Saints by Calling, Dialogue · Part 9

Saints by Calling · Dialogue · Part 9

p. 272The ninth part of the Dialogue; Of particular good Workes: first concerning God.

Of the LoueLove of God.

Apollos.

NOw Neighbour Aquila, your constancy in following this conference, makes me thinke you are like him, of whom it is written; That where hee beginnes a good worke, he will finish it. You hauehave taken in hand a good worke, and you are desirous to accomplish it; and to tell you truth, so am I too: and now that we draw toward an end, let vsus keepe close to it, till we arriue where we would be; there is nothing so hard, but constant labour will ouercome it at last.

Aquila.

Constancy in any thing aduisedly taken vp, is a very commendable thing: but Sir according to your counsell, let vsus fall to our worke… Wee hauehave spoken of good workes generally, wee are now to handle some especiall good workes, which are more excellent and necessary, and whereupon all the rest doe depend: what choyce shall we make? what good workes shall we single out from the rest, therein to spend our time?

p. 273Apollos.

My aduice is this: Whereas good works be all duties whereby either God or our neighbour be serued and benefited, and the duties which we owe to God are cheefe, as cause and ground of the rest: first,First of the workes of the first Table. we will cull out such principall good workes as concerne God immediately, namely, the louelove of God, 2. his feare, 3. of trust in him, 4. thankesgiuing, 5. prayer, 6. reuerence towards his name, 7. sanctifying his Sabbach, and lastly of patience in suffering: and then wee will descend to such fruites of faith and repentance as do belong to our neighbour. For the first and great commandement is to louelove God with all the heart, andMat. 22.Matt 22 next, to louelove my neighbor as my selfe.

Aquila.

I do well approne of this order; not onelyonly because I know no better, but because I iudge it to bee the best and fittest. Let me then heare you tel me what it is to louelove God? wherefore wee stand bound to louelove him? and what it is that begets in vsus the louelove of God? And then if ye wil, declare the measure and manner of this louelove, how much it ought to bee, and how it may be discerned to be in vsus: & withall of the effects which this louelove will be get in his children.

Apollos.

LoueLove is such an affection of the heart, asLoueLove of God: what it is to louelove. desireth to be knit and neerely ioyned to the thing or party loued. This is the nature of louelove, so to carry the1. Commandement. heart with desire vntounto that which is loued, as nothing will content till it be enioyed and had. The trueth of this may appeare in that louelove which is inordinate: and also in all well gouerned louelove. The theefe, the adulcerer, the gamester, the couetous, are by their louelove (such as they beare to their booty, their whores, their game, and gaine) so possessed, as they are then quyet and not p. 274before, when they hauehave and bee ioyned in one to that which they louelove: as their parting from the thing loued and losing it is their greefe, yea sometime their death: so their being with it, and hauing it, is their contentment, and ioy, and life. Stories and experience afford vsus sufficient proofe heereof. We see the Gamester neuer well but when hee is at dice, or cardes, or other game. The Fornicator is neuer at rest, vnlesse he bee with his harlot. The Couetous man is best pleased, when he lookes vponupon, or fingereth money. Now, in well-gouerned louelove it is right so, whether it bee naturall, or humane, or religious. Beasts which out of narall instinct do louelove their yong, how do they fare? what discontentment they shew when their yong are taken from them? How doe Parents greeue and take on for the death or absence of their children whom they louelove; being well pleased and delighted when they enioy their presence and company? In that humane louelove which is amongst friends, it fareth after the same manner. Let the example of Ionathan and Dauid teach it, 2 Sam. ch. 1. What pleasure tooke they in each others presence and wel-fare? And how bitter was it to Ionathans heart, that it should go amisse with Dauid, and to Dauids to misse Ionathan his friend, whom he loued as a wife her husband?

This is also the nature of religious louelove: Such asWhat it is to louelove God. louelove God, or Christ, or his word, or people, they couet to be linked vntounto them as neerely as may bee, delighting themselues in the partaking with them, being much troubled for the want of them: as is to be seene in the example of the Church in the Canticles, Cant. 5, 6. when her beloued was for a time gone from her: p. 275and eueryevery faithfull soule findeth it to bee their griefe, to be held a while from the word, or from their presence, or conference with God. See Psal. 42. also Psa. 84, 1, 2, 3. vponupon all which I conclude, That the louelove of God is that affection which maketh the christian soule take comfort & contentment in the communion with God, desiring and delighting to be more and more streightly knit to him, and more fully to participate in him and in his gracious blessings and louelove tokens.

Sundry are the causes for which Gods people oughtWhy God is to be loued. to louelove him thus: For, they are his creatures, he their maker; they his seruants, hee their Lord; they his friends, and which is more, his children, & he their deere Father in Christ; yea they his spouse, hee their husband: so as they are tyed and bound to him by all bonds of louelove and duty: God beeing vntounto them in a most speciall manner all these things wee hauehave sayde. Moreouer, he loued them first, before they loued him; yea being his enemies, hee loued vsus when wee hated him, and gaue vsus a sufficient pawne of his louelove, euen his owne Sonne, to be a man, to bee a seruant, yea to be a slaine sacrifice for vsus. And withall, hath by his holy Spirit which he hath giuen vsus, shed abroad this louelove in our hearts. VntoUnto all which, if we will adde the consideration of all the good which he hath already done to vsus in our bodies and mindes, in earthly and heauenly things, and the great things which we hope to hauehave heereafter, and the straite commandement which it laide vponupon vsus, to louelove the Lord our God; and that if we louelove him, the commodity is not to him, but to ourHow much God is to be loued. selues: then will it easily appeare, how diuerslie and greatly we are obliged to this God, to render him this p. 276duty of louelove; where in that we may proceede well, we are to know, that as our measure of louing him, must be to louelove him aboue measure, as he hath loued vsus infinitely, and is that most perfect goodnes and beauty worthy of perfect louelove: so our rule to guide our louelove,By what rule our louelove is to be guided. is to louelove him, not for his benefites and good things onelyonly or cheefe, but to louelove all other things in God, and for God, and God for himselfe, euen for his most sweete and gracious mercies, and for his vnmeasurable holinesse and truth.

