally (which is an admirable 8. Sins made remedies of sins. thing) even by the gross sins of his Children, it pleaseth God to do them much good, both to grieve them for that is past, to humble them and shame them for the present, to work more fear and wariness for the time to come. Besides, it turns greatly to Satan's great confusion, their falls proving medicines and remedies, and preventions of future sins; and this as it much redoundeth to God's honour, so it cannot choose but vex Satan at the heart, that such sins as he hath drawn 9 Give advantage against Satan. the godly into with great diligence and long device, hoping thereby to choke them, and quite to spoil them, should be made means through Gods wonderful goodness and wisdom, even to whet and sharpen them the more against Satan, the procurer of their wounds and woe, by stirring up themselves and strengthening We had need to make some use and benefit of sin, for we take a great deal of harm by it. others unto all good duties. He had been better to fit still, then to have tempted David and Peter to such sins as he did; as I could further prove, save that in our conference of Repentance, this very thing will be happily revived, and come again to be spoken of; but it is now meet that we seek out the marks whereby Sanctification is known to be truly wrought, and to speak of the duties of sanctified persons. Apollo's. I do well allow of your purpose; only by the way let me put you in remembrance, that by the remainder of sin in the new borne Christians, and by those daily bitter fruits which spring from thence, there is more occasion given to the godly to exercise their faith, touching the forgiveness promised, and their hope touching the blessedness to come, and all other their graces: which if they were perfect, and all sin done away at their regeneration, then what great use of faith or hope, when there should be no unbelief or doubting within them? or what use of any other virtue, when it lacked the opposition & resistance of the contrary vice, to set it on work? Here is our warfare, and there must be a continual strife inwardly in ourselves between grace and sin, as well as outwardly against the wicked. In Heaven our warfare shall be ended, and not before; and further, by how much the godly oftener sin here, so much the mercies of God in pardoning, and Christ's righteousness in covering such and so innumerable transgressions, are manifested to be the more glorious and excellent. There being no less grace, if not more, expressed in forgiving sins done after the Spirit of God and faith received, than such as were done before. Since the more Gods Children are beholden to God, and the more means they have against sin, and the more they are enlightened to understand their duty, the more grievous is their fault; which yet being all remitted freely upon their repentance, it declareth the abundance of the grace of God toward them. Aquila. It was well thought upon by you, for I had forgotten these things; but now to follow my purpose. Amidst so much darkness of mind, as yet remaineth after regeneration in God's Children, and so many and great imperfections, Satan also with his jugglings labouring to trouble their judgements, it seemeth then a hard thing to discern that true sanctification of the Elect, How Sanctification differeth from a civil life. from that general grace whereby a natural man may live for outward comfort and carriage, as if he were truly sanctified. There be six or seven tokens by which the Marks of Sanctification. difference is to be found, and every sanctified person shall by them know of himself, that he is gone beyond a civil life. First, a sanctified man hath care to order his life, his whole way and every step of it by the knowledge of the Word, of which he enquireth what he may do, and what not; still taking counsel from thence, doing all his things as necre as he can, by that divine direction, and with application of Christ; believing that his weaknesses are in him hidden, and the uncleanness of his work wiped and purged by his death: whereas the civil man dependeth upon the allowance and reputation of men, which if he obtain, it contents him, he looks no further, but to have a good estimation in the World. And whereas the sanctified man aimeth at this most, how to please God, even with the denial and displeasure of his own corrupt heart: the civil man doth not take thought, nor trouble his head about the pleasing of God, in the good he doth, nor in leaving evils for the offence of God; but seeketh and studieth to please himself, and such whose favour he desireth to live in, ordering his course to his own and their liking. Thirdly, whereas a civil man is very careful in duties that concern affairs and dealings with men, that he may get a good report that way, and doth religious duties coldly and of custom; the sanctified man, though he will not be negligent in works that belong to his calling, yet he is chiefly 〈◊〉 〈◊〉 duties, which concern God and his 〈◊〉 〈◊〉 that both publicly and privately. Add hereunto fourthly, that civil 〈◊〉 〈◊〉 no great conscience of smaller sins, as 〈◊〉, 〈◊〉 talk, less oaths, gaming. &c: and not at all 〈◊〉 against natural corruption to get it killed, nor in 〈◊〉 bled for it. It is otherwise with a sanctified man, he laboureth most against the root of sin, to get it mortified, to have the fountain drained: he 〈◊〉 him, and conceives much 〈◊〉, even for the 〈◊〉 of sin, Psal. 51, 4, 5. He hath a great care to meet with sin in the bud, to resist it in the 〈◊〉 and evil desires, and avoiding conscionably even such offences as the most men judge but 〈◊〉. For he 〈◊〉 the danger of death, the displeasure of God in every sin, even the least. David will grieve for touching This would not be forgotten, that a 〈◊〉 man, though he 〈◊〉, 〈◊〉, yet in some 〈◊〉 sin will bear with 〈◊〉 〈◊〉 doth not a 〈◊〉 〈◊〉, who though he cannot be free from sins, 〈◊〉 〈◊〉 〈◊〉 none, but 〈◊〉 〈◊〉 is an enemy cven to his darling 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it offend, & 〈◊〉 〈◊〉 his hand if it offend. the lap of Saul's garment the Lords anointed. The heart of a godly man will smite him, even for a vile unhonest thought, for every little over sight, if it be but in a circumstance of an action. Yet 〈◊〉, civil men never take any 〈◊〉 to avoid the sins of the time, or of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turall peculiar sins; the sanctified man of all other, most setteth himself against these. And to shut up, because the differences are infinite, the evil man is 〈◊〉 about the 〈◊〉 of grace, to get more strength, against 〈◊〉 more power to obey God, he doth not mark in himself the decrease of grace, or increase of sin, that being humbled therefore, he may use the means appointed without 〈◊〉 〈◊〉 and faintness, not by fits and girds. It 〈◊〉 〈◊〉 with the sanctified person, who 〈◊〉 how corruption works, and how grace decays, betakes himself unto the use of all good means, 〈◊〉 all good care and conscience for the helping him 〈◊〉 a greater measure of the Spirit, that he may grow up in grace and knowledge. For he considereth 〈◊〉 himself, amongst sundry other things, what duty he 〈◊〉 to God, and to his own soul; and that this 〈◊〉 is laid upon him by God, that seeing Christ 〈◊〉 by his 〈◊〉 〈◊〉 put into him, hath subdued his corruption, giving to it a deadly wound by his death; so as though it still live, yet it can never recover former 〈◊〉 and hath planted the image of God in his heart, that he may begin to be like unto God, in true holiness and 〈◊〉: therefore it stands him upon, not to be wanting to this grace of Christ, but by all diligence and good endeavour, to be an helper to it, keeping 〈◊〉 under, now Christ hath pulled it down, and 〈◊〉 it in the evil motions and desires, that it never get a kingdom again. Being assured, that he is bound as carefully and willingly to strive against sin, and to serve Christ, as before his regeneration he seemed sin, greedily fulfilling the lusts thereof. And here of also fully assured, that his resisting shall not be in vain, but through the blessing of God, shall further him to the utter conquest & rooting out of sin at length. Unto which he is animated, nor only under God's 〈◊〉 promise of a full victory in the end, but also of a blessed fruit in this life, and glorious reward in the next. For, if we serve 〈◊〉, by doing the will of Christ, than our fruit shall be in holiness, and end in ever lasting life. Wherefore the sanctified man thinks all that he can do to hinder the reign of sin, and to further his perfection in obedience to God, to be all too little. Apollo's I thank you good friend Aquila, for helping me to spend the time so well: and now our allowance and hourglass being run out, we will close this conference. For, if you should enter upon that hard combat which is in every sanctified person between his old man and his new man, I doubt you would sooner find an entrance into it, than a way out of it. So we will keep that in store till our next meeting in this or some other convenient place; and now I challenge your promise for resorting home with me, where you shall have little meat, and a great deal of cheer. Of the Spiritual combat between the Spirit and flesh, Grace and corruption. Aquila. SIR, I do much thank you for my yesternights cheer, and especially for the sauce that I had with my meat; feeding me with the fruits of your lips, as well as with the fruits of the earth. Me thought we had a Theological supper, wherein our minds were no less refreshed than our bodies; so as I went from you well paid with more than ordinary comfort. But to see how that cunning and vigilant enemy, which espieth and 〈◊〉 all our good, and endeavoureth to bereave us of it, did attempt to overthrow the joy and gladness of my soul. For within sour hours after I was gone, in my first sleep, I had such a sudden and bitter conflict, as I have had many, yet to my remembrance never any so sharp for the time. But I thank God for his help, whereby the assault was repulsed & overcome. Apollo's. Good friend Aquila, I perceive that old enemy of yours, and of all good men, hath not done with you; nor indeed will he, till either you be dead, or he cast and chained up in hell. I am not so sorry for your greefefull combat, as I am glad of your joyful victory over it. But thus it falleth out, that as after a great calm suddenly ariseth a rough storm, and then returns a calm again; so our joys, even when they are of the best sort, are broken off with some grievous events inward or outward, after which cometh matter of gladness again. So all things here are uneertaine, and keep an unsteady and uneven course; even as the King's highway, where it is sometime low as a valley, sometime over hills, and then down again into the bottom. Thus is our way of Christianity, not all plain and pleasant, but some rugged, stony, and cragged paths we have to pass through, ere we can come well to our journey's end. But tell me Aquila, was your assault all outward in temptations from the fiend, or felt you inward motions concurring, yourself aswell as satan combating against you. Aquila. Nay Sir, it was a mixed combat. Satan found friends in my own bosom to help him, even mine own corrupt heart, which troubled me as much and more too; nearer it was to me, then that that damned dog did: but both together united their force, and put me to the more molestation. When all is well at home, that I get the mastery of my sinful affections, I find my battle with Satan more easy, and my victory more easy: but when my corruption rageth, and joins side with the enemy, than it goes harder. Apollo's. The last time of our conference, you did truly affirm, that the work of Sanctification is unperfect during this life, and that the divine power of Christ by his death hath cracked, but not wholly crushed the strength of the old man; which by mortification is left as a Soldier that hath his brain pan cracked with a blow, who yet liveth, and struggleth still with his adversary; or as a serpent that hath his head bruised, but wriggles still with his tail: and yet by his rising up, the heart is quickened and made a new man, yet left as a weak babe or young child, who is in process of time to gather strength, and to grow up to the age and stature of a man, till he come to a ripe age. Now this truth Satan knoweth as well as you, or I, by long observation, as also being present in the 〈◊〉 〈◊〉, where it is taught; and being a subtle Spirit, he knows that the old man, howsoever daunted by grace, and much taken down, yet is still ready to play his part, to arise up against that new creature, which by the Spirit is framed in the heart. And though he can never hope to heal his wound again, and to set him in former plight, yet he is content to conspire with remaining corruption, and to use it as an instrument to vex and hurt the Children of God, whom he doth so extremely hate: yea, though he oftentimes be not afraid only, but assured to take the foyley yet that accursed fiend (such is his malice) will be doing, and giving erterprises and onsets. But now we are entered thus far in this talk of the combat of a Christian, and you Aquila do so well know by experience what it meaneth, I will put you to speak of it what you know and feel, for my better instruction; for one experimental Teacher, is better than ten other. Aquila. Indeed Sir, my own experience being holpen with that which you taught us, when you handled this point, amongst other the works of grace, doth enable me to say somewhat of this argument, and to fetch it from the beginning. I do well remember, that you have showed both by Scripture, and common experience, especially that of Paul, Rom. 7. 16, 17. unto the end of the Chapter, a battle there is in every good Christian; and that it is spiritual and invisible, fought by invisible combaters and weapons. At length you delivered the necessity of this battle, by the true causes of Causes of spiritual combat. it; whereof the first is the will and good pleasure of God, who as he ordained his own Son, so all his members to this spiritual war and conflict, thorough which they are to pass unto the Crown and the Kingdom, which is prepared for them; as in earth no man is crowned, except first he strive lawfully; none divide the spoil, which first have not abide the brunt of the battle, and obtained the victory. The second cause is the extreme malice of Satan against Christ, the head; and for his sake, against all the Elect his members, whom he will never cease to tempt, and that with most wonderful subtlety, as a Serpent long experimented; and with outrageous cruelty, as a red, fierce, and fell Dragon, or roaring Lion, if it were possible to draw back again the regenerate unto his kingdom, and having overcome them, to destroy them; 1 Pet. 5. The third is the repugnancy and contrariety which is between the Spirit and the flesh, in the new borne Christians, in whom they continually strive together, as the twins did in Rebeccaes womb; the Spirit striving against the flesh, and the flesh lusting against the Spirit, without truce or reconcilement: hell and Heaven, light and darkness, God and Satan, being no more contrary in quality, than the Spirit and the flesh. Here I call to mind, 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 equivalent terms, importing one thing; so as every regenerate man having 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 sin, that vicious quality depraving and poisoning our Nature, inclining to the breach of God's Law, which is usually called, the flesh. That which is borne of flesh, is flesh; john 3. 6. And abstain from the lusts of the flesh; 1 Peter 2. 12. And corruption, as Ephe. 4. 22. The old man is corrupt, for it causeth spiritual unsoundness, wasting all where it reigneth: lastly, Law of the members, because in faculties and powers of soul and body, it hath force of a king, or law to command and enjoin absolutely in wicked men; but in the regenerate, with resistance. And the other man, is the new man, which is that quality of holiness created in mind and will, renewed by the Spirit of God; hence called The Spirit and Grace, because it is freely given and worketh things gracious and pleasing to God: and lastly, The Law of the mind, because there it governs as a Law or Commander. Now the opposition and strife between these two men in the regenerate, it is this in general; that grace, or the Spirit, or the new man, doth raise and beget godly desires and affections tending to Heaven; and hindereth the wicked motions of corruption, and the old man: and this again engendereth vicious evil desires and thoughts, crossing and hindering the good counsels and purposes of the Spirit and new man. In which conflict, sometime sin prevaileth against grace, carrying us away, and leading us captive as it were, fast bound in fetters and chains; Rom. 7. 23. and sometime grace mastereth the lusts of sin, and remaineth Conqueror. And this always falleth out, by reason of this combat, that a godly person as he cannot do what evil Satan, sin, and himself, according to his will corrupt would do; because grace dwelling in him, doth put an obstacle and bar unto sinful desires, that they do not break out as blisters or botches in one's body: so he is not able to attain to perform either all that good which he would, or in so good a manner as he would, with such love to God and his Neighbour, as his soul wisheth, and the Law requireth; because remaining corruption doth oppose itself unto the work and motions of the Spirit. Which is the thing whereof Paul had experience in his own person, and hath reported in Rom. 7. 14, 15. both to the instruction of all, and great comfort of the weak: that by reason of dwelling sin, egging and tempting him to evil, pulling and drawing him from God, he both did the evils which he would not, and left undone the good which he would do, or did it untowardly and weakly. He could no sooner have a good thought and motion tending to God ward, but evil was present and at hand, very ready to quench and smother. This was the condition which he was subject unto; even like the condition of a sick man newly recovered, or but recovering, who fain would walk a mile or two for his health: but when he begins to go, his legs double under him for feebleness, and he can scarce walk two turns about his chamber. Or as it fareth with an escaped prisoner, which desireth to fly, and his heart could serve him to go twenty miles or forty a day; yet his bolts and fetters so cumber him, as he can scarce rid one mile a day. So the Apostle felt, and so much other regenerated persons feel themselves encumbered with their sinful Nature, as they are enforced even when they do best, to do their duties with care, wants, and imperfections. Apollo's. In this spiritual combat, there is a material thing to be enquired into: whether corruption do so far at any time prevail over grace, as wholly to extinguish it for a time; or the faithful do but only fall into a spiritual sleep, deeply forgetting themselves, yet still retaining the life of Grace. The case of David falling so heinously, sinning so deliberately, lying so long being fall'n, causeth diverse more than to suspect, that the godly in their conflict with sin, may take such a foil, as to have grace wholly beaten out of their hearts for a season, though not finally. For it thoughts, that he yielded unto sin with his whole will, which cannot be, where any sparkle of Grace remains. Aquila. Sir, this is a Question, which it were more meet for you to make answer to than myself: howbeit, seeing you will have it so, I will speak my mind in it. When I read in Scripture, that God is unchangeable, his covenant everlasting, his calling and gifts without repentance, his regenerating grace to be an immortal seed, to remain in the elect, to be such as none can take from them; and that the life of grace can no more return to the death, than Christ can return Rom. 6. 9, 10, 11. to dye again; and that Christ doth make intercession for believers, and that the Comforter which is given them, shall abide in them for ever: Upon these, and such like grounds, I am resolved, that howsoever saving grace in the Elect may be wounded, yet not killed; battered and beaten, yet not razed; sore shaken, yet not plucked up by the roots. For God, who put it into their heart, still preserving it, and being stronger than all that be against it, how can it utterly fail? This is it therefore which I judge, that when regenerate persons, being overcome by the strength of any temptation, or inbred corruption, yield unto any sin, their whole will doth never sin so much only doth sin, as is unregenerate, the regenerate part doth never sin, neither can it sin: for it is impossible that grace should sin, which is as contrary unto sin, as light is unto darkness. The Spirit and grace, doth ever like and love that which is good, and hate that which is evil. So the Apostle confesseth, that when he did the evil he would not, and did not the good he would, it was dwelling sin that did it, that is to say, his soul unrenewed was that which sinned; it was not he, that is, his soul so far as it was unrenewed, that did sin: For his mind renewed served the law of God, it was his flesh that served the law of sin: his inward man did even then delight in the law of God, when the law of his members rebelled against it. And this is the condition of all other the children of God: amongst whom, when any of them be overcome in this conflict, their will and mind renewed doth still make resistance to sin; yet so feeble, so faintly, and weakly sometimes, that sin gets the upper hand, and grace is put to the worst. Now touching David, and such as do sin in such a sort as he sinned, this is it which I do judge of them; that it fareth with them as with a man going down a steep hill, whose foot once slipping, he cannot recover himself, but tumbles down till he meet with some stay. Or, as it doth with one in a swoone or in a Lethargy, whose life is in them, and yet to seeming they are dead. Or, as a withered tree in winter season, which hath neither leaf, blossom, or beauty, and yet there is life in the root. Or, as with a soldier, whose brainpan being cracked with a blow, he lieth astonished, and as one vanquished; yet coming to himself again, renews the battle, and conquers his enemy. Or finally, as one taken prisoner against his will, for lack of power to withstand the assault, being willing and ready to make an escape, whensoever an opportunity is offered. As appeareth in the example of that Kingly Prophet, who was so held captive in the hands of sin, as when God did reach out a hand unto him, to draw him out by the admonition of his Prophet outwardly, and the motion of his Spirit inwardly, he quickly apprehended it; and embracing the occasion, gave satan and sin the slip, and (as we say) showed them a pair of fair heels. Apollo's. I am altogether of your judgement in these points: and surely, as this is a very true doctrine, so it is comfortable to consider, that God doth so maintain grace in the hearts of his own children, as howsoever for due and just causes, the gates of helmay very far prevail, yet never so far, as to displant that which God hath planted, nor to destroy that image which God hath set up. But it remains now, that ye speak something more particularly of this combat, and what weapons are to be used therein, & after what sort we are to make use of them? Aquila. Sir, it were a matter of great labour, a very long work, particularly to rehearse how our knowledge is assaulted by ignorance, our faith by infidelity, our love by envy and hatred, our holiness by profane lusts; our chastity and temperancy, by incontinency & riot: also, to declare the dangerous stratagems, wiles, and enticements that are used by satan and the world, to undermine and overthrow the poor christian soul. and this haply is sufficiently performed by some others. Touching the Weapons which we are to use in this warfare, and how by prayer we are to get the power to use them well, the Apostle instructeth us fully, in the 6. chapter to the Ephesians. And for the right application of the main weapon, to wit, the word of God, we have Christ's practice in the 4. chap. of Matth. Therefore if it please you, leaving this argument, we will pass forward to the doctrine of Repentance. This only I think meet to say ere we part from this matter, that there is a very great odds between a regenerate person, and one unregenerate, as touching this fight against sin: they both fight, but neither with like mind, nor with like success. In unregenerate persons, the light of natural reason, and of knowledge infused into the conscience, do check sin, as well as discover it, leading the combater to a mislike, and some kind of resistance, whereof the issue and success is the holding back of the rage of sin, without weakening or killing it at the root; in so much as when this resistance (such as it is) 〈◊〉, than sin like a Giant or a Tyrant mightily assaulteth, and insulteth over the poor soul, trampling it down, and fiercely oppressing it. Whereas regenerate persons do more than mislike sin, and make some slender opposition to the keeping in of the fury of evil lusts; for they do truly detest and hate sin, 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 between reason and affection, and between conscience and sin; but between grace and sin, between the heart renewed by grace, and remaining sin, which with a loathing is refused of them, when it ariseth and tempteth; the regenerate setting and bending themselves directly against every lust of reason and will, as against a most mortal enemy, which it desireth and seeketh utterly to destroy: for that end being in continual watch, frequent in servant prayer, always fearing infirmity, and Gods dreadful Majesty; the event and success of which strife is a daily wasting of sin, and mortifying it at the root, that it may at the length be quite abolished. Of Repentance, the other consequent of Sanctification. Apollo's. NOW friend Aquila, that we have done with the spiritual combat betwixt the old man & the new, arising from the imperfect measure of Sanctification, which when it is full, that combat shall cease: in the next place, we are to deal with Repentance, which in regard of these foils and wounds which the Christian Soldier taketh in his spiritual fight, is very necessary: for they are to be healed and made up again by repentance, even by our turning unto God through faith in his Son. As it cannot be but in the combat, the new man is sometime put to the worst; so upon repentance, all is made whole. Aquila. Suffer me here a little to stay you in your speech; what may the differance be between Sanctification and Repentance? seeing Repentance is a ceasing from evil, and doing of good; a turning from sin to God: and Sanctification is no other, but a dying to sin, and living to righteousness? Apollo's. I will tell you what I conceive of it; that Difference between Repentance & Sanctification. Repentance is a fruit of Sanctification, a consequent of it, which doth immediately follow it, and is joined to it as a companion: the difference I will express it to you by a similitude, as you may understand it better. In the work of Sanctification, the holy Spirit doth as it were shape a new garment for the soul; which as it hath a robe without, to wit, the perfect justice of Christ to put on by faith; so it hath other garments of less worth, which be inherent, and stick within itself: and this is the quality of holiness created in the soul; which we are willed to put on: as Col. 3. Put on the new man. Again, As the Elect of God, put on compassion, meekness, etc. And in 〈◊〉. 6. & 13. Keep your garments pure, and without spot. Now as in a new garment there happens rents and breaches; so our holiness by strength of corruption striving against it, and Satan's temptation, doth take some rents and breaches daily, which are to be made up, and restored by repentance. Sanctification is as the building of an House, our souls and bodies thereby are made the Temples and habitation of God; Ephe. 2. verse last. 1 Cor. 6. Houses being wind and weatherbeaten, will take decays, and need reparations. Now repentance is the repairing of those wracks and harms, which ourselves take by the assaults of sin and Satan. Take yet another comparison. In Sanctification we have given to us the skill and power to war against sin, Satan, and the World; and weapons put into our hands wherewith to defend ourselves, and to offend them. Now our weapons will wax dull, and need sharpening, ourselves take blows and 〈◊〉, and need curing: this doth repentance, which 〈◊〉 the weapons, and makes whole ourselves after hurts received. I have now showed you what my judgement is of the thing you propounded. Aquila. Yea, I understand it, and will examine it, and then rest in it, if I find no just matter of exception; mean time I yet see not, but that ye are right. But tell me Sir, what Repeutance do you mean? For Repentance even in Scripture phrase, is attributed sometime to reprobates and wicked men, as where it is said, that judas repented him; Math. 27. 1. 2. And there was a certain repentance even in Cain, Esau, Achab, Simon Magus, and others, as the Story of Scriptures evidenceth. Beside, the Elect which yet are in their sins, and want all true saving grace, the holy Ghost useth to exhort them to repentance, as Acts 3. 19 To those that killed jesus, Peter saith; Repent, and return. And Acts 17. 30. to the superstitious Athenians Paul saith; God admonisheth all men every where to repent. See also Acts 14. 15. by which it may appear that there is a repentance in some which are never sanctified; and others have a repentance before their sanctification. Apollo's. This was well moved: for it is true that Repentance hath sundry acceptions in the Word of God, which is the cause that Divines write diversely of this point, and somewhat confusedly sometime, for not duly distinguishing those works of God, which he diversely worketh in men as he pleaseth. To show you what I comprehend of this matter, this word Repentance is in Scripture either taken in evil part, or in good Repentance hath sundry acceptions, & what they be, part; when it is taken in the evil part, than it signifieth a grief of mind, conceived only for punishment of sin, when yet the sin itself is not a whit loathed and hated, but still well liked of. Thus is judas said to repent, who because of the present horror which his sin bred in his conscience, and through the fear of future judgement, wished that undone, which he had done, and so repent: but his heart nothing changed to abhor his covetousness. When it is taken in good part, than it is either Legal or evangelical. Legal Repentance I call that, when by the ministry of the Law, the Spirit is effectual to work a sight of sins, both secret and gross, and of the curse and punishment due thereunto, together with a certain grief and fear, in regard of that sinful and woeful estate which the sinner seeth by the Law himself to lie in. This in the Elect is a preparative to the grace of conversion, and always goeth afore; which though in itself it be not true saving 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 unconuerted elect persons. Repentance evangelical, is either general or special; general repentance which is a turning from all sin at once, is that whereby a sinner being by precepts and threats of the Law stricken with terror, and humbled upon sight and some sense of his own damnable state through sin, is by grace converted and changed in his mind and will, so as of an evil man he become a good, now truly hating all his sins, as offences of a good God reconciled in his Son, (and not only for punishment sake,) and loving righteousness unfeignedly. This is called passive Repentance, or conversion, and is in truth the same with Sanctification, whereof ye may read in these Texts, Acts 11. 18. Acts 20. 21. Luke 24. 47. Special Repentance evangelical, it is that whereby a sinner that believeth forgiveness of his sins, and is sanctified or converted, and already made good, doth repent particularly of such sins, which by occasion in the course of his life he falleth into; this is of Divines called particular Repentance, Active, and renewed Repentance, and they do distinguish it from the former. And thus it is taken in all places of Scriptures, where the Saints are said to repent, or exhorted to repent; as 2 Cor. 7. 9 Reuel. 2. 5. and 3. 19 Matthew 18. 3. And thus in this sense do I speak of it at this time, taking it for the repairing or renewing of those daily decays and slips which do arise in the practice of godliness. For as in a garment, namely a beggar's garment, there is always 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 fall out infirmiries to be cured: so in the life and conversation of every good Christian there will be still something to be repent of and amended. Our frailty and Satan's malice being considered, there would indeed that care and watchfulness be used, that as near as ever may be, those pure garments of our righteousness & holiness be kept clean and undefiled, and our Temples of body and soul to be preserved holy; yet as a material garment, be it never so well looked unto, gathereth spots, and the house which is kept most neatly and curiously, will have dust and sulledgy: so in the best Christians somewhat will be always amisle, and therefore the whole life of a Christian must be a continual repentance. There being some sins not yet espied, therefore not particularly repent of; some espied, and yet not sufficiently hated, striven against, and mastered: and some good duties not yet known to us, and such as are known, not so zealously followed, nor so wisely, as becometh the redeemed by Christ, which look for eternal glory. Aquila. Now Sir you have satisfied me in the acception of Repentance, and showed me how we are to speak of it, and how it agreeth to a man already called and sanctified. Let me make bold to ask you further touching this particular evangelical Repentance, which is every day to be renewed, even as a good Housewife doth once a day sweep her House, or as one that writeth a Letter, looks often over it; so our life is often to be looked over, that the errors thereof may be corrected: but where must this Repentance have his beginning, wherein doth it consist, what be the kinds of it, by what tokens is it known and bewrayed? And after these things opened, I have certain doubts and scruples to propound to you about the doctrine and practice of Repentance. Apollo's. This renewed Repentance of the godly, Godly sorrow beginning of renewed Repentance. takes the beginning from a godly sorrow, engendered in the heart by the holy Ghost, upon the discovery of our daily infirmities and falls, as the Apostle teacheth us, 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance, whereas worldly sorrow brings forth death. There is to be seen in the wicked, shadowish and counterfeit Repentance, the ground whereof is worldly sorrow, not a grief stirred up in the heart, because of displeasing God by some sin, but in respect of worldly cause, as temporal loss, worldly shame and punishment; or else for fear, or through feeling of God's wrath for sin, which is a grief may be found in a mere natural and worldly man; the end of which grief is death, occasioned by a despair which is in them of obtaining mercy, by which they are brought to eternal, yea, and sometime to a temporal untimely death; as is to be seen in Achitophel and judas. Therefore they are to be warned to abandon and put far from their hearts this worldly sorrow, which not only can profit nothing, but thereby no man can either redeem his loss or shame, or remove his feared punishment, but bringeth forth a dangerous and deadly fruit, and to labour to convert it into a godly sorrow, to grieve according to God; for this hath great commodity in it: for as it pleaseth God, being engendered by himself in the heart, which mourneth even here hence, because the most merciful 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 salvation. For as it cannot be but such as have their heart smitten with heaviness, because of the displeasure of their loving God by their sin, 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 lead them to salvation; and in the mean time it is a good testimony unto them, that they are saved persons, if it were no more but that the holy Ghost saith of hearts contrite & sorrowful for their sins, that they are a sacrifice to God, and that the sobs and sighs of a troubled Spirit, grieved for iniquity, do proceed from the holy Spirit; Psal. 51. Rom. 8. Surely this were sufficient to move every Christian to pray, and labour for this godly grief, that he may get his heart touched with it, (the melting heart, the sostened heart, soon moved to grief upon sense of a sin, is a blessed heart, the very habitation and lodging of God himself;) yet to hear further that our repentance occasioned by our grief for sin, is as a way we are to walk in to salvation: this same aught to cause all men to be willing to have this godly sorrow, and to know how they may attain it. And albeit that the meditation of the filthiness, and danger of sin being committed against an infinite justice, the sovereign goodness, and a most holy Law, may much help to move the heart, after a sin to be aggrieved; yet nothing so available to this purpose, as the due and serious consideration of the 〈◊〉 of Christ's life, and the death and passion of our Lord; which being so infamous, and sharp intolerably, and the person so abased and plagued, being the eternal Son of God, and a man most innocent; and we ourselves the proper and immediate cause of all Godly sorrow whence it ariseth. his ignominy and pains, suffering not for his own, but for our sins; this if any thing else in the world will, and if there be any true grace in the heart, it will make it even to bleed with grief, that such an one should suffer, and such hard and heavy things; and for such being but wormes-meate, ungodly, and his enemies, what heart would not be pricked to think of it, that the Lord of life, the immaculate Lamb, should endure such fierce wrath from God and men, for such vile ones. The very Earth trembled at this, and shall not our heart's fear? the Sun was darkened, the Heaven also put on mourning weed, and shall not we be troubled? The stones rend, and shall not our hearts be rend with sorrow, and our eyes gush out with tears, upon the sight and remembrance of such our sins, 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 think of this, and not be displeased with themselves, and grieved at their sins which procured this; so well is that man that upon the thought of his Saviour's sorrow for sin, can have his own soul touched, and ready to melt into sorrow. For blessed are they that mourn, they shall be comforted; Matthew 5. Unto whom doth the high God look, who dwelleth in the Heavens, but unto him which hath a 〈◊〉 heart? Esay 66. This sorrow maketh the sinner to become joyful in 〈◊〉 end; yea, it makes Angels glad, it rejoiceth God's 〈◊〉, and is his delight; who not so much detesteth 〈◊〉, as he loveth this godly sorrow, which 〈◊〉 a sinner a-work the more to mystic and detest his own sins, and to endeavour 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 do somewhat offend in divers sort; the one think they never grieve enough for their sins, and whereas they mourn much and truly, yet they satisfy not themselves, because they would have and feel more. And the other, who doubt and mistrust themselves that they do not grieve at all, and so are out of heart, because they have no hearty grief for their offences, complaining of the hardness 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 unfeigned, though it be not great, yet it is accepted; and if it provoke to repentance, so as after grief there follow some amendment, than it is unfeigned. And let this serve to comfort the heart, God being as well pleased to have his Children cheered with his graces and the work of his Spirit in them, as grieved for their trespasses; it is not pleasing to him to see them always sad, hanging down their heads as a bulrush: there is a time for sorrow, & a time to rejoice. And for the other, their desire to be truly grieved for sin, and to have a broken heart, it is accepted for sorrow with that God, who in his Children accepteth the desire for the deed: yea, they grieve that they are not more grieved; they being sorry that their sorrow is so little, it is a degree of sorrow. Woe to them which are secure, which sin without all grief, or suspect of any fault this way, and so lie still in their sin without any turning or change: and woe to them whose sorrow is worldly, such as is stirred up not for breach of God's Law, but for dread or sense of vengeance, which rot still in their sin; but happy, and thrice happy is the soul which without respect of God's rods present, or his judgement to come, without any regard either of the loss of Heaven, or pain of hell, can be affected with grief after sin in this only consideration, that they have failed in duty toward so loving a Father, and deserved by their sin to lose his favour. Of this sorrow there will follow a Wherein Repentance consisteth. repentance, never to be repent of; which I thus open and make plain to you. If the grief be conceived from an evil 〈◊〉, which should not have been done, there will 〈◊〉 it true Repentance, that is, an holy purpose to 〈◊〉 sin, and the occasion of it; an hatred of it in the 〈◊〉 〈◊〉 and seeking the death of it, endeavouring by 〈◊〉 means against it, and to do the good contrary to it. Likewise, if the grief conceived by this godly heart, be for a good thing left undone which should have been done, there will follow a strange resolution, with good endeavour to avoid such omission, and to take up such duties with more care in time to come, saying with the Prophet; I am utterly purposed to keep thy righteous judgements. Again, I have sworn that I will walk in thy Statutes; Psal. 119. Now that we have seen whence this special renewed repentance doth arise, and wherein it consists, the degrees would be a little examined, and I find that there is an ordinary Repentance meet to be had for ordinary sins. By ordinary sins, I mean the common slips of life, the faults that every the most watchful Christian doth ordinarily fall into, daily infirmities, in omission and commission; for these there would be but ordinary grief, and ordinary repentance, as above it hath been declared. But when any extraordinary sins do happen, such as were David's, Peter's, Manasses, Salomon's, foul and notorious sins, which give a greater wound to the conscience, and an offence to the Church, and more dishonour to God's name, and work a greater decay of godliness in the soul; there would be used a more extraordinary sorrow, the heart would be wrought to a deeper humiliation, more fervent and frequent prayer, holpen with fasting: and upon our rising out of such sins, more straight bonds would be taken for our good abearing afterwards, serious vows and protestations for a better life. Such was Peter after his fall, he wept bitterly: such also the woman's that washed Christ's feet with tears; Luke 7. Such was David's, Psalm 51. and many other, who after some foul and enormous sins, have performed more than ordinary repentance for daily and ordinary slips; which yet be such (considering the offence of so great a God in them,) as ought to move much grief & displeasure with ourselves, and more watchfulness. Now for the tokens or fruits of this renewed Repentance, there be seven reckoned up, 2 Cor. 7. 