Saints by Calling, Dialogue · Part 12
The twelfth Part of this Dialogue, concerning Peace, and other effects of LoueLove.
Aquila.
WHat may be the matter (good Sir) that you fall so farre short of the houre of our meeting; it was your wont to preuent me, and now I hauehave the forehand of you?
Apollos,
Surely (friend Aquila) I was not in good health (as you well know) when wee began this conference; but that little strength which I had, is much of late empaired: I doe sensibly feele a great decay of my naturall powers. This is the cause of my long stay, I once doubted how I should hauehave come; but I hauehave encouraged my selfe to keepe appointment with you as I could: yet so, as wee must hasten in the remainder, to draw to some conclusion with speed; and because you may the better beare the greatest weight, I wil continue to put you to speake of those graces which are behind, enioyning you to obserue the Law of breuity. The next vertue & worke of the Spirit after LoueLove, is Peace; which is as the Daughter, and LoueLove as the Mother; or as the hand-maide, and louelove as the Mistrisse: for LoueLove begets Peace, and peace doth attend louelove; where LoueLove goeth before, there Peace waites at the heele: it is hatred stirreth vp contention, but Peace followes and accompanies LoueLove. Touching which, let me heare you briefly shew me what difference there is betweene Gods Children and others, for all will seeme desirous of Peace, yet Peace hath but a few true friends.
Aquila.
Sir I am heartily sorry for debility of your body; it would be greeuous to me that you should faile of performance of this which we hauehave begun: but because you require speed in this businesse, I wil obey your motion, in fauour of your weakenesse, and out of desire to accomplish this enterprize. I hauehave learned from yourFoure kinds of Peace. selfe and others, that there is a peace with God; also with our selues, called, Peace of Conscience. Thirdly, with the Creatures; and lastly, with our Neighbour: which if it be in Common-wealth, Countrey, and Cities, it is ciuill Peace: domesticall Peace if it be in Families, & that peace which is in the Church amongst professours, is Christian Peace; whereof we are to speake. This is such a knitting together of our mindes in God, and among our selues, as that neither in Religion by schisme or heresie, or in our daily conuersation by brawles, quarrels, and suites, there appeare any strife or variance, but a good agreement on all hands. Now in this vertue of Peace the godly doe much differ from others, because they embrace and maintaine Peace and agreement, out of louelove which they beare one to another, especially towards God; for that they would not offend him by dissention, nor be rent asunder from their brethren, whom they vnfainedly affect. Wherupon they are very carefull not to minister any occasion of difference, neither to take hold on occasions, being offered by others either in weakenesse, or of purpose; chusing to forgoe and remit their owne right, after the example of their Father Abraham, rather then to striue and fall out: remembring that they are brethren by profession, and how that peace is a thing very delightfull to God, and exceeding pleasing and good for all men; carrying with it innumerable commodities and benefits to mans life, being a shadow and representation of that felicity which godly men shall hauehave in the life which is eternall; Rom. 8, 6; whereof peace is a chiefe part. In which regard the godly had rather suffer wrong, then to enter into contention, which is bitter as gall and wormewood to their soule, being as hurtfull to mankind, as it is hatefull and odious to God. VponUpon these considerations, all good men as they endeuour peace, carefully looking to themselues neither to affoord, nor apprehend matter of strife: so on the other side, if by the malice of Sathan, and the weakenesse of men, an entrance be made into dissention, they are willing and forward to pacifie and quench the sparkles; very well knowing that the beginning of strife, is as the opening of a flood-gate: and that it is euerProuerbs 17. doubtfull what will be the end thereof. They therefore doe their best to stop contention at the first, yea, though they be like to make aduantage of strife; yet the louelove of peace, and of their brethren, more preuailes with them, then the desire of contention or of luker. Now all the children of this world be otherwise affected in this duty of peace; their minds are not peaceably disposed, the way of peace they know not: Rom. 3. If they liue peaceably with others, it is not because they truly louelove peace, and their neighbours; but out of selfe-louelove, when it may serue their turne to auoide some trouble which they would not fall into, or to hold some benefit which they hauehave by good agreement with others; so long, and so far they frame themselues to peace: but if it come to this, that they must lose any thing by yeelding peaceably to concord, or that discord will draw more commodity to them, they then make themselues ready for warre; easily they giuegive, and in these cases as easily they will snatch occasion giuen of falling out, secretly and vnderunder hand nourishing and encreasing matter of strife and debate; being bent rather to offend God and their brethren, then to remit but a little of their will and profit: neither forecasting, nor caring what hurtfull things follow to others by strife, so themselues may goe away gainers.