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

This pure louelove and vnfeigned, it is engendred fromWhence our louelove to God springeth. the sense of Gods louelove towards vsus; whence ariseth in our hearts a louelove towards him: as it is written, We louelove him, because he first loued vsus, 1 Iohn 4, ver. 19. Thus it is saide of the woman, Luke 7, 47. that because many sins were forginen, therefore she loued much. Thus it is when the louelove of God is manifested vntounto vsus in the forgiuenes of all our sins, and so in our reconciliation with God by Christ, this louelove constraines vsus to louelove God ardently.2 Cor. 5, 14.2 Cor 5:14 Because he hath so loued vsus, as to giuegive his Son for p. 277vsus, we are moued, and that most iustly to louelove this most louing and mercifull God. And this is it which is written, that Faith worketh by louelove; Galat. 5. 6. For after that once we beleeue the promise of grace, and by faith hauehave laide hold on Gods mercies offered in Christ; this faith sets on worke our louelove to God-ward first, and afterwards towards such as God would hauehave vsus louelove, euen to our enemies. And this is the proper effect of ourWhat be the effects and signes of our louelove to God. louelove towards God, namely, that it bringeth forth another louelove, wherewith we louelove, and be ready to do good to all men, especially his Children: it being so, that we cannot louelove him which begetteth, but wee must needs louelove them which are begotten; 1 Iohn 5. 1. For as it must needs follow of Gods louelove to vsus, that it stirre vsus vp to louelove him, so it is necessary that our louelove wherewith we louelove him, doe cause vsus to louelove all that beare his Image; especially such as beare it by regeneration: Insomuch, that if any man say; He loueth God, and yet hateth his brother, surely that man is a lyar, and hath no truth in him; 1 Iohn 4. And this louelove of others, is such a fruite and effect of our louelove to God, as it is a speciall token whereby to iudge of the truth and sincerity of it. Whosoeuer then loueth other men, namely, such as are Gods Children, in this respect as they belong vntounto God, and because he commandeth louelove towards them; I say whosoeuer vponupon these grounds vnfeinedly loues his Neighbour, (friend, or enemy,) this is an euidence of a man truly louing God: for he that saide, That hee cannot louelove God whom he seeth not, who loueth not his Neighbor whom he doth see; 1 Iohn 4. 20. hath also saide; If we louelove one another, his louelove … perfect in vsus: 1 Iohn 4. 12. That is, herein we hauehave a testimony of our louelove, where with we p. 278louelove God, that it is not counterfeit, but sincere, because we doe by louelove embrace one another for his sake, euen to please him.

Aquila.

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

Apollos.