11. In that you were godly sorry, what great care it hath wrought in you, yea, what apology or clearing of yourselves, yea, what indignation, yea, what fear, yea, what desire, yea, what revenge, yea, what zeal. Aquila. I pray you Sir let me understand your mind for these seven effects of renewed Repentance, what ye think every one of them to be, how you distinguish them one from another? Apollo's. Aquila, I do well know that in these 7. Signs of renewed Repentance. points all men are not of one mind: and whereas some call them tokens or signs, others call them rightly as you do, effects or fruits of Repentance, I judge it all one; they are therefore signs 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 understand. Care, it is the study of the mind and thought taking, 1. Care. how to approve the course of our life hereafter, both to God and to our own conscience, and to the Church of God. As it fareth with Travellers which have by sloth or ignorance lost their way, having found it again, they are more careful to keep it: so it is with the godly when they repent, their care is to please God better afterwards: the which their care doth express itself in the greatness of it, not only in the general course of their conversation, but in every particular action, to direct it according to the rules of the Word, that offence of God and men may be prevented; as Col. 1. the Apostle prayeth for the faithful, that they may please God in every thing; and elsewhere, that they may abound in every good work. Yea, this care in the godly, as it is in themselves for eschewing one sin as well as another, and for the doing one duty as well as another; so it stretcheth itself unto them of their charge, children, and servants, or flock and subjects, if they be public persons, as is to be seen in the example of Abraham, Gen. 18. job, jacob, David, josiah, who all had care of their children and people, no less then of themselves; and this declareth ones care to be sound toward themselves when it embraceth others. Of all which it followeth, that all secure person, which have no further or greater care, but for back and belly, for pleasure and profit, are surely void of repentance, being void of this care how they may please God. So on the other side, the more that care increaseth in any after their falls, to keep the Word, and stand fast in their obedience to it, the more sure he may be of the soundness of his repentance: for how must not his sorrow for losing his way, appear to be true, when his care is double to that it was, not to lose it again? The next fruit of Repentance, is clearing of our Clearing 〈◊〉. selves, which may be diverse ways performed, as either when we quit and clear ourselves from suspicion of a sin, by shunning the very appearance of evil, all that hath any nearness with it, or looks but toward it; or when we rebuke and punish such as we have thought to bear withal in their sins, or have in truth borne withal; after which sort it is likely the Corinthians upon Paul's sharp reprehension, did clear themselves 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 public, with hearty craving of pardon; as in the Publican, Zacheus, David, we have examples of this clearing: and well also might the godly Corinthians clear themselves to Paul, that they were displeased with their sin in bearing with such an offendor, not only by their diligence in censuring him, but by their unfeigned confessing of the offence both to God and to the Apostle, whom they hadagreeved. The third fruit it is indignation, which is an holy 3. Anger. anger stirred up in our hearts, not only against other men's faults, with a pity toward their person; but especially against some sins which have escaped ourselves, that we-were so beastly and foolish as to do such evils that we might have avoided; and when we are moved to anger more against our own then other men's, this is a very good token of a repentant heart. The fourth fruit is fear, not servile, but filial and 4 Fear. Blessed is the man that thus feareth. childlike, arising from the feeling of God's mercies and our own 〈◊〉, from whence cometh an holy awe and fear, lest the evils which tofore we have offended by, or such like, through our corruption break forth again. The fifth is desire, as impenitent persons have their 5. Desire. desires to eat, to drink, to sleep, to take their ease and pastime, to far deliciously, to go gallantly and bravely in apparel, to grow rich, to be aloft, to be well thought of and spoken of, although they deserve it not; and are stuffed with many other such carnal and worldly desires, as tokens of their natural impenitent heart; so the godly desire to live honestly, to keep a good conscience, to dwell in the House of God for ever, to enjoy the sincere milk of the word, to be unburdened of sin, to mortify their lusts, be dissolved, and to be with Christ; and finally, not to offend again in these particulars, wherein they have offended God, or his people, are the testimonies of a truly repentant heart. The sixth fruit is zeal, which is a great grief conceived 6. Zeal. for the hurt of God's glory by sin, and an ardent love to all such things as God may be honoured by; and to hinder in ourselves and others whatsoever may dishonour or displease him; Revel. 3. Repent, and be zealous. Therefore as cold and lukewarm Christians, are utterly without all grace of true Repentance, which worketh a zeal against all sins, and for all good, to cross the one, and advance the other, according to our places & means: so the truly zealous man, whose zeal 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 David; it is the evidence to our souls, that it is blessed with the grace of Repentance. The last fruit is revenge, which is not a requiting of 7. Revenge. evil for evil towards others, a fruit of the flesh: but a voluntary punishment which a sinner taketh upon himself, for the evils done against his God & his soul, or his brethren, in labouring more to bridle his unruly heart from unlawful desires, and moderating it in those which be lawful; for bearing not sinful delights or profits alone, but even such things as are within our liberty, if the use of them will be an occasion of fin, either to ourselves or other. This curbing of ourselves, and cooping up our affections, mortifying the flesh, denying ourselves, is that revenge here meant. Also, enforcing ones self to do the things quite contrary to our sins; as the drunkard to repent, and punish himself with abstinence: also the glutton and riotous, with fasting; the great talker by keeping silence; the adulterer, by forbearing all things may provoke lusts. Let me not conceal from you, that I judge this revenge, if it be referred to the Corinthians, to be their exercising of that ecclesiastical Authority, which God had given his Church against sin, with more severity than wont; that as they had offended by remissness, so they would henceforth take due revenge upon open sinners, according to the power given them of God. And this is very like; for it is a godly revenge to set on work all power, which God giveth unto any for stopping of the course and current of sin. Let Papists who take such unlawful, yet painful revenge of themselves, by whipping, etc. admonish true Christians to take all lawful revenge. Aquila. Now Sir I will propound some doubts unto you touching Repentance, if first you will call to mind those cautions which ye delivered touching the same in your public teaching. Apollo's. Herein I will answer your desire. But let Means to quicken our daily Repentance. ' me tell you by the way, what was said of the means to quicken and stir up this daily Repentance: Namely, diligent reading of Scripture, and other godly Books; the humble submission of our minds to all godly admonitions of the Saints, blessing God in our soul, after the example of David, for such rebukes as are privately and friendly reached out; yea, thanking God for the reproaches of enemies, by whom sometime one shall hear his sin told him sooner, than by a friend, though not in a good manner, nor for any good end on their part: yet considering God sets them on work, as David the Prophet said; God hath bid him rebuke me: Therefore endeavour ourselves to make use of them, giving good heed both to the checks of our conscience, which often proves a faithful monitor, and to the strokes of God's hand sensible and insensible in soul and body; seeking to profit by them to amendment, that we fear him the more, yea, even in the days of our prosperity and peace, making this good use to be invited by them to speedy and true repentance; and so we shall prevent God's chastisements, if we voluntarily fall to judging of ourselves. Yet of all other good means to awaken us, and bring us unto the practice of Repentance, this is not the least, even our daily examination of our own heart and ways, to consider particularly what escapes have 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 works, and the persons, and such like things; that so we may come to see both what is to be sorrowed for presently, and upon faithful and humble confession, we may make all even with God through Christ for that which is past: and also what cause there is to watch over ourselves for time to come, what remains yet to be corrected and amended, that accordingly our prayers and care may increase. As provident Housekeepers who have great Families, prevent many losses and damages in their estate, by often viewing the reckonings and doings of them whom they trust: so may sins be prevented by this godly examination of a man's own counsels and works. Now for the cautions herein to be followed, they are briefly these. 12. Cautions about Repentance. First let no Christian by his heedful looking to himself, think that ever he can attain hereunto, as in nothing to offend. And therefore upon the finding of his failings, not to be too much discouraged: for this is the common condition of all the Saints, that none live and sin not. 2. In the examination of ones self, let no man look to find every failing, there will be some secret sins. Even David, a man so wise, and well instructed in the Law, shall not espy all the motes in his own eye; Psal. 19 Who can tell his secret faults? 3. For these privy faults which cannot be found, there would be a general confession and ask of mercy for them; Lord forgive me my unknown sins. 4. Known sins, which we shall discover particularly, let them be speedily repent of; for herein delay is dangerous: and be particularly acknowledged, the sinner accusing himself for them by name, and adjudging himself for them to death, with an appeal from justice to the Throne of Gracc for remission. 5. Let never a sinner for any known sin, take further grief, then as he may be able again to comfort himself with promise of mercy. 6. As in practice of this daily Repentance, coldness by custom is to be be shunned; so on the other side, lest the heart wax proud through the earnest care and well performance of it, be not proud of Repentance. 7. Labour still to find out new sins, and new omissions of duties, and to make them seem more and more odious and hateful to the soul; a sinner so he keep his hold of Christ, cannot be too humble for sin. 8. Take special notice amongst all other sins, of corruption of Nature, and the proannesse thereof to sinning; that all means be used for the weakening of that root, and the draining of that fountain. Let pardon be craved in special for it, & power asked against it. 9 Let not any sin seem little, though a difference in repentance is to be put, according as the sin is ordinary or extraordinary; yet let not any sin be thought small, being the offence of a most great God, the breach of a most holy Law, cause of most bitter pains to Christ, meriting most woeful destruction. 10. Forget not to repent of negligences, oversights, heedlessenesse, and to look well that these grow not too common. 11. For private sin, private confession is enough; open sins, would have open repentance, 12. Lastly, when any known sin is begun to be repent of, let it be thoroughly repent of, even to the shaking it off, and leaving of it. He that confesseth his sin, and forsaketh Prou. 28. it, shall find mercy. Now friend Aquila, let me hear your doubts, that I may answer them. Aquila. My first doubt is this; Whether a sinner Some scruples about Repentance. may not truly repent, except he leave his sins? Or he may still use a sin, and yet repent? Apollo's. First, an unknown sin may be repent of, and yet not left. As amongst the Patriarches polygamy, Of this kind was fornication thought to be among the Corinthians. or having at once more wives than one, or Concubines with their wives, was the secret sin which in those times was not manifested nor reckoned as a sin: 1 Cor. 6. so they lived in it till their death, yet perished not for it; Held in those times for nosin but some indifferent thing. which they should have done, if being known to them, yet witingly & willingly with open eyes they had continued in it. But they repented of it generally, as of other So many amongst us, think of interest for lone of money. secretsins. Likewise, there be diverse sins amongst us, which are the sins of the time, yet not so esteemed; whereof the godly may truly repent, as of all their unknown offences, and yet not leave them, because they do not take them to be sins. Secondly, there is a known sin, 〈◊〉 〈◊〉 He is no sinner, who would be no sinner. M. 〈◊〉. Nature, which cannot be left, but whiles we live we must wrestle against it, that it get no dominion: and so it is said to be left, because we would leave it if it were possible. The repentant sinner carrieth this crookedness of his heart about him, even as many an one carry a crooked back which troubles them, but they cannot put it off. Lastly, there be daily infirmities, such as every day we commonly run into, accompanying 〈◊〉 〈◊〉, even as a shadow the body; as vain thoughts, idle words, and evil silence sometime, and waste of time, and innumerable such things; which the more they are resisted and striven against, the more they are lessened, but wholly abolished by repentance they cannot be. Known sins if they be gross and notorious, especially if they run into the eyes & offence of the world, must be so repent of, as they be forsaken. We find not that David, Minasses, Peter, Lot, Noah, after their repentance, to have again fall'n into those soul offences, Peccata vastantia conscientiam. which being wittingly continued in, waste and overthrow the 〈◊〉 of a sinner. Aquila. But may not 〈◊〉 〈◊〉 〈◊〉 Scrupis gross sin, and ye 〈◊〉 and be 〈◊〉 〈◊〉 Ap. Of this Sins of 〈◊〉 lapse: in the objections against faith in Christ, for for givenes of our sins. something hath 〈◊〉 said before, therefore the less now. If one be but a babe in Christ, and weak, he may do it more easily. But one of growth in grace, and being experienced 〈◊〉 practise of Repentance, and watchful, will hardly do it. Sure it is a great wound if it do fall out, though not unrecoverable in the child of God, who is subject to such relapses. Aquila. May there be true Repentance without shedding of tears? Apollo's. As tears may be shed, and yet repentance false, as in Esau, Heb: 12: so true repentance may be with dry cheeks. We read of Zacheus repentance, Repentance upon great & extraordinary falls. is seldom without tears but nothing of his tears. Also of the Corinthians repentance, we read 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 tears hath it wrought? Tears of Repentance are precious things: 〈◊〉 koepeth a bowl to put and keep them in; but they are very rare things. His bottle is not full yet, though it hath been filling ever since Adam. Aquila. Wicked men and hypocrites may go fat in repentance, grieve, & fear and humble themselves, and confess, and fast, and weep, and pray, and leave many sins, and do many good things, as Scripture witnesseth of judas, Achab, Esau, Felix, & others: what thing is there, whereby the repentance which is proper to God's children, may be severed from that counterfelt in reprobates? Apollo's. You have already heard me deliver seven peculiar effects of true repentance, which indeed hy-pocrites may counterfeit, but not express truly. But Psal. 119, 57, 69, 112, 115. Rom. 7, 15, 16 17, 18. these three things (amongst many) are sure notes of hearty and undoubted repentance. First, a settled distinct purpose of heart, out of a true hatred of sin, not to offend in any sin, as near as ever frailty will suffer. Whereas in all evil men (what show soever they make) there is not this purpose, but a full determination to live in some known sin, or a great security in their general course. Secondly, a true persuasion of heart 〈◊〉 〈◊〉 sin Psal. 51, 1, 2, 3 done, that God will forgive it through Christ, when they ask pardon by him, with hope of God's goodness This is not in the repentance of 〈◊〉. Hereof it cometh to pass, that the 〈◊〉 〈◊〉 hath of his repentance most excellent use, even to testify to him the soundness of his faith, and to be a witness of the forgiveness of his sin, and of his incorporation into Christ; and finally, of his salvation by him: forso much as this true repentance can be no where, where first there is not faith, and true reconciliation with God. Thirdly, true repentance causeth us to abhor and leave our sins, because he whom we know and believe to be our Father in Christ, so extremely hateth them, & hath so infinitely punished the in his own Son. Hypocrites leave some sins, but it is for other respects. Aquila. Certainly this is a goodly encouragement Of encouragements to Repentance. to invite and provolie all men, without 〈◊〉 or dalliance, to fall to repentance, and to persever in the practice of it; sithence our Christianity is thereby approved to us, and we are thereby discerned from hypocrites and all evil men. Apollo's. It is so indeed: for what greater comfort in 1. Truth of our faith & Christianity, descried by our Repentance. the world, then to rest assured of our 〈◊〉, that it is unfeigned: and that thereby we are in Christ, and be partakers of his merits into faluation? And baing greatly 〈◊〉 unto this assurance by our Repentance, how ought we to apply ourselves to the practice of it? Howbeit there want not many other and weighty encoragements inciting us to take this course. For first of all (to give you a little 〈◊〉, in 〈◊〉 of 〈◊〉 more full draught) consider of the sundry and excellent 2. Great promiles made & performed to repenting sinners. promises made in the word to repentant persons; not only touching things earthly and transitory, for the removing and freeing them from dangers, calamities Of earthly things. and plagues; as that he will not judge them which judge themselves, 1 Cor. 11, 29. That toward such as amend their ways and works, he will repent him of the plague denounced, jer. 26, 15. That from such as turn and repent, he will turn his fierce wrath, and repent him of the evil that he hath said he will do, jonah 1, 10, 11. To such as rend their hearts, and turn to him with all their heart, he will repent of the evil. Yea, his promise runs not only for taking evil things from them, but for temporal good things to be given them, and that plentifully; as that he will leave a blessing behind him, even a meace offering, joel 2, 13, 14. That He will open the Windows of heaven, and pour out a blessing above measure, Mal. 3, 9, 10. They shallbe a pleasant Land, and a blessed Nation, verse 11, 12. That such as turn to the Almighty, they shall be built up, and lay up Gold as dust, job 22, 23. And Such as for sake their sins, and cease to do evil, and learn to 〈◊〉 well, should eat the good things of the Esay 1. Land: with innumerable such promises of evil things to be turned from such as turn to God, and good things to be cast upon them even in this life, not only made, but performed. Which if it should seem but a light thing, because it concernet but temporal happiness, yet it cannot be thought small, that God hath passed his word and Faith for everlasting good Of Spiritual things. things, such as belong to heavenly happiness, to be bestowed upon persons truly repentant; as that their sins, both guilt and punishment, should be blotted out at the day of refreshing; Act: 3. So 〈◊〉, as that though their sin's 〈◊〉 as 〈◊〉, and of a 〈◊〉 die, yet they should be made white as wool or snow Esay Y. 18. Neither only remission of sins, to escape from iniquity and death, but an entrance into 〈◊〉 life, duen salvation in Heaven, 〈◊〉 from the Lordsown mouth assured those that turn, that they shall 〈◊〉 die, but live; Ezek 18. 27. yea, and that for 〈◊〉 for the repentance which springeth from godly sorrow, is to 〈◊〉 2 Cor. 7. 10. 〈◊〉 sarrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unta soluation. So as it 〈◊〉, that they which 〈◊〉 shall be saved; as it is true, that except we repent, we shall all perish; Luke 13. 3. Not for the merit of out work Repentance, a note of a person to be saved, not any cause of salvation. of repentance done, but because Repentance is a fruit of that faith, whereby 〈◊〉 〈◊〉 on 〈◊〉 unto salvation. These promises shame not be end so 〈◊〉 made, but also were as faithfully kept toward repenting Manasses, David, Peter, the woman in the Gospel, and infinite other. Add unto all this, that even the 〈◊〉 〈◊〉 of God, when they lie in any known sin without repentance, 3. Vnrepentance, hath unfitness for any service of God; or any good work. Unableness to take any profit by the means of salvation. or live securely, than they not only lie open to temporary judgements, and 〈◊〉 〈◊〉, but all that while their prayers, and all their 〈◊〉 of God is 〈◊〉 to God; Mat. 5. 23, 24. 〈◊〉. 18. 〈◊〉 〈◊〉 of their salvation, the Word and Sacraments, become unprofitable, and can do 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 have through faith an 〈◊〉 to God, who will hear their prayers, them 〈◊〉 accepted, their actions, and their labours 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. 738. Finally, these things ought not a little to quicken 5. Consideration of a judgement day. us to repentance and amendment of life, that there is a day appointed wherein all shall be judged; Acts 17. 30. 6. Repentance the joy of Angels and men. That repentance of a sinner doth glad Heaven and Earth, Angels and men; 〈◊〉 15. 10. That by means thereof, our conscience is comforted, and finds peace; 7. Good consequents of Repentance. offences of our brethren avoided, the Church edified by our example, our profession beautified, Satan confounded, God glorified. Aquila. I have willingly heard you speak of encouragements to Repentance, and I perceive not a threefold, but sevenfold cord, both of wrath and love, to enforce and allure unto it: That even as we ought to esteem present or future happiness of body or soul, of name or estate, of ourselves or our posterity, the good of others, or the glory of God; and do abhor, and will avoid the contrary; then the exercise of Repentance ought to be dear unto us. But now Sir I covet to hear, how you will direct one for the overcoming of such hindrances as discourage and draw back from Repentance, which hath many lets, even as our faith hath. Apollo's. Good friend Aquila, wherefore serve these former encouragements, but to strengthen you against discouragements, when ye meet 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 blocks and lets, that will not so easily be overcome, without some more special help: I will endeavour what I may to help you here Do you recite the impediments of Repentance, and you shall hear what shall be said to them. Aquila. I will do so, and that even as I have felt them in myself, or 〈◊〉 them in others. And I find that they arise either from the quality of sin, or Hind erances of Repentance from some circumstance in the sin done, or from some evil affection in the 〈◊〉, or from respect of God, ormen, or from the nature of Repentance, or from Satan's suggestions. Apollo's. What discouragement ariseth from the quality of sin? Aquila. The foulness of the offence takes away hope of recovery. Apollo's. There is but only one foul offence that cannot be repent of, all others may. God's children can take no such fall but it may be repent of, and aught to be; a great fall ought not to 〈◊〉 any man from rising again. They which 〈◊〉 Christ jesus, are called to repentance, and did repent; Acts 2. And what fouler sin can the child of God commit, then to kill the Lord of glory? I can tell you of such as have done foul sins, and very 〈◊〉 and that of knowledge, after grace received; which yet found place for repentance. For peradventure you will say, that the jews did their sin ignorantly well, but Adam's foul sin, the fountain of all other sins, and the 〈◊〉 of his whole kind most woefully 〈◊〉 by him, could not be done ignorantly, nor yet David's, nor Salomon's, nor Peter's. for they knew the Commandments. What is your 〈◊〉 in respect of God? Aquila. His exceeding 〈◊〉 〈◊〉, and 〈◊〉 severity towards offenders, expressed even in casting off many, which yet have humbled 〈◊〉, and turned; as 〈◊〉, 〈◊〉, 〈◊〉. Apollo's. Nay, the merciful and compassionate nature of God, as it is every where excolled, and that highly; Esay 55. 7. Psal, 103. 9 11. Rom. 2. 4. joel 2. 6, 7. and otherwhere: so it is purposely mentioned by the holy Ghost very often, to invite and encourage sinners to repentance; as in the forenamed places, his strict severity is extended to obstinate rebellious sinners, and to no other: not to such as turn and submit to him, and relent towards him. To such he is as the Father in the Gospel, to his lost relenting child; neither did he cast out any humbled repenting sinner, save such as did it in dissimulation: and yet their temporising repentance hath got them a temporary blessing, as to jehu and Achah. But what be the affections in sinners themselves that usually hinder their Repentance? Aquila. First, loathness to forgo the profit of their sin; as in Usurers, Victuallers, Innkeeper's, and other Artificers: Or the pleasure & sweetness of their sin, as in Drunkards, Fornicators, Wantoness, Play hunters, Gamesters: Or the credit and glory that comes of their sins, as proud Gallants, Ruffians, great swearers, swashbucklers, and such like. Apollo's. Touching such as are held back by the commodity of their sin, such a small thread should not have such 〈◊〉 to keep them from so necessary a duty, as concerns soul's health. Let such think what advantage it will be unto them, to get, though it were the whole World by their sin, and in the end to lose themselves. Will all the World serve to be a recompense of their soul? But if their soule-danger will not move, let them think that God can and will curse all that which is sinfully gotten; and cause all that which is evil gotten, to be as a fire to consume all that which is well and justly gained, either in their own days, or else in the days of their children, who shall as evilly spend it, as they evilly got it; lavishing it as wickedly, as they wickedly gathered it. The experience of all times proving true that common saying, That of evil got goods, seldom enjoys the third heir. Therefore, let men account a little with righteousness, better then much with iniquity. Better to be poor and godly, then rich and a sinner. A little which a just man hath, is better than abundance with iniquity. For, Example of the oil in the cruse. Also Danieis pulse. God's blessing can make a little go far, and do much, as his curse can quickly scatter, and bring a great deal to nothing, Hag. 1, 7, 8. 2 For such as are held from turning to God by the sweetness and pleasure of their sin, such would be advised not to look to the beginning of their sin, but to the end of it. That which is honey in the mouth, will prove gravel, nay gall in the belly. That which pleaseth at first, at last will bite as a Serpent or Cockatrice, and cut as a twoedged sword, Prou. 5, 3, 4, 5. & Prou. 9, 17, 18. also Prou. 20, 17: these Texts would be expressed. It will prove no wisdom to buy a momentany pleasure, with endless pain; to exchange a short passing, and fleeting delight, with never-ending sorrow, anguish, and horror. Remember what Di●es had said to him: fear lest thou have it said to thyself, thou carnal sensual man: In thy life time thou hadst thy pleasure, and now thou art tormented in this flame. So much as men have had in pleasure, so much pain shall be given them. 3 For such as stand upon their reputation, as if it should fall, if they did fall to repentance; let the know that as godliness is great gain, so it is great credit. More true honour to be got by well doing in a week, then by sin in a man's life time. For, whereas sin Rom. 6, 22, 23 draws credit only from persons of no worth or credit, and must therefore either vanish, or end in shame; Virtue and Religion purchaseth estimation with the godly: and howsoever it meet with shame in the world, yet it hath an everlasting honour in the life to Reuel. 7. come, even a crown of blessed immortality. 4 Lastly, let it be weighed, that true greatness is to be great in God's favour, true worship is to be a true Christian; which is more honourable, then to be as the sons of Nobles and Princes. Aquila. I observe other hindrances growing from corrupt minds of the offenders partly, & partly from satans suggestions; as a fear to be pointed at for singularity, and to have nicknames heaped on them, if they should leave their sinful customs, or take up any good duties, which draw contempt from the profane world. Likewise, an unwillingness to incur the displeasure and dislike of their profane worldly friends, to whom they are beholden. 3. Some are also hindered by the evil life of Professors, & 4. by the contemptible estate of such as truly repent, and fear God, 5. And not a few are let by the custom of time, which they are unwilling to go against, and differ from, choosing to do as most do, because they would have fewest to talk of them. Apollo's. Aquila, a little hindrance is a great matter to the unwilling, as the wellwilling will overcome great lets. These which you name are but feathers, or (at most) scarecrows and bugs to make Children afraid: One blast of God's mouth will disperse them, as the wind driveth chaff before it. For reproach and nicknames the Word teacheth, that it was the lot of Prophets, Apostles, yea of Christ, to be scorned and Mat. 5. Lu. 23 mocked; and pronounceth such blessed, as after their example shall endure to be reviled for righteousness, Math. 5. and much better it is to bear a temporary reproach in this world of the wicked for well-dooing, then to abide eternal contempt for sin in the next life. 2. And as touching the other let, judge how much rather one ought to suffer the displeasure of all worldly friends, then to live out of God's favour, as they do which live in sin without repentance. And who will not esteem the love and liking of one godly person, above the distaste and mislike of an hundred worldlings? Howbeit, who knoweth but that by his repentance, he may gain even his enemies to be his friends, as for impenitency, God useth to make friends to become enemies? 3. Neither ought the mean estate of such as repent and love God, keep any from entering into the good way of obedience to Gods will; not only because we are commanded to judge righteously and in truth, not according to outward appearance; and then we should perceive, 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 meanness of Christ, or his little flock his poor followers. For as they are affirmed to persecute Christ, which persecute his members, and to feed and cloth Math. 25. Christ, which do these things to his members; so the being offended with the poverty and simplicity of his members, is to be offended with Christ. They which now refrain to embrace sincerely the truth, because of the fewness or small regard of such as be his true followers; if Christ himself were amongst us, the homeliness of his person and state would offend them, and turn them from receiving his doctrine. 4 Lastly, least of all is any to be held from the way of Repentance, through the evil customs of the time; which being evil are therefore to be forsaken, though they be customs. Customs howsoever old, yet severed from truth and uprightness, are but old errors. Neither are we to live by customs, but by the statutes and commandments of God; not to follow multitudes, but to choose rather to think and do well with a few good, then to err and do naughtily with many which be evil. Better it were for us to walk in the good way of repentance though it be narrow, and they but a few which find and use it, because at last it leadeth to life; then to go in the way of security & sin, though it be broad, and many tread in it, because in fine, it brings to destruction. And what matters it to us, how professors do live, or our Teachers or forefathers, save only that we are to grieve if they live not well, to pity them, to pray for them, to help as we may to reclaim 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 leave and go from Christ, 1 Cor. 11, 1. And there is a woe aswel to such as take an offence, as to them which give: for woe is to the World because of offences. And we are commanded not to do as Teachers do, when they teach well, and do ill. Have ye any more hindrances of Repentance yet behind unnamed? Aquila. The hardness and painfulness of Repentance discourageth especially our slothful natures, who are loath to abide such travail, as we must put ourselves to, if we will turn from our sins. Apollo's. Indeed (as I touched afore) the gate of Repentance is straight, it is a narrow way, it will pain us and pinch us to walk in it; but the benefit will quit the labour: it will take up much time and travail to leave sin. See how much ado, and what a while it is ere we can leave but one sin especially if it be a sin of nature, to which we are more addicted; or of our trade, by which we suck some advantage; or of the time, wherein there be many to bear us company. I say then, to leave so many sins, and to live well, to do so many duties, will crave both space and sweat: but the fruit will requite the charge. The harvest of Repentance is eternal life; 2 Cor. 7. 10, 11. as the crop of sin is eternal death. Consider also though it be painful to leave sin, and to exercise Repentance, yet it is surely as painful to exercise sin. I dare boldly affirm it, to live in sin, is as painful (if not more painful) then to live well. Sinners do not fulfil their lusts with such ease; example in the Drunkard, These, Epicure, Gamester, covetous, proud, ambitious, which take great pains, put themselves to great hazard, watch whole nights, and labour whole days for compassing and enjoying their unlawful desires; so as all ends put together, to practise sin, is as hard as to practise righteousness: which hath the sweet peace of conscience, liberty of mind, and joy of heart, to mitigate much the pain and labour which is endured about it. But most sure I am of this, that to repent and live well, according to Gods will, is nothing so painful as to live in hell fire; whatsoever the pain or peril of well doing is, it is not matchable with hell pain. Therefore let our sluggish nature be roused, and enured unto diligence in seeking after the Kingdom of Heaven: better here to endure the burden and pain which doth accompany godliness, how great soever it be, then to endure the pain of our sins for ever in that lake which burneth with fire and brimstone. It will also help us against this temptation of our slothfulness, to call to mind not only, that ease slayeth the foolish; but what hurt it doth in the mean time to the godly which do yield to it. How did the Church lament and smart; Cantic. 5. 3. because she would not rise in the night and put on her clothes, and wet her foot a little to open the door to Christ? I say, how did the Church there sinart for this her sloth? she was for a time punished with the absence of her Husband Christ, more bitter than death to her; also with astonishment and dulness of heart for her sin: and lastly, with the cruelty of evil Pastors which fell upon her, and beat her, and ill entreated her. Aquila. But such as have long served and followed any sin, are moved to fear lest it be too late to begin; they think they have lost their tide, and it booteth not now to think of altering their course: better to keep them where they be, rather than for to stir and strive, and be never the better. Apollo's. Indeed the long 〈◊〉 in the service of any sin, maketh Repentance more difficult, but not desperate and impossible. As one that is far gone out of his way, or hath suffered a wound or a sickness, to go on long without looking to it, makes their return and recovery more hard, but takes not away all hope: Right so the long abiding in any sin, it doth crave great care to repent and amend it. But as they which have foreslowed their fields or gardens, and suffer them to be overgrown with weeds, or which have neglected their time in the beginning of a day, so as they have more work on their hand when night approacheth; they use to recompense their former carelessness with increase of pains: So Christians which have spent too much time in following their affections, and walking after the course of this world, all they have to do, it is to redeem the time; and then doing their best endeavour, doubling their care and pains, because their sins are many & strong, and their time but short which is behind: yet this is their comfort, that jesus Christ can as easily change an heart that hath long accustomed itself to do evil, as another heart which is not yet hardened by the custom of sin; this is a sure truth that he will help the well willing mind. Therefore let not care of Repentance be cast off, but be so much the greater, as the need is more; and then our good Lord will himself do the rest. Get first the mastery of one sin, and then of another, and so of a third; and thus setting upon them one after another, the victory will be more easy: for as sin groweth weaker, so the sinner will grow in strength. An old man cannot become young again, but an old sinner may prove a new man by Christ's grace, and his own labour. Lastly, they are deceived in thinking they can keep where they are; for the sinner that grows not better, must needs wax worse: he that goes not forward, goes backward, no man stands at a stay. Aquila. I heard you say, that there were some sins which being public, require a public repentance; this I tell you many good minds stick at, and think it too great a shame, and so are kept from doing it: hoping that upon their private sorrow and confession, God will for Christ his Son pardon them. Apollo's. Indeed Aquila, now ye touch a boil, ye rub the sore; there be honest minds not well informed which cannot brook this, though it concern not themselves. They take it to be too severe a discipline; one matter is, they live not under such a strict discipline; 1 Tim. 5. it would seem nothing if they lived in a place where such things use to be done. If thieves were not accustomed to die for their theft, it would be thought too rigorous to bring in such a penalty. Again, they do not well consider the equity of this discipline; for as a public fault would have a public rebuke, so it would have a public repentance: a private repentance and submission, is too narrow a plaster for so broad a wound as an open scandal. Where many are offended with a crime commonly known, the wound being great, it had need of an answerable salve, that humiliation and satisfaction be given and made to many. If Christ have commanded that for a private offence, one shall go to his brother, and say; Forgive me, it reputes me: shall we not think it meet that where a public offence is given to a whole congregation, there the like aught to be done? shall one brother offended be respected, and shall the whole fellowship and society of brethren be despised? If one hurt but one member, he is bound to make me amends, how much more if he hurt my whole body? Again, it is best for the offending person thus to do; for by his readinessc 〈◊〉 undergo a public infamy, taking upon him the reproach of his sin willingly, he shall declare his repentance to be true and sound; and so not only be received more gladly into favour of men, upon such good proof of his conversation, but also purchase more peace to his own conscience with God: which assuredly can never enjoy comfortable rest, till he obey this Ordinance of Christ, in satisfying whom he hath offended. Further, by this example of his submission, he shall do others good; both by striking into them terror, not to deserve by their sin to come unto a public abasing themselves before many; and to give encouragement by their example of such their repentance, unto such as shall in like manner offend by public crime. Moreover, it will stop the mouths of the adverfaries of God's truth, when they shall perceive sin not to be borne withal in any of the Children of the Church. And finally, great glory shall hereby redound unto God, when his truth and mercies in forgiveness of great sins, shall be openly acknowledged, and obedience yielded unto his own appointment. By these, and the like considerations, no doubt even the holy man, and princely Prophet David, having given a general scandal in his sin with Bathsheba, Psal. 51. yet was made to forget his own private reputation, and his royal dignity, and to bear the public shame of his sin, setting himself by that 51. Psalm as it were upon a stage, that God might have glory, and his Church edified by such an example. Which also induced Solomon his son in like manner, after his grievous fall and general scandal, to publish his repentance to the Church, in his Book Ecclesiastes: and it is Ecclesiastes, not to be doubted of the Church of Corinth; as their sin 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 proclaim their Repentance for their offence, that all men might 2 Cor. 7. 11. take notice of their sorrow, as their sin was too much known; which in truth (if things be rightly weighed) is rather the sinner's honour, than his shame: it being a shame to sin, but none to repent, and to be known so to do; which rather wipeth out their shame both before God and men, and restoreth the former estimation unto them. It were a foul deserved shame indeed, to be known to have done a sin, and not to be known to have repent of that sin; this would argue an obstinate, careless, desperate, impenitent person. I pray you who doth the less, nay, who doth not now more honourably think of King David, in that he (such a person) would submit himself to such a discipline voluntarily, having no authority above him in Earth to enjoin it to him? it is his renown to this day, and will be to the World's end. And finally, where you say, they may repent privately, and hope for pardon; this is all I say, I do more than doubt it: I would be loath to lose that sinner by pronouncing forgiveness of his sins, who being made to know thus much of his duty unto God, and the Church, and his own soul; yet should refuse to do it, hoping that God would be good to him, if he do in secret repent. Might not David and Solomon have thought so, and others also, who have done as they did? Nay, friend Aquila, then may a sinner look for God's favour, when he readily and dutifully walks in God's way; and God's way is public repentance for public scandals, when he feels 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 own credit; this is a good token that all is pardoned him. But have 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 object what I thought. Were it not that the time is so far spent already, I would request you that we might pass forward to the fruits of Repentance, to deliver the doctrine of good works. Of good works, the fruits of Repentance. Apollo's. NOw friend Aquila, we thought that we had spent much time in our last conference, and so as we needed not to look back to our work: but I have thought of something since our parting, which will enforce us to do as Travellers, who having lost, or let something fall, are wont to go back again, and take it up, and carry it along with them. Thus must we be fain to do; for we have left something behind us worthy the looking back for, and the taking up, that we may carry it along with us. And if you would know what it is, I mean it of one peculiar note and mark, whereby to distinguish that true Repentance, which floweth from Sanctification, and is proper to the regenerate child of God, from that which many unregenerate persons may by a common restraining grace attain unto. Aquila. What may that be? I pray you certify me of it in particular. There be very many who will be glad with me to understand it. Apollo's. This it is. That as the Elect in their Sanctification True Repentance is a turning from every sin, to do every good work. have, though not a perfect, yet a general 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 unperfectly: So in the practice of this grace, the regenerate man repenteth him not for one, two, or a few; but of his whole corruption, and of all evil fruits of his natural corruption. Albeit he cannot utterly be without sin in this life, no more than he can be without a soul and body; yet he doth not willingly nor wittingly foster nor harbour any sin whatsoever, but is equally an enemy to all and every sin, though with unequal success; labouring daily and nightly the forsaking and shaking off of all their sins, in a true loathing of them: for the godly repentant persons have learned of Saint james, james 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 have received, that as one dead fly marreth a whole box of Ointment; so a Eccles. 10. 1. little folly him who is in estimation for wisdom: Ecclesiastes 10. 1. Also in the example of that godly man, King David, they see this duty as in a glass: for he witnesseth of himself, that he hateth whatsoever, his own wickedness; Psalm 18. 22. And surely it cannot be that any man should truly repent of other sins, though he leave the practice of them, if he do love and keep any one known sin; neither he that hateth any sin, can be thought other, but that he hath repent of all: for he having power in his Sanctification against all, doth therefore bend himself against all; and hating one sin, in as much as therein is the displeasure and offence of his heavenly Father, upon this ground will hate and grieve for every sin, with endeavour against it: but whosoever retaineth a liking in his heart to any sin, with a purpose (though he know of it to be a sin; and his conscience check him for it) to continue in it, can indeed hate no sin at all; though he lean the outward act of many sins, as Herod, as Simon Magus, as judas did for worldly fame, or fear of hell punishment denounced by the Word. True it is, that even regenerate ones, who have shaken off their sins, have haply some sin or sins hanging about them, as burrs or Simile. lime, which yet they would not have so; and they bear them not only with check of conscience, and mislike in judgement (for so the wicked ones may do) but with unfeigned sorrow of heart, grieved according to God, that they should be so yoked and entangled with the remnants of their corruption; and they strive under hope, more and more to overcome those linger vices; as they have conquered their fellows and expericuce hath taught, that there is not any of God's Children, but as they have corruption left in them, even after new birth for such purposes (as God would) to humble them, to exercise and stir up the gift of prayer, to make them watchful, to declare his own grace in forgiving, and might in upholding, and for other such like ends: so in the whole host and army of their remaining sins, there is some more rebellious and mutinous than the rest, a predominant corruption, wherewith they are fain to wrestle hard, mightily, and long, ere they can put it down. Every man hath one Simile. or other outward enemy more tedious than the rest sent to vex him, and to humble him; likewise there is some one inward sinful affection, that doth longer and more grievously trouble them then all the rest do: But a regenerate man will be at no league, nor take any Simile. truce with it; he stands at defiance, even as I srael did with the Amalekites, whom they were to prosecute, to Exod. 17. 