Apollos.
You doe rightly iudge that the godly man alone hath a truly peaceably mind, and that all wicked men, what shew soeuer they make, are all enemies to peace: but I desire to vnderstand if you hauehave ought more in your remembrance concerning this point.
Apollos.
Sir, I doe well remember it hath been taught me, that the godly hold this grace of peace with imperfections; so as they are sometimes through frailety, and the subtill reaches of Sathan, at variance not onelyonly with euil men, but hauehave iarres and bitter strife amongst themselues. Example whereof we hauehave in the Apostles striuing for superiority, who should be greater then others; Mathew 18. 1. and in Paul and Barnabas; Acts 15. Also in the Churches of Corinth and Galathia; 1 Cor. 1. 11. God so disposing it for most good ends, as to discouer hypocrites, to try the godly, and to bring his secret counsels to passe. Howbeit the godly afterwards are ashamed, and doe repent of their folly, and become more wary and more studious of peace then before. This being most true of all godly persons, that though they now and then forget themselues, and so fall into dissentions, yet their life is so ordered, as that the whole carriage of it for the most part tends to peace: for God hath so blessed them, that they are free from such vices as stirre vp strife; their heart it is without louelove of all contention, pride, and vaine glory, anger, hatred, couetousnesse, desire of reuenge, taking things in the euill part; which are the very bellowes of variance, and break-neckes of all peace. On the contrary, it is filled with a quiet spirit, with humility, contentment, gentlenesse, long-sufferance, meekenesse, forgiuing offences, interpreting things in good part, when with reason and truth they may; which be the very Nurses of Peace, and break-neckes of all contentions: their words also being not greeuous, but few, soft, and vpright; far from false reports, or tale-carrying, not vsing scornefull, nor brawling speeches; Iudges 8. 2, 3. And finally, they containe their hands from striking, violent and vniust dealings; and they doe well know how to vse a wise silence, when speaking may kindle, or encrease anger: by this meanes it commeth to passe, that they easily gaine concord and agreement with their brethren, and as easily maintaine it. All being quite contrary in wicked men, who furthermore doe herein differ from the righteous, that as they will not hauehave peace with whom they should, so they will sometimes hauehave it with whom they should not: as they study not to seeke peace with all, but with such as themselues list; so they are ready for sinister respects, there to liue peaceably where the godly doth not find it possible, vnlesse hee would hauehave warre with God, by hauing peace with his enemies. Whereas this is the way of Gods Children, that if it lie in them and be possible, they will hauehave peace with all; if there be not peace, it is because it is not in their power, or because they hold a iust warre better then an vngodly peace. But on the other part, euill men as they giuegive no diligence to hauehave agreement when they might and ought, so they are content to accord with them with whom they ought to hauehave no fellowship: for what communion can the Christian which is Christs friend, hauehave with an Idolater, or with any other of Gods enemies? Yet I am far off from condemning those leagues of concord which Christian Princes doe make with Infidels and Idolaters, vponupon necessity of commerce and trafficke for the better maintenance of this life, by exchanging of commodities, or for common defence, where there is no league of amity stricken, to agree and accord with them in their superstitions and vngodlinesse. Such leagues of peace we reade of betweene Abraham and Abimelech, Geneses 23. betweene Salomon and Hyram, King of Siria; 1 King. 5. 1. between Dauid, and the King of the Ammonites; 2 Sam. 10. 1.