It is true which you say, the proper effects are best meanes to iudge of the cause; and the selfesame effects which be markes of our louelove, be also duties and workes, which such as louelove God are bound to doe: which if they be not done, will testifie that all profession of the louelove of God, is but dissimulation. Such persons as doe in truth beare a louing heart toMore proofes of the sound louelove of God. God, it will leade them to an hearty louelove of his Word; which is to be seene in Dauid, a man, if any other, very full of louelove towards God; the zeale of whose name, had euen eaten him vp: Psalme 119. 139. And this hee witnesseth herein, that his Word was his delight; Oh (saith he) how doe I louelove thy Law! Psalme 119. 79. My delight p. 279is in thy Commandements, verse 47. Thy Testimonies are Such as louelove God, do louelove his word, which they shew forth by 1. hearing, 2. marking, 3 remembring, 4. laying it vp in their hearts, 5. delighting in it, 6. by meditation, 7 praise 8 and practise or keeping it.better to mee then thousands of gold or siluer, verse 72. They were as sweete to his soule, as hony is to his mouth; verse 103. Now whereas hypocrites seeme to hauehave the louelove of the Word, it is but in seeming; for they louelove it onelyonly for knowledge sake, the desire whereof is a thing agreeable to Nature; but Gods Children louelove it, because it is the trueth of God, and their appointed food and nourishment, whereby they are to be fed to life eternall. And further, their louelove to it doth breed (which is not to be found in any hypocrite) an earnestHypocrites delight in knowledge, but not in the thing (to wit, Christ) known and vnfeined desire, care, and endeauour to doe it, and practise it; wherein they well declare how well they louelove God: As it is written; If ye louelove me, keepe my Commandements: Iohn 14. 15. And yet more plainely afterwards, verse 21. Hee that hath my Commandements, and keepeth them; (that is to say, striueth what he may to keepe them) this is he which loueth me; see verse 23. to the same purpose. All which signifying thus much, that Christ Iesus taketh triall of our louelove towards himselfe, by our louing, and out of louelove, labouring to doe his will reuealed in his Word. As on the one side, our louelove to him is manifested, by hating and flying such euils as he hath forbid, according to that is saide in the Psalme; Ye that louelove the Lord, hate the thing that is euill: Psalme 97. 10. And Psalme 119. 128. I esteeme all thy Precepts most iust, therefore I hate eueryevery euill way: So on the other side, the delight we hauehave in seeking to know the Word, for this end, that wee may be the doers of the good things commanded therein, it is a good and sound proofe of our louelove to God, the Authour of the Word: who will be loued in his Word, and trusted p. 280in his word, and feared according to his word; whereof wee conclude, That louelove of God, which is seuered from louelove and obedience of his Word, to be hypocriticall. It is also an infallible marke and duty of sound 2Their louelove to Gods Children, it is both in affect, and effect, in word and in worke.louelove towards God, to louelove him in his Children, and his children in him (as was touched before) when not for pleasure we hauehave in them, or profit by them, or for alliance or acquaintance sake, or any morall perswasion; but principally for their adoption sake, and for the likenesse which they hauehave with God by their grace of sanctification, wee hauehave our affections more set towards them, then towards any other which are not such; yea, though they be our naturall brethren and sisters. Moreouer, all louelove hath a**A feeling, & suffering together. simpathy, or fellow-feeling, causing 3mutual ioy or griefe, according to the nature of the things which happen: so it is here. Gods Children as they greeue to see God disobeyed and dishonoured, his Word hindered or abused; so they reioyce to hauehave him pleased and honoured, or his Word and kingdome aduanced. Example whereof we hauehave in Dauid; Psal. 69. 9. Acts 14.Acts 14also in Iohn 2: in Paul and Barnabas, and others, whoThey rent their cloathes, &c. hauehave beene moued in Gods cause as in their owne; and more taking to heart things which hapned either with, or against Gods name, then their owne; a true note of true louelove. This is also a property of louelove, willingly to praise whom wee heartily louelove; as hatred appeares by discouering faults and fraileties, and vpbraiding in reprochfull sort, such as offend with their infirmities: so louelove delights to lay open and commend the perfection of that which is loued. This is to be seene in mariage louelove, and in the louelove of friends; so it is also in Christian louelove: it stirreth vp to the searching out and commending p. 281of the excellencies of God. I will louelove thee dearely O Lord my strength (saith Dauid) the Lord is my rocke, my fortresse, and he that deliuereth me; Psal. 18, 1. Dauids louelove which he bare to God in his heart, filled his mouth and his Pen too with the praises of his God. Whereof also there is an example in the Spouse of Christ, in Canticles 5. 10. My beloued (saith he) is white and ruddy, the fairest of ten thousand; shee loued much, and therefore shee praised much. Adde vntounto all this, that louelove doth not onelyonly mention with ioy & gladnesse the praises of God; 5but (as we vse to say, shew me your louelove by your gifts)Amor, sui diffusivus. it is content to be at cost with God, and to bestow gifts for his sake: for Gods Children out of their louelove vntounto God, they doe first giuegive themselues vntounto God, euen their soules and bodies, to doe him seruice in practise of all duties commanded. Euen as the Israelites brought their sacrifices freely, to offer them vntounto God vnderunder the Law; so the faithfull willingly offer themselues a liuing sacrifice vnderunder the Gospel; Rom. 12. 1, 2. They giuegive also their graces, and set them on worke towards him, and their brethren; as they receiue of God whatsoeuer graces they hauehave, so they doe returne them vntounto him, to honour him, and serue their brethren with them. The hypocrite as he loues God for his benefits, and so long as hee doth bestow good things on him; but let God once take away his blessings, the cause of his louelove, and then his louelove faileth him; his blessings and the hypocrites louelove liue and die together: so the gifts and graces which the hypocrite hath, are referred not vntounto God, to glorifie him therewith; but to the pleasing, profiting, and praysing of themselues, as their owne conscience will tell them, if they will hearken vntounto it, and beleeue p. 282the testimony thereof. It is otherwise with the godly, who in the vse of their gifts seeke not themselues, but God, whom they louelove; and vponupon whom they are ready to bestow not themselues alone, and their graces, but their goods too: which albeit God hath no need of, because gold is his, and siluer is his; Hag. 2. 9. Psal. 50. Yet when we giuegive forth his goods to the maintenance of his worship, or the place of his worship, or the Ministers of his Word, or to the reliefe of others the Saints & members of Christ, then we doe honour the Lord with our substance, and doe giuegive it vntounto himselfe: As he will openly acknowledge at the last day; What ye did to one of these, ye did it to me: Mathew 25. Martha loued Christ, Iohn 11. and the woman spoken of, Luke 7. 37. Also, the women mentioned, Luke the 8. 23. and all they declared their louelove to him by their charges and cost, which they put themselues to for his sake. That we cannot doe to him in his person as they did (because he is gone to Heauen, and hath now no need) we are to doe it to him in his seruants and people; which is taken as a fruite of our louelove to himselfe. And as our cost about him, so our 6labour and paines for him doth speake forth our louelove: for true sincere louelove is diligent, and sticketh at no paines to please or pleasure the party loued. What labour did not Christ endure, that he might expresse his louelove to his Church? and what paines ought we to beare, to expresse our louelove towards him? Such as louelove riches, or pleasures, or honours, it is a wonder to see how exceeding great their paines be to compasse them. And such as truly louelove God, as they louelove nothing aboue him, so their paines which they take to glorifie him in the inward mortification of sinfull lusts, and the outward performance p. 283of all outward obseruations, doth farre surpasse the paines which they take in all other things of their owne. The indefatigable and intollerable labour and toyle of body & mind which Christ did vndergoe, and which Paul also did endure, about the redeeming, and instructing of the Church; the incredible paines which in prayer, and preaching, and liuing well, both Iames is reported to hauehave made his knees hard … Camels knees, with labour in prayer.Iames, and the rest of the Apostles hauehave suffered; it clecrely demonstrateth, that the louelove of God and his Church is painfull and laborious. There is nothing so hard which louelove will not ouercome; all paines to it seeme pleasure and pastime. As they then which sticke at their paines, and with-draw their hand from labour in the things which concerne Gods glory, and their owne eternall good, doe sufficiently tell vsus how little and poore their louelove is: so the great and constant paines, which neither of vaine-glory, nor of any corrupt respect, but in vprightnesse of heart Gods Children put themselues vntounto, that they may execute the will of God in their callings; is their acquittance and testimoniall of the great measure of their louelove to God-ward. Finally, they make it 7appeare yet more thorowly herein, that there is nothing greeueth them so much, as the want of Gods presence and fauour, if at any time he with draw his louing countenance from them. It is not the losse of any worldly thing, how precious or commodious soeuer, doth afflict them so much with heauinesse, as the displeasure of God conceiued against them for sinne. King Dauid banished by Absolon, wept bitterly, not so much2 Sam. 15.2 Sam 15 for losse of his Kingdome, as for Gods anger against him. Whereas such as doe but onelyonly pretend to louelove God, they doe not chiefly ioy in his fauour, but in their p. 284outward comforts; neither is their greatest griefe for the displeasure of God against them, but for outward damages and harmes, wherein they bewray that other things are more loued of them then God himself, whatsoeuer they say. It is cleane otherwise with the godly, for in them the holy Spirit of louelove doth engender more ioy in the perswasion and feeling of Gods fauour, then **Dauids mourning, Pe ters teares. Christs agony, doe manifest this truth.worldly men hauehave when their Corne, and Oyle, and Wine doth abound; and more hearts sorrow in missing of Gods gracious presence, then a mother conceiueth for the death of her onelyonly sonne: a strong euidence that God is their cheefe louelove.

Aquila.

These things shall moue me I trust to preferre God, and Christ his Sonne, his Word, and Children, in my louelove; and to straine my selfe by all meanes to declare that I account of God, and delight in him aboue all things; endeauouring how I may attaine neere vntounto that which is commanded, euen to louelove him with all my heart and strength: and though I cannot perfectly, yet I will pray for grace, that I may louelove him yet more feruently, and lesse fainedly. Now Sir, may it please you that wee passe forwards vntounto that other worke of fearing this God, which after his louelove is next to be spoken of?

Apollos.

Well pleased so to doe. If I first aduertise you of something which almost I forgot, namely; that as our louelove to God is approued, by our praises of those good things which are in himselfe, and be done for vsus; so hee takes it as a great fruite and signe of our louelove, in our necessity to make him our refuge and helpe, by calling vponupon him alone in all our distresses.

Aquila.

Ere ye set vponupon your new worke, doe make p. 285this point plaine: for me thinkes God doth rather herein witnesse his louelove to vsus, in that he would be found of vsus when we seeke, and in affording vsus liberty and leaue to come vntounto him; then we which seeke and come vntounto him, doe thereby testifie our louelove vntounto him.

Apollos.

One would thinke that it were so, that ourPrayer, a fruit and token of our louelove. suing and begging things needfull of God, should more vtter our need and want of him, then our louelove to him; yet so it is, that our prayers are good proofes of our louelove: for seeing vponupon the good successe of our prayers, when they are heard and granted according to Gods promise; there doth follow the demonstration of Gods great mercy and truth, in keeping touch with his Children to the praise of his name: therefore Gods Children out of a louelove they beare vntounto his name, doe seeke and sue vntounto God, not so much to be holpen and succoured, as that in the fulfilling of his Word made to their prayers, his goodnesse and truth may appeare to his glory. For God himselfe saith, that when he heareth his people that cal vponupon him in their trouble, they are bound to glorifie him; Psalme 50. And the louelove of this glory moueth them to pray, rather then the desire and hope of their owne good: happy is the soule with whom it is thus. Henceforth we will speake of his feare; for of the louelove of God enough hath beene spoken already.