14. the rooting of them out, and did so. Right so doth every repentant person prosecute all his vicious lusts (especially his most dangerous lusts) unto the rooting them out: for he well knoweth, that it were in a manner as good to keep all sins, as to hold one unrepented of; one being sufficient for Satan to ensnare us by it. Yet one will not be one, and alone; but as one thief Simile. within the house, makes way for all the rest to follow after: so one sin cherished, will open a window for others to come in. To conclude, if the heart be false in one sin, it will be false in more, as occasion is offered, and as temptations do provoke; and when the heart is framed to uprightness and truth by the Spirit of Sanctification, though it do not alike prevail against every sin, yet it doth unfeignedly detest and resist one sin, as well as another. Again, the like is to be said for the doing of good, that the regenerate, though he cannot absolutely keep the Law, to fulfil it in the strictness thereof, by doing all that good that is commanded there, and that unto the end, and in all perfection of love; nay, there be sundry good duties and works, which our regenerate man through ignorance cannot so much as attain to the knowledge of, (so large and broad be the Commandments, and so narrow and dull is our capacity): yet as he is sanctified throughout, having all his powers of spirit, soul and body, well and aptly disposed by grace to do good; so he endeavoureth to know better every day what his work is which is prescribed him to do, and also to perform it in every part, so far as it is known, with such perfection as he can; doing his work in truth and uprightness, though with wants and weakness: so as he balks no duties. He will not play the Pope, to give himself dispensation for any good work which he is bound to do, do it never so much go against his stomach, and contrary his corrupt judgement and affection, his profit or delight: yet his heart standeth with the Law; Rom. 7. 16. and with that he will take part even against his own lusts, repenting him earnestly of his failings in duty, whether it come of ignorance or infirmity, being still more desirous to come nearer and nearer to God in true righteousness. Hence it is, that the godly are said in Scripture, to walk in all the ways of God, as 〈◊〉, 2 Kings 22. 2. to have kept the Statutes and Testimonies of God; as David, Psal. 119. to have walked in all the Commandments of God without reproof; as Zachariah and Elizabeth, Luke 1. 5, 6, 7. to have pleased God in all things; as the 〈◊〉, 〈◊〉. 1. 9 to have walked perfectly, as Ezekiah; because howsoever they could not Es. 〈◊〉. 3. for measure and manner do all in an absolute fullness: Perfection is here set against hypocrisy. so as there should be no fault, yet for desire, care and endeavour, they strove to do all which they could A double perfection. 1. Of measure. 2. Of parts. know, and their heart was upright in one duty as well as in another, and so performed a perfection of parts (as the Schoolmen speak.) It being quite otherwise with the unregenerate man, who as he still will cherish some sin, so he doth omit some duty & good work known to be his duty, and as necessary as any which he doth; either because it thwarteth his carnal liking and fancy, or pincheth him in his gain, or some other thing which is dear to him. Herod will do many things at john's Mar. 6. 20. preaching, and jehu is zealous in many things for the 2 King. 10. 31. Lord; Simon Magus will conform himself to the word Acts 8. 13. in sundry duties, but their practice hated; it is a maimed practice. There were some good works which they would not be brought to do, as there were some sinful 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 fear: therefore their repentance was counterfeit, in action rather than in affection, in show, not in verity. Aquila. Sir, this was well remembered. It is indeed a main matter, and it is also a certain truth, that the child of God being in the work of his Sanctification nenewed, though not perfectly, yet throughout in every faculty of his soul; bearing now the Image of God his Father, not in part, but in whole carrying his resemblance, in righteousness and holiness, and his heart framed unto sincerity: therefore he is renewed not to an half obedience, but to all obedience; that is, in all duties which pertain to him: so as his will and purpose of heart, is (so far as measure of grace will allow and enable him) with readiness to do whatsoever the Lord shall say unto him, either for leaving evil undone, or for doing that which is good. That which was David's resolution and care, to have respect to all the Commandments of God; Psal. 119. 6: it is (though not in such degree of grace) the care and affection of every repentant person, to keep covenant with no sin, but to disclaim and depart from all; to omit willingly no good work, but to honour God by an universal subjection to the Law, so far as concerns them in every good work; submitting themselves to the mercy of God in Christ, for forgiveness of that wherein they slip, caking afterward better heed to their ways. But now Sir, may it please you (this being recovered which we 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 works of all sorts? Apollo's. After the doctrine of Repentance, ye do in very good time move me for the doctrine of good works, which follow Repentance, as the shadow doth Simile. the body, and flow from it as a River from the Fountain, or as fruit springeth from the tree. Repentance lying hid in the heart as the juice or sap in the root of the tree, uttereth itself by good works, as by meet and convenient fruits. This is it which we may mark in the Scripture, how the holy Ghost hath matched repentance and good works together; showing that they should repent, and do works worthy of Repentance; Acts 26. 20. Again, Repent, and do the first works; Revel. 2. 5. Also, Bring therefore fruits worthy of Repentance; Matthew 3. 8. Where it is to be noted, that a good work, is called a fruit; not only to show how God accepteth them, even as a pleasant fruit is accepted Simile. of him that dresseth a Vineyard, or an Orchard; but in respect as they come from Repentance, as a fruit from a Tree. And whereas he calleth it a fruit worthy of Repentance, he meaneth such works as be meet for Worthiness put for meekness, and unworthily, for unmeetely; such persons to do, as have repent. Consider also, that it cannot be, that a man inwardly should love that which is righteous, and hate iniquity in his soul; but he must needs outwardly express it, as occasion and 1 Cor. 11. 27. means be offered: so as that Repentance may be worthily Heb. 6. 7. suspected to be false, where good works do not follow; there is no true change in the heart, where there is none seen in the life. If we search the Scriptures, we cannot find any who have repent in truth; but they have been afterwards careful to do good works. To omit other examples, whereof Scripture affords us store, take one or two in stead of all. Zacheus repented, and his repentance was fruitful, witnessing itself by good works, both by retribution of Luke 19 1, 2, 3, 4, 5. goods evilly gotten, and by distributing of well gotten goods; also, by a cheerful entertainment of Christ. The converted thief, as little space as he had after his conversion, yet how many ways did his repentance declare itself? namely, by the reproof and admonition of his fellow, by admirable patience, by godly prayer, by justifying and defending Christ his innocency, when he was condemned of all the jews, and doing it before them even to their faces; also by confessing his glory in their hearing, and his own sin Luke 23. and shame against himself. And as it is in the first Repentance, when a sinner is newly converted; so also it fareth with renewed repentance, which uttereth itself by the fruit of good works; as is manifest in the repentance of David after his fall with Bathsheba, which brought forth diverse good works; as instruction of the Church, praise of God, both private and public; confession of his sins, even to the cracking and weakening of his private estimation and royal dignity. So in Peter's repentance, the like is to be seen, as his tears, his confirmation of others, and infinite good deeds more, testifying the truth of his repentance. Aquila. This certainly is so; therefore by good works or amendment of life, we are to judge of Repentance (as of a tree by the fruit:) the Repentance is dead which is without amendment, even as faith is dead which is without good works. But now I would james 2. 26. have you tell me, which works we shall call good works, and what things are necessarily required to a work, that it may be reckoned a good work? Apollo's. For your first question, what a good work What a good work is? is; I say, it is every duty which concerneth God or men, others or ourselves; whether it be performed in thought, word, or deed; either in our general calling, as we are Christians, or particularly in our vocations which we have in Family, Commonwealth, or Church. Thus the work of the Ministry in teaching, reproving, convincing, instructing, though it be done in words; yet it is called a good work: 2 Tim. 3. 17. Being made perfect to all good works. The 〈◊〉 of the ointment on Christ's head; Mat. 26. is there called a good work: She hath done a good work upon me. Abraham's offering of Isaac; is of james called, A good work; james 2. 21. And not to be long in this plain matter, the Scripture saying; that we must be judged by our works; Rom. 2. 6. And in Eccles. 12. Solomon doth affirm, that every secret thing shall come to judgement. And Christ saith, that an account shall be given of every idle word; Mat. 12. 36. It is by this apparent, that as secret thoughts and words, if they be evil, are to be numbered amongst bad works; so thoughts and words being good, are to be esteemed for good works; especially the Scripture in so many places so largely using this phrase of good works for all fruits of Repentance, as we have seen before: therefore they do err which think works of mercy to be the only good works required at our hands. Now to your second question; what is required to How many things required to a good work. a work, that it may be held for a good work? There must go these three things. First, the matter and substance. Secondly, the person must be good. Thirdly, the end; all these must be good. A good work for the stuff, substance, and matter, must be commanded in the Word of God: for besides that, we are willed to 1. Good matter. do that only which God commanded, and not to Deut. 12. verse last. turn therefrom to the right hand or to the left. And we read also in the Word, that of all things done without warrant of his Word (as thereby to please and serve him) he will say; Who required these things at your hands? Sound reason may tell us, that nothing is to be held for a good work, save that which God willeth to be done; because his will only is the rule of all righteousness: so as a work is then righteous and good, when it is agreeable to his revealed will; and when it swerveth therefrom it is evil. The will of God being (I say) as the level, lime, or rule, to direct our actions, which are strait or crooked, as they come nearer or go farther from that line. Moreover, the service of God standing in this, that we do such good works, by which he is served and worshipped of us; and he liking of no service save that which is done according to his own will: therefore they cannot be esteemed for good works, which he willeth not to be done in his Word. In vatne do they serve and worship me (saith the Lord by his Prophet) teaching my fear by the Precepts of men; Esay 29. 13. Which reproveth, first of all some ignorant Christians, who hearing of good works to be done, cannot stretch their thoughts beyond works of mercy, commonly called, Alms deeds, as if these only were meant by good works; or not beyond external Acts, which incur into our senses. Moreover, they offend, which imagine that all they do upon a good intent and meaning, should strait way have allowance before God for a good work; whereas in truth no intent is worthy to be held for a good intent, (whatsoever seemeth to us) save that which is according to Gods will. Not what we deem to be good, is therefore by and by good, for that it appears so to us; but what God will approve for good, that indeed must stand for good: not ours, but his will, being the metyard of goodness. How many might we call to mind, who have thought to do some good thing, and yet have been refused of God, because they consulted not with his word, to square their meaning thereafter? Consider of Vzza putting his hand to stay the Ark, of Peter counselling Christ not to go to jerusalem to suffer; and 2 Kings 26. from verse 16. till verse 21. going with john 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 have proved their eternal ruin. Finally, the 〈◊〉 are also to be taxed, who have devised a number of works wherein they busy themselves; which we may call will works, or done out of the election of their own will, and not by prescript of God's Word: the greatest part of their works being such, whereby yet they think not only highly to please God, but to merit somewhat at his hands. They fail in this first part of a good work, they do not bring the stuff and substance whereof a good work is made: which must be (as we have said) something commanded of God in his Law, not devised of men in their own brain; for whatsoever man deviseth therewith to please God, it is abominable in deed, be it never so goodly in show; Luke 16, 15. Aquila. What be the second and third conditions of a good work? Apollo's. As it is required that the thing to be done, or matter of the work be good, being approved of God; so the next thing is, that the man be good which 2. Perso good, that the manner may be good. doth the work, the goodness of the worker: and the third thing is, that the end be good for which it is done. First (saith our Saviour) make the tree good, and then the fruit will be good: for a good tree cannot bring forth evil fruit; Mat. 12. 33. It is not the good work that makes the person good, as the fruit makes not the Simile. that makes the person good, as the fruit makes not the tree good; nor the River makes not the Fountain sweet: 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 we Simile. brook not the giver; so it is with God: he never accepts any thing that is done, how good soever in the nature of the thing done, except the doer be first accepted. Now that which maketh the doer good, it is his faith in Christ, whereby he is purged from all his iniquities, and hath the righteousness of Christ accounted to him, to make him righteous in the sight of God. Hence it is, that no work of ours can please God, unless it come from faith. Hence also it is, that the works which we do, borrow all their commendations even from hence; that they are the children of faith, begotten and brought forth by it: See Hebrews 11. throughout. From hence it was, that Cain and Abel offering each sacrifice unto God, Cain's sacrifice was rejected, and Abel's received and pronounced to be better than Caines, because it was offered in faith. Abraham offering his son (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 poor Kitchen-maid, an Ostler, a Chimney-sweeper, or any other, how base soever their trade be, being a lawful vocation; if he do his work out of a true faith in God through Christ, and out of obedience of God's will, his work is more glorious and pleasing in God's sight, than the best and most goodly work 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 〈◊〉 us not a work to do our works, let them be how bright or glittering soever for show and appearance to men, yea, and very profitable for fruit toward men; yet they are no better then beautiful sins. So the holy Ghost teacheth, that what is done without faith, it is sin; Rom. 14. 23. And that without faith, it is impossible to please God; Heb. 11. 6. Now we are here to consider, that faith in every good work, doth A threefold act of Faith in every good work. set itself a work three manner of ways. Or thus (if ye will) the act of faith in a good work, it is threefold. The first is to enable us to know, that the thing which we do, it is such as God alloweth of, being commanded of him. The persuasion hereof, it is called Faith; Rom. 14. 22, 23. He that doubteth, sinneth if he eat, because he eateth not of faith: that is, out of a persuasion and certainty that he doth well. The second act of faith it is to assure the mind, that this work which we are resolved of, to be in itself lawful 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 works having their stains and defects (as we have touched in our Treatise of unperfect Sanctification, and shall hereafter declare) it is of necessity that there be an application of Christ's merits to our works, 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 loved us in his beloved, will 1 Pet. 2. 5. also vouchsafe for his sake, to be pleased with that we do after his will. Thirdly and lastly, there is another work of faith, and that is it which Saint Paul speaketh of; Galat. 5. 6. Faith worketh by love: for it quickeneth and stirreth the heart to the love of God and man, in our good works which we do, to be led not by self-love and carnal respects, but by this charity and loving affection of our 〈◊〉. 3. 14. good God, and of our Neighbour; which is a thing very necessary in every good thing which we do, that all be done in love. This being the end of the Commandment, even love out of a pure heart, and faith unfeigned; 1 Tim. 1. 5. Now whosoever truly believeth in Christ jesus, that through him he is reconciled unto God, and hath his offences forgiven him: this faith will move him to love that God again sincerely, and his Neighbour for God's sake, who commanded it to be so, and hath put his Image in him, and upon him; that all our works coming out of this sound love to God and our brethren, we may abandon all by 〈◊〉 〈◊〉 pleasing or profiting ourselves, or of our own praise, or of shame, or fear, or whatsoever it is that prevaileth with hypocrites; and end eavour to refer all we do to God's glory, and the welfare of our Neighbour. This 3. Good end. is a third main condition in every good work, that the end and mark whereat the doer aimeth, be good and right: the badness of the end mars the goodness Actions 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 hath Simile. a good bow and arrows to shoot withal, but looketh from the mark when he shooteth, such an one shall never shoot well. Here is the privilege of faithful persons, that by the Spirit of God they are carried in their wills and affections to desire and seek in all that they do, God's glory, and the edification of their brethren, even in truth and singleness of heart, and not in profession only, as hypocrites who will talk much of glorifying God, when their eye is never bend to this mark, but rather is cast-upon their own glory; which (as the herb Colloquintida) marreth every work that is spiced with it: but the Child of God having learned, that all his works must come from God, as the Author, and look unto God as their end (like as the Rivers which come originally out of the Sea, and return thither again.) Therefore as he desireth to please his neighbour in that which is good for his edifying, minding this still in all such things as do concern his brethren, how he may better and help them either to God-ward, or some other wise: so he desireth that by his obedience & good works which he doth even in the least of them, in his eating and drinking, and in his honest recreations, and not only in the serious business of his calling and service of God; but in every thing which he doth, he may do them to God's glory; that others upon sight and knowledge of his carriage in his duties, may be occasioned, if they be converted, to acknowledge God's work in him, to the glory of God: if not, that then by his example they may be won & drawn to godliness, and so to glorify God in the day of their visitation. Finally, in the doing of a good work, besides all the former conditions, it is needful that the means be good, when means are needful. Men may 4. Good means. not imagine, that if the thing be good they do, than it is lawful and free to use what means they list good or bad, without choice. Good things must be compassed Good things must have good means. by good means. Good hath no need of evil to help it. And the Apostles rule is sound, that evil is not to be done, that good may come of it; Rom. 3. 8: no, not the least evil, to procure the greatest good. It was 〈◊〉 Gen. 27. She sins by impatiency. sin, that she would draw the promised blessing upon jacob, by a deceit. And David's sin, that he would counterfeit himself an Idcot, or frantic man, against 1 Sam. 21. 13. the dignity of his person, to deliver himself from the Psal. 34. 1. Philistines. Also, it was Lot's infirmity, to seek to deliver the men which came unto him, by prostituting his Daughters to the Sodomites lust. A good action is spoilt by wicked means, as well as by a bad end. Howsoever, God at his pleasure may so order the success of such actions, as it shall prove good; yet the party must be more humbled for the sin, doing amiss, then lifted up with the happy issue of the deed. Moreover, 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 wisdom is required, to be able to discern of these, how to do good things meetly and fitly according to time, and other circumstances: for the missing or failing but in a circumstance, through lack of discretion and good insight, or foresight rather, hath caused many good works to miscarry, and have full heavy success. Of all this it followeth, that no evil man can do a good work; If the tree be evil, the fruit will be evil; Mal. 12. And that good men need wonderful care and circumspection, as also fervent prayer for great aid from God, to be enabled to do such things, as shall be good when they are done: but here withal let it be observed, that when they have done all, and brought with them all the conditions of a good work, yet their work will still have both wants and blemishes. As clear water that passeth thorough a muddy channel, or pure liquor put into a musty cask, takes corruption from them: so our works as they pass through our understanding, and will, which are not renewed but in part, and are partly flesh; therefore draw filth and uncleanness from our inbred corruption, to the defiling of them; yea, and justly deserving that they should be refused, and we also the doers: as certainly they would be, if with the eye of rigorous and exact justice God should behold them. Whence it is, that no godly man can be justified by his works: for the works of the Law do make us righteous before God, when they are fully performed without any the least default; for then even by the compact of Gods own mouth, saying, Do this, and live; Gal. 3. there belongs unto them (as a debt) eternal life. But sithence none ever kept the Law thus since man's fall, save Christ; therefore Righteousness is not to be sought by the Law: which rather revealeth our unrighteousness, and God's wrath against the same. And as it is impossible the Law should justify us, because of the infirmity which is in us, whereby we are hindered from answering the strictness of it: so we need not fetch Righteousness from the Law, because we have it by grace, imputing freely to the believers the doings and sufferings of Christ for our perfect justice with God; beside, our good works following our justification, as fruits & effects, they cannot go before as causes of it. Wherefore all Christians are to be admonished, to lay aside all opinion of their own Righteousness, as not thinking ever to obtain life from God by their good doings, be they never so many or worthy, when as one sin alone spoils all the righteousness of our works; even as one drop of Ink doth spoil a whole goblet of Wine. And having utterly renounced all affiance in our works, to put no manner of confidence in them for salvation; let them strive to catch fast hold upon that Righteousness of Christ, which alone hath power to merit eternal glory, to every one that believeth in the name of Christ, that abandoning the righteousness which is by the Law; we may be found in Christ, having 〈◊〉. 3. bis Righteousness, which is by faith; Rom. 10. 2. Aquila. But Sir, if it be so, that such 〈◊〉 do stick to out best works, as you say, that they cannot 〈◊〉 us, and merit aught at God's hand, unless it 〈◊〉 eternal death: how cometh it that God is so much pleased with them, as to liken them to a fruit, and to an odour of sweet smell, and to sacrifice and sweet 〈◊〉? and many other such comparisons there be in holy Scripture, which declare the works of godly Christians to be highly pleasing to God. And withal seeing we cannot (if we had a world of good works) by them all obtain & purchase forgiveness of one sin, or the possession of heavenly joy, 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 do, with very great charge of great care to be showed & used in the working of them, and there to come no good of them towards our salvation, it should seem it is labour lost? Apollo's. Though there be in the most perfect work Good works please God, and why? Woe be to the most commendable life of any man, if it be judged without mercy, saith Augustine. of any Child of God here upon earth, so much fault, both through the want that is in it, and the blot that sticketh to it, (self love, pride, hypocrisy, and other corruptions being blended and mixed with it) as that God might worthily cast the doer into hell, if mercy set apart, he should judge it extremely; and therefore just cause of being deeply humbled, is ministered to every godly man for his choicest actions, even for them to entreat the Lord not to enter into judgement with him, marking narrowly that which is amiss: yet the good works of the faithful, even the very lest of them are very pleasing and acceptable to God, as the Word every where beareth good witness; both in particular of some of his children's works, as that of 〈◊〉; 〈◊〉 4. 4. God had respect to Abel and to his offering; and Noah's sacrifice, that God smelled a savour of rest; Gen. 8. 21. Of Abraham's offering his son, ye see likewise what testimony there is of it; Gen. 22. verse 12. 16. And also in general of all good works done, by which of his Children soever, that they are sacrifices accepted of him through Christ; 1 Pet. 2. 5. And such sacrifices as God is well pleased withal; Heb. 13. 16. And certain it is, that God would not command the doing of them, not make such liberal promises to them being done, were it not that he hath a pleasure in them, and liked well of them; and sundry are the respects for which he is so delighted even with the unperfect and stained works of his Children. First, because they are his own work in them, as it is written; Ye are the workmanship of God, created to good works, etc. Ephe. 2. 10. His own Spirit framing them to do good, inspiring them with the motions and will, and enabling them with the power to do them. As it is written; The will Philip. 2. 13. and the deed are both of God; Phil. 2. 13. Hence are good works called, Fruits of the Spirit; Galat. 5. 22. Thereby to teach us, that good works being wrought in the regenerate, by the operation of the Spirit, therefore they are accepted and pleasing to God; even as fruit is pleasant to the taste. Secondly, he liketh them as parts of his own Image, which he loveth wheresoever he findeth, even as a father doth love a son that is like himself. Beside, as they are done of his faithful children, in whom he is pleased, and be testimonies of their faith, and tend to the setting forth of his own glory, so they are grateful to him. And to the end that he may take delight in them, he purgeth away all the spots, which through our corruption do stick unto them, wiping them away by the effectual application of the blood and death of Christ, which hath the force of intercession in Heaven, coming between the justice of his Father and man's 〈◊〉, which still abideth in his members. So as being cleansed by the imputation of Christ his sacrifice and perfect obedience, to the working believer; hereof it cometh to pass, that God beholdeth in their works nothing save that which is his own, being all forgiven and covered; the rest being his, he is marvellously delighted in it, yea, so far as to crown it with an everlasting reward. First, Deus in nobis coronat sua dona. he gives the power to do good, then crownes his own gift. The places of Scripture are well known to every one exercised therein, where the Lord promiseth reward, yea, great reward, not alone to the greatest works of Christianity, as suffering reproaches, scorns, losses, death for Christ: but even to the meanest and lowest, as to the feasting of the poor; Luke 14. 12. to the giving 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 have the Crown of immortal glory and blessing; Mat. 25. awarded to them, no less then to the feeding and guiding the Church, which is the weightiest and worthiest work of godliness; 1 Pet. 5. 5. Whereby it is 〈◊〉, 〈◊〉 well God liketh of the voperfect good deed of his Children, when for a few works, done in a moment, and of no great value, he is content to render glory, even an immortal weight of it. Aquila. This it is that moveth many to thinks, that there is in good works a power to merit, because a reward is promised to them; but what may be the reason, that seeing there is no merit in any man's work, yet works should be rewarded? Apollo's. Besides the consideration of imperfections Good works merit not, and why? & spiritual pollutions, which be in our best works (as we have heard) which hath caused the godly, that they would not trust to their own godliness, but have ever appealed to the mercy seat of Christ jesus; furthermore, Debitum non est meritum. Merita nostra, Domini misericordia, meritum meum, mors 〈◊〉 Christ. Bernard. our works are not our own, but come from his free Spirit, and are a due debt which we owe to God our Creator and Redeemer; so as we have done but what we ought, when we have done all; Luke 17. There being also no equality between the infiniteness of heavenly bliss, and our finite labours in well doing; therefore there can be no merit in them: neither is there any cause to look for any merit from them; there is sufficiency enough of merit in the works and passions of our Lord, to deserve for us eternal glory. Howbeit, it pleaseth God to make unto our A reward due unto good works, and Why? works a gracious promise of reward in his Word, which speaking according to our capacity, who give rewards to men in the end of the day, after all their labour and work is finished; as in them who wrought in the Vineyard; Matthew 20. Thence it is, that eternal life being bestowed on the faithful, after all their labours and travail taken in the service of their most good God, in the end and evening of their life, is called a reward; and a reward it is, not a merit. A reward freely given for his goodness & promise sake, to them A reward of favour, not of debt. that believe in his Son (there being not any temporal benefit, no not a piece of bread, which otherwise Rom. 4. 4. cometh to their hand then by free mercy) and not a reward of debt and desert; as if either the worthiness God is not obnoxious 〈◊〉 his creature. of the work simply considered, or as it is dipped and died in the blood of Christ, could bind God to us, & Heb. 1, 3. make him a debtor; it being that which Christ hath done in himself, and not that which he hath wrought in us that hath merited our salvation in heaven, and all things which belong thereunto. Yet such is the bounty of our heavenly Father, that as natural Parents by Simile. promised gifts and rewards stir up their children to do what otherwise is their duty; so he provokes and quickens the slow dulness of his children, and by rewards (as spurs in their sides) eggs and excites them to the doing of that, which otherwise by duty they are manifoldly and strongly bound to do. And these rewards, they are neither mean nor few, but both worthy and many, yea sundry and of diverse kinds; first, bodily or worldly, for godliness hath even the promises of this life; secondly spiritual, to wit, increase of spiritual graces, as it is written, To him that hath more shall be given, and he shall have abundance: Lastly, eternal, even the Crown of life, the Paradise of God, rest from labour, the tree of life, which are promised to such as overcome, Reuel. 2, 7. and 3, 5. and 14, 13. Now the intention of God in offering such great & manifold recompense being this, to quicken his own unto all manner of love and obedience towards him: it is therefore very meet and lawful, yea necessary, that God's children should by such encouragements hearten themselves in their course. For howsoever it be fit and requisite, that the will of our heavenly Father and his glory be first looked unto; that our love to his word and to the praise of his name, do set us on work to do our duties, as we may have this testimony, that in our service of God, and in all the good works which we do, we seek not ourselves, 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 turn our eyes unto the reward promised us, thereby to help our slackness and slowness to good, considering, that our labour in the Lord shall not be in vain, but bring forth a great harvest of comfort and bliss in the end; we reaping eternal joys of those things which here we did sow to the spirit. As Moses encouraged himself to care and constancy in his good course, by the remembrance of the great recompense 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 quickened the Corinthians to constancy, 2 Cor. 4. verse last: The things (saith he) which we see not, are eternal, therefore faint not. And 2 Tim. 2, 12. If we suffer with him, we shall reign with him, therefore be resolved to stick to Christ in life & death. Do we not see by common experience, how men of all Trades, Husbandmen, Soldiers, Merchants, are made hardy and bold to attempt and do great and dangerous things upon hope of receiving good things in the end, as either victory, or spoil, or commodity, or such earthly perishing things? How much more may true Christians, by the hope of never-withering treasures, provoke themselves to enter into, & endure the travails and 〈◊〉 of that way, which bringeth to heaven in the end? They have many things within them, and from without them; from satan, evil men, and themselves, to make them faint and languish; therefore it will be needful to take all helps and means of courage & heart unto themselves, seeing God allows them so to do, and godly men in all ages have done so. By which it appeareth how the Papists in the Rhemish Testament wrong us, in saying; That we teach not our hearers either to do good, or abstain from evil, for hope of heaven, or fear of hell. Aquila. This is indeed a special good that comes to ourselves of good works, which though they deserve nothing, yet he that doth them, and aboundeth in them, is not sentaway empty handed, but rather hath entrance made abundantly into the blessed kingdom of glory. Which being given as a free reward, as it more sets forth the mercy of God, to reward that 2. Pet. ay, II. which he might condemn; so it moveth his children Our merit is misery. It is sufficient for our merit, to know we do not merit. the more heartily to love him, who not only without, but against all merit on their part, doth vouchsafe so richly to requite their poor endeavours in doing his will. But be there not other good uses whereunto good works do serve, and for which the godly do cheerfully take them in hand? Apollo's. Yea, very many and excellent: every one Use of good works. serving as a strong motive to procure all care of doing them. For that God that hath not made nor ordained aught in vain, no not the least of his creatures, nor the meanest of his ordinances; much less is it to be thought, that good works were ordained to no use, or to small use. But if any thing in the world be rich & plentiful for happy & most gracious uses, good works may have the first place and rank, as being fruitful on every side. For, if we look unto God himself, than the good works and good life of his children expresseth 1. Use of good works, in respect of God. their great thankfulness towards him, for the great benefit of their redemption. Also it cheereth him, and rejoiceth his heart (as I may so speak) even as our evil works do grieve him, and are to him as gall or sour grapes to our teeth, Deut. 32, 32. so the righteous works of all the godly, be as an odour or sweet savour, as precious spices, as pleasant fruits: himself so testifying, that his soul is delighted with them. See M. john Shaw his trea 'tice of Mary's blessedness. Fol. 89, & 90. And lastly, God is both pleased, and obeyed, and honoured by good works, which are fruits of righteousness by Christ, to the praise of God, Phil. 1, 11. Therefore, we should let our good works break forth, that men seeing them, may glorify our heavenly Father, Mat. 5, 16. For, as the evil and loose behaviour of such as profess God to be their Father, doth discredit him amongst men, as himself complains, My name is blasphemed amongst the Gentiles through you, Rom. 2, 24. so it is much to the glory & advancement of God's name, when the professors of godliness, line as becomes the Gospel. Now, if we look to the Gospel of God, that is 2. In respect of the Gospel. beautified and adorned by the good works of such as know and profess it, as it is written, Let servants show all good faithfulness, that they may adorn the doctrine of God in all things, Titus 2, 9 If the good life of a servant be an ornament and renown to the Gospel, when he deals uprightly and faithfully toward his master, what countenance do we think shall be gained to the holy doctrine of the word, when men of greater degrees & places be full of good works? Surely, as it turns to the reproach of the word, if any who live under it live otherwise then well: so on the contrary part, their godly and honest conversation, turns to the credit and honour of the Word. Which is a thing that God's children ought earnestly to think upon, that God is contented, that himself and his Word should have no more respect and estimation amongst men, than our good actions and lives shall win and purchase unto it. Now if we turn our eyes home to ourselves, besides 3. In respect of ourselves. that which was touched before, our good works are profitable every way. First, to purchase us a good report, which is better than silver; to have such as fear God, to speak well of us, is more worth than all riches; Proverbs 22. 1. This fruit Abraham got by his works, james 2. 24. For he was justified, viz. approved and commended for a just person by his works. Also, the faithful mentioned, Hebrews 11 were well reported of, through their faith and fruits thereof. Thus Timethy got himself a good testimony: but yet further, our good works they be testimonies of our faith, to show it to be no dead, but a lively faith; which being an invisible grace, is yet after a sort made visible by well living; as it is written: Show me thy faith by thy works, james 2. 18. Even as health is known 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 unto us by our study, and practise of good works; 2 Peter, Chap. 1. verse 5, 6, 7, 8. Make your calling and election sure, by good works. Finally, a man is not more known to live a natural life, by speaking, seeing, moving, than a Christian is known to live the life of faith, by his godly and righteous works. What should I say, that it is more than likely, that as our works shall have a reward of free favour, so the measure of our works (as they exceed in number and excellency) shall have a proportionable measure of glory? Certainly much will be required of them who have received much, and why may we not think, that much will be rendered to them who have done much? For to every one shall be given, according as his works shall be; 4. In respect of other men. 1 Cor. 3. To proceed, if we regard other men, the exercise of good works, is fruitful to all sorts and kinds Unconverted. of men: for they which belong unto God, and be yet 1. Elect. unconuerted, by our good works which they shall see, may be moved more readily to hearken to that truth, that worketh so mightily in us. Therefore Peter counselleth faithful wives, by their good works to win their unbelieving husbands; 1 Peter 3. 1. Also, 1 Cor. 7. 16. For how knowest thou O woman, whether thou shalt save thy [unbelieving] Husband's? But if any be unconuerted, and belong not to God; these by our good 2. Not Elect. works shall have their mouths stopped, that they cannot speak evil of us, 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 converted, and become faithful, our good 1. Weak. works have their proper use either to confirm and strengthen them, if they be weak in the faith, as Christ saith to Peter, Confirm thy brethren; Luke 22. 32. Or 2. Strong. else to comfort and rejoice such as be strong; as john rejoiceth, because the elect Lady and her children walked in the truth; 2 john 2. And Paul is greatly comforted by the faith and godliness of the Philippians, Philip. 3. 5. Insomuch as that which is spoken of the Vine and the fruit thereof; judg. 9 13. agreeth better to good works, the fruits of our faith; that by them God and men are cheered. Which should exceedingly work & prevail with all good men to do them, and to do them yet more cheerfully and plentifully, not only because (as we use to say of things we buy) there is the more to put into the Inventory; so the more good works we have, the more there is to further our reckoning: but that our name may shine as the Sun in brightness, our faith and salvation be sealed, our God glorified, our Religion beautified, our Neighbour edified in his soul by godly admonition, refreshed in his body and bowels by the fruits of our mercy and love; finally, Satan and our adversaries confounded. And for the better furthering of ourselves in the practice of them, let us further remember these few things, that our life is short, opportunity will be taken away from us; therefore while we have time, let us do all the good we can, considering that we have lost much time already, and heretofore have done many things to the displeasure and discredit of so gracious a God. Moreover, we have received many favours from God, namely, remission of all our sins, and adoption by Christ; sanctification by his Spirit, with infinite other benefits for soul or body. Let these mercy's increase & constrain our love to well doing and set us on fire with zeal of good works; seeing Christ purgeth us from our iniquity, to the end that we should be a peculiar people, fervently given to do good; Titus 2. 