Apollos.
Now that you hauehave spoken thus much of peace, you may proceed to those other vertues, which either be Parents to beget, or props to sustaine Christian peace.
Aquila.
Yet by your good leaue I meane to adde this one thing; namely, that Gods Children are of such a peaceable temper, as they will not fall out, no, not with the worst men: till it come to this, that they must differ from them in some wicked cause; and euen then they doe so refraine to hauehave communion with them in the cause, as that if it may be, and doe lie in them, they will not hauehave warre with their persons: but when they must breake off fellowship with their persons (they and their bad cause being so linked, that he that will like the one, must allow, or seeeme at least to allow the other) yet then they so breake off society, and stand off from their company, as it is with pity and griefe for their follie, and with prayer to God for their repentance; this is it whereunto they aime, being sorry if they faile. Now Sir I am well pleased that we step forwards to conferre of those graces, which a little before we hauehave seene to goe together with this peaceable heart of the godly man; whereof one is Humility: for as the child of GodHumility. walkes humbly with his God, giuing him all glory forMicah. 6. 8. col. 3. 10. all good things, acknowledging and feeling in himselfe nought saue sinne and misery; so hee carrieth himselfe humbly towards his brethren, whose graces and good works he doth reuerence, and with louelove make mention of them, in like louelove couering wants and euils. And being priuy to such a number of corruptions in himselfe, he adiudgeth himselfe the meanest of all, and worst of all others, and esteemeth others better then himselfe; being ready not out of the basenesse of mind, but out of a lowly spirit to doe any seruice, how troublesome or meane soeuer, to the comfort or helpe of any Christian; after the example of Christ, abasing himselfe to wash his Apostles feete, and also humbling himselfe for his enemies euen to the death of the Crosse; Phil. 3. 5, 6. The like mind hath eueryevery godly Christian, who forgets and denies himselfe, that he may stoope to eueryevery duty whereby hee may be helpefull to his euen Christians, and yet so farre from looking after any praise, as if he be praised especially in his owne presence, hee is ready to blush; Prou. 27, 2. being more desirous to heare of his fallings, that hee may be the more humbled, then to be commended for his well doings, lest he waxe proude. As for those stirrings of pride, which none of Gods Children are wholy freed from, they much dislike them in their iudgement, and loath them in their hearts, striuing and praying against them, with crauing of pardon for them; knowing how much God abhorreth the high minded to depresse them, and that the way to glory, is paued and prepared by humility: it being written, that God will lift vp the humble; 1 Pet. 5, 5. Now this is further to be considered, that with this singular humility, there is ioyned in the godly a comely and reuerent grauity,Grauity. staying and ordering their affections within, and mode rating their gestures, words, countenances, and actions without, according to the dignity of their persons and callings; that as their humble carriage gaineth them louelove, so of their graue behauiour there ariseth much reuerence towards them. It is not so with the euil and vnrighteous men, who be vaine and light, hauing no grauity at all, or none but affected grauity, little considering the excellency of their estate and place. They be voide also of true humility, because they forget the worthinesse of others; therefore either out of the pride of their hearts they doe … and disdaine others, thinking themselues better then they: as the Pharises in the Gospell did, or out of basenesse of mind, yeelding to all persons in all things without difference; not respecting what in duty they owe, but being forwards to doe any thing which may please, or procure themselues respect and praise: whereof if they happen to faile and misse, they are thereby more daunted and troubled, then they are comforted by the seruice which they did, as appeareth in Achitophell.
Apollos.