Aquila.

Doe ye iudge of the feare of God to be suchOf the feare of God. a worke as is peculiar vntounto the Elect & regenerate persons? We reade of many wicked men, who hauehave feared God. Foelix an Heathen, feared and trembled at the hearing of God and his Word; Acts 24. 25. Pharaeh was afraide of God, and therefore prayed Moses to entreate for him, to remoue the plague from him; Exod. 8. 8. Ahab p. 286as lewd as he was, being a man sold to doe wickednesse, yet was not voide of the feare of God, which enforced him to humble himselfe in sack cloth and ashes; I Kin. 21. 27. And infinite others which belong not to God, but were strangers to him, yet their hearts were not wholly estranged from his feare.

Apollos.

Many euill men which liue in the ChurchThe feare of God, how it belongs to the wicked. vnderunder a standing Ministery, doe attaine by the power thereof vntounto a shadow of Sanctification, such as shall worke a certaine reformation in them, but a sleight and light one, not sound and thorow, such as seasoneth and changeth the heart; and vntounto a resemblance of repentance, so as they doe many workes of repenting persons, they hauehave a certaine greefe and seare of sinne, they in a sort humble themselues, confesse their sinnes, leaue many sinnes touching the outward act and worke: but neuer come to purpose in their heart to endeauour an vtter forsaking of all and eueryevery sinne, with a true hatred and loathing of sinne, as it is the offence of a good and righteous God; and they doe many workes, which for the matter and substance of the worke done, are good, but yet they are not done in a good manner, and to a good end, out of a heart purged by faith, respecting Gods glory: so they hauehave a shew of louelove to God, and of fearing God. Howbeit, they are but counterfets in all, and namely in their louelove, which is not of God himselfe, but of his good things, where with their louelove doth arise and fall. They are likewise hypocrites in their feare, which is seruile onelyonly in regard of Gods power, and strict iustice; and of that punishment which his powerfull iustice hath either threatned, or already inflicted vponupon them. Their feare is not towards God for p. 287his mercies, and because hee is vntounto them a gracious God and Father; but because hee is righteous, armed with might to hurt and plague them: as the Apostle speaketh of circumcision of the Israelites, and of Abrahams seede, there is not one kind of these; so it is of the feare of God; it is not single and of one kind, but it is diuers. There is an Israelite, and an Israelite; one in heart, another according to the flesh: a circumcisionRom. 2, verse last.Rom 2 inward and in truth, another after the letter, and outward in the flesh. So there is a feare, and a feare; aFeare of God, twofold. good feare, which wee are exhorted vntounto, and an euill feare which we are called from. Feare not (saith Moses)Exod. 20. 20.Exod 20:20 for God is come to proue you, that his feare may be in you, that ye sinne not; Exod. 20. 20. See in this one short sentence, that they are bid not to feare, and yet charged to hauehave Gods feare in them: for there is a feare slauish1. A seruile feare; of this feare it is true which is commonly saide; and seruile, arising out of the gultinesse of sinnes, and strengthened with dread of punishment from the righteous power of God. This feare correcteth notWhom wee feare, we hate, and wish they were not. sinne inwardly, it may well bridle some sinne, and restraine from the externall worke of sinne; but it doth not at all reforme the sinner inwardly, who is the more driuen from God by it; and we are dehorted from such a feare. And there is another feare which is filiall and2. Filial feare. child-like, which proceedeth from Gods mercies in Christ, and bringeth sinners neerer in heart and affection to God, holding them closer to him in all lawfull respects, not to offend him, but in all things to obey and please him. This difference of feare may be expressed by this comparison: There doth at one timeSimile. stand in the presence of a Iudge his owne sonne, and a male factor; the one loth to misbehaue himselfe in his p. 288fathers presence, for the louelove and reuerence hee hath towards him, whom he hath alwayes found a benigne tender father to him; the malefactor for beareth also all lewd and disordered actions, in feare of the Iudges power, which he doth hate, and of the sentence of death, which he abhorreth. So it is here; euill men being in Gods presence, are restrained and kept from many euils, but it is through dread of his reuenging hand; asSimile. seruants are brought to doe well through dread of the whip: whereas the godly, howsoeuer the infinite power and iustice of God be dreadfull to them, and they often meditate of his fearefull iudgements against sin, to enure their hearts the more to awe and trembling, (their flesh or old man hauing great need of such terrour to bridle them) yet it is the sweete mercies of God in the forgiuenesse ofso many sinnes, and calling them to so great glory, which worketh in them a reuerent regard of Gods will, not to transgresse it; no child being so loth to displease his most kind father, as the godly are to displease their louing Redeemer. To this purpose they doe endeauour to set themselues (as it were) in the presence of God, considering that his eye which is the Iudge of the World and their heauenly Father, is euer vponupon them; and in this consideration they labour to carry themselues as becommeth them, who are euer before the face of such a Maiesty, abandoning that which is contrary to his Word, and may prouoke him; and carefully doing such duties as are liking and gratefull to him. This is the ingenuous feare of Gods Children, which bringeth forth these effects in them: first, it restraines them from sinne, euen as touching the inward affection, as it did Ioseph from incontinency, p. 289the Israelites Midwiues from cruelty, … from exaction and oppression of the people; yea, it hoideth backe from all sinnes, great and little, secret, as well as open, and that because they are sinnes and offences of God: whereas the feare of the wicked keepes him from grosse and open, but not from small and priuate sinnes, and that for the paine onelyonly, and not for conscience to God. Secondly, it constraines them to doe good things commanded, out of a care to please God. When Abraham offered his Sonne, that which moued him, was this; for that he feared God; Gen. 22. 12, Iob was a righteous man, and did iust things; for he was a man fearing God; Iob 1. 1. Thirdly, it seasons the worship of God, that is to say, the seruice of God: Psal. 5. 7. I will draw neere to thy Temple in feare, &c. Insomuch as often the whole worship of God is thereby signified, as in Acts 10. In eueryevery Nation, he that feareth God, &c. Fourthly, it seasons our louelove to God, as in a Subiect that loueth his Prince for his excellent goodnesse and bounty, his louelove towards his Soueraigne is beautified by a reuerence of his Princes Maiesty: so it is here. Fiftly, it driueth away security, it awakes slothfulnesse, and makes watchfull. And lastly, it beates downe pride, and high mindednesse; as it is written: Be not high minded, but feare; Rom. 11. 20. These seuerall fruits and effects of the feare of God, are so many perswasions to moue vsus to embrace it, whereunto wee are prouoked by other reasons also; as namely because God hath so streightly and often commanded it: Feare God; 1 Pet. 2. 17. Againe, Feare him that can kill body and soule; Luke 12. which doth shew it to be a thing pleasing to him. Also, it is a gift of God, yea, one of p. 290his speciall and peculiar gifts, which hee vouchsafeth vntounto his Children; into whom he hath promised so to put his feare, as they shall neuer depart from him; Ier. 32. Moreouer, the feare of God is a mans best wisedome: As it is written; The feare of God is the beginning of wisedome: it hath great promises euen of blessednesse made to it; Blessed is the man that feareth God. It is the gardenPsal. 112. 1.Ps 112:1 of all vertues, which are preserued by an ho'y feare ofProu. 26. 27.Prov 26:27 God; it is the enemy of all vices, which cannot raigneProu. 8. 13.Prov 8:13 where the feare of God hath place. Besides, the examples of the godly, and the approbation of the feare of God in them by the holy Ghost in Scripture, should greatly excite vsus to it. Cornelius is commended for this, that he was a man that feared God, and all his houshold; Acts 10. 1. Also Iob, that hee was a man fearing God; Of Ezra, it is said hee feared God greatly.Iob 1. 1. Of Hezekiah it is saide, that he made the feare of God his treasure; Esay 33. 6. Also Obediah, Ioseph, Daniel, and others highly praised in this respect. As on the other side, it is laide downe as a marke of a wicked man, not to feare God; Rom. 3. And as the want of it hath beene the cause that wicked men hauehave quite fallen away from God, as in Pilate, who feared not God, but Caesar, and he slew himselfe; the like is to beseene in Achitophell and Iudas: so the weaknesse of it in Gods children, hath beene occasion of sundry falles, as of Peters abiuring, through too much feare of man, and too little feare of God; and in Dauid counterfeiting himselfe to be an Ideot, or mad, through feare of Achis, King of the Philistians, and sundry others, which out of little feare of God, and too much feare of man, hauehave done euils, or denied the truth. Therefore (Gods Children) are to labour not onelyonly for sound feare, but p. 291for a great portion of it, to hauehave it, and to hauehave it abundantly, as that it may preuaile ouer the feare of the flesh, to feare God as he should be feared, according to the greatnesse of his Maiesty and power.