14, 15. And as we like to see other things fruitful, our Kine, and Sheep, our Orchards, our Fields: so let it be our care and love to see ourselves fruitful, (as it were our shame and reproach to be barren) that we may be like unto jesus Christ our head, of whom it is written in the Gospel; That he went about doing good; etc. and that he did all things well: that we treading now in the steps of his faith, and love, obedience, and patience, we may at length reign with him in glory. For such as follow him now in the paths of godliness, shall hereafter sit with him at his Table in his Father's Kingdom; whither Christ jesus safely and speedily bring us, for his name sake, Amen. The ninth part of the Dialogue; Of particular good Works: first concerning God. Of the Love of God. Apollo's. NOw Neighbour Aquila, your constancy in following this conference, makes me think you are like him, of whom it is written; That where he begins a good work, he will finish it. You have taken in hand a good work, 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 us keep close to it, till we arrive where we would be; there is nothing so hard, but constant labour will overcome it at last. Aquila. Constancy in any thing advisedly taken up, is a very commendable thing: but Sir according to your counsel, let us fall to our worke● We have spoken of good works generally, we are now to handle some especial good works, which are more excellent and necessary, and whereupon all the rest do depend: what choice shall we make? what good works shall we single out from the rest, therein to spend our time? Apollo's. My advice is this: Whereas good works be all duties whereby either God or our neighbour be served and benefited, and the duties which we owe to God are chief, as cause and ground of the rest: first, First of the works of the first Table. we will cull out such principal good works as concern God immediately, namely, the love of God, 2. his fear, 3. of trust in him, 4. thanksgiving, 5. prayer, 6. reverence towards his name, 7. sanctifying his Sabbach, and lastly of patience in suffering: and then we will descend to such fruits of faith and repentance as do belong to our neighbour. For the first and great commandment is to love God with all the heart, and Mat. 22. next, to love my neighbour as myself. Aquila. I do well approne of this order; not only because I know no better, but because I judge it to be the best and fittest. Let me then hear you tell me what it is to love God? wherefore we stand bound to love him? and what it is that begets in us the love of God? And then if ye will, declare the measure and manner of this love, how much it ought to be, and how it may be discerned to be in us: & withal of the effects which this love will be get in his children. Apollo's. Love is such an affection of the heart, as Love of God: what it is to love. desireth to be knit and nearly joined to the thing or party loved. This is the nature of love, so to carry the 1. Commandment. heart with desire unto that which is loved, as nothing will content till it be enjoyed and had. The truth of this may appear in that love which is inordinate: and also in all well governed love. The thief, the adulcerer, the gamester, the covetous, are by their love (such as they bear to their booty, their whores, their game, and gain) so possessed, as they are then quiet and not before, when they have and be joined in one to that which they love: as their parting from the thing loved and losing it is their grief, yea sometime their death: so their being with it, and having it, is their contentment, and joy, and life. Stories and experience afford us sufficient proof hereof. We see the Gamester never well but when he is at dice, or cards, or other game. The Fornicator is never at rest, unless he be with his harlot. The Covetous man is best pleased, when he looks upon, or fingereth money. Now, in well-governed love it is right so, whether it be natural, or humane, or religious. Beasts which out of narall instinct do love their young, how do they far? what discontentment they show when their young are taken from them? How do Parents grieve and take on for the death or absence of their children whom they love; being well pleased and delighted when they enjoy their presence and company? In that humane love which is amongst friends, it fareth after the same manner. Let the example of jonathan and David teach it, 2 Sam. ch. 1. What pleasure took they in each others presence and welfare? And how bitter was it to Jonathan's heart, that it should go amiss with David, and to David's to miss jonathan his friend, whom he loved as a wife her husband? This is also the nature of religious love: Such as What it is to love God. love God, or Christ, or his word, or people, they covet to be linked unto them as nearly as may be, delighting themselves in the partaking with them, being much troubled for the want of them: as is to be seen in the example of the Church in the Canticles, Cant. 5, 6. when her beloved was for a time gone from her: and every faithful soul findeth it to be their grief, 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. upon all which I conclude, That the love of God is that affection which maketh the christian soul take comfort & contentment in the communion with God, desiring and delighting to be more and more straight knit to him, and more fully to participate in him and in his gracious blessings and love tokens. Sundry are the causes for which Gods people ought Why God is to be loved. to love him thus: For, they are his creatures, he their maker; they his servants, he their Lord; they his friends, and which is more, his children, & he their dear Father in Christ; yea they his spouse, he their husband: so as they are tied and bound to him by all bonds of love and duty: God being unto them in a most special manner all these things we have said. Moreover, he loved them first, before they loved him; yea being his enemies, he loved us when we hated him, and gave us a sufficient pawn of his love, even his own Son, to be a man, to be a servant, yea to be a slain sacrifice for us. And withal, hath by his holy Spirit which he hath given us, shed abroad this love in our hearts. Unto all which, if we will add the consideration of all the good which he hath already done to us in our bodies and minds, in earthly and heavenly things, and the great things which we hope to have hereafter, and the straight commandment which it laid upon us, to love the Lord our God; and that if we love him, the commodity is not to him, but to our How much God is to be loved. selves: then will it easily appear, how diversly and greatly we are obliged to this God, to render him this duty of love; where in that we may proceed well, we are to know, that as our measure of loving him, must be to love him above measure, as he hath loved us infinitely, and is that most perfect goodness and beauty worthy of perfect love: so our rule to guide our love, By what rule our love is to be guided. is to love him, not for his benefits and good things only or chief, but to love all other things in God, and for God, and God for himself, even for his most sweet and gracious mercies, and for his unmeasurable holiness and truth. This is ingenuous and filial love, such as becometh children. The other, being that which ariseth from his blessings principally or solely, is mercenary and meet for slaves or servants. For though the blessings of God be such as deserve at our hands not only thankfulness, but increase of love and obedience, yet we may not love him either only or chiefly in regard of them, but principally because he is that Sovereign goodness worthy of all our love, though he should never do us good; as godly persons are loved of us, albeit we neither presently have, not hope for any benefit from them. This pure love and unfeigned, it is engendered from Whence our love to God springeth. the sense of God's love towards us; whence ariseth in our hearts a love towards him: as it is written, We love him, because he first loved us, 1 john 4, ver. 19 Thus it is said of the woman, Luke 7, 47. that because many sins were forginen, therefore she loved much. Thus it is when the love of God is manifested unto us in the forgiveness of all our sins, and so in our reconciliation with God by Christ, this love constrains us to love God ardently. 2 Cor. 5, 14. Because he hath so loved us, as to give his Son for us, we are moved, and that most justly to love this most loving and merciful God. And this is it which is written, that Faith worketh by love; Galat. 5. 6. For after that once we believe the promise of grace, and by faith have laid hold on God's mercies offered in Christ; this faith sets on work our love to God-ward first, and afterwards towards such as God would have us love, even to our enemies. And this is the proper effect of our What be the effects and signs of our love to God. love towards God, namely, that it bringeth forth another love, wherewith we love, and be ready to do good to all men, especially his Children: it being so, that we cannot love him which begetteth, but we must needs love them which are begotten; 1 john 5. 1. For as it must needs follow of God's love to us, that it stir us up to love him, so it is necessary that our love wherewith we love him, do cause us to love all that bear his Image; especially such as bear it by regeneration: Insomuch, that if any man say; He loveth God, and yet hateth his brother, surely that man is a liar, and hath no truth in him; 1 john 4. And this love of others, is such a fruit and effect of our love to God, as it is a special token whereby to judge of the truth and sincerity of it. Whosoever then loveth other men, namely, such as are God's Children, in this respect as they belong unto God, and because he commandeth love towards them; I say whosoever upon these grounds unfeignedly loves his Neighbour, (friend, or enemy,) this is an evidence of a man truly loving God: for he that said, That he cannot love God whom he seeth not, who loveth not his Neighbour whom he doth see; 1 john 4. 20. hath also said; If we love one another, his love 〈◊〉 perfect in us: 1 john 4. 12. That is, herein we have a testimony of our love, where with we love God, that it is not counterfeit, but sincere, because we do by love embrace one another for his sake, even to please him. Aquila. It is an easy and common thing to dissemble the love of God, insomuch as they which be furthest from loving him in truth, are found most forward to protest it in words. Therefore howsoever this which you say do much avail us to discern it, (for the love of others, especially of our enemies, which proceeds from the love of God, it is the true touchstone and trial of it) yet may it please you to deliver some more and more plain notes and tokens of our love to God, as every one who will not be deceived, may have wherewith to prove to himself the soundness of his affection this way; and in declaring of this, ye shall make known what works and duties are fitting for them to do, who have, and profess to have the love of God: and so by one bush stop two gaps, and plaster two walls with one trowel. Apollo's. It is true which you say, the proper effects are best means to judge of the cause; and the selfsame effects which be marks of our love, be also duties and works, which such as love God are bound to do: which if they be not done, will testify that all profession of the love of God, is but dissimulation. Such persons as do in truth bear a loving heart to More proofs of the sound love of God. God, it will lead them to an hearty love of his Word; which is to be seen in David, a man, if any other, very full of love towards God; the zeal of whose name, had even eaten him up: Psalm 119. 139. And this he witnesseth herein, that his Word was his delight; Oh (saith he) how do I love thy Law! Psalm 119. 79. My delight is in thy Commandments, verse 47. Thy Testimonies are Such as love God, do love his word, which they show forth by 1. hearing, 2. marking, 3 remembering, 4. laying it up in their hearts, 5. delighting in it, 6. by meditation, 7 praise 8 and practice or keeping it. better to me then thousands of gold or silver, verse 72. They were as sweet to his soul, as honey is to his mouth; verse 103. Now whereas hypocrites seem to have the love of the Word, it is but in seeming; for they love it only for knowledge sake, the desire whereof is a thing agreeable to Nature; but God's Children love it, because it is the truth of God, and their appointed food and nourishment, whereby they are to be fed to life eternal. And further, their love to it doth breed (which is not to be found in any hypocrite) an earnest Hypocrites delight in knowledge, but not in the thing (to wit, Christ) known and unfeigned desire, care, and endeavour to do it, and practise it; wherein they well declare how well they love God: As it is written; If ye love me, keep my Commandments: john 14. 15. And yet more plainly afterwards, verse 21. He that hath my Commandments, and keepeth them; (that is to say, striveth what he may to keep them) this is he which loveth me; see verse 23. to the same purpose. All which signifying thus much, that Christ jesus taketh trial of our love towards himself, by our loving, and out of love, labouring to do his will revealed in his Word. As on the one side, our love to him is manifested, by hating and flying such evils as he hath forbid, according to that is said in the Psalm; Ye that love the Lord, hate the thing that is evil: Psalm 97. 10. And Psalm 119. 128. I esteem all thy Precepts most just, therefore I hate every evil way: So on the other side, the delight we have in seeking to know the Word, for this end, that we may be the doers of the good things commanded therein, it is a good and sound proof of our love to God, the Author of the Word: who will be loved in his Word, and trusted in his word, and feared according to his word; whereof we conclude, That love of God, which is severed from love and obedience of his Word, to be hypocritical. It is also an infallible mark and duty of sound Their love to God's Children, it is both in affect, and effect, in word and in work. love towards God, to love him in his Children, and his children in him (as was touched before) when not for pleasure we have in them, or profit by them, or for alliance or acquaintance sake, or any moral persuasion; but principally for their adoption sake, and for the likeness which they have with God by their grace of sanctification, we have our affections more set towards them, then towards any other which are not such; yea, though they be our natural brethren and sisters. Moreover, all love hath a * A feeling, & suffering together. sympathy, or fellow-feeling, causing mutual joy or grief, according to the nature of the things which happen: so it is here. God's Children as they grieve to see God disobeyed and dishonoured, his Word hindered or abused; so they rejoice to have him pleased and honoured, or his Word and kingdom advanced. Example whereof we have in David; Psal. 69. 9 Acts 14. also in john 2: in Paul and Barnabas, and others, who They rend their clothes, etc. have been moved in God's cause as in their own; and more taking to heart things which happened either with, or against God's name, than their own; a true note of true love. This is also a property of love, willingly to praise whom we heartily love; as hatred appears by discovering faults and frailties, and upbraiding in reproachful sort, such as offend with their infirmities: so love delights to lay open and commend the perfection of that which is loved. This is to be seen in marriage love, and in the love of friends; so it is also in Christian love: it stirreth up to the searching out and commending of the excellencies of God. I will love thee dear O Lord my strength (saith David) the Lord is my rock, my fortress, and he that delivereth me; Psal. 18, 1. David's love which he bore 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 beloved (saith he) is white and ruddy, the fairest of ten thousand; she loved much, and therefore she praised much. Add unto all this, that love doth not only mention with joy & gladness the praises of God; but (as we use to say, show me your love by your gifts) Amor, sui diffusivus. it is content to be at cost with God, and to bestow gifts for his sake: for God's Children out of their love unto God, they do first give themselves unto God, even their souls and bodies, to do him service in practice of all duties commanded. Even as the Israelites brought their sacrifices freely, to offer them unto God under the Law; so the faithful willingly offer themselves a living sacrifice under the Gospel; Rom. 12. 1, 2. They give also their graces, and set them on work towards him, and their brethren; as they receive of God whatsoever graces they have, so they do return them unto him, to honour him, and serve their brethren with them. The hypocrite as he loves God for his benefits, and so long as he doth bestow good things on him; but let God once take away his blessings, the cause of his love, and then his love faileth him; his blessings and the hypocrites love live and die together: so the gifts and graces which the hypocrite hath, are referred not unto God, to glorify him therewith; but to the pleasing, profiting, and praising of themselves, as their own conscience will tell them, if they will hearken unto it, and believe the testimony thereof. It is otherwise with the godly, who in the use of their gifts seek not themselves, but God, whom they love; and upon whom they are ready to bestow not themselves alone, and their graces, but their goods too: which albeit God hath no need of, because gold is his, and silver is his; Hag. 2. 9 Psal. 50. Yet when we give forth his goods to the maintenance of his worship, or the place of his worship, or the Ministers of his Word, or to the relief of others the Saints & members of Christ, than we do honour the Lord with our substance, and do give it unto himself: As he will openly acknowledge at the last day; What ye did to one of these, ye did it to me: Matthew 25. Martha loved Christ, john 11. and the woman spoken of, Luke 7. 37. Also, the women mentioned, Luke the 8. 23. and all they declared their love to him by their charges and cost, which they put themselves to for his sake. That we cannot do to him in his person as they did (because he is gone to Heaven, and hath now no need) we are to do it to him in his servants and people; which is taken as a fruit of our love to himself. And as our cost about him, so our labour and pains for him doth speak forth our love: for true sincere love is diligent, and sticketh at no pains to please or pleasure the party loved. What labour did not Christ endure, that he might express his love to his Church? and what pains ought we to bear, to express our love towards him? Such as love riches, or pleasures, or honours, it is a wonder to see how exceeding great their pains be to compass them. And such as truly love God, as they love nothing above him, so their pains which they take to glorify him in the inward mortification of sinful lusts, and the outward performance of all outward observations, doth far surpass the pains which they take in all other things of their own. The indefatigable and intolerable labour and toil of body & mind which Christ did undergo, and which Paul also did endure, about the redeeming, and instructing of the Church; the incredible pains which in prayer, and preaching, and living well, both james is reported to have made his knees hard 〈◊〉 Camels knees, with labour in prayer. james, and the rest of the Apostles have suffered; it clecrely demonstrateth, that the love of God and his Church is painful and laborious. There is nothing so hard which love will not overcome; all pains to it seem pleasure and pastime. As they than which stick at their pains, and withdraw their hand from labour in the things which concern God's glory, and their own eternal good, do sufficiently tell us how little and poor their love is: so the great and constant pains, which neither of vainglory, nor of any corrupt respect, but in uprightness of heart God's Children put themselves unto, that they may execute the will of God in their callings; is their acquittance and testimonial of the great measure of their love to God-ward. Finally, they make it appear yet more thoroughly herein, that there is nothing grieveth them so much, as the want of God's presence and favour, if at any time he with draw his loving countenance from them. It is not the loss of any worldly thing, how precious or commodious soever, doth afflict them so much with heaviness, as the displeasure of God conceived against them for sin. King David banished by Absalon, wept bitterly, not so much 2 Sam. 15. for loss of his Kingdom, as for God's anger against him. Whereas such as do but only pretend to love God, they do not chiefly joy in his favour, but in their outward comforts; neither is their greatest grief for the displeasure of God against them, but for outward damages and harms, wherein they bewray that other things are more loved of them then God himself, whatsoever they say. It is clean otherwise with the godly, for in them the holy Spirit of love doth engender more joy in the persuasion and feeling of God's favour, then * David's mourning, Pe ter tears. Christ's agony, do manifest this truth. worldly men have when their Corn, and Oil, and Wine doth abound; and more hearts sorrow in missing of God's gracious presence, than a mother conceiveth for the death of her only son: a strong evidence that God is their chief love. Aquila. These things shall move me I trust to prefer God, and Christ his Son, his Word, and Children, in my love; and to strain myself by all means to declare that I account of God, and delight in him above all things; endeavouring how I may attain near unto that which is commanded, even to love him with all my heart and strength: and though I cannot perfectly, yet I will pray for grace, that I may love him yet more fervently, and less feignedly. Now Sir, may it please you that we pass forwards unto that other work of fearing this God, which after his love is next to be spoken of? Apollo's. Well pleased so to do. If I first advertise you of something which almost I forgot, namely; that as our love to God is approved, by our praises of those good things which are in himself, and be done for us; so he takes it as a great fruit and sign of our love, in our necessity to make him our refuge and help, by calling upon him alone in all our distresses. Aquila. Ere ye set upon your new work, do make this point plain: for me thinks God doth rather herein witness his love to us, in that he would be found of us when we seek, and in affording us liberty and leave to come unto him; then we which seek and come unto him, do thereby testify our love unto him. Apollo's. One would think that it were so, that our Prayer, a fruit and token of our love. suing and begging things needful of God, should more utter our need and want of him, than our love to him; yet so it is, that our prayers are good proofs of our love: for seeing upon the good success of our prayers, when they are heard and granted according to God's promise; there doth follow the demonstration of God's great mercy and truth, in keeping touch with his Children to the praise of his name: therefore God's Children out of a love they bear unto his name, do seek and sue unto God, not so much to be holpen and succoured, as that in the fulfilling of his Word made to their prayers, his goodness and truth may appear to his glory. For God himself saith, that when he heareth his people that call upon him in their trouble, they are bound to glorify him; Psalm 50. And the love of this glory moveth them to pray, rather than the desire and hope of their own good: happy is the soul with whom it is thus. Henceforth we will speak of his fear; for of the love of God enough hath been spoken already. Aquila. Do ye judge of the fear of God to be such Of the fear of God. a work as is peculiar unto the Elect & regenerate persons? We read of many wicked men, who have feared God. Foelix an Heathen, feared and trembled at the hearing of God and his Word; Acts 24. 25. Pharaeh was afraid of God, and therefore prayed Moses to entreat for him, to remove the plague from him; Exod. 8. 8. Ahab as lewd as he was, being a man sold to do wickedness, yet was not void of the fear of God, which enforced him to humble himself in sack cloth and ashes; ay 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 fear. Apollo's. Many evil men which live in the Church The fear of God, how it belongs to the wicked. under a standing Ministry, do attain by the power thereof unto a shadow of Sanctification, such as shall work a certain reformation in them, but a sleight and light one, not sound and thorough, such as seasoneth and changeth the heart; and unto a resemblance of repentance, so as they do many works of repenting persons, they have a certain grief and sear of sin, they in a sort humble themselves, confess their sins, leave many sins touching the outward act and work: but never come to purpose in their heart to endeavour an utter forsaking of all and every sin, with a true hatred and loathing of sin, as it is the offence of a good and righteous God; and they do many works, which for the matter and substance of the work 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 God's glory: so they have a show of love to God, and of fearing God. Howbeit, they are but counterfeits in all, and namely in their love, which is not of God himself, but of his good things, where with their love doth arise and fall. They are likewise hypocrites in their fear, which is servile only in regard of God's power, and strict justice; and of that punishment which his powerful justice hath either threatened, or already inflicted upon them. Their fear is not towards God for his mercies, and because he is unto them a gracious God and Father; but because he is righteous, armed with might to hurt and plague them: as the Apostle speaketh of circumcision of the Israelites, and of Abraham's seed, there is not one kind of these; so it is of the fear of God; it is not single and of one kind, but it is diverse. There is an Israelite, and an Israelite; one in heart, another according to the flesh: a circumcision Rom. 2, verse last. inward and in truth, another after the letter, and outward in the flesh. So there is a fear, and a fear; a Fear of God, twofold. good fear, which we are exhorted unto, and an evil fear which we are called from. Fear not (saith Moses) Exod. 20. 20. for God is come to prove you, that his fear may be in you, that ye sin not; Exod. 20. 20. See in this one short sentence, that they are bid not to fear, and yet charged to have God's fear in them: for there is a fear slavish 1. A servile fear; of this fear it is true which is commonly said; and servile, arising out of the gultinesse of sins, and strengthened with dread of punishment from the righteous power of God. This fear correcteth not Whom we fear, we hate, and wish they were not. sin inwardly, it may well bridle some sin, and restrain from the external work of sin; but it doth not at all reform the sinner inwardly, who is the more driven from God by it; and we are dehorted from such a fear. And there is another fear which is filial and 2. Filial fear. childlike, which proceedeth from God's mercies in Christ, and bringeth sinners nearer in heart and affection to God, holding them closer to him in all lawful respects, not to offend him, but in all things to obey and please him. This difference of fear may be expressed by this comparison: There doth at one time Simile. stand in the presence of a judge his own son, and a male factor; the one loath to misbehave himself in his father's presence, for the love and reverence he hath towards him, whom he hath always found a benign tender father to him; the malefactor for beareth also all lewd and disordered actions, in fear of the judge's power, which he doth hate, and of the sentence of death, which he abhorreth. So it is here; evil men being in God's presence, are restrained and kept from many evils, but it is through dread of his revenging hand; as Simile. servants are brought to do well through dread of the whip: whereas the godly, howsoever the infinite power and justice of God be dreadful to them, and they often meditate of his fearful judgements against sin, to enure their hearts the more to awe and trembling, (their flesh or old man having great need of such terror to bridle them) yet it is the sweet mercies of God in the forgiveness ofso many sins, and calling them to so great glory, which worketh in them a reverend regard of God's will, not to transgress it; no child being so loath to displease his most kind father, as the godly are to displease their loving Redeemer. To this purpose they do endeavour to set themselves (as it were) in the presence of God, considering that his eye which is the judge of the World and their heavenly Father, is ever upon them; and in this consideration they labour to carry themselves as becometh them, who are ever before the face of such a Majesty, abandoning that which is contrary to his Word, and may provoke him; and carefully doing such duties as are liking and grateful to him. This is the ingenuous fear of God's Children, which bringeth forth these effects in them: first, it restrains them from sin, even as touching the inward affection, as it did joseph from incontinency, the Israelites Midwives from cruelty, 〈◊〉 from exaction and oppression of the people; yea, it hoideth back from all sins, great and little, secret, as well as open, and that because they are sins and offences of God: whereas the fear of the wicked keeps him from gross and open, but not from small and private sins, and that for the pain only, and not for conscience to God. Secondly, it constrains them to do good things commanded, out of a care to please God. When Abraham offered his Son, that which moved him, was this; for that he feared God; Gen. 22. 12, job was a righteous man, and did just things; for he was a man fearing God; job 1. 1. Thirdly, it seasons the worship of God, that is to say, the service of God: Psal. 5. 7. I will draw near to thy Temple in fear, etc. Insomuch as often the whole worship of God is thereby signified, as in Acts 10. In every Nation, he that feareth God, etc. Fourthly, it seasons our love to God, as in a Subject that loveth his Prince for his excellent goodness and bounty, his love towards his Sovereign is beautified by a reverence of his Prince's Majesty: so it is here. Fiftly, it driveth away security, it awakes slothfulness, and makes watchful. And lastly, it beats down pride, and high mindedness; as it is written: Be not high minded, but fear; Rom. 11. 20. These several fruits and effects of the fear of God, are so many persuasions to move us to embrace it, whereunto we are provoked by other reasons also; as namely because God hath so straight and often commanded it: Fear God; 1 Pet. 2. 17. Again, Fear him that can kill body and soul; Luke 12. which doth show it to be a thing pleasing to him. Also, it is a gift of God, yea, one of his special and peculiar gifts, which he vouchsafeth unto his Children; into whom he hath promised so to put his fear, as they shall never depart from him; jer. 32. Moreover, the fear of God is a man's best wisdom: As it is written; The fear of God is the beginning of wisdom: it hath great promises even of blessedness made to it; Blessed is the man that feareth God. It is the garden Psal. 112. 1. of all virtues, which are preserved by an ho'y fear of Prou. 26. 27. God; it is the enemy of all vices, which cannot reign Prou. 8. 13. where the fear of God hath place. Besides, the examples of the godly, and the approbation of the fear of God in them by the holy Ghost in Scripture, should greatly excite us to it. Cornelius is commended for this, that he was a man that feared God, and all his household; Acts 10. 1. Also job, that he was a man fearing God; Of Ezra, it is said he feared God greatly. job 1. 1. Of Hezekiah it is said, that he made the fear of God his treasure; Esay 33. 6. Also Obediah, joseph, Daniel, and others highly praised in this respect. As on the other side, it is laid down as a mark of a wicked man, not to fear God; Rom. 3. And as the want of it hath been the cause that wicked men have quite fallen away from God, as in Pilate, who feared not God, but Caesar, and he slew himself; the like is to beseen in Achitophel and judas: so the weakness of it in God's children, hath been occasion of sundry falls, as of Peter's abjuring, through too much fear of man, and too little fear of God; and in David counterfeiting himself to be an Idiot, or mad, through fear of Achis, King of the Philistians, and sundry others, which out of little fear of God, and too much fear of man, have done evils, or denied the truth. Therefore (Gods Children) are to labour not only for sound fear, but for a great portion of it, to have it, and to have it abundantly, as that it may prevail over the fear of the flesh, to fear God as he should be feared, according to the greatness of his Majesty and power. Of trust or confidence in God. Aquila. AMongst other things spoken by you touching the God must be feared accordingly. fear 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 do our duties and be safe, to fear God, and to do it sincerely, unless we do fear him accordingly: that is, considering our own infirmities, how weak we are and prone to evil, unable to do well, feeble to resist encounters, and to bear off assaults, stumbling at every straw, and fearing every bush, or shaking of a leaf; and the malice and force, the subtlety and guile of our visible and invisible enemies, how many, furious, and crafty they be; also considering, how sundry men stronger than ourselves, have been surprised and overtaken by them: moreover, the awful Majesty of God, his terrible justice, and almightiness, so hating sin, so able to annoy and hurt sinners, the infinite goodness and mercy and holiness of God, so loving the righteous, so willing and able to bless the just; all these being duly pondered, it would be the duty and work of all men to pray, and use all good means that they may fear God, and fear him much and plentifully, and continually. And to speak truth, how can he be too much feared, that hath already done so much for us? of whom also we look for so much; from whom cometh all good: without whom nothing can be had that is helpful and healthful unto us; he governing and disposing all things as he will, having all creatures subject to his will and pleasure: Angels, Men, Devils, Beasts, to make them friends, or enemies. Blessed is therefore the man whose heart is always, and much in his fear, being afraid of sinning against God, as of the greatest evil that can befall him; and studious of pleasing God, as the greatest good that can come to him. But now Sir, I would hear you prove unto me, that to trust in God, is such a work as the faithful alone can do it; and wherein it consisteth, and how it differeth from the confidence of wicked men, and what be the effects and marks of it in those that have it, and how we are to be encouraged unto it. Apollo's. Of all other works which be proper to Trust in God, proper to the faithful. the Elect, there is least question of this, whether it be appropriated to godly men alone; because the Scripture every where doth describe the wicked hereby, as by an essential effectual note, that they trust not in God; that there is in them an evil heart and unbelieving; Heb. 3. that they withdraw themselves through unbelief, Heb. 10. that they are full of unbelief; that they are faithless, that their trust is in their riches, or in the Psal. 53. arm of flesh, or in man, and not in the living God. Tim. 1. 6. Which plainly proveth, that none save the godly man can put his trust in God; it being put down as the property and unseparable mark to a righteous man, that his trust is in God, that he maketh God his Psal. 18. buckler, his tower, his shield, and defence, his fortress Psal. 112. and bulwark; that his heart is fixed in God, and stayeth on him. The promises also which be made to them that they shall never be removed; Psalm 125. 1. but be established and stand like mount Zion that cannot be removed; that mercies shall compass them on every Psal. 32. side, that they shall not perish; that God will be their God for ever, that his salvation belongeth to them, that he will never fail nor forsake them; Heb. 13. And many such like, do confirm to us, that to trust in God, as it is a thing marvelous acceptable unto God, so it is a duty which every one cannot perform, but they only with whom God hath stricken an everlasting covenant. This trust in God, causeth the godly man to repose What it is to trust in God. and place his affiance and confidence in God, that through his only goodness and power, he shall not only be safe against all enemies and evils, so as not to be overcome by them, though he be assaulted; but to obtain whatsoever good thing is expedient for him to have. The ground of this their confidence, it is first Ground of trust in God. the knowledge of God's nature, that he is merciful, most true, and almighty. Secondly, the consideration of his promises, whereby he hath bound himself to do his children good, and to keep evil from them. Thirdly, the great experience of God's great care and kindness, both to others and toward themselves. For the first ground of our trust in God; see Psal. 146. 5, 6. where the infinite power of God uttered in the work of creation, and his fidelity in performing his word, are put for foundations of our trust. For the second, when Esau came against jacob, he gathered trust and heart from the remembrance and meditation of God's promises before made to him; O Lord (saith jacob) thou speakest to thy servant, and badst me go into my Country, and thou wouldst be with me; Gen. 32. 9 Also David hereupon built his confidence, as we may read Psal. 119. In thy Word is my trust and comfort. And touching the third, his own experience of God's wonderful preservation towards himself; Psal. 25. 4. Thou art the God of my salvation, in thee do I trust all the day long; and towards others, Our Fathers trusted in thee, and were delivered; Psal. 22. 4. did embolden him to rest himself in God. And this is to be observed in the The godly use means, but have their trust in God only. trust and confidence of a godly man, that whether he have few or many, little or great means, any or no means; yet his heart still trusteth in God, whom he knoweth, and hath tried to be sufficient of himself, without, nay, against means to succour and save him. And herein is the main difference between the godly Wherein the trust of the godly differs from the trust of the wicked. and the wicked, in this point; that whereas both profess to trust in God alone, and in prosperity & peace, both seem so to do; yet the trust of the ungodly, is not in the Lord, but in second causes, in outward means; as Asa trusted in his Physicians, 2 Chro. 16. 12. The rich man in the Gospel trusted in his abundance of goods; Luke 12. 19 Doeg in the multitude of his riches, Psalm 53. 5, 6. the jews in the Egyptians, in whom they strengthened themselves; Esay 30. 2. the Assyrians in their own forces, Esay 36. and some (saith the Psalmist) trust in Chariots, some in Horses, whereas the godly do trust in the name of the Lord; Psal. 20. This difference is manifested in the evil day, when means fail the wicked; than it appears their hope was not in God: for of confident and bold, by the presence of the means, they weigh faint and heartless thorough the absence thereof; as appeareth by common experience. Whereas the godly, in desperate hopeless cases, as Daniel in the Den of Lions, the three servants in the fiery Furnace, jeremy in the dungeon, joseph in prison, jonas in the Whale's belly, David 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 than all this, the godly make the Lord their stay and trust, not only when all men, and all things be against them, but also when God showeth himself as an enemy unto them, believing in him under hope above hope; as it is said of Abraham, Rom. 4. 18. job also professing that he would trust in God, though he would kill him, job 13. The reason hereof is evident, because they are assured, that whatsoever courses God holdeth towards them, yet his mercies, truth, and goodness, are firm, and unchangeable, and will never fail them. Now herein is the trial of our trust in God, when in time of peace Marks for trial of our trust in God. and prosperity that we have means at hand, and in our power, we so use them, as our minds doth look beyond them unto God, looking for the good success, and for a blessing from Heaven; being assured, that as we have all means, so we expect the good use of the means from him alone: and when they are lacking to us, or fight against us, yet not to be so dismayed, but that we still cast up our eye unto God, with confidence of help from his goodness. When we are put in the clests, and come to any great straits, we are then to resolve and say with jehosaphat; 2 Chro. 20. 12. There is a great multitude come out against us, and we know not what to do, but our eyes are towards thee: and with Abraham, My son, God will provide a sacrifiee, when he saw no likelihood of any; Gen. 25. and with King David, Though my heart be per plexed and troubled, yet will I wait on God, he is my help and my God; Psa. 42. Encouragements to trust in God. And again, He hath been my God even from my mother's womb, therefore I will trust in him, Ps. 22. and Happy is the man that hath his trust in the God of jacob; for whosoever trusteth in him shall be assured, never any yet ashamed which put their trust in the Almighty; Psal. 22. 4, 5. Therefore 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 than he will deliver thee from the snare of the Hunter, and from the noisome pestilence, he will cover thee under his wings, and thou shalt be safe under his feathers; his truth shall be thy shield and buckler, thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day, nor of the plague that destroyeth at noon day, nor of the pestilence which walks in the dark. Thus great is the peace, and wonderful 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 save, who can destroy? Who can hurt, whom he will keep? which doth all what he will in Heaven and Earth, whom none can resist; whereas God being neglected and set apart, all other things are too weak to help. Vain is the help of man; an Horse cannot save; no power, no policy, can relieve or rescue against God. Vain is the help of Princes; Castles, Towers, Forts, Forces, Friends, wealth, wit, and whatsoever else, is unable to preserve him, who hath not God for his friend; and he is not friend to any, save such as make him their stay & 〈◊〉. Both Scripture, and other Stories, abundantly teach of very great and mighty men, how feurefully they have lived, and how lamentably they have perished, because they reposed themselves upon other things besides God: which is sufficient to admonish all persons to use all good helps given 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 have the presence and protection of God only, than a guard of many thousand men about us. Thou O Lord alone (saith David) makest me rest in safety. I laid me down and slept, and rose again, 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 overthrow: use means therefore lest thou tempt God, trust not in them, lest thou deny him, and he destroy thee. Of Prayer and Thankfulness. I See it plainly, that evil men (whatsoever they say) yet their trust is not in God: but as the mists and clouds keep us from the sight of the Sun, so the Simile. blessings of God stand between the eyes of the wicked and God himself, that they cannot look upon him; whereas the godly by the eye of their soul pierce thorough all means to behold God himself, the Author and disposer of all good things, in whom they see a secrer blessing provided for them, which is hid from others. But now Sir, seeing true and unfeigned trust in God, bringeth forth prayer unto God, because we trust in him, therefore we call upon him; and upon the happy success of prayers, follows thankfulness: I would have you in the next place to deal in these things, and to show me how the godly and ungodly do differ in these works; seeing one as well as another, doth perform them: for it is common to all to pray, and to give thanks. The Pharisie both prayed and gave thanks, Luke 18. so did judas, as well as Peter; Cain, as well as Abel. Apollo's. It is true which you say, that therefore Of Prayer and thankfulness. Christians do lift up their minds unto God, even because 2 Commandment. of that trust which they put in him. Hence it is, that they are bold to come unto God, for that they assuredly trust that he will do them good. As we never have an heart to seek to any men for help, in whom we have no affiance that they will regard us; but we readily get us to such for kindness, of whom we have some good hope: so it is with God's Children, their confidence which they have in God, breeds in them a willingness by prayer to crave his help; whereof when they are made partakers, they burst out into thankfulness and praises of that goodness which respected and relieved them; it being the property of God's children not to be more forward to desire God's benefits and protections for them and theirs, over their souls and bodies, then to return thankful acknowledgements after they have received mercies. And whereas hypocrites and evil men do pray and give thanks, it is true generally, that there is no work touching the outward act, which Gods Children do, but the Children of this World do the same; but that which these do in hypocrisy, the other do in truth: and particularly there be in these works of prayer Difference between good and bad, in Prayer and thanksgiving. and thankfulness, many differences between the one and the other; as that the wicked are more ready to beg in their wants, then to be thankful when they have sped, and they are thankful rather for prosperity, then for adversity: whereas the godly see great cause to give God thanks and praise in and for every estate, because all things are made to work together for the best towards them; Rom. 8. Again, the wicked do quickly faint in prayer, if they be not heard; whereas the godly persevere in ask till they be heard: like the woman which followed the judge 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 loaf to refresh his friends which came to him; so God's children howsoever they are long delayed for trial of their patience and constancy in prayer, and to sharpen their affections, and for sundry other good regards; yet they pray, and cease not till God do send a gracious answer: their prayers being like messengers, which will not return without their answer, or like Jonathan's arrows, which brought David to him. Moreover, the wicked pray coldly and out of a custom, the children of God pray with care and conscience, and doing their duty with fear of displeasing God. The wicked pray generally, the godly ask particular graces, more begging saving graces than others. Whereas evil men ask temporal things more often, and more earnestly; neither do they ask these out of faith, to be heard. Again, the godly take no work in hand, but they begin it with prayer, and end it with thanksgiving: so Col. 3. 17. do not the wicked. Moreever, the godly do continually pray, with an earnest desire of the thing asked in prayer, and with a sure persuasion of obtaining it; Mark 9 both which the wicked want. Finally, besides many other things, this is one main difference, that the godly in their prayers and thanksgiving, perform these works in respect of, and with a love to the commandment which enjoins them, and in a true and unfeigned desire of glorifying God, by their obedience to his will: and herein are God's Children unlike the wicked, as in these, so in all other works which they do, being good, or leave undone being evil; that therein they consent to the law of God in their minds Rom. 7. 16. and wills, approving the good they do, and hating the evil which they fly, and may not do; studying and endeavouring by such their submission to God's Law, to set forth and extol the name and honour of their Mat. 5. 16. heavenly Father. These are the rules they walk by, 1 cor. 10. 