It is a thing that you hauehave very well obserued, that Gods Children doe so remember the worthinesse of others, to be humbled & lowly towards them; as withall they doe not forget their owne worthinesse, to cause in them a godly grauity, to deliuer their humblenesse from contempt. Now after these things thus touched, we are next in order to speake of gentlenesse,Gentlenesse. that grace and vertue which makes a Christian milde and tractable, apt to please, loath to displease, easie to be entreated, ready to yeeld to others, and to doe them any fauour with reason; a vertue wherein Christ excelled,It is reported that Peter he wept so often as he … the mildnesse and gentlenesse of his Lord. Luther. being most gentle, and wherein eueryevery true Christian is his follower, treading in the steps of his curteous and gentle disposition. Doe you declare (good friend) what the gentlenesse of a regenerate Christian doth differ from that which vnregenerate persons doe practise; for euen amongst these is a certaine gentlenesse to be seene. The chiefe Captaine at Rome being an Heathen man, gently entreated Pauls kinsman, Acts 23. 19. and Publius the chiefe man in the Ile of Melita, … entertained Paul himselfe, Acts 28. 7. And we may reade of many others, which were no Christians, who seemed gentle, milde, curteous, and faire spoken, farre from frowardnesse and rigour.
Aquila.
Ye speake truth; but the difference is manifold and apparant: for first Gods Children in exercising gentlenesse, preferre them that doe feare God, being most gentle towards them, euen in that respect, without regard to their owne pleasure or profit: others are gentle indifferently to all, and least of all to such as be good. Againe, the godly will not be gentle when they must be seuere; whereof Moyses is an example, being a man maruellous gentle, yet in Gods cause exceeding seuere and stout; Exod. 32. 27. It is contrariwise in men vnsanctified, who be sharpe and bitter in their owne, but remisse in Gods quarrell. Thirdly, the faithfull take care to doe nothing, out of their gentlenesse to please men, which may displease God; hereof wicked men hauehave no care. Moreouer, the godly will not turne their gentlenesse to the hurt of any man, because hee loueth his neighbour, therefore he lookes circumspectly to it, not to doe him euill by his gentle dealing with him. Fnally, he is afraide least either he be too rough, or too gentle; being sorry if hee swarue at any time from the meane, crauing pardon euen of his weaknesse that way; a thing that euill men doe not trouble themselues withall. And as in gentlenesse, so in long-suffering the godly doe approueLong sufferance & peace themselues to be the Elect of God, guided by the Spirit, and partakers of Gods Image: for whereas euill men are either stupid and soft, being without sence of iniuries done them, or else too hasty, and proue too eager, soone and suddenly moued, many times vponupon light and meane occasions. The godly hauehave such apprehension of trespasses done against them, as that they forbeare wrath, bridling and biting in their anger, being hardly prouoked vntounto displeasure, waiting long, and with much patience for the amendment of their enemies, after the example of their heauenly Father, who is slow to anger, and of great patience, as themselues hauehave felt him to be towards themselues by good experience, as well as by his owne testimony in Scripture. Therefore as God being deeply prouoked by their owne sins, hath mercifully borne with them in his long-suffering nature; so they endeauour to deale with others that offend them, expecting if God at any time will giuegive them repentance for their sinnes. But as for euill men, howsoeuer they are contented to suffer and forbeare, yet it proceeds not out of care to obey the commandement, which requires forbearance; or to follow the example of God: but either because they are not able to hurt such as trespasse them, or for feare of some hurt to themselues, if they should by impatiency breake out into any extreme and hard courses; or else they couet to be commended for quiet and patient men. But that we may goe forward, with this long-suffering and forbearing,Forgiuing offences. there goes hand in hand forgiuenesse of offences ouer against vsus; when vponupon due consideration, that God hath straitly commanded vsus to forgiue one another, and for his Sonne Iesus Christs sake, hath pardoned vntounto vsus our owne manifold and great sinnes, we are moued againe for his sake, and for duty sake, to pardon our Neighbour all wrongs done by him against our selues, that it may be a testimoniall to vsus of our owne forgiuenesse before God. Therefore we hold our selues bound not onelyonly to keepe our selues from reuenge, but we are ready if our offending brother repent, and shew himselfe desirous of reconcilement with vsus, to receiue him into our fauour, according to the counsell of our Sauiour, willing to forgiue our brother, when he commeth vntounto vsus, saying, It repents me; and after his owne practise, embracing sinners vponupon their conuersion: in which point there is one special caution to be obserued of vsus, and it is this; that wee may sometimes vnfainedly forgiue and louelove, where wee hauehave iust reason not to repose trust and confidence. None more charitable then Christ, forgiuing his mortall enemies; yet where hee found … couered with guilefull & deceitfull words and countenances, he would not commit himselfe vntounto such; Iohn 2. Herein all true Christians must endeauour to resemble and be like to their Sauiour, out of their louelove forgiuing quarrels and iniuries, as out of their wisedome they proue slow to giuegive credit: for hee that commanded vsus to be simple and innocent as Doues, loath to be harmefull vntounto any; euen hee also hath enioyned vsus to be wise as Serpents, looking to our selues, lest we take hurt by easily trusting such, as without cause hauehave declared themselues to be our enemies, whatsoeuer pretence of friendship or promise they make. The old and common saying is, Trust not a reconciled enemy. Herein naturall men doe very much faile, either being loath to forgiue their enemies, or doing it fainedly, or with great indiscretion, without heede taking, and being made more wary for afterwards.