Of trust or confidence in God.

Aquila.

AMongst other things spoken by you touching theGod must be feared accordingly. feare of God, your last words of fearing God accordingly, be very worthy of all Christians to be thought on: for it is not enough if we will doe our duties and be safe, to feare God, and to doe it sincerely, vnlesse we doe feare him accordingly: that is, considering our owne infirmities, how weake wee are and prone to euill, vnable to doe well, feeble to resist encounters, and to beare off assaults, stumbling at eueryevery straw, and fearing eueryevery bush, or shaking of a leafe; and the malice and force, the subtilty and guile of our visible and inuisible enemies, how many, furious, and crafty they be; also considering, how sundry men stronger then our selues, hauehave beene surprized and ouertaken by them: moreouer, the awefull Maiesty of God, his terrible iustice, and almightinesse, so hating sinne, so able to annoy and hurt sinners, the infinite goodnesse and mercy and holinesse of God, so louing the righteous, so willing and able to blesse the iust; all these being duly pondered, it would be the duty and worke of all men to pray, and vse all good meanes that they may feare God, and feare him much and plentifully, and continually. And to speake truth, how can hee bee too much feared, that hath already done so p. 292much for vsus? of whom also we looke for so much; from whom commeth all good: without whom nothing can be had that is helpefull and healthfull vntounto vsus; hee gouerning and disposing all things as he will, hauing all creatures subiect to his will and pleasure: Angels, Men, Diuels, Beasts, to make them friends, or enemies. Blessed is therefore the man whose heart is alwayes, and much in his feare, being afraide of sinning against God, as of the greatest euill that can befall him; and studious of pleasing God, as the greatest good that can come to him. But now Sir, I would heare you proue vntounto me, that to trust in God, is such a worke as the faithfull alone can doe it; and wherein it consisteth, and how it differeth from the confidence of wicked men, and what be the effects and markes of it in those that hauehave it, and how we are to be encouraged vntounto it.

Apollos.

Of all other workes which be proper toTrust in God, proper to the faithfull. the Elect, there is least question of this, whether it be appropriated to godly men alone; because the Scripture eueryevery where doth describe the wicked hereby, as by an essentiall effectuall note, that they trust not in God; that there is in them an euill heart and vnbeleeuing;Heb. 3.Heb 3 that they with-draw themselues through vnbeleefe,Heb. 10.Heb 10 that they are full of vnbeleefe; that they are faithlesse, that their trust is in their riches, or in thePsal. 53.Ps 53 arme of flesh, or in man, and not in the liuing God.Tim. 1. 6. Which plainely proueth, that none saue the godly man can put his trust in God; it being put downe as the property and vnseparable marke to a righteous man, that his trust is in God, that hee maketh God hisPsal. 18.Ps 18 buckler, his tower, his shield, and defence, his fortressePsal. 112.Ps 112 p. 293and bulwarke; that his heart is fixed in God, and stayeth on him. The promises also which be made to them that they shall neuer be remoued; Psalme 125. 1. but be established and stand like mount Sion that cannot be remoued; that mercies shall compasse them on eueryeveryPsal. 32.Ps 32 side, that they shall not perish; that God will be their God for euer, that his saluation belongeth to them, that he will neuer faile nor forsake them; Heb. 13. And many such like, do confirme to vsus, that to trust in God, as it is a thing maruellous acceptable vntounto God, so it is a duty which eueryevery one cannot performe, but they onelyonly with whom God hath stricken an euerlasting couenant.