31. both in prayer and praises, in reading and hearing the Word, and in receiving the Sacraments; as also in the practice of all other duties towards God or men. Of the Word and Sacraments. Aquila. SIthence ye have mentioned the Word and mysteries, and our actions about them are works which belong to God's worship; declare wherein the godly do differ from other men, in their work of hearing and partaking in the Word and Sacrament: for all sorts of men do these works, even that Fox Herod will hear john, and the pharisees came to hear Christ, and judas was at the Passcover, and 〈◊〉 〈◊〉 desired baptism: what is it that discerneth one from another in these common duties? Apollo's. Sincerity and soundness (called truth in Scripture) discerneth work from work, and duty from duty. The hypocrite and wicked even for their hearing the Word, and being partakers of the Sacraments, because they lacked uprightness in the doing, seeking not God, but themselves; therefore they shall for them hear at the last day, Ye workers of iniquity, depart from me; Mat. 7. 23. For this shall be said to such which did prophesy, cast out devils, and do great works in Christ his name, because their outward works were void of inward sincerity. And this is a thing worthy to be marked, that even a good work Note this. done of an evil man, with an evil and 〈◊〉 heart, upon pretence and show of serving and pleasing God, when in truth no such thing is meant, but the pleasing When ones mind is unclean, it defiles his best works. of himself, or some other carnal respect leads him, it doth become a work of iniquity. Howbeit, besides uprightness, there are to be found sundry things in godly men doing these works, which are not to be found in the ungodly and hypocrites. As first, that the godly when they hear or partake in the mysteries, they use great and serious preparation before, by religious meditations of their own wants and unworthiness Eccle. 4. verse last. on the one side, bethinking how little they deserve Exod. 19 such merciful helps, and yet how great need they have of them; and on the other side, of the awful 〈◊〉 before whom they must appear, and of the gracious promises which he hath made to his own ordinances, with earnest prayer to be enabled to do their public service in faith and godly reverence, with singleness of heart, as in God's presence, and before his face. Secondly, in the time of those solemn actions, remembering themselves to be under the eye of God, occupied in his service, and about their own salvation, they demean themselves accordingly, being full of most holy and heavenly motions, suitable to that work they have in hand. Lastly, after their being in the Assemblies, they labour to reap great fruit by the use of the means for the increase of their faith and obedience; that as they bring with them unto the Ministry of the Word an honest and good heart, truly Luke 11. 15. & fully resolved according to the measure of grace received to believe and obey God, hungering and thirsting Mat. 5. 6. after his graces offered, and loving his Word and Sacraments as his blessed Ordinances, and their own soul's nourishment: so after the participation of the Word and mysteries, they perceive and feel by experience their strength against sin and Satan much increased, and their souls refreshed somewhat in all the graces of the new man, even as the strength and powers of their bodies are cheered and revived Simile. after a moderate wholesome bodily repast. This sense and experience engendereth in them hearty thankfulness unto God their Father, for blessing unto their good his own holy institutions, which for their sins he might have turned into a curse; and withal, it provoketh them to attend and wait with reverence, love, and hope of more fruits upon the sacred Ordinances of God, making great conscience of sanctifying the Lords Sabbath, in the religious and godly use thereof. Thus it is ordinarily with God's Children, when they partake in the Word and mysteries; and if they happen to fail of these duties, either for substance or degree, they are very sorry, and fly to God's mercy for pardon, and become more heedful afterwards. Of the religious use of God's Name and Sabbath. Aquila. NOw may it please you to speak of the Name and Sabbath of God, and tell me how the godly must carry themselves in the use thereof, as God may be pleased: for herein outwardly there appeareth great likeness between man and man. The wicked and hypocrites in their common speech, oaths, vows, prayers, confessions, using God's name, and observing the rest of the seventh day as diligently as any; the Scribes and pharisees will be in the Synagogue on the Sabbath, as well as Christ and his Disciples. Apollo's. Indeed the sons of Sceva are too bold The true use of God's Name. with the Name of jesus; Acts 19 13. and so were the Priests with the Name of God: We adjure thee by the living God, tell us, etc. Mat. 26. And as with the title of God they are too forward to meddle; so where God 3. commandment. hath stamped his Name upon his Doctrine, his Sacraments, his works, they with their foul hands are sound to be too ready to touch it: but all they get by using or abusing it rather, it is the increase of their guilt by profaning so sacred a thing as his Name, which is glorious and fearful; it being written, That God will not hold him guiltless which taketh that Name in vain. Therefore the godly they very sparingly use the Name of God, never or seldom in their common speech, unless upon great occasion, and when necessity As men use their holy day clothes. constrains; and then they take it up with great fear and awe, lest they sin in vainly usurping it; praying And for the titles, words, properties, Sacraments, works of God, their care is to mention them with a godly reverence. at least in their hearts, and secretly desiring the Lord to guide them in the use of his Name: always fearing to apply it to any light and trifling, much less to any wicked purpose, as to confirm a falsehood, or to cloak a naughtiness. And this is it which Solomon admonisheth us of, in that antithesis or opposition between him that sweareth, and him that feareth an oath; Eccle. 9 2. Hereby teaching, that whereas sinners do rashly use the Name of God, even in an oath without reverence, or consideration of that awful and wonderful Name; chose good men whensoever they are to use the Name of God, in an oath especially, or otherwise, they come to it with fear, lest they offend by vain usage of it. Now concerning the Sabbath, they 4. commandment. are thus affected towards it: (far otherwise then evil The true use of the Sabbath. men are) they do not superstitiously esteem it above other days, as it is a day; but they joy in the remembrance and use of it, in regard of the worship of God performed on that day, and because of the benefit that doth redound to their souls, for the building them up into the saving knowledge of God, and of jesus Christ his Son. In these respects they do long for the Sabbath till it come, they cheer upon it when it doth approach, and in the week days they look so well to their ways, keeping in all things a good conscience, and so religiously walking in the works of their vocation, as when the Sabbath doth come, they can with alacrity and joy sanctify it. The men of this World do not with more gladness gather in their Corn, Wine, and Oil, than God; Children to keep the And with what 〈◊〉 they bear their absence from the Assemblies; see Psal. 84. 1, 2, & 41. Lords day; Psalm 122. 1. I rejoiced, when they said to me; We will, etc. From the observation where of, neither themselves, nor such as be under their charge, are held by such common hindrances, as the World is letted by. But as they break through all 〈◊〉, that they and theirs may resort to the House of God; so their desire & study is to spend the whole day throughout, publicly and privately, in such holy works as are commanded of God, and be sitting his day: as reading, singing, conferring, praying, visiting the sick & prisoners, exhorting, comforting, as occasion is offered, reconciling of jars, examination of their Family, how they profit by the public Ministry; lastly, by meditation on the creatures. For which purposes they make a cessation from all their own servile works (which on other days were lawful 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 Heaven, to cease (all their life long) from their dead works, the lusts of their sinful nature; so as 〈◊〉 here into a spiritual rest, they may enjoy at last an eternal Sabbath in Heaven. Aquila. What letteth, but that now we may pass forwards unto that rank of good works, which do concern men, seeing we have taken a taste of those works which godly men, and they only, can and do perform towards God? Apollo's. Yes, friend Aquila, there is a 〈◊〉 for we have a principal part of godliness, yet to 〈◊〉 in which we may in no wise pass over, and it 〈◊〉 Patience in affliction. Aquila. It was well remembered, for there is no more necessary work of godliness, than this of patience; we have not more need of water and the air then of Patience a virtue proper to a true Christian. patience, and no work more proper to an elect man, than this; therefore called, The, patience of the Saints, Revel. 13. 10. To teach us, that it is peculiar to them alone; and it is there annexed to faith: as also in Heb. 6. 12. as a fruit thereof; Also to hope, as an unseparable companion of it; 1 Thes. 1. 3: Remembering the patience of your hope. And very worthily is hope matched with patience, and that for two respects; seeing the thing we hope for, which is eternal bliss and rest from our labours in Heaven, is not only deferred and put off, but derided and scorned; 2 Pet. 3, 4: yea, and we afflicted too; 1 Tim. 4. 10. Therefore hope hath need 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 increase of patience, and patience increased, doth confirm hope; Rom. 5. 3, 4. Finally, there is no work wherein we more resemble and show ourselves like unto Christ, the precedent and pattern of true patience, than this; as we are plentifully taught, Heb. 12. 1, 3. Also 1 Pet. 1. 20, 21, 22. Which places of Scripture teach us thus much, that Christ in patience abiding his Father's will, suffering willingly the shame and smart of the Cross, became an example to us, that we should follow his steps. Insomuch as the Apostle Paul, Rom. 8. and 2 Tom. 1. affirmeth, that such as do sallow Christ in patient suffering, shall partake with him in reigning and glory. It will therefore be very fit, that this grace of Patience be distinctly and fully entreated of, and fevered from that shadow of patience which is in the wicked, who seem to have it, and yet are nothing less than patient. Apollo's. This had been 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 works of godliness: and to the last place I have referred it, because it being a large argument, it will ask us more time then at this our meeting could well have been afforded to such a copious theme, and spacious matter. Therefore if it seem good to you, we will let it alone till our next coming together. The tenth Part of the Dialogue. Of Patience in affliction. Apollo's. FRiend Aquila, since we first entered upon our conference of effectual Calling, and of the fruits of it, you never tried my patience till now. I have here expected you a good while, and if you had not come just 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 served me once; but you that have seen me so forward in keeping times for prosecuting this business, might have imagined in yourself, that it was something more than ordinary, which kept me thus long from you. Apollo's. Nay, I tell you that very thought held me, and so ruled my mind at that, as I did not grow unpatient. Aquila. Sir, I pray you lay aside your quarrel to me about my long tarrying, and now we are so well met, let me hear you speak of the nature and property of the object and office of Patience. Apollo's. There is no Christian grace, but it hath his Afflictions, the object of Patience. special object to work upon, and whereabout it is exercised. Promises of salvation are the object of faith, whose property is to believe and receive them by the mind and will 〈◊〉 to them, and embracing them for most true; the thing promised, is the object of hope, whose office is to expect it till it be given us. The office of love, is to knit our affections to God, who is the proper object of our love. Repentance is busied about sins, and the use of it, to grieve after any sin, with a purpose to offend so no more. Temperance governs our mind about pleasures of life; meekness about injuries 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 upon us by God's appointment, doth belong to Patience, which hath afflictions or adversities for his proper object: for this is the will of God, that no man should live in this World without crosses and afflictions. Our days are few, they are also evil, and very evil. Our years are few, but miseries are not few; they are many and manifold, and some of them great, and do continually follow us as the shadow doth the body. These miseries when they happen, they stir and move the mind to grief; even as presence of pleasure & delights tickle the mind with joy, to sorrow assaults the mind in the presence of afflictive and heavy things, wherewith it should be overturned were it not for the help of patience, which doth temper our grief, and stay the mind steady and quiet in good contentment under the hand of God. This then is the office of patience, to confirm & settle the mind against the force of sorrow, arising from the sense of tribulations. Aquila. I perceive well by this ye have uttered, that the office and power of patience will better be declared, if withal and first of all, afflictions and the kinds thereof (which be the matter whereabout patience is set on work) shall be opened and said forth. Will it please you then to follow this course, to speak generally of afflictions, & to acquaint us with those grounds of patience, which be common to all afflictions; and after that, to handle the several sorts of afflictions, and the special grounds of patience 〈◊〉 to every kind of afflictions, 〈◊〉 the 〈◊〉 grounds whereon worldlings build the frame of their 〈◊〉 patience? Apollo's. Aquila, you have well chalked out away wherein we may walk. Thus than the 〈◊〉 and 〈◊〉; the Scripture saith, That death 〈◊〉 into the World by sin; Rom. 5. 12. By death, is understood not only that dissolution of soul and body, but all troubles and afflictions, as the 〈◊〉 of death men are not 〈◊〉 sin 〈◊〉 able to death, then to afflictions. It was not only said to Adam, To 〈◊〉 thou shall return, but that in sweat of his brows 〈◊〉 should 〈◊〉 his bread; and to Eve, That 〈◊〉 〈◊〉 bring forth children 〈◊〉 〈◊〉: These, with 〈◊〉 〈◊〉 afflictions, 〈◊〉 upon Adam's 〈◊〉, among whom, some may be found haply which never knew what prosperity meant, but not one which hath not tasted of afflictions. Our entrance into the World is with danger & cries, our passage out of the World is by fearful & painful death: the middle between birth and death, cradle and grave, is full of vanity and vexation, affliction being a cup which all men are to drink of, some more, some less, God measuring unto each person a portion of trouble, as drink was wont to be measured in cups, that each in the Family might have a portion. Hence are those speeches in Scripture, The Lord hath a Cup in his hand; Psal. 75. 5. And Father, let this Cup pass; Mat. 26. 42. And Can ye drink of the Cup, etc. Mat. 20. 22. But in this common condition of all men, the wisdom of God doth hold a difference, afflicting his own children both more often, and more severely than he doth the children of the World. There are sundry good reasons of God's counsel herein, why he administereth a deep portion of afflictions, and keepeth his Children in the School of tribulations longer than he doth the wicked; first in that God freeth the wicked here, when he doth afflict the just, it would admonish us, that there is another World after this, in which his afflicted children shall have rest and be comforted, when the wanton worldling fatted with delights, shall be troubled and in torment; as Abraham said to the rich man, Luke 16. In his Life time he had received, etc. 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 ungodly, call them to amendment, and leave them without excuse, if they continue impenitent after such lenity and kindness; Rom. 2. 4. And also to terrify them and make them afraid to sin, by expectation of the wrath to come: For if judgement begins at God's House, and the righteous searcely be saved, they may easily collect what remains for them, if they turn 〈◊〉; 1 Pet. 4. 17. Moreover, Gods own children by such severity upon them, and lenity to the evil, may perceive how unpartial God is, that will not bear with sin, no, not in his chosen ones; and so learn to fear him; and withal they are encouraged to look for a better portion hereafter, even a share in that heavenly inheritance. Knowing that as earthly Fathers, though they allow their sons bare and course fare and lodging, and hard usage otherwise, when they who be strangers, are liberally entertained, yet mean them the inheritance: so God plentifully feedeth and furnisheth the wicked, who are strangers from God, when such as be his own children are both beaten and have short allowance, yet the inheritance of Heaven is appointed for them. And this is one chief ground of patience, that God is not only the Author of the afflictions which he sendeth according to his will, but disposeth them to their advancement in the end. Which proceedeth from hence, that howsoever God be angry with the sins of his children, and afflict them with grievous & smartful things; yet they come from a love and mercy which God beareth to their persons, which causeth him in that wrath against their offences, to remember mercy to themselves. chose, in his afflicting of evil men, he hateth both sin and person for the sin's sake; which is the reason, that as they have no true patience under the weight of their afflictions and miseries, as not perceiving them to be sent to them out of any good will towards them; so when the burden is off from their back, they are never the better, they having no blessing with their affliction to cause them to profit to amendment, but are rather driven the further from God: So turning and yielding to him while his hand keepeth them down, as Pharaoh and Ahab did; yet afterwards they return to their old bias, and be as they were, or rather more hardened in sin. When as godly men understanding by their faith, that all crosses issue out of that love wherewith God loved them in his Son to salvation, they are sure of a fruit by their afflictions to greater repentance and humiliation; and have their minds well framed to patience, out of this perlwalion, that the hand that strikes them, is no hating and killing; but a loving and saving 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 favour: but necessity, because they have no remedy, and they think it better to bear it, then to do worse: These two, either that it will not boot them to resist, or that resistance will but do them harm; these are the common grounds of their patience. But on the other side, the godly have other ground of their patience in all afflictions; which I will now more distinctly name unto you. As first, that their affl ctions come not by chance, but are 〈◊〉 and directed by God's providence; Amos 3. Secondly, that they are momentany and short, and shall have an end; 2 Cor. 4. Thirdly, that they are always just and righteous, though the reason of them be not always known; Daniel 9 Fourthly, patience in bearing afflictions, is a duty and service pleasing to God; I 〈◊〉. 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. Seaventhly, that they have not only all other men, but all good men to be companion of their afflictions; Psalm 34. And lastly, that it would be to their great hurt to be free from afflictions. By these considerations, their minds are stayed in good quietness, that though they are not stocks, but do feel afflictions; yet the 〈◊〉 of their afflictions hath no power greatly for to disturb their minds; because by patience they possess their souls. This is it we see in jobs sore afflictions, he looked up to Gods will, and was patient; God hath given, and he hath taken, job 2. David sore afflicted by sin, he considered the good will of God, that the Lord would do him good by it, and was quiet. Paul passed through a world of afflictions, yet fastening his eye upon the end of them which was eternal glory, and assured hereof, that they would further his own, and the salvation of the Church, thereby he was made constant in patience; 2 Cor. 4. verse last. Moses' in his afflictions endured, looking forward to the recompense of reward; Heb. II. This it is which is the life and soul of patience; namely, that this is the will of God, that his children should glorify him, by willingly suffering adversities, and that God's love will draw a blessing out of their afflictions, to the glorisying of themselves in the end; even as Samson gathered sweet out of the bitter: so God's children Simile. find a sweet fruit of bitter afflictions; Hebrews 12. 11, 12. Aquila. By this which you have said, I observe these three things. First prosperity and adversity be no sure arguments of God's favour or hatred, because they do in common fall to all men in such sort, as the godly are blessed when they are afflicted, and wicked persons are accursed, even 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 God's curse, and properly punishments; afflictions to the godly are rather love tokens, and have the nature of blessings in them. Thirdly, when good and evil men are under afflictions, there is no small difference in their patience; some 〈◊〉 men have not so much as show of patience, being full of discontentment and rage when they are under God's hand: others which are more calm and still, yet have 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, ever accounting that best which God sends to them, whatsoever 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 pass from this general Treatise of afflictions, and to descend unto particulars, to speak of afflictions, as they are either the chastisements of our sins, or the trials of our faith and love; thus I think we may distinguish the afflictions of the godly: The Scripture so plainly telleth us, that God chastiseth whom he loveth, nurtering and correcting every child whom he receives; Heb. 12. 6: and also doth tempt and take trial of them. Thus he is said to have tempted Abraham; Gen. 22. 1. And afflictions are called temptations; james 1. 23. For as Satan tempteth to seduce & destroy; so God tempteth to prove, and make trial of his people, to make it Tentatio seductionis. known what is in them; Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials; 2. Probationis. yet we are to consider and speak of them distinctly and 〈◊〉 things divided in nature; some being tried by affliction, wherein it cannot be truly said, that they are chastened; as job, and diverse Martyrs. To conclude, afflictions, which be properly punishments to the wicked, Punishment. are to the righteous for correction, or for their Correction. Trial. trial. Apollo's. I thank you Aquila for this kindness, in Of Chastisements. cutting and laying out my work for me; I am content to be held your apprentice, and to give you the credit and place of the master workman. But to fall in hand with the work, it is true indeed which you say, that afflictions, which in themselves, and toward the wicked are a part of the curse due to sin; yet in respect of the righteous, they change their condition: the afflictions and death of our Lord jesus Christ having sanctified all the afflictions of his members which believe in him, that they should put on another nature, and be no more to them an execration; but to serve (as you well say) either for correction or probation, or both. For in one work sometime God hath a double end, both to chasten for some sin done, and to take trial of the graces in his children. For our orderly proceeding, I will first entreat of Chastisements, and the patience which Gods Children show therein: Afterwards of their trials, and namely of their great trial of trials, which is by death and martyrdom; whereunto some of God's Children are put, and all are to expect it. The Church of God it is a School, the faithful are as Disciples and Scholars; in Scholars there is much forgetfulness, and slothfulness, and much other untowardness; which will need to be remedied by the correcting hand of Christ, the only master of his Church: his Ministers being to him but as Ushers. The Church is as a Family, the faithful are as God's servants & children; 2 Simile. amongst these there is always some unruliness, and disobedience: therefore God their Lord and Father, cannot be without rods for chastisements. This the Scripture abundantly witnesseth, that as the godly on the one side give plentiful matter, by their often and plentiful sinning, yea, sometimes by grievous sinning against God, why they should be beaten even with scourges: so on the other side, many and manifold are the corrections of God. He hath rods and scourges of all kinds, gentler and sharper, inward and soul chastisements, outward and bodily corrections: God can smite in goods, name, estate, credit, wife, children, friends, liberty, in every thing that is with them, or near them, or dear to them. God knows how to chasten them, by taking away, or lessening their comfort; also by putting upon them things grievous to their nature, wherein God's Children through patience do show all good contentment at the Lords dealing with them, though it be sometimes very rough and severe. Yet they know and consider that it is well deserved, First ground of patience. they have made themselves very worthy to be well beaten, by their breach of God's Law; and it is but good reason, if they be so bold as to transgress, and deserve chastisement, that God should take leave to use his authority. Therefore as they suffered with patience the Fathers of their bodies when they corrected them, now much more they do submit themselves to him that is the Father of Spirits; especially when they mark his manner of proceeding in his chastisements, and the chief ends that he aimeth at in them: seeking therein their profit, not his own praise, or pleasure, as bodily Parents often do. For touching his proceeding, albeit man suffereth not but for his own sin; Lament. 3. 〈◊〉 is corrected but for his faults: yet God doth not draw out his rods for every offence, than there were none able 2. God smiteth not for every offence. to abide it: for we offend so often and so much, that it would quickly consume us, if we should feel his hand for every trespass. But as earthly Fathers wink at sundry and many things amiss in their children; so it pleaseth God to use connivance and favour towards our daily infirmities, and smaller faults which accompany the frailty of our nature. Therefore it is said of him, that he is slow to anger, patient, and full of compassion and goodness, Psal. 103. Indeed when the godly do forget themselves, and fall into some foul and gross sin, especially whereby they give offence by their example, provoking others to sin; or when in lesser faults they grow too stubborn, and wax secure, or when they lift up their hearts, and become proud and high minded; 〈◊〉 commonly he taketh the rod in hand, being loath to fall to strike, till we fall to dulness, sluggishness, arrogancy, and contempt; as there is no other remedy, but that he must scourge us, or lose us. Again, when God hath suffered his Children long, (for he had rather they should judge themselves, than he should judge them) desiring their conversion by his bounty and kindness, rather than their amendment by correction (so sweet and loving is his Nature, so loath to strike) yet he striketh not till he have given good warning, either by admonitions of his Prophets and servants, or motions of his own Spirit, and often checks of our own conscience, calling upon us to reform our life. As it is written in Amos 3. 7. Surely the Lord will do nothing, but he will reveal it to his Prophets. After these warnings by his Ministers, if there follow no repentance, than there being no other remedy, 2 Chro. 36. 16, 17, he proceeds to chastising, the more severely the longer that he hath borne; and the more that we have provoked him, either by grievousness of the fault, or obstinacy in resisting his holy Spirit, speaking in the Ministry of his holy Word; Acts 7. 51. Howbeit, in these chastisements so justly deserved, so worthily pulled upon us, he doth exercise marvelous wise love, or loving wisdom: his long suffering, 4. He correcteth with wisdom and love. in bearing before he smite, is not so admirable; but his wisdom and love is as gracious, when he smiteth. He goes to correction with a leaden foot, and when he correcteth and layeth on his heaviest hand on his children yet it is in so wise & loving a manner, with such fitnesle and moderation, to so good purposes, as the faithful find even in their smartfull chastisements, cause not only of patience and great contentment, but of great praise and thankfulness; yea, of joy and cheerfulness in their in ward man: howsoever their rebellious flesh mutter and storm. Which the Apostle Paul well understood; therefore exhorts the believing Christians to grew thanks in all things; 1 Thes. 5. 18. He that saith, Allthings, excepted not chastisements. And in another place, he wils us not to despise the chastenings of the Lord; Heb. 12. 5. That is to say, esteem much, and make great account of them, as of most wholesome remedies, and gracious testimonies of Gods special love; as Psal. 51. when it is said, 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 God's children, what precious and fruitful things Gods rebukes and corrections be, deserving not only to be patiently, but thankfully 〈◊〉 somely taken, being full of Fatherly wisdom and love. Aquila. This is it that I pray you lay open, how this most heavenly merciful Father, doth express his love and wisdom in his corrections: sure it is, that he doth all things in great wisdom, and he that would have all our things done in love, there can want no love in his own works towards his own people. He which is wisdom itself, and love itself, must needs deal wisely towards them whom he loves: but declare particularly wherein his love and wisdom doth appear; for this maketh much to preserve and nourish patience. Apollo's. The wisdom of God appeareth sundry ways, 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 do, who smite their inferiors before their fault be ripe for correction. Secondly, he discerneth by his wisdom what chastisements be most meet and fittest for every one; where to use a gentle, and where an harder hand: when to strike the soul, when to smite the body; when it will be best to correct by losses. Also, he knows how to proportion the chastisements 〈◊〉 the sin, as the sinner may perceive not only that he is beaten for a fault, but for what fault helis beaten; dealing herein like the skilful wise Physician, 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 sickness, and accordingly tempereth his physic: so doth God measure out to every one such a portion of corrections (which is the sinner's physic) as the strength of every one may be able to 〈◊〉 〈◊〉 as the quality of the malady doth require. As a crabbed stock doth need a crabbed wedge, and a sturdy untamed Colt a hard by'r; so the obstinacy of some, and the toughness of their spirit, needeth a more severe discipline. Herein moreover his wisdom declareth itself, that as he knows how to fit the chastisement unto the condition of the fault, and quality of offenders; so how to keep a moderation both for measure and time, neither more correction nor longer than shall be behooveful: as cunning Musicians, who know how to stretch their strings till they be in tune, and no further, lest they break them. Finally, in this also his wisdom is manifested, that whereas afflictions in their own nature be evil, as they are also called; Amos 3. 6. Lam. 3. Parts of the curse due to sin: yet as in the creation he made light out of darkness, so in his wise providence he draweth much good towards his out of these painful evils: wherein he maketh his great love, together with his wisdom to be known, not only in that he striketh not so often as we deserve, and far lessethen we are worthy, his chastisements always coming short of our desert, neither suffers his love them long to continued; but especially in this, that of short corrections, through his loving blessings upon them, his children reap happy and long lasting fruires. Aquila. I do well perceive how truly you ascribe wisdom unto God's corrections: this that ye speak of their fruitfulness, by means of his love I would have it further explained, because it is a main motive to patience. No reason have any but to take that well, which shall end in their own welfare; it is the hoped fruit which makes the Husbandman, the Merchant, the Soldier, patient amidst great labours and dangers. Tell us then what may this fruit be which groweth upon the rods of God's correction. Apollo's. The main fruit 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 go on in sin, with this secure unrepentant world, to your certain destruction. This fruit hath another subordinate fruit, serving and leading thereunto, called, Heb. 12. 11. The quiet fruit of righteousness; that is, the fruit of a just and holy life, which is greatly furthered by chastisements, whereby the godly are awed and brought to fear God, and to obey him in his Word. Before I was afflicted, I went astray, since I have learned to keep thy Word; Psal. 119. This fruit of a righteous life by job is branched out into two parts; job 33. 16. Then be openeth their ears by the corrections which 〈◊〉 hath sealed; and verse 17. That he might cause man to tur ne away from his enterpizes, and that he might hide the pride of man. Which sentence teacheth us thus much, that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children, the use and fruit of their afflictions and chastisements, which fruit is twofold; first, repentance to turn man from his enterprise: the second is humility, to hide the pride of man; to turn man from his erterprises, what is it else but to change his evil mind and works into good? That whereas before he was corrected, he purposed, and accordingly enterprised things evil and unlawful; being corrected therefore, henceforth he altereth his course, purposing and enterprizing good things. This is Repentance, the first fruit of corrections. And what is it else to hide the pride of man, but to abate and take down the pride and haughtiness of his heart, that he may walk humbly with his God, and before all men? This is humility, the second fruit of Chastisements. Aquila. These be two notable and goodly fruits indeed, and I desire to hear you now more particularly and fully declare, first, how we are holpen by corrections to repentance and amendment of life, then how they do avail us to humbleness of mind. Apollo's. Iron would rust, if it were not occupied; Kepentance furthered by chastisements. the ground without dressing would bring forth briers and 〈◊〉: so Gods regenerate Children without corrections, in stead of the fruits meet for repentant persons, would bring forth too much sin and vanity. And as our children let go without chastising, would prove wantoness and rebellious against their governors; so would Gods children. Witness the experience of that godly Prophet, confessing that ere he was troubled, he went astray; Psalm 119. and of the people of Israel in the days of the judges; They turned to the Lord when they were afflicted; no sooner had they rest from their enemies, but they for sooke him; judges 3. 4, 5, 6. & c. And this is a thing whereof God much and often complains by his Prophets, that his people in their prosperity were like unto pampered Horses, which lift the heel to kick and spurn at their Owner and Master. Every man's own experience can teach us this, that if we be suffered a while without correction, and blessed with ease and abundance, we grow forgetful of God, slack and cold in prayer, and in the whole service of God, secure and presumptuous in all our conversation. But to speak more distinctly of this matter, how chastisements when they are blessed of God, do much help forwards the repentance of the godly; it is found true by testimony and examples in the Word, that some by means of correction have been brought to the knowledge and sight of some sin, which they did not espy and know to be in themselves; their correction being as an eye-salue unto them, to help them clearly to espy that which was hid from their eyes. Thus to Joseph's brethren, afflictions gave them understanding of their offence, which they had long before committed against their brother; Gen. 42. 21, 22. Moreover, corrections help a man as to the knowledge, so to work the grief and detestation of his sin; because in his sharp and bitter corrections, he perceiveth the better even 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 David, Psalm 38. 17 and in many others. What should I say further, that through the rod of correction God's children are led unto an hearty and earnest confession of their sins? also to ear Dan. 9 Luke 15. nest and constant prayer for the forgiveness of them, as 〈◊〉 7. well as for deliverance from the smart or punishment, and to a continual meditation and study how to leave and abandon such vices, as have stirred up God's anger against them. And finally, they are exceedingly provoked thorough their chastisements for time to come to yield better obedience to God's Word, to increase in more fear of God, denial of themselves, contempt of this world, compassion towards the miseries of others. As Christ being tempted, pitied others, and can succour his members: so Christians by their own corrections which they feel, learn to commiserate others when they are judged of God. Thus the blessing of God upon their chastisements maketh the godly to profit much in the, 1. parts, 2. exercises, and 3. fruits of Repentance. Aquila. I remember that I have heard you teach, that the very wicked (diverse of them) howsoever they never take any sound benefit of their punishments when they are passed, as they show no true Patience in bearing them while they are upon them; yet are by the severe hand of God brought to crouch unto God, whom they despised in their prosperity: yea, with Pharaoh to confess their wickedness, with Ahab to put on mourning weeds, with Abimelech to leave their sin, as touching the outward deed; with Esau to shed tears: but they never come thus far, as by their scourges to grow unto any detestation of their sins past, and serious sincere care of avoiding occasions of such sin in time to come: which is the prerogative of the faithful person to be sound bettered by his corrections, to be made more wary and awful for afterwards. Which surely is a marvelous mercy of God towards them, to be by his rods made more fearful to offend God, and careful to please him; and ministereth great and just cause of patient contentedness, under the hand of God: for who will not quietly and thankfully put up that blow, that shall beat him into Heaven, and keep him back from Hell? Apollo's. Ye say right; but how much doth this bind Humility furthered by chastisements. them to all good patience and thankfulness in all their heavy chastenings, that over and above all which we have said, it pleaseth their loving & good God to give them the conquest of pride, and the blessing of a more humble heart by their chastisements? Pride is a fault so hateful to God, as that he saith of it, what he saith of no other kind of sin, That he will resist the proud, and 1 Pet 4. humble such as exalt themselves. This vice is not yet so mortified in the godly, but though that it reigns not, yet it remains and dwells in them, being grounded upon, and nourished by the good gifts of God bestowed on them, which are the matter and food of pride; we being so prone to pride and Satan, being such a cunning workman, 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 evil effects in their disdain of others, whose persons and gifts they should much reverence and respect: in entertaining and stirring contentions, in putting some confidence in themselves, yea, and sometimes in selfe-praises and self liking, and too high conceit of their own worth, whereby their purest actions are defiled. This vice of pride which is to God so odious, to ourselves so dangerous, it is greatly tamed by chastisements; in which the Spirit of God worketh, as by an Instrument for the weakening and taking down our fierce and haughty stomaches: for by our corrections we are made to see our inbred pride. Whereupon the heart of a Christian is moved not only to confess 〈◊〉, and 〈◊〉 pardon for it, and so to have it hid and covered by forgiveness; but from the love, and inordinate 〈◊〉 which they bore unto themselves, and their own endowments of nature and grace, they are brought to have a more lowly conceit of themselves and their own doings; and to think others better than themselves, and themselves worst of all sinners: being driven from that vain confidence they put in their own excellency and worth, to acknowledge freely and frankly nothing in themselves, but mere beggary, and want of all good; and that to God alone belongs all praise, of all our goodness whatsoever. And thus by their punishment they are humbled in truth, not in show only. Aquila. I have heard yourself and some others speak highly to the praise of humility, as that it is the foundation and base of other virtues; that as he that will build high had need to lay his groundwork low: so he that will build himself up in Christ unto glory in Heaven, must found himself in humility. Of which I 〈◊〉 read in God's Book, that humbleness is that which exalteth a man, it is the ready way to honour, as pride is to shame, which always follows after where pride rideth before: so honour and glory attendeth upon the lowly minded. Yea, God himself hath promised to Esay 57 dwell with the humble, and make the contrite and lowly heart his temple and habitation: even he that hath his seat in the highest heavens, will come and rest with him who is of a broken and humble heart. Finally, this is the grace wherein we must bewray ourselves to have the Spirit of Christ; who was lowly and meek, and being equal with God, thinking it no robbery to be so; Philip. 2: yet humbled himself to the estate of a man, of a servant, of an accuised man, being content to die on the Cross for our sins. Oh what blessed things than are our chastisements, how patiently are they to be borne, how thankfully is God to be blessed for them? who can and doth so bless them, as to make them means more and more to frame our hearts to that grace of humility, whereby Gods Children are not only kept from arrogating to themselves what they have not, or be not: but chose, they make no show nor boast of that they have, but knowing all good to be received, they glory not in the gift, but in him who is merciful unto their sins. Apollo's. You do rightly judge of Chastisements to be blessed works of God's love, whereby such a fruit is purchased to God's children, as the decrease of their pride, and increase of humility; not only for the time they live under the rod (for so long even Pharaoh will be humble, and Achab will be humble so long (that is) they will counterfeit an humbleness, till they get out of God's hands,) but to cause them to walk more humbly with their God, and towards men all their life after: for it is a consideration which sinks deep into the children of God, when they will bethink themselves that they are beaten, and by such an one as the great and good God, & deservedly too for just causes; yea, and so as others see their stripes, and take knowledge that God is angry with them; this makes them hang down their heads, and abate their courage. Even as an ingenious Scholar beaten for a fault before all his fellows, is much abashed therewith: so it fareth with God's children, who yet are so humbled and abased in their own eye, by their blows and strokes, as they learn great patience and thankfulness, as well as humility, because they receive all their chastisements as corrections of a most loving Father, who seeketh in them their best good. But it shall be sufficient to have entreated thus far of Chastisements, let us pass on to the trials of God's Children. Touching which, we are to know thus much, that in Of Tiyals. the corrections which God sendeth his Children, he doth not only look at this, only to admonish them of their sins past, that they may turn, and be more obedient for time to come, and to abase the pride of their heart, that they may carry themselves in all humbleness: but withal, he doth take trial of the faith, patience, and love of his Children, and sometimes it pleaseth him to inflict some grievous judgement upon them without any such respect at all as to correct their sins, but merely for probations sake. Thus he dealt with job, whole afflictions were not chastisements of his sins, but trials of his faith and patience. Of this kind were such adversities and troubles, as happened to Abraham, Isaac, and jacob; whose pilgrimages proved very cumbersome, and full of crosses. Also the crosses which 〈◊〉 God's children for righteousness sake; these are such 〈◊〉, as when they fall into them, they are willed to 〈◊〉 exceeding joy, because they serve for trial 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 try his Children by afflictions. It stands with very good reason, that God should at his pleasure make trial of men, to see what is in them; seeing men do at their pleasure make trial of such things, and persons, as be in their power; their Horses, their Dogs, their Servants, their Children. And albeit times of prosperity, are times of trial; for therein both evil men make proof of their pride, security, and presumption; and also the godly declare their modesty, watchfulness, and piety: yet times of afflictions are merest times of trial; because as on the one side many vices are covered in the days of prosperity and peace, which are laid open in the evil day; as self-love, love of this World, impatiency, vain confidence, fear, distrust, and sundry others, which afflictions bring to light: so on the other side, there be sundry virtues of good men, as their faith, love, obedience to God, patience, fear of God, hope, etc. which be more better seen, and more manifested by afflictions, than out of afflictions. It is an easy thing when men have rest and riches, to make profession and semblance of faith and piety. Now, that it may be manifested, who do it in truth, who otherwise, therefore God useth to send afflictions as touchstones, to try the currant from the counterfeit; and as fire, to sever the dross from the pure silver. There is much money looks as fair as any currant money, which yet is found to be vicious, when it is brought to the touch to be tried. Likewise very many there be, who in the days of peace have faces, and appearances of good and faithful men, who are made known in the hour of tribulation to be far otherwise then they seemed to be, the Cross plucks the vizard of hypocrisy from their face, and having unmasked them, makes them to show what they are. God himself needeth not to help his knowledge by these trials: for he perfectly knoweth what is in us; searching our very heart and reins. And indeed how should he that made us, be ignorant of us? Therefore these trials serve to lay us open, not to his all-seeing eye, but to ourselves; we being often very ignorant, what is in us: some supposing they have great faith, love, and obedience, when it is but little, as Peter: Others fearing their portion of faith to be little, when it is great, as joseph of Arimathea: some boasting of much faith, which have never a deal; as the Laodiceans, Revel. 