Apollos.
There be two other vertues, to wit, goodnesse and meeknesse; let me know wherein they consist, and how neere the wicked come to them, and yet hauehave them not?
Aquila.
Goodnesse it is that vertue whereby GodsGoodnesse. Children being good in themselues, by participation of Gods goodnesse, they also endeauour to doe good, and to be beneficiall to others; after the patterne which Christ hath set them. Of whom it is written, that hee went about doing good; either by some word or deede, priuately or publikely, ordinarily or extraordinarily, to mens bodies or soules, he was profitable and good. All true Christians be thus affected, they are sorry when any houre hath passed without doing good to themselues and others; watching for opportunities, and according to their meanes endeuouring vponupon offered occasions gladly to helpe all men, being carefull to take good, when they can doe none. Adde hereunto, that they are not onelyonly sorry when none are the better for them, but that the good which they doe, is so little, beseeching and begging mercy, because they are so empty of goodnesse, and barren in doing good things; and as by their goodnesse they are carried in a great desire of being helpeful to all to whom they can doe good, without wearinesse, respect of persons, or hope of recompence: so their meeknesse enableth them to passe by abusesMeekenesse. offered them by men, without purpose of rendring euill for euill; also to beare with a quiet minde all crosses sent of God, referring themselues in them to his pleasure, according as their meeke Sauiour hath giuen them example; Father, as thou wilt; Mat. 26. And moreouer, it causeth them to submit themselues for their iudgements and affections vntounto the truth of God, euen when it is contrary to their reason, and doth thwart their will and desires, then they meekely yeeld themselues to be gouerned by it in their opinions and actions, laying aside all superfluitie of maliciousnesse, they doe with meekenesse receiue the good Word of God, which is able to saue their soules; Iames 1. In these graces the … may come somewhat neere vntounto Gods children, putting forth themselues to speake and doe many good things, and prouoking others to be good and helpefull; notwithstanding both the examples of goodnesse which themselues giuegive, and the perswasions which they vse in the setting others on worke for to doe good: yet the truth is, that they hauehave not one drop of sound goodnesse in them: which is euidenced and cleared by this argument, that they are exceeding enuious, and greeue much if they perceiue any others to be equally liked and loued as themselues, for their goodnesse and care of well-doing. As amongst the Iewes, diuers of them did sundry good things, yet they enuied Christ because he did more; Mathew 26. Also Saul King of Israel, (before an euill spirit possessed him) 1 Sam. performed much good vntounto the people; yet he fretted and repined at Dauid, who did better things, and thereby gained greater praise. By this it appeareth, that hypocrites exercise themselues in doing good, not out of any habite of goodnesse, and from a louelove of wel-doing, but vponupon hope of receiuing the like good, or else to please themselues, and get them the name of good men; which is the cause (missing of their hoped ends) that after a time they waxe weary of doing good, and giuegive ouer that course, their hearts being vnsound: and howsoeuer they beare a likenesse and appearance of meekenesse, yet herein they bewray that they hauehave not true meekenesse, because they refuse to bring their hearts, their thoughts, and lusts, vnderunder the yoake of the Word; being also vnderunder Gods hand murmurers, and vnwilling to passe by abuses put vponupon them by men. For if so be that they are hardly prouoked vntounto anger; yet in their anger stirred vponupon iust causes, they exceede their bounds both for time and measure, yea and for manner too, holding out their displeasure longer; beeing also more deeply moued then they ought, and alwaies bending their anger more against the persō of their neighbours, then against their sinnes. Whereas, if they were truly meekened, both they would suffer the Word of God to rule ouer their corrupt reason and euill desires, and also in their anger stirred vp against their Neighbour, they would so pursue his sinnes, as it should bee with commiseration and greefe for his person: after the example of that same most meeke Lambe of God, who in such sort conceyued indignation against the weaknesse of his Disciples, and wickednes of the Iewes: as yet his heart mourned, and his eyes shed teares, for the hardnesse of heart in the one, and for the infidelitie and maliciousnesse of the other.