This trust in God, causeth the godly man to reposeWhat it is to trust in God. and place his affiance and confidence in God, that through his onelyonly goodnesse and power, he shall not onelyonly be safe against all enemies and euils, so as not to be ouercome by them, though he be assaulted; but to obtaine whatsoeuer good thing is expedient for him to hauehave. The ground of this their confidence, it is firstGround of trust in God. the knowledge of Gods nature, that he is mercifull, most true, and almighty. Secondly, the consideration of his promises, whereby he hath bound himselfe to doe his children good, and to keepe euill from them. Thirdly, the great experience of Gods great care and kindnesse, both to others and toward themselues. For the first ground of our trust in God; see Psal. 146. 5, 6. where the infinite power of God vttered in the worke of creation, and his fidelity in performing his word, are put for foundations of our trust. For the second, when Esau came against Iacob, hee gathered trust and heart from the remembrance and meditation of Gods p. 294promises before made to him; O Lord (saith Iacob) thou speakest to thy seruant, and badst me goe into my Country, and thou wouldst be with me; Gen. 32. 9. Also Dauid herevpon built his confidence, as we may reade Psal. 119. In thy Word is my trust and comfort. And touching the third, his owne experience of Gods wonderfull preseruation towards himselfe; Psal. 25. 4. Thou art the God of my saluation, in thee doe I trust all the day long; and towards others, Our Fathers trusted in thee, and were deliuered; Psal. 22. 4. did embolden him to rest himselfe in God. And this is to bee obserued in theThe godly vse meanes, but hauehave their trust in God onelyonly. trust and confidence of a godly man, that whether he hauehave few or many, little or great meanes, any or no meanes; yet his heart still trusteth in God, whom hee knoweth, and hath tried to be sufficient of himselfe, without, nay, against meanes to succour and saue him. And herein is the maine difference betweene the godlyWherein the trust of the godly differs from the trust of the wicked. and the wicked, in this point; that whereas both professe to trust in God alone, and in prosperity & peace, both seeme so to doe; yet the trust of the vngodly, is not in the Lord, but in second causes, in outward meanes; as Asa trusted in his Phisicians, 2 Chro. 16. 12. The rich man in the Gospell trusted in his abundance of goods; Luke 12. 19. Doeg in the multitude of his riches, Psalme 53. 5, 6. the Iewes in the AEgyptians, in whom they strengthened themselues; Esay 30. 2. the Assirians in their owne forces, Esay 36. and some (saith the Psalmist) trust in Chariots, some in Horses, whereas the godly doe trust in the name of the Lord; Psal. 20. This difference is manifested in the euill day, when meanes faile the wicked; then it appeares their hope was not in God: for of confident and bold, by the presence p. 295of the meanes, they weigh faint and heartlesse thorow the absence thereof; as appeareth by common experience. Whereas the godly, in desperate hopelesse cases, as Daniel in the Den of Lyons, the three seruants in the fiery Furnace, Ieremy in the dungeon, Ioseph in prison, Ionas in the Whales belly, Dauid in exile and flight from Saul; finally, Paul and Silas in the stocks, made God their strength and whole trust: and which is yet more then all this, the godly make the Lord their stay and trust, not onelyonly when all men, and all things bee against them, but allso when God sheweth himselfe as an enimie vntounto them, beleeuing in him vnderunder hope aboue hope; as it is said of Abraham, Rom. 4. 18. Iob also professing that hee would trust in God, though he would kill him, Iob 13. The reason hereof is euident, because they are assured, that whatsoeuer courses God holdeth towards them, yet his mercies, truth, and goodnesse, are firme, and vnchangeable, and will neuer faile them. Now herein is the triall of our trust in God, when in time of peaceMarkes for triall of our trust in God. and prosperity that wee hauehave meanes at hand, and in our power, wee so vse them, as our minds doth looke beyond them vntounto God, looking for the good successe, and for a blessing from Heauen; being assured, that as we hauehave all meanes, so we expect the good vse of the meanes from him alone: and when they are lacking to vsus, or fight against vsus, yet not to be so dismaide, but that we still cast vp our eye vntounto God, with confidence of helpe from his goodnesse. When wee are put in the clests, and come to any great straites, we are then to resolue and say with Iehosaphat; 2 Chro. 20. 12. There is a great multitude come out against vsus, and p. 296wee know not what to doe, but our eyes are towards thee: and with Abraham, My sonne, God will prouide a sacrifiee, when he saw no likelihood of any; Gen. 25. and with King Dauid, Though my heart be per plexed and troubled, yet will I waite on God, he is my helpe and my God; Psa. 42.Encouragements to trust in God. And againe, He hath beene my God euen from my mothers wombe, therefore I will trust in him, Ps. 22. and Happy is the man that hath his trust in the God of Iacob; for whosoeuer trusteth in him shall be assured, neuer any yet ashamed which put their trust in the Almighty; Psal. 22. 4, 5. Therfore if thou dwell in the secret of the most highest, and abide in the shadow of the Almighty, saying to him, O Lord, thou art my hope and my rock, my God, in thee will I trust; surely then he will deliuer thee from the snare of the Hunter, and from the noysome pestilence, hee will couer thee vnderunder his wings, and thou shalt be safe vnderunder his feathers; his truth shall bee thy shield and buckler, thou shalt not be afraide of the feare of the night, nor of the arrow that flyeth by day, nor of the plague that destroyeth at noone day, nor of the pestilence which walkes in the darke. Thus great is the peace, and wonderfull is the security and quiet of the man that maketh God his stay: for who can take out of the hands of God? If God will saue, who can destroy? Who can hurt, whom hee will keepe? which doth all what hee will in Heauen and Earth, whom none can resist; whereas God being neglected and set apart, all other things are too weake to helpe. Vaine is the helpe of man; an Horse cannot saue; no power, no policy, can releeue or rescue against God. Vaine is the helpe of Princes; Castles, Towers, Forts, Forces, Friends, wealth, wit, and whatsoeuer else, is vnable to preserue p. 297him, who hath not God for his friend; and hee is not friend to any, saue such as make him their stay & …. Both Scripture, and other Stories, abundantly teach of very great and mighty men, how feurefully they hauehave liued, and how lamentably they hauehave perished, because they reposed themselues vponupon other things besides God: which is sufficient to admonish all persons to vse all good helpes giuen them of God, so as their trust be fixed in God alone; for he is the defence of his people, and their strong deliucrer. It were better to hauehave the presence and protection of God onelyonly, then a gard of many thousand men about vsus. Thou O Lord alone (saith Dauid) makest me rest in safety. I laide me downe and slept, and rose againe, for thou O Lord makest me dwell in safety; Psal. 3. 5. & 4. But such as withdraw their hearts from God, he shall cause those very means wherein they put their trust, to be their ouerthrow: vse meanes therefore lest thou tempt God, trust not in them, lest thou denie him, and he destroy thee.

Of Prayer and Thankefulnesse.

I See it plainely, that euill men (whatsoeuer they say) yet their trust is not in God: but as the mistes and cloudes keepe vsus from the sight of the Sunne, so theSimile. blessings of God stand betweene the eyes of the wicked and God himselfe, that they cannot looke vponupon him; whereas the godly by the eye of their soule pierce thorow all meanes to behold God himselfe, the Authour and disposer of all good things, in whom they see a secrer blessing prouided for them, which is hid from others. But now Sir, seeing true and vnfeined p. 298trust in God, bringeth forth prayer vntounto God, because wee trust in him, therefore wee call vponupon him; and vppon the happy successe of prayers, followes thankefulnesse: I would hauehave you in the next place to deale in these things, and to shew me how the godly and vngodly doe differ in these workes; seeing one as well as another, doth performe them: for it is common to all to pray, and to giuegive thankes. The Pharisie both prayed and gaue thankes, Luke 18. so did Iudas, as well as Peter; Cain, as well as Abel.