3. Now by the trial of afflictions, all these come to a sight and discerning themselves; As it is written, I have tempted thee, to know what was in thy heart; Deuteronomy 10. 12; that is, it was meet to make thee know what is in thyself; whereof it will follow, that such as took themselves to be full of grace, as they in Reuel. 3. 17. We are rich, and full, and need nothing; finding themselves poor and empty, either will be driven to Christ, or left without excuse. Such as find they have 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 themselves; the one shall be provoked to more thankfulness and joy, the other to more humbleness and fear; and both to a greater patience, considering the good that comes to them by such trials. For it is a great mercy of God in the trial of his children, to enable them to know themselves better, and to behold more clearly both what they already have, and what they want; that they may so joy for the one, as by the other they may be stirred to an holy fear, and earnest prayer for increase. It is the greatest wisdom to know ourselves; and our trials do teach us this wisdom: for which cause they are with all patience to be endured, especially sithence to them which are tried, and do endure, there is promised, A Crown of glory in the life to come; james 1. 12. And even in this life, the godly in trials and afflictions having stuck to God, and followed his truth without shrinking, and so conceiving better (than before their troubles) that their faith is strong, and their love to God, it is not for his benefits, but for himself; they are by this experience much encouraged to praise God, and to proceed more cheerfully in the rest of their course; and more and more to despise the wicked suggestion of Satan, calling their faith and love in question, both being proved to be sound: inasmuch, as even in great trials they still trusted in God, and their heart was still towards him, to love and obey him; as David saith; Princes arose, and spoke against me, yet did I not forget thy Law; Psal. 119. Again, The proud have me in derision, yet did I not decline from thy Word. Of Trial by conflict of Conscience with sin. Aquila. OF all the trials of God's Children, which do you hold to be greatest, and fullest of difficulty to endure, and glory to overcome? Apollo's. Amongst the trials of God's children, some are but easy, as to keep some earthly good things from them, which others have, and they desire; or to deny success to their labours; or to grant but small success, or to defer the hearing of their prayers for a time; and some less reproaches and hindrances in their name & estate: other trials be yet harder, as the spoiling of their goods, loss of liberty by imprisonment or banishment: strange and long sicknesses; in all which, they have 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 have been put to endure the 〈◊〉, and also have been both sustained in them, and well brought through them: but of all the trials, their patience is most proved and approved by their enduring the conflict of conscience for sin, and the suffering of mattyrdome for the Golpell. This double trial for their sharpness and fierceness, may well be called, the fiery Trial; when either the conscience within is frighted, and astonished with fear of hell fire for the offence of God by sin; or the body without is put to abide the flames of a temporary material fire, for the name of jesus: and sure the former invisible trial, is almost unsupportable. It is wondrous uncomfortable, when the poor conscience hath sin to surcharge and sting it, Satan to accuse, the Law to threaten; God also appearing as a bitter enemy, showing himself in great wrath as a severe judge to condemn; the merciful promises, and all things else that should breed comfort, withdrawn from the eye of faith, or faith so dimmed and daunted, that it cannot look up to Christ. This is indeed a heavy trial; while a man's spirit is firm and strong, it bears out all afflictions; but when the spirit itself is wounded, who can bear that? Christ saith, That if the salt that seasoneth other things, have lost his saltnosse, wherewith (saith he) shall it be seasoned? and if the eye, which is the light of the body, be dark, how great is that darkness? 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 wounded, how great is that discomfort? Again, in other afflictions and trials of God's people, this is the stay of their minds, and the chief prop of their patience, that though devils and men be against them, yet God is with them; they see his help and aid ready to support and deliver: but here in this soule-tryal, God himself shows himself as an enemy offended for breach of his Law, as armed with wrath, and ready to take vengeance. Thus it was with job in his trial, who thought God to be his enemy, complaining that he had written bitter things against him, and that he had set him as a butt to level at, and to shoot his arrows against. Thus it fared with holy David, and infinite others, the Saints, who could perceive 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 never utter their impatiency more than in this case; so far as they have proceeded even 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 upheld, and made to endure until it overcome at the last. Remember the patience of job, and what end it had; james 5, 11. The grounds of their patience in this their deep trial, be these: first, the consideration of God's sovereignty and absolute power over all men, whom he may sister at his pleasuee, and glorify himself in us by what way he will. Secondly, his exceeding great mercies and truth, which will not suffer him to tempt above our strength, nor to withhold an happy issue. Lastly, the examples of others, especially of the Son of God, who tasted and drunk of the same Cup, feeling in his soul the sharp wrath, and wrestling with the strict justice of his displeased Father, so as in his present sense he had nothing but discomfort. Who being thus tried even with the sense of his Father's hottest ite, having his countenance severely set against him, to the working of grief, distress, and perplexity in his holy conscience, knoweth how to succour others, tried and tempted in this manner, being as willing as able to relieve them; and they which are so tempted according to his example, have this reason of patience and comfort, that they are conformed, and made like unto their Head in suffering: the ungodly in their soule-trouble have no such hopes, nor build upon any such foundations; and therefore are without any comforts. Of the trial of Martyrdom. Aquila. THe other heavy trial you call Mattyrdome, let me hear what it is, by what degrees men are brought to it, how they are to prepare for it, upon what grounds, they are to resolve for it, and be patient under it. Apollo's. A Martyr is any witness, or one that beareth witness to any truth, civil or religious; but as it is an ecclesiastical word, it signifieth one that beareth witness to divine truth, not by common profession and practice, as every Christian doth; but by extraordinary suffering of death, or torment, or both. At a word, he that is ready to give his life for the testimony of jesus, is by an excellency termed a Martyr; as Revellation 2. 13. My faithful Martyr Antipas was slain amongst you, where Satan dwelleth. It is not the manner of God at the first to call his Children to this trial of Martyrdom, but by certain degrees, after he hath tried them with lesser and lighter afflictions, when by long exercise they have got good strength, and upon sure trial of God's mighty grace in sustaining and comforting them, are grown to experience and good hope, it being the wisdom of God to measure trials according to the strength which men have: for he will not tempt, nor try any of his above their power; 1 Cor. 10. 13. As in Abraham and job, we may perceive that God did observe an order in their trials, and still their last were greatest and weightiest. Thus it was likewise in his proceeding with the Apostles of Christ, after they had been tried 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 trial of Martyrdom; to teach all men, that whatsoever trials they shall pass, yet still to look 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 upon them this trial, but first warneth them of it before it come by his Ministers, calling upon them to prepare & make ready against the evil day; to take away all excuse from inconstant back sliders, and to stir up the godly to arm themselves. And we are here to remember a further goodness of God in this matter, namely, that he chargeth all the faithful that they do set their love upon Christ and his truth, as in respect thereof neither friends, kinsfolk, brethren, and sisters, parents, husbands, wife, or life itself, aught to be so dear loved, but that when the comparison is between these things and Christ with his Gospel, they be ready to manifest that they were less loved by their willingness to lose and forgo them all for him. And surely it is a most reasonable thing, that jesus Christ being of more worth and excellency, one that is higher than the Heavens, full of grace and truth, in whom all treasures of wisdom are hid; the Godhead dwelling in him bodily, Colos. 2. 9 and also having loved us best, and out of his love towards us hath done much for us; in that after many great crosses and calamities of his life, he suffered the extreme pain of a shameful death, giving his body and soul an offering for our sins, and calling us to the knowledge of himself by his Word. Therefore of all things which be dear unto us, he should be most dear and best beloved; so it is but equal, our love towards him should carry us so far, that if need be, and God will have it so, we should be ready and forward as always in affection, so when time requireth actually to lay down our lives for his sake. For if we must so love our even Christians, our brethren in Christ, as that we be content to lay down our lives for them; ay joh. 3. 16. how much more do we owe this to our elder brother Christ jesus, from whom we receive the spirit of adoption? If Subjects to please their Prince, or for the honour and safety of their Country; Soldiers at the commandment, land for the love of their General: Finally, if men in their private quarrels be willing to hazard their lives, and do put them in peril: how equal is it that the like be performed by us for Christ, who is our life, and for his blessed Word of life? Especially seeing it is a condition which hath laid upon the shoulders, not only of Prophets, Apostles, and other godly men and women in all ages: but such as our Lord himself was not exempted from; and let not the servant look to be in better condition than the Lord. It is well with the Disciple to be as his Master is; neither is it only an equal condition, but it is also a blessed condition, Christ having pronounced them happy which shall lose bonse or land, wife or children, or life, for him and his Gospel; Matthew 19 29. Aquila. It is a thing apparent, that there is great equity in this condition of denying & leaving our lives for Christ. Had one man a thousand lives, he owes them all to him, who being Lord of life and glory, was content by giving his life a ransom for our sins, to redeem us from so great destruction, and by his word to call us to so great salvation. But now let me hear what you will say to the necessity of this condition, and what is to be done of Christians which will prepare themselves for it, that they may be found ready, if it fall to be their lot. For many Christians never think of it, and few do think it will be their portion, and such as do, lack preparation. Apollo's. If you mean the necessity of affection and will to die for Christ; then I say it is necessary for him that will live the life of a Christian, to be willing in his affections to die for Christ; for except we hate father and mother, and our own life also, we are not worthy of him; Matthew 10. 37. And again, 〈◊〉 a man 〈◊〉 himself, and take up his cross, 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 down, and reckon whether he be able to give him the encounter: 〈◊〉 14. 28, 〈◊〉 30. nor any man that is wise, will go to build, but first he will sit down and cast his account, to see whether he have where with to finish the building. So it stands every one upon, who takes upon him the profession of Christ, to try his heart, whether he can be content to prefer Christ above all other things, and to be willing, (if need require) to forgo even life itself for his sake: for such is the malice of Satan, and of the wicked his children against Christian Religion, and the true favourers and followers thereof, as they do watch all opportunities of raising up not only ordinary molestations, but fiery persecutions against them. And again, it pleaseth God after times of peace, and long calms of prosperity, to send a storm and tempest of persecution and martyrdom, to discover hypocrites, and to show who be sound Christians; who follow God for his blessings, and who profess him of love. Therefore it is necessary that every one be found ready, and well furnished with faith and patience, to be willing and able to abide the worst. For as in war when a field is pitched & fought, all the Soldiers that fight are not slain, yet are they all subject to the Sword, howsoever many escape alive: so in this warfare against Satan and the World, all are liable to this great trial of martyrdom, though it please God to spare and free many from undergoing it; yet all by nature and condition of their profession are subject to it, and are to make reckoning, and so to fit themselves, as if time change (for nothing is more changeable) they may not be to seek of their weapons. This is it then which I do determine according to the Word, that forasmuch as all Christians are Christ's billed Soldiers, and have taken the press money to serve him to the death; Ephe. 6. 5, 6, 7: And all aught to be as an house built upon a rock firm and constant; Mat. 7. 24: And Paul the Apostle prayeth for the believing Christians; Colos. 1. that they may be strengthened to patience: And also it is written; That whosoever put their hand to the Plough, and look back, are unfit for the Kingdom of Heaven, Luke 9 62. And all that will live godly in Christ, must suffer persecution; 2 Tim. 3. 12. And finally, that by many tribulations we shall enter into the Kingdom of Heaven; Acts 14. 22. Therefore howsoever it may seem good unto God, to bring men to their grave in peace, yet to every Christian there is a necessity of resolution and preparation for martyrdom. Touching your other demand, what duties are to be done of such as will duly prepare and address themselves for such a trial: As this is a part of our wisdom to forethink 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 themselves as Mariners against a storm, and to exercise themselves as Soldiers against the day of battle. Now the exercise of a Christian to fit himself for the trial of Martyrdom, consisteth in these things: first, to labour for a sound judgement in matters of faith, that first upon sound instruction he believe 〈◊〉 and distinctly the truth of Religion, and so there will follow a frank and undaunted confession; according to that that is written: I believed, and therefore I spoke; 2 Cor. 4. 13. Whereas the unsettled and unseasoned Christian, being either ignorant, or but wavering, will prove unstable in his way; james 1. 8. Secondly, to this must be joined a through labouring in the mortification of the corrupt lusts of our sinful nature, and a denial of ourselves; because Scripture teacheth what experience hath confirmed, that such as live in pleasure & diverse sins, lacking the spirit of mortification, being otherwise learned and leading a civil life, have proved backslyders, and more dishonoured God thereby in one hour, than all their life long they gained him glory. He had not need immoderately to love the World, or to hold any sins dear to him, that must part from his own life in Christ's quarrel. The mortified man therefore is the likeliest and fittest man to make a Martyr; such as being engrafted into Christ his death, have got power to die to sin, are meetest persons to die for the Gospel of Christ. Unto 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 mind the examples of such as have valiantly endured loss of goods and life for the Lord jesus; with earnest prayer to God for strength and power to be armed with like constancy. Such as most suspect their own strength, and being afraid of their infirmity, get to them all helps of settled judgement, mortification, examples, prayers, and Scriptures, to establish their hearts; there is best hope of such that they will stick to it. Some have boasted of their strength in a vain confidence thereof, and have started away when it came to the proof: whereas fearful Christians, which mistrusting their own sufficiency and strength, did make God their rock, have manfully acquitted themselves, choosing rather to die, then to deny their Lord that bought them. He that is the greatest bragger at home, is not ever the best Soldier in the field; nor he always stands to martyrdom in the evil day, which in days of peace is most forward in show of zeal & profession of words. Nichodemus, which at the first came to jesus by night, being too fearful; afterwards did declare his love to Christ, boldly standing to him in a great extremity, when his own Disciples, who said; They would die with him, shrunk from him, and forsook him. He therefore that least presumeth of his own power, and most striveth against the power of sin, is best made for such a business, as to suffer with Christ. Aquila. Now Sir, let me entreat you to deliver 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 trial cometh, they can with constancy hold it out: and how the assaults of Satan, the world, and the flesh, to shake and weaken this resolution, may be beaten back, or repelled? Apollo's. It is the holy Spirit of God which doth establish them unto and in this trial, inspiring their hearts with wisdom and courage, that they may know how to confess his truth freely, and boldly; and with godly patience that they may suffer for it manfully. As Christ said; It shall be given you what to speak in that hour; Matthew 〈◊〉. 19 And David prays God, to renew a firm 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 joy fullness; Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power, but to the mighty work of God's Spirit, who saith unto the weak, Be thou strong, and fear not, for I am with thee in fire and water. Howbeit Esay 43. there are sundry meet considerations, whereby it pleaseth the holy Ghost to quicken & strengthen their minds to patient enduring. First of all, that by God's eternal decree which appointeth them to salvation, they were also appointed to that martyrdom; Rom. 8. 29: Those whom he knew before, he predestinated to be made like the Image of his Son, that is, in suffering as he suffered. Hence ariseth a second consideration, namely, that the Martyrs in suffering death, have jesus the Son of God, not only their Captain to go before them, and lead them the way, but their companion and partner in their sufferings: for they not only 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 pain of martyrdom is short and light, the joys which follow have both immortality & weight; the smart and shame which they see, is temporal, but the glory which they see not, is eternal; 2 Cor. 4. 18. These light and momentany afflictions, shall bring an immortal weight of glory, saith Paul: The things you see are temporal, but the things you see not, are eternal. After a bitter breakfast, the Martyrs always and certainly do look for a better dinner. They sow in tears, to reap in joy; they pass through afflictions to a kingdom: as the Israelites through the red Sea and Wilderness to Canaan. Fourthly, they look upon Christ, as the Author and finisher of their faith; who for the joy set before him, endured the Cross, and despised the shame; Heb. 12. 2. Also they consider the examples of other Martyrs, who have gone that way of the cross cheerfully, and have not loved their lives to death for Christ and his Word. By which cloud of witnesses they are much moved and persuaded, 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 unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. It is also a thing of such worthiness, as to be rejoiced for; Acts 5. 41. They went away rejoicing. And it is an honourable and glorious 〈◊〉, 1 Pet. 4. 14. If ye be railed upon for the name of Christ, blessed are ye, for the Spirit of glory, and of God resteth upon you: for that must needs be precious and glorious, which maketh them companions, and like unto the honourable Son of God; procureth a blessed and honourable memory in earth amongst men, prepareth them a way for everlasting honour in Heaven. Sixtly, great is the profit which Martyrs do bring, both to the Church, in the example of their constancy, and to themselves, in the exceeding great reward which shall be given them; their miserable life being changed for a most blessed life; Mat. 5. 9 Great is your reward in Heaven. Seaventhly, the pleasure of Martyrdom: for they that suffer, rejoice in such tribulation, some of them clapping their hands in the midst of the flame, singing Psalms with cheerfulness, and some of them professing the fire to be unto them as a bed of Down, 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 save it in another world; as on the other side, they that will save it here, (with evil conditions) shall lose it there. Ninthly, in suffering Martyrdom, there is not only honour, profit, pleasure, and safety; but it is also an honest duty: for we show ourselves thankful to Christ our benefactor. And this is an honest thing, to be grateful to such as have done us good: also it is honesty to stick to him in persecution and trouble, whom we have followed in peace and prosperity; and finally, to maintain 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 do consider, that it is but their bodies which they give for Christ, and that they give them to day which might be taken away to morrow; also, that they give them for a while, to receive them again for ever: they give weak and vile bodies, to receive for them glorious bodies, full of power and honour: that it is reason to give their bodies for his name, who might in justice require them to punishment. Finally, having sinned with their bodies, it is meet they should with the same be willing to glorify him. And now Aquila that ye have heard the grounds of Patience, in the trial of Martyrdom, if you will object what is used by Satan and the flesh to be laid in for the battering thereof, I will show you how they are to be repulsed. Aquila. As all good purposes have their hindrances; so this resolution of Martyrdom is diversely and strongly opposed by friends, ourselves, and our enemies. Christ's purpose to suffer at jerusalem, was crossed by a friend, his disciple Peter; Mat. 16, 22. and the Disciples at Tyrus, Acts 21, 4, would have hindered Paul in his purpose that way. Likewise at all times there be found Christian friends ready to say, that our lives may win great glory to God, much good to his Church, and therefore it were good to favour ourselves. And surely this counsel is not to be neglected, when we may follow it without disobedience to God's Word, or dishonour to his name, or offence to the Church, or hurt to our own conscience: otherwise they are to be answered as Peter was of Christ; Get thee behind me Satan. What think you of it? Apollo's. We must not be our own carvers, how or by what way we will glorify God, and benefit his Church: for weelive and die not to ourselves, but to God; Rom. 14. verse 8. If it appear unto us therefore, that by our suffering death for Christ, God will have his honour advanced, and his Gospel and Church also further confirmed and built up; then we are to obey the calling of God, who as he is absolute Lord of our lives, so he is the wisest disposer of them. Again, whosoever are called to Martyrdom, and to the bearing of that cross, if they shall shun it upon advice from friends, to spare their lives for further welfare of the Church, and honour to God; let them take heed lest this be but a secret pretence for self-love, and carnal desire of life: and let such fear, that God may pour upon them and their life's dishonour and contempt, whiles they avoid the way, whereby he will be honoured of them. But what is it that worldly friends use to allege in this case? Aquila. It is soon guessed what they will object; namely, loss of goods, living, forsaking wife and children: Will ye (say they) undo all these, and cast off the care of your Family? And for preserving of all these, their counsel is with our bodies to go to Idol service, and to keep our hearts to God. Apollo's. This wisdom is earthly, carnal, and devilish: for it persuadeth to be newters, and to halt on both knees, like the Israelites, which held neither of Baal, nor of God. Again, we are commanded, to keep ourselves from Idols; I john 5. 21. and in the second commandment, we are forbid either for any religious purpose to make, or serve any Image; Exod. 20. 5. & 3. Also our bodies being created, redeemed, and sanctified of God, their service is due to him, not to Idols: which rather then godly men would honour with their presence and service (but of their bodies,) they have chosen to die; Dan. 6. 15, 16. Because it hath in it both offence of God and his Church; and for the loss of house, goods, or lands, there is this comfort against it, that the Saints shall receive a house made without hands for their earthly Tabernacle; 2 Cor. 5. 1: and an Inheritance in Heaven, immortal and undefiled; 2 Pet. 1. 5. For the loss of friends, we shall be joined 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 meditation of God's providence, who is our God, and the God of our seed: God's providence is his children's inheritance, and howsoever it be grievous to part from them, yet it is more grievous for their love to hate and for sake Christ; for whose sake and love, we are commanded to hate all: Mat. 10. 37. Besides, we part from them for a time, to be joined with them for ever; ay Thes. 4. 18. Comfort yourselves with these things. Aquila. But death is terrible and very fearful, saith our flesh to us. Apollo's. Flesh (that is) carnal and corrupt reason, is an evil counsellor, as well as carnal friends; let men rather think how fearful eternal death is: for natural death, we owe it to nature, to which we must pay it; let us pay that to Christ, to whom we much more do owe it, and who can preserve it for us in another world. And how should death be fearful to believing Christians, to whom it is an end & period of all their sins and sorrows, an entrance and beginning of endless joy & perfect righteousness? at a word, a passage from death to life, from mortality and misery, to immortality of bliss and glory, wherein he that hopes to live, cannot greatly fear to die? Aquila, But the pain of burning is too sharp and grievous; we could be content to die, so it were not in the fire, that is most terrible? Apollo's, 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 never to exceed the power of the tempted; I Corinthians 10, 13. Thirdly, he hath enabled sundry to bear 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 everlasting. Aquila. But we cannot abide death with torment. Apollo's. Torments of Tyrants in earth, have both measure and end; so have not hell torments. Aquila. May we not dissemble, or deny for a time the Doctrine of the Gospel, without danger of denying Christ himself? Apollo's. The Scripture saith; Ye cannot: Mat. 10. 33. Luke 11. 26. In the former place it is said, He that denyeth me; in the latter is added, or is ashamed of my words, I will deny him, and be ashamed of him. To deny Christ's Word, is to deny himself, who is known to us by his Word. Aquila, But when we feel ourselves too weak to stand to it to the death, what then is to be done? Apollo's, Such as cannot endure violent death, let them suffer exile; let them live a while out of their country, which cannot give their lives to Christ: let them be Martyrs in desire, that cannot be so in deed and effect; yet hearty prayer may obtain that strength which is lacking. In the mean time such weakness is to be confessed and bewailed. Aquila. We know not what to say, when we come before the persecutors? Apollo's. Christ jesus will give you a mouth & wisdom, against which they shall not be able to resist; therefore trust in him, and rely upon him. Remember poor men and women in Queen Martes time. Aquila. Their threatenings are very full of terrors. Apollo's. Yet God is to be feared more than all tyrants, which can but kill the body; God can send body and soul into hell fire. Again, of all threatenings, fear these; Luke 12. 9 Aquila, Their fair promises, if we will yield, do allure much: for we have their word for life and preferment, to be given us upon our yielding? Apollo's. They promise these things, as the Devil their master promised the World to Christ, to corrupt him; and yet he could not perform it. The issues of life are in God's hands, and for preferment he lifts up one, and pulls down another; ay Sam. 2. 6, 7. and it is the greatest misery, to be great without God. Secondly, if God should spare life, what is the gain of a transitory life, to the loss of eternal life? Thirdly, consider that Christ maketh better promises, and surer to such as cleave to him in life and death; 2 Tim. 2. 11, 12. Rom. 8. 17, 18. Mar. 16. 28. Luke 9 24. Mark 8. 36. Luke 12. 8. Mat. 10. 32. Thus far of such good works as contain 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 eleventh Part of the Dialogue. Of such good works as concern our Neighbour. Aquila. SIR, ye are well met here, shall I tell you what I feel in myself. Me thinks it fareth with me, as it useth to do with a travelling Horse, which the nearer he draws to 〈◊〉 eyes end, the more he takes heart to him, 〈◊〉 more courageously, in hope to come shortly 〈◊〉 baiting and resting place; so it is with me, I find myself now more eagar and sharp set upon this 〈◊〉 then when we began: for I have good hope, that we shall at this our meeting and conference, draw it to a conclusion. We are come now to those works of grace, which the true believers are to do towards their Neighbours; I pray you Sir, which are these, and amongst these being many, what shall we first take up to deal in? Apollo's. I could be well content our hands were eased of this labour, for I begin to feel myself scarce well; but it will not be laid out of hand I doubt so soon as you make reckoning of: for with my good will, there shall not be one peculiar grace of God's Elect, but some thing shall be said of it. My desire is, as much as lieth in us, that this our glass shall discover to a Christian all his dignity by his calling; and all his duty (being called) towards his Caller. To proceed therefore in our purpose, all our duty to man is comprehended in this one word Righteousness; as godliness compriseth all our duty towards God, whereof as we find sundry branches, so hath Righteousness many members; as Gal. 5. Paul there rehearseth love, joy, peace, long suffering, gentleness, goodness, faith, meekness, and temperance: and Colos, 3. 12. besides these, there are reckoned up, mercy, kindness, humbleness of mind, forbearing, and forgiving one another. Also in 2 Peter 1. 5. we find there virtue, patience, brotherly kindness: in james 3. 13. meekness of wisdom; in Titus 2. gravity and chastity: in Ephe. 4. speaking truth: in Heb. 13. 5. contenteanesse; in Acts 20. 19 modesty. Unto all which, we must add all respective graces and works which are to be done of us, in respect of some degree which is put upon us; as we be Parents, or Children, Masters or Servants, Husbands or Wives, Subjects or Governors, etc. 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 us that who so hath them, he shall never fall; 2 Pet 1. 7, 8. By all which, it is manifest, that they be such graces as are proper to the regenerate, and which none but Gods chosen children can have. The appearance and shadow of them is to be found in others, who (as Apes do Men) would imitate the godly in these virtues, and yet have them not, because they have not faith, the root of them. Aquila, I see there is more work behind then I was aware of, yet it doth no whit discourage me; let us prosecute our purpose, time and diligence with a little patience will overcome great matters. And tell me now I pray you, would not these graces be handled in that order as ye have named them? otherwise, how think ye good we should proceed? ye have found us stuff for a new conference, ye must also devose the frame to. Apollo's. Let me alone with that, though I be no good builder, yet I will endeavour to have this matter put in good for me. I think it meet to speak first of the general, then of the specials; and amongst these, first of them that in common belong unto all men and afterwards, of such duties as are to be performed, in respect of a degree put upon us. Aquila. Let us then take our beginning at Righteousness, touching which, declare unto me what it may import, as it doth respect mutual dealing of men amongst themselves; and what difference there is herein between good men and evil? Of Righteousness. Apollo's. THe word Righteousness, is a large word in Scripture, and hath many acceptions. But to our purpose, it is either that peculiar virtue, whereby in * This Righteousness is commutative, and distributive. contracts and bargains, and matters of justice, men are enabled to deal equally and rightly, giving as good as they take, and rendering to every one their due; and it is set against wrong by oppression or deceit, as contrary unto it: or else more generally it is put and used to signify that same * This Righteousness is habitual or actual. work and grace of the Spirit, in the soul of a regenerate man; whereby he is willing and ready to respect his Neighbour in every thing that is dear & precious to him, causing him to take thought and care, not only not to hurt nor offend any man by thought, word, or deed, (as near as may be) either in his excellency and dignity, or in his life, in his soul, or body, in his goods or credit, or any thing else whatsoever belongeth unto him: but in all and every one of these, lovingly to tender him with an unfeigned desire, and labour by all good means, and with his best might to increase and preserve all and every one of them. As unrighteousness in the phrase of Scripture comprehends all those vices, whereby men are hurtful to men, in any of their good things: so under Righteousness are comprehended all virtues, whereby we become any way, or in any sort profitable and helpful to our Neighbour. In this sense is the word Righteousness taken, in all those places where it is set with holiness or godliness; as Titus 2. 12. & Ephe. 4. Rom. 1. 18. Unrighteousness set beside ungodliness, or set alone, is the spring of all evils from one man to another; and Righteousness named apart from godliness, is the root of all duties amongst men: it is as the Tree, and all other virtues of the second Table, as the branches; it is as a Fountain, they be as the Rivers; it is as the body, they as the members. This Righteousness is distinguished into habitual or actual Righteousness; habitual Righteousness is that gift of God, which is poured into the hearts of the Elect, to enable them to will and to do good things, tending to the good of our Neighbour, whereof in the fourth to the Ephesians; Actual righteousness is the exercise of this gift, when out of love we practise such things whereby our neighbour may be benefited. Hereof the Apostle spoke, 1 john 2. 19 He that worketh Righteousness, is righteous. This gift and act of Righteousness, is that, for the which Noah, Lot, and sundry others, are highly commended in the holy Scripture; Gen 6. 9: job 1. 1. Now as touching the difference about Righteousness, between the Children of God and others; this is it: The godly through this universal Righteousness, are disposed freely and of their own accord to seek the good of every of their Neighbours, in one thing as well as in another, according to the rules of the Word, unto the glory of God. Whereas the wicked do some righteous things to some persons now and then whom they affect, which cross not their own pleasure, nor gain or credit: not out of any love to men, nor out of any respect to Gods will or glory; but out of self-love, * Hence it is, that such righteous persons as these, do turn away from their righteousness; and so lose themselves & their labour: Eze. 18. with by-respects of vain glory and worldly profit: and therefore in nothing doing righteously, and in most things committing unrighteousness; clean contrary to the course of just and righteous persons, who do work righteous things, and that righteously, out of charity unto men, and unto the praise of God; and that at all times, and towards all kind of men, both friends and enemies, according to their means, and as occasions be offered them: truly repenting where they fail in any things, and afterwards endeavouring to become more 〈◊〉. Of Love.. Aquila. SIR, it hath been taught me, that under Righteousness, are contained all duties towards God and men, and that in this sense, Godliness is a part of Righteousness; howbeit, I perceive that we are to speak of it, as it is separate and distinct from godliness. And now you have spoken thus far of Righteousness, were it not good that we first set upon these works of Righteousness, which we are bound to perform towards others, in respect of some degree that God hath put upon us? for thus it hath pleased God himself to proceed, in the laying out those duties of the second Table; he beginneth with such duties as we owe unto others, in regard of our place and degree: Honour thy father, etc. Apollo's. Indeed friend Aquila, you say well; and this platform had not been amiss: for the decalogue (or ten Commandments of the Law) as they do immediately come from God; so they are most perfect for matter, and most exquisite for order and manner of delivery; 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 precedent of which alteration, is the Apostle Paul himself, both in his fifth Chapter to the Ephesians, and the 3. and fourth Chapter to the Colossians, wherein after doctrine, he descendeth to moral duties; and he affordeth the first place to such as be common, and then cometh unto the peculiar and proper duties, in which steps I think it fit for us to tread in, speaking first of general, and next of special duties. Aquila. I mislike not your purpose; and yet ere you Sincerity or truth, is in all graces as a common adjoint or quality. deal with such particular graces, as enable us to do duties to other men, and to ourselves: let me call to mind, that which you said before of the works which we are to do towards God, that truth and sincerity is an affection common to them all, to distinguish them from the works of piety done by Hypocrites, who have a certain fear of God, and love of God, &c: but it is severed from truth; it being the mercy done to sanctified persons, that they should truly love and fear God, and do all duties towards him in soundness; right so is it in these duties which belong to men. As in our natural body, blood is dispersed through all the body, and where blood is, there is spirit too: so sincerity and truth runneth through all duties, as blood in the body; and where any grace is, there is truth with it: and all the good things which the godly do, are done in truth, and godly uprightness. They love their Neighbour in truth, and are truly merciful, and truly meek, and truly sober, and truly chaste, and not in appearance only to the eye of men, but be such before God as they seem to be before men, in all duties seeking to honour and obey the name of God; wherein lieth the grand difference between them and the ungodly, who do the same things for matter and substance, which holy men do; but not in the same manner, because they are void of sincereness. Apollo's. You say right. As every Star doth partake in the light of the Sun, to take brightness from it; so truth and sincerity passeth through all Christian graces, even as the soul that doth animate and quicken every part of the body: for all graces, if they lack truth and soundness, they be as rotten members, or as shadows, and dead carcases, which carry the semblance of graces, and are not: the true fire doth not more differ from the painted, than grace from grace; that is, the sincere graces from such as be but counterfeit. A Man or a Lion pictured artificially, seems a man or a lion, and is not; so virtues severed from truth and sincerity, have a goodly show, but are not the lively things themselves. But now it were meet that we did set upon that amiable The fixed commandment. grace of love, which is the glue and band that links all other graces together, and holds us christians fast tied and linked as many sticks in one bundle. Therefore worthily it is called, the band of perfection, without which, all humane things fall apieces, and come to ruin. Let me hear what you have heard and learned of this worthy grace of love, wherewith we love 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 love, whom we are to love, and by what persuasions we may be incited to the exercise of this virtue; wherein it differs from faith, and finally, how we may overcome the lets and hindrances of love, with such other things as shall come to your remembrance; not forgetting to tell us along as you go, how true love differs from the counterfeit. Aquila, Sir, ye have enjoined me task enough, which I had rather it had happened to yourself; but sithence ye have put it on me, I will perform my endeavour; be you ready to help defects: and by your patience I will first tell you what it is. I take Love or Charity Love.. to be that grace, whereby we are moved to hold What brotherly love is. our Neighbour dear unto us; also to desire and seek his good in all things that be dear unto him, even as we would have ourselves and our things dear unto others. This grace it is the free gift of God, who is Love himself, and author & worker of love in all others. Therefore Paul prayeth God for this gift, and praiseth him for it; as in his salutation of the Churches is to be well perceived: no man nor other creature can work love in us, and by nature we have it not; it is God only, who out of his free mercy, doth both plant, and continually uphold it in us. And let this generally be spoken of love, and all the other virtues following, that they grow not in the barren soil of our hearts, but come from without, being the fruits and gifts of God's Spirit, Galat. 5. 22. This Love given us of God, is always linked with the love of God, whose Daughter it is, being bred and brought forth by it: for therefore we love our Neighbours, because we first love God. Thus the Apostle john teacheth; 1 joh. 4. 21. Our mutual love being a beam of our love to God, as our love to God, is a sparkle of his love to us: neither can any man love God, but because he is first loved of him; neither can any love man, who first doth not love God; neither can any but love men, who have in them the love of God: for this enforceth us for God's sake to love such as he will have us love, having put his Image and likeness in them, and nearly linked them to us; the parties whom we are to love, are our Neighbour; that is, every one that cometh of Adam; of what Country, Religion, Language soever, even every man and woman, being so near to us, as to be of our kind and blood; and having any need of us in any sort, every such is our Neighbour, upon whom we must bestow our love: not as commonly men think them only to be our Neighbours, who dwells in the same street or burrow. The parable of the Samaritan quitteth this, who acknowledged the wounded jew for his Neighbour; Luke 10. 33. Christ's example also, doing good to Samaritans, as well as jews; john 4. 