Apollos.

It is true which you say, that thereforeOf Prayer and thankfulnesse. Christians doe lift vp their mindes vntounto God, euen because2 Commandement. of that trust which they put in him. Hence it is, that they are bold to come vntounto God, for that they assuredly trust that he will doe them good. As we neuer hauehave an heart to seeke to any men for helpe, in whom wee hauehave no affiance that they will regard vsus; but wee readily get vsus to such for kindnesse, of whom we hauehave some good hope: so it is with Gods Children, their confidence which they hauehave in God, breedes in them a willingnesse by prayer to craue his helpe; whereof when they are made partakers, they burst out into thankfulnesse and prayses of that goodnesse which respected and releeued them; it being the property of Gods children not to be more forward to desire Gods benefits and protections for them and theirs, ouer their soules and bodies, then to returne thankfull acknowledgements after they hauehave receiued mercies. And whereas hypocrites and euill men doe pray and giuegive thankes, it is true generally, that there is no worke touching the outward act, which Gods Children doe, but the Children of this World doe the same; but that p. 299which these doe in hypocrisie, the other doe in truth: and particularly there bee in these workes of prayerDifference betweene good and bad, in Prayer and thanksgiuing. and thankfulnesse, many differences betweene the one and the other; as that the wicked are more ready to beg in their wants, then to be thankefull when they hauehave sped, and they are thankfull rather for prosperity, then for aduersity: whereas the godly see great cause to giuegive God thankes and praise in and for eueryevery estate, because all things are made to worke together for the best towards them; Rom. 8. Againe, the wicked doe quickly 2faint in prayer, if they be not heard; whereas the godly perseuere in asking till they be heard: like the woman which followed the Iudge with importunity; Luke 18: and the man which in the night time got his friend to arise out of his bed, to fetch him a loafe to refresh his friends which came to him; so Gods children howsoeuer they are long delayed for triall of their patience and constancy in prayer, and to sharpen their affections, and for sundry other good regards; yet they pray, and ceasse not till God doe send a gracious answer: their prayers being like messengers, which will not returne without their answer, or like Ionathans arrowes, which brought Dauid to him. Moreouer, the wicked pray coldly and out of a custome, the children 3of God pray with care and conscience, and doing their duty with feare of displeasing God. The wicked pray generally, the godly aske particular graces, more begging 4sauing graces then others. Whereas euill men aske temporall things more often, and more earnestly; 5neither doe they aske these out of faith, to be heard. Againe, the godly take no worke in hand, but they begin 6it with prayer, and end it with thankesgiuing: soCol. 3. 17.Col 3:17 p. 300doe not the wicked. Moreeuer, the godly doe continually 7pray, with an earnest desire of the thing asked in prayer, and with a sure perswasion of obtaining it;Marke 9.Mark 9 both which the wicked want. Finally, besides many 8other things, this is one maine difference, that the godly in their prayers and thankesgiuing, performe these workes in respect of, and with a louelove to the commandement which enioynes them, and in a true and vnfeined desire of glorifying God, by their obedience to his will: and herein are Gods Children vnlike the wicked, as in these, so in all other workes which they doe, being good, or leaue vndone being euill; that therein they consent to the law of God in their mindsRom. 7. 16.Rom 7:16 and wils, approuing the good they doe, and hating the euill which they flye, and may not doe; studying and endeauouring by such their submission to Gods Law, to set forth and extoll the name and honour of theirMat. 5. 16.Matt 5:16 heauenly Father. These are the rules they walke by,1 cor. 10. 31. both in prayer and prayses, in reading and hearing the Word, and in receiuing the Sacraments; as also in the practise of all other duties towards God or men.

Of the Word and Sacraments.

Aquila.

SIthence ye hauehave mentioned the Word and mysteries, and our actions about them are workes which belong to Gods worship; declare wherein the godly doe differ from other men, in their worke of hearing and partaking in the Word and Sacrament: for all sorts of men doe these workes, euen that Fox Herod will heare Iohn, and the Pharises came to heare Christ, p. 301and Iudas was at the Passcouer, and … desired baptisme: what is it that discerneth one from another in these common duties?

Apollos.

Sincerity and soundnesse (called truth in Scripture) discerneth worke from worke, and duty from duty. The hypocrite and wicked euen for their hearing the Word, and being partakers of the Sacraments, because they lacked vprightnesse in the doing, seeking not God, but themselues; therefore they shall for them heare at the last day, Ye workers of iniquity, depart from me; Mat. 7. 23. For this shall be saide to such which did prophecie, cast out diuels, and doe great workes in Christ his name, because their outward workes were voide of inward sincerity. And this is a thing worthy to be marked, that euen a good workeNote this. done of an euill man, with an euill and … heart, vppon pretence and shew of seruing and pleasing God, when in truth no such thing is meant, but the pleasingWhen ones minde is vncleane, it defiles his best workes. of himselfe, or some other carnall respect leades him, it doth become a worke of iniquity. Howbeit, besides vprightnesse, there are to be found sundry things in godly men doing these workes, which are not to bee found in the vngodly and hypocrites. As first, that the godly when they heare or partake in the mysteries, they vse great and serious preparation before, by religious meditations of their owne wants and vnworthinesseEccle. 4. verse last.Eccl 4 on the one side, bethinking how little they deserueExod. 19.Exod 19 such mercifull helpes, and yet how great neede they hauehave of them; and on the other side, of the aweful … before whom they must appeare, and of the gracious promises which hee hath made to his owne ordinances, with earnest prayer to be enabled to doe p. 302their publike seruice in faith and godly reuerence, with singlenesse of heart, as in Gods presence, and before his face. Secondly, in the time of those solemne actions, remembring themselues to be vnderunder the eye of God, occupied in his seruice, and about their owne saluation, they demeane themselues accordingly, being full of most holy and heauenly motions, sutable to that worke they hauehave in hand. Lastly, after their being in the Assemblies, they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience; that as they bring with them vntounto the Ministery of the Word an honest and good heart, trulyLuke 11. 15.Luke 11:15 & fully resolued according to the measure of grace receiued to beleeue and obey God, hungring and thirstingMat. 5. 6.Matt 5:6 after his graces offered, and louing his Word and Sacraments as his blessed Ordinances, and their owne soules nourishment: so after the participation of the Word and mysteries, they perceiue and feele by experience their strength against sinne and Sathan much encreased, and their soules refreshed somewhat in all the graces of the new man, euen as the strength and powers of their bodies are cheered and reuiuedSimile. after a moderate wholsome bodily repast. This sence and experience engendreth in them hearty thankefulnesse vntounto God their Father, for blessing vntounto their good his own holy institutions, which for their sinnes he might hauehave turned into a curse; and withall, it prouoketh them to attend and waite with reuerence, louelove, and hope of more fruites vponupon the sacred Ordinances of God, making great conscience of sanctifying the Lords Sabbath, in the religious and godly vse thereof. Thus it is ordinarily with Gods Children, when they p. 303partake in the Word and mysteries; and if they happen to faile of these duties, either for substance or degree, they are very sorry, and flye to Gods mercy for pardon, and become more heedfull afterwards.