26. cleareth this point. Apollo's. But seeing God only is to be loved, and that with all the heart; is it not a wrong to God, to give any portion of our love from him to any creature? Aquila. Not at all; for the love where with we love How our Neighbour may be loved, without injury to God. our Neighbour, is not a several love from that with which we love God, but a branch or stream of it, in loving of men for God's sake, we love God in our Neighbour. Even as it is the same Sun which giveth light in the field and in the house, upon land and in the water; so it is the same love which embraceth God and our neighbour, in loving whom we witness, and show how well and truly we love God, so long as our Neighbour is loved for God, and in God; because he belongs unto him, and bears his likeness, and that our love of him, is referred to God's glory; we may nevertheless love God with all our heart, I say if we love our Neighbour after, and for God. Indeed if we love our Neighbour before God, or more than God, or for our own sake and profit, than our heart is divided, and our love it is not right: and this is one thing which distinguisheth false love from true, worldly charity from Christian. This loveth man after God, and for him; whereas worldly love respects not God, in the loving of our Neighbour. Apollo's. Do you esteem your enemy as your neighbour, whom ye ought to love? Aquila. Yea. If every one who cometh of Adam An enemy is a neighbour and a brother, if he be a christian. be my Neighbour, than my enemy cannot be excluded from my love; especially seeing Christ hath so strictly commanded it: Luke 6. Love's your enemies. Yea, and most highly commended it, as a special mark and note of God's Child, to distinguish him from others, who can and do love their lovers. Every wicked man can do that, to be friendly to their friends; but to be lovingly affected to such as hate us, doing good readily to such as hurt us, and that for God's sake, because he will have it so; this declareth us to have him to our Father, who is kind to the unkind, and doth good to the evil, giving his Son to die for his enemies; Rom. 5. 8. and to have him for our Head and Saviour, who made intercession for his crucifiers: and finally, to be brethren to him, who prayed for his persecutors; Acts 7. 60. Again, we know not but that our enemy may be the Child of God; in truth, either he is already so, or he may be so; howsoever it be, if he be a Christian, we are sure he is our brother; and in that regard we are bound to love him, being not only a Neighbour near unto us in nature, coming of the same blood, having the similitude of God, but a brother also, professing the same Lord, and so linked unto us by band of Religion, having the same Baptism, faith, hope, and inheritance; all which should work in me a loving mind towards such, yea, though I knew they did abhor me. Apollo's. Ye say very right. And indeed this is the trial and touchstone of our love to prove it by, whether it be counterfeit or sound: for he that can love his enemy upon these grounds, doth certainly approve himself to be endued with Christian charity, and to be indeed the child of God, led by his Spirit; forsomuch as none save such, can love their enemy in such sincere sort as hath been said. But you have showed me that my Neighbour is my enemy, no less than my friend; let me hear now whether ye put any difference between a neighbour and brother, and whether there be any degrees in our love? Aquila. There is this difference. A Neighbour is Difference between a neighbour & a brother. more general: for every brother is a neighbour; but not on the contrary. A Neighbour is every man or woman, whether they be Christians or Infidels, jew, Turk, Heathen, Barbarian, Papist, or whosoever: but a brother is that person who only is a Christian, professing with me the same Christian doctrine, and agreeing with me in the same worship of God. The company and society of these, are called the Household 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 Samaritan was to the jew, and as Paul was to Publius and the Barbarians mentioned, Acts 28. Now according to this difference are the degrees of love, as the holy Apostle Paul hath taught us; Galat. 6. 10. Do good to all, but especially to the Household of Faith: for we are tied to these by more, and also by more straight bonds. If a Turk be in necessity, I am bound to help him (so as I help him not against Christ) but if a Turk and a Christian both want, and my store will relieve but the one, I am bound to show my love rather to my Christian brother. I may pity the misery of a Turk, when I cannot relieve him, because he is my flesh; I must relieve a Christian before him, who is both my flesh and my brother. Likewise amongst Christian brethren, there is a great odds, which will make a great odds in our love. Apollo's. Well, you then do think that there are degrees of love towards the Brethren, and that of them some are to be loved, before, and more than others? Aquila. I do think so; and I think it not without Degrees of Love.. reason: for amongst the Brethren, some be also our kinsfolks, our brethren, sisters, parents, etc. Also some of them have received more excellent gifts, and be enabled with power and will to do more excellent things for the common good. Now where there be more causes of love, there ought our love more to show itself; herein we must follow God, and it is a sure way, to set our love most on them, towards whom God hath most expressed his love. When we read of john, that he was the Disciple whom jesus loved, me thinks it intimates and declares thus much unto us, that he did prefer him in his love: for it is out of doubt, that he loved the rest which were good; yet john more than the rest, because of some notable grace that he had above the rest: for Christ's love was not partial, neither must ours be. But there is some difference to be put between the affection, and fruits of our love; oftentimes these must be extended to some brethren more plentifully, by reason of the great wants, towards whom yet we have not such a fervent affection of love, as to others which be more perfect. As father's will most affect their best children, yet will take greatest pains about the worst, because they need most; greatest care must be used towards greatest infirmities: but greatest graces must have greatest affection of love. Godly men do sometime fail herein, as we may see in Isaac towards Esau; and David towards Adoniah & Absalon: howbeit good men may not be followed in their evil, but in their good things. Apollo's. Now let me hear of the manner of our love, by what rules it must be guided towards Neighbours and Brothers, friends and enemies. Aquila. For the well governing of our love, as touching Rules to guide our love. the manner, and measure, and end, we have sundry rules given us in Scripture: the first is, to love our Neighbour as ourself. Now as the Apostle saith; No man hateth himself, but wisheth all good to himself; Mat. 22. Now such as with a right ruled love do love themselves, they do not only wish, but procure such things to themselves, as indeed be wholesome and good for them, both for their bodies and souls; abandoning such things as be evil and noisome to either, have they never such appearance and show of good and profit: even thus ought every man to love his neighbour. And according to the second rule, look what things by the judgement of sound reason we would have done, or not done to ourselves; these things we should be willing to have done, or not done to another; be he friend or foe: Mat. 7. Also in what measure and degree we desire that our Neighbour should love ourselves, in the same we ought to love them again. The third rule is, to love as brethren; 1 Pet. 1. 22. That is, such love as natural brethren ought to bear, both for manner and measure, one to another; such, even such, so hearty and vehement ought the love of Christians to be amongst themselves, knowing that they are brethren by a brotherhood, consecrated and ratified in the blood and death of Christ our elder brother, who hath charged us (as one who may command us) to love one another, as he hath loved us; john 13. 15. Love one another, as I have given you example. And again, a new commandment I give you, that ye love one another, as I have loved you; john 13. 15. That so ye love one another, this is our fourth and best rule, to direct us in our brotherly Christian love, which must be unfeigned, without hypocrisy or counterfeiting, earnest without coldness & indifferency, constant without change or weariness, free without respect of our own pleasure or profit; and very great, not small and mean: for thus Christ loved us, for in that he would beside his doctrine, his miracles, his example of life, his prayers; in all which, he witnessed his love, vouchsafed also to give himself to such a death, and that for his enemies. This declareth how sincere, free, constant, and exceeding great his love was towards us; wherein though we cannot equal him by attaining to his perfection, which is not possible, nor required of us: yet we must be like to him in our love, and strive to come so near as we may; which is both required, and possible. And herein the true Christian doth differ from the false, that the one in his love looks upon Christ's love, as his pattern, and thereto frameth his own; but the other hath no thought at all to imitate Christ: as he hath him for no Saviour, so he makes him no example. The godly Christian, who believeth him to be a Redeemer, doth labour to follow him as a guide and sampler; as in this duty of love, so in all other Offices of Christianity. Apollo's. I have heard your rules of neighbourly and brotherly love; let me hear some of your best reasons to move and persuade, both to begin, and to persevere in exercising of this love: for it is as needful to have good grounds of our love, as a good guide of our love. He is as much too blame, that loves without reason, as he that loves without rule. Aquila. As there be certain common reasons which Reason's why we ought to love. may persuade our love towards all men whatsoever they are, to wit, because they are the creatures of God; our flesh and blood, of one kind with us, our Neighbours: also being made after God's Image, having a commandment to love them, and the examples of godly men, who have done good to all, out of an affection of love, and because we would have others to love us; so there be peculiar and special reasons to move us unto the love of our brethren, which hold the same faith that we do: and of these I will give 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 Heaven, that his Children should dwell in love, and that he hath by his example gone before us; first loving, and still loving us, and that he hath made us partakers of the same grace, to be all even Christians, brethren, fellow heirs, members of Christ, his servants, his friends, his children, his Spouse, his inheritance; also, that except we truly love one another, we cannot love God, nor be loved of him, nor have any assurance that we be his people, or look for any blessing, but for all wrath from him; yet unto all this, if we add the sweet pleasure and delight which is in brotherly love (behold how pleasant) and the great and manifold commodities which arise and grow thereby, (behold how good it is for brethren to dwell together in unity) our love being for comfort and delight like that precious ointment, and for profit like that dew of Hermon; and withal if we do consider the bitterness of hatred, being as gall and wormwood, and the hurt which it bringeth, all this would greatly prevail with us, to stir up and increase mutual love. Apollo's. Let me stop you a little in your course; what be these profits which love brings, and the discommodities which follow the wants of it? Aquila. Whiles Christians are joined together, they are strong as an army, where the Soldiers keep every one his rank; or as a wall, where the stones be all joined together. Also we may boldly come with ourselves & service unto God, under hope of acceptance; we thereby grieve the adversaries of God, which see our accord through love, and rejoice the godly: we spite Satan, whose kingdom is more hindered by us, the more that love doth abound: we glorify the word of God, and glorify our profession, our prayers have more fervency and fruit. As on the other side, through lack of love amongst brethren, God and his Gospel be dishonoured, Satan pleased, and the wicked made glad our safety hazarded, because a house divided cannot stand; our prayers hindered and rejected, with infinite discommodities, which lamentable experience teacheth men better to know, than any man's speech can do. The Apostle aimeth at the great commodity and necessity, as also at the excellency of love, when he bids us above all things, to put on love; and when he likeneth it to a bond, calling it, the bond of perfection; Colos. 3. 14. because it knitteth ourselves, and our duties together; and unto sinews and joints, Ephe. 4. As being of that use and force in the mystical body, as sinews and joints in our natural body be, to join and fasten all the members together; these things, as also to consider that love remains in heaven, when faith and hope fail, must much provoke us both to esteem and to exercise all duties of love towards the brethren, in all cheerfulness, up rightness, and constancy, and to strive mightily against all the lets and obstacles of love, both within us and without us; whatsoever they be, they are all by these considerations to be vanquished. Apollo's. Your reasons be of good weight. There remaineth that you show us the properties and actions of love: and withal wherein faith and love do differ one from the other. Aquila. The properties of love were touched before, when we heard that we must love as Christ loved; but he that will be further instructed in the properties Properties of Love.. and effects of love: let him think upon the first to the Corinthians 13. 5, 6, 7, 8. where the Apostle affirmeth of Christian charity, that it is kind, and not envious, neither boasting nor proud, doing no uncomely thing, seeking not her own things; not suddenly angry, nor thinking evil, rejoicing in the truth, not in iniquity; suffering all things, believing all things, hoping all things, enduring all things; the nearer that our love is to these qualities, the holier it is: the further off, the worse, and none at all it is, if it be void of them. Touching the works and actions of love, I find they be either inward, Actions of Love.. which we conceive in our hearts, or outward, which we express in our lives, words, and deeds, either towards the souls, or bodies of our Neighbour. The inward works of love, be these, to think no evil but good of others; for love thinketh no evil: to wish them well, and desire their good every way, to rejoice with them for their welfare, being so cheered with their good things, as with our own: to mourn with them for the adversities and evils which befall them, according to the counsel of Paul; Rejoice with them that rejoice, and mourn with them that mourn. This fellow feeling when we pity others infirmities and miseries, and be glad for their prosperity and well doing; it is the main mental duty of love. Now for outward actions of love, they concern others in their person, substance, or name; they be all the works commanded in the second Table of the Law, which be innumerable: but briefly to give you a short sum of them, to the substance of our neighbour, we owe this duty, to increase and maintain it by all good means; giving & lending to such as need, and that freely, without any compact or bargain, to have the principal with increase; yea, even where there is no hope to have the principal restored: provided, that need & not riot do drive them to borrow, and that their want of ability, and not of good will, do hinder them from payment. Also if we have found aught which is others, or if any thing be of trust committed to us, or that we have wrongfully got into our hands any portion of our Neighbour's substance, that we carefully restore if we be able; Eze. 18. in all bargains and contracts dealing justly and plainly without fraud or oppression; Ephe. 5. Finally, practising the works of our particular callings with faithfulness and diligence, that we may be profitable to all with whom we live, serving others through love, and affording our counsel and pains, and whatsoever else we can do to further others welfare in their estate, both of goods and body; if it be in our power, not only to feed him when he is hungry, refresh him with drink being thirsty, harbouring the harbourless, visiting him in prison; but ministering to him being sick: not only out of our purse, but also of our skill, if we know any thing that may ease or cure his pain; Acts 24. 4, 5. As concerning his name, never speaking of our Neighbour but in love, not for the impairing, but for the maintaining of his name, when with reason and truth we may, always uttering an upright sentence of all men, avoiding slanders, lies, false reports in ourselves, and beating them down in others; especially as concerning his soul, never to be wanting to the good thereof: but above, and before all other duties, to prefer such as we are to do to his salvation, endeavouring upon all occasions offered, to admonish our brother with wisdom & love, exhorting his slowness, and quickening his dulness to good things, comforting the feeble minded, strengthening the weak in an hearty compassion of their infirmities; instructing the ignorant, rebuking the froward with all patience, and long suffering, bearing, for bearing, giving, forgiving wrongs; in our prayers remembering the wants of the Saints, continuing thus to do in all humbleness and meekness; knowing that Christian love most of all consists in these duties, because they concern the better part of man, which is his soul, & tend to the chiefest good, that is, the attainment of everlasting life. To be Difference between Faith and Love.. 〈◊〉 in this point of Love, to answer your last demand, as in many other things this Christian charity differeth from faith, it being the fruit, faith being the root; faith believing the promise, love fulfilling the commandment, Ro. 13. Faith justifying us before God: Love declaring us before men to be just persons. So in other things also, as namely faith receiveth something to itself; to wit, Christ, and his benefits: whereas Love giveth out itself in all the former duties we have spoken of, and many more whereof we shall speak hereafter. Faith looketh properly to Christ, and profiteth ourselves; Love looketh to God and Angels, and men both good and bad, and endeavoureth to profit many. Hence it is, that the Apostle preferreth love before faith; 1 Corinthians 13. as also, for that faith ceaseth at the end of this life; whereas love endureth after this life: 1 Cor. 13. verse last. Apollo's. I perceive by your discourse of Love, that you confound love and brotherly kindness, as if they were but one grace; whereas the Apostle Peter doth distinguish them, and make them twain: 2 Pet. 1. 7. Aquila. I do handle them together; for that I find the Scripture doth often comprehend brotherly kindness under love, when love is taken in the largest sense, as it reacheth to all men whatsoever: howbeit, I do not Brotherly kindness. deny, but the Apostle doth sever them; 2 Peter 1. In which place he considers love, as it doth embrace men as men, because they are our Neighbours, and of our kind; and brotherly kindness, as it is a more near and inward affection, such as is expressed to men, as they be our brethren, Christians, and fellow Citizens. This difference I may thus set it down. I may compare our hearts to a great large house, whose hall is love, and the parlour brotherly kindness: as then a great man admits all friends, strangers, one and other into his hall, so our love is to lie open unto all men, without respect or difference; but our brotherly kindness we communicate only to such as are our even Christians, as we do allow our nearest acquaintance only to have access into our parlour: Thus I conceive the meaning of the Apostle Peter, when he doth sever these two graces. But now Sir we have spent thus much time in this argument, it will be fit that we here do break off, until we may meet again. The twelfth Part of this Dialogue, concerning Peace, and other effects of Love.. Aquila. WHat may be the matter (good Sir) that you fall so far short of the hour of our meeting; it was your wont to prevent me, and now I have the forehand of you? Apollo's, Surely (friend Aquila) I was not in good health (as you well know) when we began this conference; but that little strength which I had, is much of late impaired: I do sensibly feel a great decay of my natural powers. This is the cause of my long stay, I once doubted how I should have come; but I have encouraged myself to keep appointment with you as I could: yet so, as we must hasten in the remainder, to draw to some conclusion with speed; and because you may the better bear the greatest weight, I will continue to put you to speak of those graces which are behind, enjoining you to observe the Law of brevity. The next virtue & work of the Spirit after Love, is Peace; which is as the Daughter, and Love as the Mother; or as the handmaid, and love as the Mistress: for Love begets Peace, and peace doth attend love; where Love goeth before, there Peace waits at the heel: it is hatred stirreth up contention, but Peace follows and accompanies Love.. Touching which, let me hear you briefly show me what difference there is between God's Children and others, for all will seem 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 grievous to me that you should fail of performance of this which we have begun: but because you require speed in this business, I will obey your motion, in favour of your weakness, and out of desire to accomplish this enterprise. I have learned from your Four kinds of Peace. self and others, that there is a peace with God; also with ourselves, called, Peace of Conscience. Thirdly, with the Creatures; and lastly, with our Neighbour: which if it be in Commonwealth, Country, and Cities, it is civil Peace: domestical Peace if it be in Families, & that peace which is in the Church amongst professors, is Christian Peace; whereof we are to speak. This is such a knitting together of our minds in God, and among ourselves, as that neither in Religion by schism or heresy, or in our daily conversation by brawls, quarrels, and suits, there appear any strife or variance, but a good agreement on all hands. Now in this virtue of Peace the godly do much differ from others, because they embrace and maintain Peace and agreement, out of love which they bear one to another, especially towards God; for that they would not offend him by dissension, nor be rend asunder from their brethren, whom they unfeignedly affect. Whereupon they are very careful not to minister any occasion of difference, neither to take hold on occasions, being offered by others either in weakness, or of purpose; choosing to forgo and remit their own right, after the example of their Father Abraham, rather than to strive and fall out: remembering that they are brethren by profession, and how that peace is a thing very delightful to God, and exceeding pleasing and good for all men; carrying with it innumerable commodities and benefits to man's life, being a shadow and representation of that felicity which godly men shall have in the life which is eternal; Rom. 8, 6; whereof peace is a chief part. In which regard the godly had rather suffer wrong, then to enter into contention, which is bitter as gall and wormwood to their soul, being as hurtful to mankind, as it is hateful and odious to God. Upon these considerations, all good men as they endeavour peace, carefully looking to themselves neither to afford, nor apprehend matter of strife: so on the other side, if by the malice of Satan, and the weakness of men, an entrance be made into dissension, they are willing and forward to pacify and quench the sparkles; very well knowing that the beginning of strife, is as the opening of a floodgate: and that it is ever Proverbs 17. doubtful what will be the end thereof. They therefore do their best to stop contention at the first, yea, though they be like to make advantage of strife; yet the love of peace, and of their brethren, more prevails with them, than the desire of contention or of lucre. 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 live peaceably with others, it is not because they truly love peace, and their neighbours; but out of self-love, when it may serve their turn to avoid some trouble which they would not fall into, or to hold some benefit which they have by good agreement with others; so long, and so far they frame themselves to peace: but if it come to this, that they must lose any thing by yielding peaceably to concord, or that discord will draw more commodity to them, they then make themselves ready for war; easily they give, and in these cases as easily they will snatch occasion given of falling out, secretly and under hand nourishing and increasing matter of strife and debate; being bend rather to offend God and their brethren, then to remit but a little of their will and profit: neither forecasting, nor caring what hurtful things follow to others by strife, so themselves may go away gainers. Apollo's. You do rightly judge that the godly man alone hath a truly peaceably mind, and that all wicked men, what show soever they make, are all enemies to peace: but I desire to understand if you have aught more in your remembrance concerning this point. Apollo's. Sir, I do well remember it hath been taught me, that the godly hold this grace of peace with imperfections; so as they are sometimes through frailty, and the subtle reaches of Satan, at variance not only with evil men, but have jars and bitter strife amongst themselves. Example whereof we have in the Apostles striving for superiority, who should be greater than others; Matthew 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 discover hypocrites, to try the godly, and to bring his secret counsels to pass. Howbeit the godly afterwards are ashamed, and do 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 themselves, and so fall into dissensions, 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 stir up strife; their heart it is without love of all contention, pride, and vain glory, anger, hatred, covetousness, desire of revenge, taking things in the evil 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, gentleness, longsufferance, meekness, forgiving 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 grievous, but few, soft, and upright; far from false reports, or talecarrying, not using scornful, nor brawling speeches; judges 8. 2, 3. And finally, they contain their hands from striking, violent and unjust dealings; and they do well know how to use a wise silence, when speaking may kindle, or increase anger: by this means it cometh to pass, that they easily gain concord and agreement with their brethren, and as easily maintain it. All being quite contrary in wicked men, who furthermore do herein differ from the righteous, that as they will not have peace with whom they should, so they will sometimes have it with whom they should not: as they study not to seek peace with all, but with such as themselves list; so they are ready for sinister respects, there to live peaceably where the godly doth not find it possible, unless he would have war with God, by having peace with his enemies. Whereas this is the way of God's Children, that if it lie in them and be possible, they will have peace with all; if there be not peace, it is because it is not in their power, or because they hold a just war better than an ungodly peace. But on the other part, evil men as they give no diligence to have agreement when they might and ought, so they are content to accord with them with whom they ought to have no fellowship: for what communion can the Christian which is Christ's friend, have with an Idolater, or with any other of God's enemies? Yet I am far off from condemning those leagues of concord which Christian Princes do make with Infidels and Idolaters, upon necessity of commerce and traffic 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 ungodliness. Such leagues of peace we read of between Abraham and Abimelech, Geneses 23. between Solomon and Hyram, King of Syria; 1 King. 5. 1. between David, and the King of the Ammonites; 2 Sam. 10. 1. Apollo's. Now that you have spoken thus much of peace, you may proceed to those other virtues, which either be Parents to beget, or props to sustain Christian peace. Aquila. Yet by your good leave I mean to add this one thing; namely, that God's 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 even then they do so refrain to have communion with them in the cause, as that if it may be, and do lie in them, they will not have war with their persons: but when they must break off fellowship with their persons (they and their bad cause being so linked, that he that will like the one, must allow, or seem at least to allow the other) yet than they so break off society, and stand off from their company, as it is with pity and grief for their folly, and with prayer to God for their repentance; this is it whereunto they aim, being sorry if they fail. Now Sir I am well pleased that we step forwards to confer of those graces, which a little before we have seen to go together with this peaceable heart of the godly man; whereof one is Humility: for as the child of God Humility. walks humbly with his God, giving him all glory for Micah. 6. 8. col. 3. 10. all good things, acknowledging and feeling in himself nought save sin and misery; so he carrieth himself humbly towards his brethren, whose graces and good works he doth reverence, and with love make mention of them, in like love covering wants and evils. And being privy to such a number of corruptions in himself, he adjudgeth himself the meanest of all, and worst of all others, and esteemeth others better than himself; being ready not out of the baseness of mind, but out of a lowly spirit to do any service, how troublesome or mean soever, to the comfort or help of any Christian; after the example of Christ, abasing himself to wash his Apostles feet, and also humbling himself for his enemies even to the death of the Cross; Phil. 3. 5, 6. The like mind hath every godly Christian, who forgets and denies himself, that he may stoop to every duty whereby he may be helpful to his even Christians, and yet so far from looking after any praise, as if he be praised especially in his own presence, he is ready to blush; Prou. 27, 2. being more desirous to hear of his fall, that he may be the more humbled, then to be commended for his well doings, lest he wax proud. As for those stir of pride, which none of God's Children are wholly freed from, they much dislike them in their judgement, and loathe them in their hearts, striving and praying against them, with craving of pardon for them; knowing how much God abhorreth the high minded to depress them, and that the way to glory, is paved and prepared by humility: it being written, that God will lift up the humble; 1 Pet. 5, 5. Now this is further to be considered, that with this singular humility, there is joined in the godly a comely and reverend gravity, Gravity. 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 love, so of their grave behaviour there ariseth much reverence towards them. It is not so with the evil and unrighteous men, who be vain and light, having no gravity at all, or none but affected gravity, little considering the excellency of their estate and place. They be void also of true humility, because they forget the worthiness of others; therefore either out of the pride of their hearts they do 〈◊〉 and disdain others, thinking themselves better then they: as the pharisees in the Gospel did, or out of baseness of mind, yielding to all persons in all things without difference; not respecting what in duty they owe, but being forwards to do any thing which may please, or procure themselves respect and praise: whereof if they happen to fail and miss, they are thereby more daunted and troubled, than they are comforted by the service which they did, as appeareth in Achitophel. Apollo's. It is a thing that you have very well observed, that God's Children do so remember the worthiness of others, to be humbled & lowly towards them; as withal they do not forget their own worthiness, to cause in them a godly gravity, to deliver their humbleness from contempt. Now after these things thus touched, we are next in order to speak of gentleness, Gentleness. that grace and virtue which makes a Christian mild and tractable, apt to please, loath to displease, easy to be entreated, ready to yield to others, and to do them any favour with reason; a virtue wherein Christ excelled, It is reported that Peter he wept so often as he 〈◊〉 the mildness and gentleness of his Lord. Luther. being most gentle, and wherein every true Christian is his follower, treading in the steps of his courteous and gentle disposition. Do you declare (good friend) what the gentleness of a regenerate Christian doth differ from that which unregenerate persons do practise; for even amongst these is a certain gentleness to be seen. The chief Captain at Rome being an Heathen man, gently entreated Paul's kinsman, Acts 23. 19 and Publius the chief man in the I'll of Melita, 〈◊〉 entertained Paul himself, Acts 28. 7. And we may read of many others, which were no Christians, who seemed gentle, mild, courteous, and fair spoken, far from frowardness and rigour. Aquila. Ye speak truth; but the difference is manifold and apparent: for first God's Children in exercising gentleness, prefer them that do fear God, being most gentle towards them, even in that respect, without regard to their own pleasure or profit: others are gentle indifferently to all, and least of all to such as be good. Again, the godly will not be gentle when they must be severe; whereof Moses is an example, being a man marvelous gentle, yet in God's cause exceeding severe and stout; Exod. 32. 27. It is chose in men unsanctified, who be sharp and bitter in their own, but remiss in God's quarrel. Thirdly, the faithful take care to do nothing, out of their gentleness to please men, which may displease God; hereof wicked men have no care. Moreover, the godly will not turn their gentleness to the hurt of any man, because he loveth his neighbour, therefore he looks circumspectly to it, not to do him evil by his gentle dealing with him. Fnally, he is afraid lest either he be too rough, or too gentle; being sorry if he swerve at any time from the mean, craving pardon even of his weakness that way; a thing that evil men do not trouble themselves withal. And as in gentleness, so in long-suffering the godly do approve Long sufferance & peace themselves to be the Elect of God, guided by the Spirit, and partakers of God's Image: for whereas evil men are either stupid and soft, being without sense of injuries done them, or else too hasty, and prove too eager, soon and suddenly moved, many times upon light and mean occasions. The godly have such apprehension of trespasses done against them, as that they forbear wrath, bridling and biting in their anger, being hardly provoked unto displeasure, waiting long, and with much patience for the amendment of their enemies, after the example of their heavenly Father, who is slow to anger, and of great patience, as themselves have felt him to be towards themselves by good experience, as well as by his own testimony in Scripture. Therefore as God being deeply provoked by their own sins, hath mercifully borne with them in his long-suffering nature; so they endeavour to deal with others that offend them, expecting if God at any time will give them repentance for their sins. But as for evil men, howsoever they are contented to suffer and forbear, yet it proceeds not out of care to obey the commandment, which requires forbearance; or to follow the example of God: but either because they are not able to hurt such as trespass them, or for fear of some hurt to themselves, if they should by impatiency break out into any extreme and hard courses; or else they covet to be commended for quiet and patient men. But that we may go forward, with this long-suffering and forbearing, Forgiving offences. there goes hand in hand forgiveness of offences over against us; when upon due consideration, that God hath straight commanded us to forgive one another, and for his Son jesus Christ's sake, hath pardoned unto us our own manifold and great sins, we are moved again for his sake, and for duty sake, to pardon our Neighbour all wrongs done by him against ourselves, that it may be a testimonial to us of our own forgiveness before God. Therefore we hold ourselves bound not only to keep ourselves from revenge, but we are ready if our offending brother repent, and show himself desirous of reconcilement with us, to receive him into our favour, according to the counsel of our Saviour, willing to forgive our brother, when he cometh unto us, saying, It reputes me; and after his own practice, embracing sinners upon their conversion: in which point there is one special caution to be observed of us, and it is this; that we may sometimes unfeignedly forgive and love, where we have just reason not to repose trust and confidence. None more charitable than Christ, forgiving his mortal enemies; yet where he found 〈◊〉 covered with guileful & deceitful words and countenances, he would not commit himself unto such; john 2. Herein all true Christians must endeavour to resemble and be like to their Saviour, out of their love forgiving quarrels and injuries, as out of their wisdom they prove slow to give credit: for he that commanded us to be simple and innocent as Doves, loath to be harmful unto any; even he also hath enjoined us to be wise as Serpents, looking to ourselves, lest we take hurt by easily trusting such, as without cause have declared themselves to be our enemies, whatsoever pretence of friendship or promise they make. The old and common saying is, Trust not a reconciled enemy. Herein natural men do very much fail, either being loath to forgive their enemies, or doing it feignedly, or with great indiscretion, without heed taking, and being made more wary for afterwards. Apollo's. There be two other virtues, to wit, goodness and meekness; let me know wherein they consist, and how near the wicked come to them, and yet have them not? Aquila. Goodness it is that virtue whereby God's Goodness. Children being good in themselves, by participation of God's goodness, they also endeavour to do good, and to be beneficial to others; after the pattern which Christ hath set them. Of whom it is written, that he went about doing good; either by some word or deed, privately or publicly, ordinarily or extraordinarily, to men's bodies or souls, he was profitable and good. All true Christians be thus affected, they are sorry when any hour hath passed without doing good to themselves and others; watching for opportunities, and according to their means endeavouring upon offered occasions gladly to help all men, being careful to take good, when they can do none. Add hereunto, that they are not only sorry when none are the better for them, but that the good which they do, is so little, beseeching and begging mercy, because they are so empty of goodness, and barren in doing good things; and as by their goodness they are carried in a great desire of being helpeful to all to whom they can do good, without weariness, respect of persons, or hope of recompense: so their meekness enableth them to pass by abuses Meekness. offered them by men, without purpose of rendering evil for evil; also to bear with a quiet mind all crosses sent of God, referring themselves in them to his pleasure, according as their meek Saviour hath given them example; Father, as thou wilt; Mat. 26. And moreover, it causeth them to submit themselves for their judgements and affections unto the truth of God, even when it is contrary to their reason, and doth thwart their will and desires, than they meekly yield themselves to be governed by it in their opinions and actions, laying aside all superfluity of maliciousness, they do with meekness receive the good Word of God, which is able to save their souls; james 1. In these graces the 〈◊〉 may come somewhat near unto God's children, putting forth themselves to speak and do many good things, and provoking others to be good and helpful; notwithstanding both the examples of goodness which themselves give, and the persuasions which they use in the setting others on work for to do good: yet the truth is, that they have not one drop of sound goodness in them: which is evidenced and cleared by this argument, that they are exceeding envious, and grieve much if they perceive any others to be equally liked and loved as themselves, for their goodness and care of well-doing. As amongst the jews, diverse of them did sundry good things, yet they envied Christ because he did more; Matthew 26. Also Saul King of Israel, (before an evil spirit possessed him) 1 Sam. performed much good unto the people; yet he fretted and repined at David, who did better things, and thereby gained greater praise. By this it appeareth, that hypocrites exercise themselves in doing good, not out of any habit of goodness, and from a love of welldoing, but upon hope of receiving the like good, or else to please themselves, and get them the name of good men; which is the cause (missing of their hoped ends) that after a time they wax weary of doing good, and give over that course, their hearts being unsound: and howsoever they bear a likeness and appearance of meekness, yet herein they bewray that they have not true meekness, because they refuse to bring their hearts, their thoughts, and lusts, under the yoke of the Word; being also under God's hand murmurers, and unwilling to pass by abuses put upon them by men. For if so be that they are hardly provoked unto anger; yet in their anger stirred upon just causes, they exceed their bounds both for time and measure, yea and for manner too, holding out their displeasure longer; being also more deeply moved than they ought, and always bending their anger more against the person of their neighbours, then against their sins. Whereas, if they were truly meekened, both they would suffer the Word of God to rule over their corrupt reason and evil desires, and also in their anger stirred up against their Neighbour, they would so pursue his sins, as it should be with commiseration and grief for his person: after the example of that same most meek Lamb of God, who in such sort conceived indignation against the weakness of his Disciples, and wickedness of the jews: as yet his heart mourned, and his eyes shed tears, for the hardness of heart in the one, and for the infidelity and maliciousness of the other. Apollo's. Two ways do all unsound Christians declare themselves void of meekness both towards God and man. Toward God, for that howsoever their wit and judgement makes way, and stoops unto the word of God to think and believe as it teacheth, (yet diverse of them do fancy and foster strange conceits, contrary to the Word) but they never labour to bring their will and affections in thorough subjection to God's truth; nourishing still some rebellious lust, wherewith they take part against the known will of the most blessed God, as did Herod and judas. Toward their Brethren, insomuch, as if they study not how to requite unkindnesses (like to those which are never quiet, till they have meet home the like measure, doing one shrewd turn for another) yet when they do such things (as men sound meek would do, either putting down some affections which make insurrection against God, or putting up some abuses done to them by men:) this cometh not of obedience unto God, with desire to please and honour him; neither is it joined with grief and repentance for their slips in this kind; whereas godly persons, finding how hard a thing it is, to frame their thoughts and affections to be pliable to Gods will, and to temper their anger towards men: as they strive to have their fierceness to God and man 〈◊〉, and to attain to a good measure of Christian 〈◊〉; so they are much humbled in their souls, for coming short & failing in these duties. Now after meekness, there follows two other worthy gifts to be considered of: the one is Mercy, taking pity on otherfolks miseries; the other, is the taking in good part there doubtful sayings and doings, so far as with truth and reason they may. Aquila. Sir, in naming these two virtues, ye have but prevented me. These indeed are so proper to a regenerate child of God, as the natural man can lay no claim unto them. It is true, that unregenerate men, Mercy. are not altogether without mercy: for Barbarians pitied Paul, Acts 18, 3. and the Samaritan the wounded lieu, Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moses, Exod. 2, 6. but this is a mere natural affection, and comes not from the Spirit, and it is exercised not of obedience to God, or for his sake and glory; but upon carnal respect, such as flesh and blood suggests: extending itself unto outward miseries only, not to soul calamities. Whereof natural men have no sense: and when their mercy is abused, it is ready to turn into cruelty and fierceness; at the least, it will not break through unkindnesses, to witness itself towards such as deserve evil of them. But the mercy of God's children, whether they do respect their fellow-feeling, in that they can take the harms and losses of others as their own, remembering them that are in bonds, as if they were bound themselues, and them that are in prison as if they were afflicted, like members of a body, who suffer together, and rejoice together: or the effects and works of this affection, in ministering to the needy things they lack; as cloth to the naked, meat to the hungry, harbour to the harbourless, and all kind of comforts. I say, in all this, they are led by the Spirit, which moveth them thus to pity and succour others, even for the Lords sake; because it is his will, and it tends to his glory; & for their brothers sake, to refresh their bowels, and by such examples of mercy to win them to the Word. Moreover, they are most affected and grieved with the spiritual evils of others, taking their sins to heart Philip. 