Of the religious vse of Gods Name and Sabbath.

Aquila.

NOw may it please you to speake of the Name and Sabbath of God, and tell me how the godly must carry themselues in the vse therof, as God may be pleased: for herein outwardly there appeareth great likenesse betweene man and man. The wicked and hypocrites in their common speech, oathes, vowes, prayers, confessions, vsing Gods name, and obseruing the rest of the seuenth day as diligently as any; the Scribes and Pharises will be in the Synagogue on the Sabbath, as well as Christ and his Disciples.

Apollos.

Indeede the sonnes of Sceua are too boldThe true vse of Gods Name. with the Name of Iesus; Acts 19. 13. and so were the Priests with the Name of God: We adiure thee by the liuing God, tell vsus, &c. Mat. 26. And as with the title of God they are too forward to meddle; so where God3. commandement. hath stamped his Name vponupon his Doctrine, his Sacraments, his workes, they with their foule hands are sound to be too ready to touch it: but all they get by vsing or abusing it rather, it is the encrease of their guilt by prophaning so sacred a thing as his Name, which is glorious and fearefull; it being written, That God will not hold him guiltlesse which taketh that Name in vaine. Therefore the godly they very sparingly vse the Name of God, neuer or sildome in their common p. 304speech, vnlesse vponupon great occasion, and when necessityAs men vse their holy day cloathes. constraines; and then they take it vp with great feare and awe, lest they sinne in vainely vsurping it; prayingAnd for the titles, words, properties, Sacraments, workes of God, their care is to mention them with a godly reuerence. at least in their hearts, and secretly desiring the Lord to guide them in the vse of his Name: alwayes fearing to apply it to any light and trifling, much lesse to any wicked purpose, as to confirme a falshood, or to cloke a naughtinesse. And this is it which Salomon admonisheth vsus of, in that antithesis or opposition between him that sweareth, and him that feareth an oath; Eccle. 9. 2. Hereby teaching, that whereas sinners doe rashly vse the Name of God, euen in an oath without reuerence, or consideration of that awefull and wonderful Name; contrariwise good men whensoeuer they are to vse the Name of God, in an oath especially, or otherwise, they come to it with feare, lest they offend by vaine vsage of it. Now concerning the Sabbath, they4. commandement. are thus affected towards it: (farre otherwise then euillThe true vse of the Sabbath. men are) they doe not supersticiously esteeme it aboue other dayes, as it is a day; but they ioy in the remembrance and vse of it, in regard of the worship of God performed on that day, and because of the benefit that doth redound to their soules, for the building them vp into the sauing knowledge of God, and of Iesus Christ his Sonne. In these respects they doe long for the Sabbath till it come, they cheere vponupon it when it doth approach, and in the weeke dayes they looke so well to their wayes, keeping in all things a good conscience, and so religiously walking in the workes of their vocation, as when the Sabbath doth come, they can with alacrity and ioy sanctifie it. The men of this World doe not with more gladnesse gather in their Corne, p. 305Wine, and Oyle, then God; Children to keepe theAnd with what … they beare their absence from the Assemblies; see Psal. 84. 1, 2, & 41.Ps 84:1Ps 84:2Ps 84:41 Lords day; Psalme 122. 1. I reioyced, when they saide to me; We will, &c. From the obseruation where of, neither themselues, nor such as be vnderunder their charge, are held by such common hinderances, as the World is letted by. But as they breake through all …, that they and theirs may resort to the House of God; so their desire & study is to spend the whole day throughout, publikely and priuately, in such holy workes as are commanded of God, and be sitting his day: as reading, singing, conferring, praying, visiting the sicke & prisoners, exhorting, comforting, as occasion is offered, reconciling of iarres, examination of their Family, how they profit by the publike Ministery; lastly, by meditation on the creatures. For which purposes they make a cessation from all their owne seruile workes (which on other dayes were lawfull to be done) that they may be free to attend all holy duties of the Sabbath, to obtain fresh strength of grace from the God of Heauen, to ceasse (all their life long) from their dead workes, the lustes of their sinfull nature; so as … here into a spiritual rest, they may enioy at last an eternall Sabbath in Heauen.

Aquila.

What letteth, but that now we may passe forwards vntounto that ranke of good workes, which doe concerne men, seeing wee hauehave taken a taste of those workes which godly men, and they onelyonly, can and doe performe towards God?

Apollos.

Yes, friend Aquila, there is a … for wee hauehave a principal part of godlinesse, yet to … in which we may in no wise passe ouer, and it … Patience in affliction.

p. 306Aquila.

It was well remembred, for there is no more necessary worke of godlinesse, then this of patience; we hauehave not more need of water and the aire then ofPatience a vertue proper to a true Christian. patience, and no worke more proper to an elect man, then this; therefore called, The, patience of the Saints, Reuel. 13. 10. To teach vsus, that it is peculiar to them alone; and it is there annexed to faith: as also in Heb. 6. 12. as a fruite thereof; Also to hope, as an vnseparable companion of it; 1 Thes. 1. 3: Remembring the patience of your hope. And very worthily is hope matcht with patience, and that for two respects; seeing the thing we hope for, which is eternall blisse and rest from our labours in Heauen, is not onelyonly deferred and put off, but derided and scorned; 2 Pet. 3, 4: yea, and we afflicted too; 1 Tim. 4. 10. Therefore hope hath neede of patience to sustain it. Secondly, thus yoking hope with patience, we are admonished, that as hope cannot consist without patience, so neither can patience exist, or be, where there is not hope. Hope bringeth forth encrease of patience, and patience encreased, doth confirme hope; Rom. 5. 3, 4. Finally, there is no worke wherein wee more resemble and shew our selues like vntounto Christ, the president and patterne of true patience, then this; as we are plentifully taught, Heb. 12. 1, 3. Also 1 Pet. 1. 20, 21, 22. Which places of Scripture teach vsus thus much, that Christ in patience abiding his Fathers will, suffering willingly the shame and smart of the Crosse, became an example to vsus, that we should follow his steps. Insomuch as the Apostle Paul, Rom. 8. and 2 Tom. 1. affirmeth, that such as doe sallow Christ in patient suffering, shall partake with him in reigning and glory. It will therefore be very fit, that p. 307this grace of Patience be distinctly and fully entreated of, and feuered from that shadow of patience which is in the wicked, who seeme to hauehave it, and yet are nothing lesse then patient.

Apollos.

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