3, 18. no less, if not more, than their corporal wants. Mourning for their ignorance and hardness of heart, praying instantly the Father of all mercy, to open their eyes, to draw them out of darkness. And this they do instantly, even where they are provoked, and not only to their friends. As Christ wept over jerusalem which crucified hirn: so true Christians have compassion towards their enemies. Further, when mercy is to be practised upon offered occasions, they stay not till they be entreated: but be heartily glad, that they may be a mean of comfort to any distressed. Even as they would have refreshing & help in their own afflictions & troubles: so they are willing to respect others, out of a great desire to be like their merciful Father, and to adorn the Gospel of his Son, with the works of mercy. Moreover, where others take occasion of scorning their Brethren, of rejoicing or triumphing over them, even from these occasions the godly do provoke themselves to pitifulness, with sighs and groans, to 〈◊〉 and bewail the follies and falls, the damages and distresses which happen unto others. Yea, the mercy of a Prou. 12. 10. righteous man rcacheth unto beasts: not his own only, but unto the beasts of his enemies, to pull them out of the pit, or to bring them home being stragglers. And whensoever they fail in these, or in any other duty of mercy, either for substance, measure, or manner, they have Neh. 13, 14, 31 sorrow in themselves, and fly for pardon to the throne of grace; so far off they be, from putting trust in their own deeds: and all this, without desire or care to be known or seen of men (further then needs must, or may be, for their example and encouragement to the like merciful works) as they think it sufficient, that God who knoweth the heart, Math. 6, 2, 3, 4. is witness to the tenderness of their affections towards such, as are in any necessity or want. As touching the next virtue, it is taking of things in good part, when any doubtful speeches or actions happen, which may be taken in evil part, and breed matter of dislike & debate. These do the godly use to interpret well, inclining always to the best constructions which can be made of men's doubtful words or doings. For, as in evident evils they will not suffer a curtain to be drawn over the eyes, not to see that which all men behold; so in such things which may have a good sense, they will not be so uncharitable as to make a bad interpretation. Neither will they for some blemishes in a man's person or deed, condemn all that is good (as if for a wart or scar, one should despise great favour and beauty;) but they easily wink at that which is amiss, seeking by private loving admonition to mend it, and 〈◊〉 ready to commend that which is as it ought to be: making the best of every thing, so far as with good conscience they can. In the wicked it is quite contrary: for they wrest men's words and actions quite beside, yea sometimes clean contrary to the intention of the speaker and doer, after the example of David's brethren, 1. Sam. 17. and Hannuns servants, 2 Sam. 10, 3. And if at any time they do take any doubtful saying in the better part, it is done partially, because they would take part with some whom they affect. They do not meet like measure to all: being also apt for some few and small spots, to reject many and excellent graces. Apollo's. But friend Aquila, amongst all the gifts that spring out of love and accompany a peaceable spirit, & Government of the tongue. for speech and silence. tend to increase and preserve love and peace, ye have scarce named, or but only named the government of the tongue for speech and silence, it being one of the graces proper to the elect, to know when and how to speak. For the righteous man ordereth his words with wisdom, his speeches are seasonable and fit, like pictures of silver in apples of gold, being powdered with salt: Whereas the fool babbleth out foolishness, his words give no grace to the hearer, but with his lips he speaks froward things, which witnesseth the price of his heart, & tends to engender strife. The good man out of the good treasure of his heart draweth out good things, & the evil man out of the evil treasure of his heart, bringeth forth evil things Matthew. 12. As there is nothing whereby a man's wisdom is better known then by his words, so a man's folly 〈◊〉 by his talk, which in evil men is either vain or evil: whereas the wise with their tongue spread knowledge, and feed many with Prou. 10. the fruits of their lips; they shun all evil and idle, all contentious and unloving talk, as a man would eschew a dangerous rock. It fareth thus with them they fear God, they choose rather to say nothing, then to speak unprofitable and frivolous, vile, and hurtful things. They have learned, that in much talk there is iniquity; even as a river that overfloweth the bank draweth with it much soil and filth, so many words have always some fault; it being one of the hardest things in the world, to say much, and to say nothing amiss. Also no danger is like the danger which cometh by the slipperiness and foolishness of an hasty tongue. It seldom reputes a good man that he saith too little, it often reputes him that he spoke too much. His silence doth ever prove less grievous to him, than his speech. For, the godly find by experience, that both the peace of their own conscience between them and God, and also the mutual peace between them and their Neighbours, 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 show this; that peace is gotten and preserved both to ourselves, and with others, by prudent silence. Nothing is so sweet a friend to peace as silence, as many words much offend it. He is surely therefore an happy man, and fittest to live in the World, that striveth earnestly with himself to get this good moderation of his tongue. We might now pass forwards to speak of the virtue of temperance, but that I would have you to declare, how the Children of God do 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 remembered of you. I had like Selfe-preseruation. to have done as he did, who told over the company twice, and still forgot himself: for indeed all the forenamed graces be such, as serve to procure and preserve the safety of our Neighbour; his person, and life of his soul and body, is by the former gifts advanced, save that the last which you named, to wit, the well ordering of the tongue, is a great mean (as any other) of selfe-safety. Life and death are in the hands of the tongue, many a man may by his wise silence or good answers, keep himself from dangers; and by his rash and inconsiderate, either speaking, or keeping silence, may fall into many a great hazard even of estate, and life. Besides this, as unto our life, so unto our comfortable being, good speech doth much prevail: for joy shall come to a man by the answer of his lips (saith 〈◊〉.) Therefore hereunto the godly do give great heed (as they are bound) that they do not make sad their own hearts by hasty and sinful speech; this is a thing whereof the wicked have neither care nor conscience. Indeed they are hereof careful, to make their hearts merry, with jesting and witty conceits (which so they want impiety and filthiness, are not simply to be condemned) but to gain to their hearts the joy of a godly and discreet answer; this is a peculiar care of good men: who knowing that natural liveliness or 〈◊〉, is the best part of life (as grief of heart is the beginning of death, 2 Cor. 7. worldly sorrow leading thereunto) therefore as by all other means, as of diet, company, physic, recreation, being religiously used, they do cherish and quicken their spirits; so they especially look unto this, that to their natural they may join spiritual liveliness, by the fruits of their holy speeches and actions: upon this consideration, that God loves cheerful worshippers, and that the more hearty and lively that the body and mind be, the better able shall they prove to do unto God and men their appointed service. For the cheerfulness of the heart, maketh the countenance gladsome, and addeth strength to the bones; whereas the marrow of the bones (even the chief and best strength of a man) is consumed by pensive sadness and heaviness 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 served, the more comfortable that the mind is; therefore that which the children of this world do (that is to say, make themselves merry) upon corrupt regards, because they would live, and enjoy the pleasures and benefits of life (which is a care common to men with bruit beasts) the same godly persons do upon conscience of the commandment, and also because they would the more plentifully glorify God, and do good to many. Now to Seventh commandment. your motion for temperance or sobriety, this fruit of the spirit, together with 〈◊〉, do belong to the keeping of our vessels pure and in honour, being of such use and force, as without them, our minds and bodies (which are the Temples of the holy Ghost) cannot be preserved in holiness, to be fit mansions or habitations for God's Spirit. Many 〈◊〉 men are chaste as touching any act or deed, when yet their desires are either exceeding unruly, or being restrained, only for worldly respects, to avoid trouble in the flesh, or for their reputation. Whereas they which are regenerate, whether they live a single life or a married, they have a power given unto them by the Spirit, to keep not only their bodies, but their very thoughts pure; concerning the desire of sex, so far as the measure of their grace will enable them, they carefully shun (after the example of continent joseph) all temptations and occasions of uncleanness, in this respect, that they would not do wickedness against God: but if at any time any of them do fall with David (breaking the Laws of chastity) they do earnestly and unfeignedly repent with David; being ready to make their sins known publicly if need require, ever after more heedfully looking to their ways. Unto their chastity they do join temperance, which is a virtue moderating their desires about the pleasures of this life; even as chastity ruleth the heart about the desire of sex: so sobriety and temperance governs their affections about other pleasures of this life, giving them power not only to abstain from following and 〈◊〉 filthy and unlawful pleasures, such as are forbid; as whoredom, drunkenness, gluttony, etc. but to withstand all enticements and provocations thereunto, and that not for fear of shame or punishment only from God or man, but of conscience towards God. Moreover, in such pleasures as be lawful and allowed, as in the pleasures of eating, drinking, apparel, recreation, sleep, marriage, buildings, and other such honest pleasures (by the use whereof our life and kind is not only maintained, but preserved in a comfortable estate) the gift of temperance is bestowed upon the Children of God in all ages, degrees, and sexes, as a metyard to measure, and as a bridle to hold back their affections, in using these warrantable delights, that they do not only not exceed their bounds, but be held in, and restrained from going so far in the use of them, as otherwise their estate and ability, and the custom of the times and place where they live will suffer and give them leave: for this is certain, that our desires after these pleasures are unsatiable, as a bottomless 〈◊〉; and withal Satan layeth baits and snares to catch all the children of Adam in their pleasures (even as he caught their first parents) and experience telleth us, that some very godly persons have been surprised, and were taken in his snares, to the wounding of their own conscience, and to the offence and dishonour of God. Therefore as temperance is very needful to preserve us from running into excess, and to cause us to live soberly and stayedly; so the children of God have a marvelous great care to cherish and practise this grace, endeavouring thereby to curb and hold in their sensual desires, and in abundance of their blessings to keep a mediocrity, in such sort using their liberty in outward blessings of this life, as it may be a help and furtherance, and not a hindrance to godliness and eternal life. And this they enforce themselves to do the rather, because they know it is the will of God, that they should live temperately; 1 Pet. 4. 7. and that temperance is a fruit of the Spirit; Galat. 5. 23. an ornament of the Gospel; Tu. 2. 10. and hath great promises made to it; Lu. 21. 39 and finally, brings great benefit both to mind and body. If natural men do some temperate actions, it is not out of an habit of temperance, nor upon these considerations, but out of humane reason, and for carnal respects. Apollo's. Now that you have spoken of such graces as tend to the preservation of life, and such as are behooveful for the tempering and ruling of the pleasures of life; good order doth require that you come unto such virtues, as regenerate persons are bound to exercise about their Neighbour's commodity and credit, to show how they stand affected towards the substance and name of their Neighbour, otherwise then all other men do. Aquila. Right so. Thus therefore it is; all godly persons make conscience of doing the least injury to other Uprightness towards our Neighbour's goods. men in their goods and wealth, either by fraud or violence, either directly or indirectly; neither willingly do they suffer any harm to come to them, if they can hinder Psal. 15. 3. 7. it: and if by any oversight, or wittingly, by any Eze. 18. error, or negligence of themselves, or their servants, it happen that any portion of their Neighbour's goods or substance fall into their hands, they are very willing to restore it unto the owner. Also things found, or pawned, or gauged, they will not possess, but deliver them to the true owners, according to the express commandment of God; Deut. 24. 10. At a word, because they esteem a little with righteousness, better than a great deal with iniquity; therefore they will not abide that aught should stick in their fingers, which by right belongs to other men: abhorring bribery and usury; being ready and prompt, not only by advice, but even by their help and labour, sometimes to recover unto their Neighbour that which is theirs. 〈◊〉, moreover to this intent, that they may not be 〈◊〉 to any, by impairing their goods; therefore all righteous persons as they do make choice to live in an honest lawful calling, such as none can justly speak 〈◊〉 of, and is according to the good Law of their Country, serving to some good, private or public, worldly or 〈◊〉: so they take not a little care to discharge the duties of their calling, not only with great diligence and pains taking, bending their minds earnestly to do their duties well; but with faithfulness and sincerity, even from their hearts, more respecting the will of God, and their Neighbour's welfare, than their own benefit, which comes by the work of their calling. 〈◊〉, continuing therein without weariness or giving over, and which is the chief or main thing, they always begin, and take in hand the duties of their calling, with invocation of the name of God, commending themselves to the direction of his Spirit, and the success of their labours to the gracious blessing of God. Look whatsoever doth happen, and is given them more or less, better or worse, they take it thankfully, knowing how unworthy they be of any good, and yet are assured that every thing shall serve to their good; wherefore in the end of their work they praise God, as they did by prayer enter upon it. Thus they behave themselves religiously, not only in the duties of their calling, & other 〈◊〉 businesses, but in their recreations also, and in the 〈◊〉 of lawful pleasures; being well assured, that they can have no comfortable and wnolsome use thereof, unless they begin and end with God, referring all to his glory, and ordering all by his will. It is not thus with unregenerate men, who as they make not scruple what manner of calling they live in, (so it bring advantage, and be unperillous) so in the execution of their callings they forget not God alone, in not sanctifying their functions and labours by the Word and Prayer, unless it be a little for fashion, that they be thought Christians; but their Neighbours also, for that they do wholly aim at their own benefit, which they study how to increase by hook or crook, by right or wrong, not greatly passing to strain their conscience for lucre sake; especially if it may be done warily with safeguard of their credit: for it is no corrasive or grief to their soul, to have God and their conscience witness to the injury 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 have known, and Ananias had imagined Saint Peter would have found out their budging & bad dealing, they had surely dealt better than they did. Thus it fareth with all worldly men, as in all other duties, so in their dealing with their neighbour's substance, they are carried with respect of men; insomuch that if at any time they forbear to do wrong, and be content that others should have right done them, this proceeds not from any true love of God and their Neighbour, but from self love, because they would keep their reputation and honour amongst men, or at utmost to keep and hold off the judgement of God, which he threateneth against wrong doers and unrighteous persons, or in hope of enjoying such blessings as are promised to righteous livers; because they covet to escape the evils denounced against unjust persons, and to 〈◊〉 the good things offered unto the just: therefore they do endeavour themselves to perform some righteous things. This is the furthest that any unsanctified person can go towards God, either in this or in any other duty; namely to do good upon 〈◊〉 of receiving good, and to avoid evil, for fear of finding evil: whereas if there were neither punishments, nor benefits; yet would the godly give to every man his due for God's sake, because they desire to please and glorify him. Upon which ground they are moved to Ninth commandment. have a great respect to the credit and estimation of their Neighbour, not only not to hurt it, either by receiving a false report against him, (〈◊〉, chase 〈◊〉 the tale-bearers, backbiters and whisperers, by an angry look, as the rain is driven away with the Eastwind) or by uttering any evil, or untrue suggestion or witness against him, especially before a 〈◊〉 in the feat of judgement: but also there is in 〈◊〉 〈◊〉 〈◊〉 special and great desire, even as they would have their own good name preserved, so to labour the preservation of the good name of others, by concealing their 〈◊〉, firmities, hiding the worst, and speaking only of 〈◊〉 best, excusing them when they may with a good conscience; interpreting to the best such reports as 〈◊〉 spread abroad of them; advertising there of the 〈◊〉 whom it concerns, warning him to look to himself 〈◊〉 reverencing the gifts of God in their Neighbours, not bewraying their secrets, putting away 〈◊〉 thoughts and words; finally, being 〈◊〉 from envy and evil suspicions: and this course they hold 〈◊〉 well towards one, as towards another, choosing rather to be thieves, then injurious to any man's credit. But as for those who are unregenerate, the good same of their Neighbour is not universally precious and dear unto them, they are partial herein, thinking and speaking favourably of such whom they most affect; others they spare, not especially if they be provoked by them, and when the pulling down of another man's name may be the setting up of their own. If there be any amongst them, any that are given to speak well of all, it is because themselves would be well spoken of, and without conscience of the truth; and lastly, not that they make any account of their Neighbour's reputation, according unto the Commandment of God. Neither is this to be marvelled at, that natural men do so little esteem the good fame of others, seeing they are careless of their own; neither doing the things that may deserve good report, and also running into many sinful courses, which may impeach, or annoy their honest estimation, and deserve shame. Now the men that truly fear God, as they are generally and unfeignedly well bend toward the good name of all others, especially of God's Children; so they do hold themselves bound to maintain and increase their own good report by all good means: not that they seek a good name for itself, and out of vainglory, or that they are discontented if that they be ill spoken of for well doing; Mat. 5. (which is a thing written on Heaven gates) but to the intent that they may be fitter to glorify God, and do more good unto others, to whom themselves and their gifts would be more acceptable and profitable, the better that they be thought and spoken of. Hence it is, that they do not only look to themselves, that they may be just before men; but endeavour to fly even secret sins in the sight of God, abstaining as well from small sins as from great, even from the very appearance of evil, which might breed the 〈◊〉 ill suspicion of them. Neither are they only so careful of getting, as of keeping a good name (which is soon lost, if it be not charily preserved:) by the same means therefore they study to uphold, by which they purchased their credit, avoiding every thing which is of evil report, and doing things only of good report: as knowing by the word, A good name; (Prou. 22. 1.) to be a thing of great value and use, precious as gold and silver, and profitable for now and hereafter; like sweet perfumes, presently refreshing, and preserving against afterwards; Eccles. 6. 2, 3. Apol. In all this I do well assent unto 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 God's commandment and glory sake. But let me hear of you how the case standeth with them, when they are put to utter their knowledge and testimony concerning things, whereof they are occasioned to speak either in their ordinary talk, or in publke speeches. Aquila. Such as their care is of men's persons, not to Truth & uprightness in speech. witness any untruth which may wound the credit 〈◊〉 of; the very like care have they of things to be spoken, always to speak the truth, whether they do promise aught for the time to come, or affirm aught of a thing present or past, privately or publicly, still their 〈◊〉 and endeavour is to show forth the thing 〈◊〉 it is, 〈◊〉 out telling a lie of any kind, either hurtful, or 〈◊〉 and sportful, or officious lie: for they are instructed out of the Word, and accordingly they make conference of it, that all lying is 〈◊〉 to God, and that such as speak truth are his delight; because he is the God of truth himself, 〈◊〉 〈◊〉, the lover and rewarder of truth in others, and a severe revenger of all falsehood. For which causes, the godly are always ready 〈◊〉 in keeping of promises. to stand unto their lawful promises, which be within their power, and not altered upon just 〈◊〉; very wary and respective they are how they make promises (which be as it were bonds and obligations to tie a man unto the will of another, so as now he is not his own man) but being once advisedly made, they are very faithfully kept of them, though it be to their own binderance. As for their otherwords, which are not promises, but assertions, they are so far from having any intention to deceive others, by 〈◊〉 & 〈◊〉 words, as that they take very great heed (so near as their understanding they have of things will direct them) never to utter and tell forth any thing which is known unto them to be false; yea they do abhor the common reporting of news and tales, even in this very regard, that they are at the lest next neighbour unto lies, and oftentimes they prove no better. Lastly, if it were to save their own, or the life of another, by speaking a lie, they would strive 〈◊〉 suffer their 〈◊〉 to perish, then to offend God, or to kill their own soul by lying. But amongst all unregenerate men, howsoever they may speak some true and upright things, and perform many promises, because herein consists a man's honour and reputation; yet they are not led with the love of the truth, so as to prefer it before profit, credit, yea, and life too: but are ready to prefer a falsehood, when it makes more for their gain then the truth; namely, if they can do it, and not be espied of men; whose presence and knowledge they fear more than him that knoweth the heart, and judgeth according to truth: whereas a person truly converted, if he doth at any time through infirmity, fail of speaking an upright sentence, either touching persons or things, he is greatly humbled (though no man do know of his fault) and hath no peace in his conscience, till he have made his peace with God for it, heartily craving pardon through Christ; and ever after setting a watch before his mouth. Apollo's. If there be any virtue wherein unregenerate men may seem to match the godly as equal to them, me thinks it is Contentment. For many of them do profess, that they hold themselves well pleased with their condition of life, and portion of goods; breaking very often into the mention of God's goodness for providing so liberally for them, and seeming not so much as to wish or desire unto themselves ought that is their neighbours. Tell me friend Aquila, what you do think hereof? Aquila. For my part I do think, there is that likeness and nearness between some unregenerate men, and the new borne children of God, both in this virtue of contentment, and diverse others, as that it is no very easy thing to discern the odds between them; & though I may speak unto 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 themselves. And herein is great need of prayer, that God would put into us the spirit of discretion, to make us able to discover the sound from the unsound, both in this, and in all otherduties both in ourselves and others. But to come nearer unto your Question, my answer to it shall be general and particular; my general answer is this: I do judge graces to be in men unregenerate, as passions are in God, unto whom the Scriptures do attribute hatred, repentance, wrath, jealousy, grief, and such like; which are in God not as they are passions or affections, but in respect of the work which doth follow such passions, because he worketh and doth such things as men do, which are compassed with those affections. As men repenting use to undo what they have done, and being wrathful they use to take revenge; hence it is, that God his revenging and destroying of his own works, is called his wrath and repentance. So it fareth with unregenerate men, they are thought to have meekness, temperance, chastity, contentedness, etc. not for that these graces and the habit of these virtues be in them, but for that they do such outward actions, as men endued with these graces do, and use to do. My particular answer is this: That all unregenerate men do fail three several ways, as touching this virtue of contentment, which causeth it to be in them a contentedness rather in seeming, then in truth. The first is, though they confess themselves well apaid with their estate, yet indeed their heart doth not rest in it, as in a good and sufficient lot assigned unto them, in the which they can surely trust to find God good & gracious unto them. For they do not depend upon God, because they lack a lively faith. 2. And withal, because they do want the grace of true contentment, therefore it cannot be, but that they still wish for more, and would have their estate bettered: being of the quality of the Horseleech, which 〈◊〉, Give, give; and like unto the grave and the fire, which having consumed much matter and corpses, are ready to devour more. 3. Last; as their present estate is never 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 & fall forth, which commonly doth (men's estates being like to the Sea, which ebbeth and floweth, and unto the Moon 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 show of contentation, but in their adversity they were sore troubled: as also was Nabal. Whereas such as be endued with true godliness, they do in every estate submit themselves quietly and contentedly unto the good will of God, being well satisfied with job 1. verse last. that which he appointeth unto them whatsoever it is, more or little, better or worse: always accounting the basest and meanest estate too good for them, because of their sins & unworthiness; being pleased & contented even with food and raiment, 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 goodness) but that he will maintain their life, giving them sufficient to enjoy 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 own portion, without wishing or desiring in thought or words, the goods and estates of other men (without unfeigned sorrow if they do:) but furthermore, they take good delight and pleasure in the comforts and good things which their neighbours do enjoy, even as though it were their own: striving to follow that precept, which commands them to rejoice with them that rejoice, & to Love others as themselves, mourning with them in their heaviness. Apollo's. Here I have three things to ask you. First, Three doubts, whether ye think any godly person free from all covetousness? And then, whether the desire of more wealth and a better estate be covetousness? Lastly, whether a man may be covetous in his own goods? Aquila. To the first I answer negatively; There is no person by grace of regeneration wholly freed from covetousness, or any other sin in this life. It is enough for this time of their pilgrimage, that they are delivered from the curse and power of sin: so as neither covetousness, nor any other sin shall reign in them, or Master Luther confesseth that he was not troubled great lie with this vice. have force to condemn them. Howbeit, as the remainder of other sins is in God's children, so they are molested with the stirring and tickle of covetousness, more or less. The holy Prophet found an evil inclination of his heart, to desire earthly things inordinately, which made him pray, that God would not incline his heart to covetousness, Psal. 119. that is, give him over to that lust. Of this fault Christ often warned his own Apostles, amongst whom, one was overcome by this vice, and the rest no doubt were tempted with it, else Christ's warning had been in vain. It is well therefore, when resistance is made against the motions of Covetousness: for none shall altogether lack the egging of this Lust. 2. To your second demand, I answer affirmatively, That the desire of worldly wealth is covetousness. The nature whereof is expressed by three words of the Grecians (as I have heard you say:) One, signifieth the love Philarguria, Pleonexia. of money, another the desire of riches, and the third signifieth the lust of having more. And seeing the blessed Apostle, Hebr. 13, 4. doth set covetousness as the flat contrary unto contentedness, Let your conversation (saith he) be without covetousness, and Be content with that ye have; therefore, if our being satisfied, and resting pleased with our present estate be contentedness, than the desire of more, or of a better estate in the World, must needs be covetousness. Every man indeed, is bound to follow the duties of his calling, upon which he may desire and pray for a blessing, with condition & exception of God's will, so much and so far as he thinks meet, leaving the success thereof to his good pleasure. 3. To conclude, as a man may be a thief in his own, if he husband and employ it otherwise then God hath appointed, whose servant he is, and to whom he must give account: so he may be covetous even in his own goods, if he love them, set his heart upon them, and desire the bettering and increasing of them, otherwise then by submitting himself to the will of God; being ready to receive more if God will add and cast in more, with all thankfulness: yet being well apaid with that which is already, when God shall think it good, not to increase or amend it. Apollo's. This is indeed the sum of all that which ye have been taught, of this grace of contentment, and of all the other graces of the new man, which we have in our conference run thorough. What letteth now, but that we may come to the last fruit of an effectual calling, which consists in the special duties which we are bound to do, and perform towards others, in respect of some degree which is of God put upon us, or them, and so to finish this our work? Aquila. One impediment and let there is, namely, that we have I know not how (save that in such a heap of duties, some might easily be slipped by) neglected to speak of certain graces of regeneration. The one is Wisdom, so much commended in Scripture, charging us 〈◊〉. that we be wise as Serpents, Matthew 10. that we be wise concerning that which is good, Rom. 16. that we serve and love our brethren in meek wisdom, james 1. This being one special part of God's Image, and such a grace as guideth us in the use and practise of all the former graces: for so much as it is not only a foresight, or forecast of things which may happen, gathering effects by causes, and judging of present and future events by precedent accidents and occurrences; but it is also a faculty directing a Christian how to carry himself seemly, and as is meet for his profession in all parts of his duty; teaching him to 〈◊〉 general rules to particular occasions, that he may 〈◊〉 and do all things according to the 〈◊〉 〈◊〉 time, and place, and persons. He is indeed an 〈◊〉 man, whose heart is not only wise unto 〈◊〉 〈◊〉 faith in Christ, but also in the duties of daily 〈◊〉, through the wisdom of the Word; and surely such happy men, are all godly men: for as it is said of David, in respect of his warring against the Philistines, that he behaved himself wisely; so it may be said of every true Christian, in regard of their spiritual warfare, that they wisely behave themselves in it: which cannot be said of unregenerate persons, who have many of them knowledge to see generally what ought to be done, and not done; but they lack the wisdom which should govern them in their particular actions, according to the due circumstances, as they may please God in all their duties. The children of this world, excel the children of light in worldly wisdom; but in wise walking before God, the children of light excel the worldlings: whereof not one hath this true godly wisdom, howsoever clear-sighted they be in matters of their own credit and gain. Neither hath any worldly man the blessed gift of honesty, albeit they may do many things which be honest, and be reputed honest by men of the world, because they do such civil works as honest men do; yet they are destitute of Christian honesty, which is a fruit of the Honesty. Spirit, a companion of godliness, a quality of a sanctified heart, disposed so to practise all duties towards their Neighbour for God's sake, as they be very careful not to hurt them by doing any uncomely filthy or wicked thing in their presence or knowledge: therefore the true Christian man, he is the only honest man; yea, and he alone may be said to have an honest heart, an heart firmly resolved to be that in truth, which he seemeth to be. Finally, the gift of Virtue is proper to an elect man, who be blest of God with a special valour, courage, and strength of mind, whereby they can overcome hard things, and attempt great works with good heart; for the spirit of fortitude and virtue is in them, so as they are not easily daunted and discouraged: whereas unregenerate persons be either too base, or too bold and audacious, being void of that virtue which Peter exhorts goods Christians to join to their faith. Neither doth Zeal. any unregenerate man partake in the gift of true zeal; for howsoever many of them are zealous and servant, yet they are zealous amiss: either they are earnest in defence of their own opinions, and of men's traditions, as were the blind jews, and Paul being yet a Pharisie; or if their zeal be for good things commanded of God, or against evil things forbid by him, yet either it is not according to knowledge, as in those which were servant for the righteousness of the Law, to set it up, and to pull down the righteousness of Christ; of whom the Apostle speaketh, Rom. 10. I bear them witness they have a zeal, but not according to knowledge: or if they do know what they do, yet their striving for known good things, and against known evil things, is neither in a good manner, nor to a good end; as it is written of jehu, that he was zealous for the Lord of hosts: but yet his heart was not aright, he sought not God's glory, neither was his heart touched with love and compassion towards men. And thus it is with the zeal of all natural men, it is both blind and bitter; but it is otherwise with the zeal of regenerate persons, which is tempered with charity, and guided by knowledge. The zeal of the righteous maketh them earnest against known evil things, to hinder them, and against known good things to further them, according to their means and calling; so setting before their eye only the glory of God, as the mark they aim at in all their zealous courses; as they have a charitable respect of their brethren, to bear with their weakness, to pity 〈◊〉 〈◊〉 and miseries, to labour their conversion, never pleasing themselves in their zeal, further than it may please God, and profit man: wherein yet this is to be considered, that when respect and favour to man is directly against the glory of God, their true and god 〈◊〉 〈◊〉 is blind, and will not see; deaf, and will not hear; the extremities of men: as appeareth in the zeal of the Levites, putting to the Sword their brethren and 〈◊〉 at God's commandment; 〈◊〉 33: also in the zeal of 〈◊〉 and Elius, putting them to death severely whom God would not have to 〈◊〉; I Kings. And touching Zeal, I have furthermore learned thus much, that it ought to go with, and accompany every good duty of our general or especial calling; as we are commanded, to repeat, and be zealous; 〈◊〉. 3. and it is told us, Galathians 4. that it is a good thing to be earnest in every good thing. Our prayers must be with zeal, also our thanksgiving, our hearing, our preaching, our giving of alms, our counsel, our repentance, and all other particular works; as in the Law no sacrifice was accepted without salt, so is no duty pleasing unto God without zeal: coldness, and lukewarmness, are both odious to God, as also fiery bitterness, without diferetion and love; but wise and charitable zeal is his delight. Apollo's. Nay friend Aquila, I thought of those four graces, but you have bestowed them in a good place; not only because better late than never (as we say) but because amongst common duties they are somewhat more general than the rest; and therefore well singled out, and set apart by themselves. And now let us consider of such graces as enable our elect and called Christian to discharge such duties as he ought to do, by reason of his degree and particular calling wherein God hath set him; for hitherto you have dealt in such gifts as concern the general vocation of a Christian. Aquila. Sir, it is a thing commonly taught us, that every Christian besides his calling of Christianity, common to him with other, hath also a particular person put upon him; yea, sometime one Christian beareth many and sundry persons, being both an inferior, as a child, or servant, subject, hearer, soldier, wife, maid, or daughter; and being also a superior, as Father, Prince, Magistrate, Mistress, or Mother, Captain, or Counsellor, or judge. Now this charge lieth upon every Christian, and such grace is given 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 godliness which they have as Christians, in that particular, or in 〈◊〉 particular places wherein they are seated and settled of God, and that with all diligence, and sidelity; uprightness, and constancy. The wife gives reverence and submission to her husband, in respect of his prehemmence in graces and authority; Ephesians 5 verse last; the husband loveth his wife as a daughter of Israel, and member of Christ, and out of this holy affection of love careth for her; I Peter 3. 7. beareth with her infirmities, cherisheth, instrusteth her, and protecteth her. Father's are not bitter to their children, but in mildness & wisdom bring them up in the instruction and nurture of the Lord; Ephesians 6. 3. Children do love, reverence, obey their Parents for the Lord, Ephesians 6. 1. witnessing their honour towards their Parents, especially in this, that they make no choice of their trades, and matches, without their privity and counsel. Servants not out of fear with eye service, but in singleness of heart study to please their bodily Masters; Ephesians 6. 5. 6. and these again are willing to do that which is equal and just, both touching the bodies and souls of their servants, knowing that they also have a Master in Heaven; Calosians 3. verse last. The Pastor feeds his flock, not for filthy lucre, nor by constraint; 1 Peter 5. 2, 3, 4. but out of a willing mind, showing himself an example to the flock. The flock and people on the other side acknowledge him, and have him in singular love for his work sake; I 〈◊〉 5. The Magistrate kindly tendereth his inferiors, as his children; job 29. and mildly ruling with justice, giveth praise to such as do well, and punisheth those that do evil; 〈◊〉 13. 2, 3, 4, 5. And finally, inferiors and subjects obediently submit themselves unto their Rulers, as unto Fathers, doing with readiness their just commandments, and with patience bearing even their unjust punishments. Thus have I given you a certain taste of these singular and special duties; for neither time, nor your infirmity will permit us more largely to discourse them: only this I think good to add, that it is the property of all saving graces which we have named, and of the others which we have forgotten (for who can remember all) to wax and increase, till they come to perfection; as the young fruits groweth till they be ripe: it pleasing God to follow his first graces with new supplies, till he have finished the work which he hath begun; 〈◊〉 1. 4. So it is not with the wicked, whose gifts decrease, and at last 〈◊〉 and fall away, as leaves in winter fall from the trees; they being as the chaff and dust, which having no steadfast firmness, be therefore soon 〈◊〉, Psalm 1. 5. Whereas the godly, which are as a tree planted by the River's side, brings forth fruit in due season, whose leaves are always green, and look whatsoever they do, it prospereth; Psalm 1. 3, 4. And now (good Sir) if it please you, we will shut up this our conference, with this short Prayer. O eternal, most wise, mighty, and merciful God, we give thee thanks for all thine a Election. Elect, whom thou hast according to thine eternal will b calling. called effectually by the c Means of calling. Ministry of the Law and Gospel to thy Son, d Illumination. opening their eyes to see him to be their Saviour, and their e Opening the heart. hearts to embrace him with affection, being satisfied with him, and so working in them that most worthy f Faith. gift of faith, whereby being g Union with christ. united and incorporate into him, they partake with his h justification justice both active and passive, for their perfect justification before thee, and i Sanctification with his Spirit for their unperfect sanctification in this life, having power given them both to abide the k Spiritual conflict. combat with remaining corruptions, and upon wounds and foils received in that encounter, to arise by l Repentance. repentance, and also to be able to witness the truth of their repentance, by the constant exercise of all good m Good works. works, furnishing them with needful graces of all n General graces. sorts, for the o Uprightness sincere service of thy Majesty, and of their brethren, according to their p Particular gifts. several estates and degrees; good Father, we bless thy blessed name for these works of thy grace in them all, and pray thee heartily both for their continuance in grace q 〈◊〉 unto the end, till they be perfectly glorified in heaven, and that the rest of thine Elect, who as yet are not gathered, thou wouldst hasten their conversion and calling, to fulfil in them also the good work of thy pleasure with power, r Increase, or growth. increasing them in all goodness, & protecting them against all enemies and evils, till the great & s Glorification glorious appearing of thy Son jesus; to whom with thee and thy holy Spirit, be all praise, honour, and glory, now, henceforth, and for ever. Amen. Finis laus Christo, nescia finis. Errata. IN Page 6. Line 20. Read capable. p. 13. l. 6. r. service, for show it: p. 16. l. 31. let the comma be after them: p. 19 l. 3. r. desert: & l. 17: r. for a certain time, as they, etc. p. 21. l. 26. r. Sacrament: p. 29. l. 15. r. calling: p. 36. l. 13: after proceed, r. and go: l. 19 r. it. after upon: p. 37, l. 14. after keep, 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 work: p. 111, l. 5, r. against the first Table after sin: l. 24, after Christ, r. because they are such: p. 116, l. 8, r. unexpressible: p. 110, l. 27, r. oneness: 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. work, p. 188, l. 22, r. after then, to be exalted: p. 190, l. 11, r. falls, 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 Dives: p. 248, l. 16. r. halted: l. 27, r. renewed: p. 250, in the margin, r. meetness: p. 263, l. 10, r. that evil which is our own afore being: p. 287, l. 27. r. awful: p. 290, l. 7, r. guardian: 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 only.