Apollos.
Two wayes do all vnsound Christians declare themselues voyde of meekenesse both towardes God and man. Toward God, for that howsoeuer their wit and iudgement makes way, and stoopes vntounto the word of God to thinke and beleeue as it teacheth, (yet diuers of them do fancie and foster strange conceites, contrary to the Word) but they neuer labour to bring their will and affections in thorow subiection to Gods truth; nourishing still some rebellious lust, wherewith they take part against the knowne will of the most blessed God, as did Herod and Iudas. Toward their Brethren, insomuch, as if they study not how to requite vnkindnesses (like to those which are neuer quiet, till they hauehave mete home the like measure, dooing one shrewd turne for another) yet when they do such things (as men soundly meeke would do, either putting down some affections which make insurrection against God, or putting vp some abuses done to them by men:) this commeth not of obedience vntounto God, with desire to please and honour him; neyther is it ioyned with griefe and repentance for their slippes in this kinde; whereas godly persons, finding how hard a thing it is, to frame their thoughts and affections to bee plyable to Gods will, and to temper their anger towards men: as they striue to hauehave their fiercenesse to God and man …, and to attaine to a good measure of Christian …; so they are much humbled in their soules, for coming short & fayling in these duties. Now after meeknesse, there followes two other worthy gifts to be considered of: the one is Mercy, taking pitty on otherfolks miseries; the other, is the taking in good part ther doubtfull sayings and doings, so farre as with truth and reason they may.
Aquila.
Sir, in naming these two vertues, yee hauehave but preuented me. These indeede are so proper to a regenerate childe of God, as the naturall man can lay no claime vntounto them. It is true, that vnregenerate men,Mercy. are not altogether without mercy: for Barbarians pittied Paul, Acts 18, 3. and the Samaritane the wounded lew, Luke 10. and Pharaohs daughter did with compassion behold that exposed infant Moyses, Exod. 2, 6. but this is a meere naturall affection, and comes not from the Spirit, and it is exercised not of obedience to God, or for his sake and glory; but vponupon carnall respect, such as flesh and blood suggests: extending it selfe vntounto outward miseries onelyonly, not to soule calamities. Whereof naturall men hauehave no sense: and when their merciemercy is abused, it is ready to turn into cruelty and fiercenes; at the least, it will not breake through vnkindnesses, to witnesse it selfe towards such as deserue euill of them. But the mercy of Gods children, whether they doe respect their fellow-feeling, in that they can take the harmes and losses of others as their owne, remembring them that are in bonds, as if they were bound thēselues, and them that are in prison as if they were afflicted, like members of a body, who suffer together, and reioyce together: or the effects and workes of this affection, in ministering to the needy things they lacke; as cloth to the naked, meate to the hungry, harbor to the harborlesse, and all kinde of comforts. I say, in all this, they are led by the Spirit, which mooueth them thus to pity and succour others, euen for the Lords sake; because it is his will, and it tends to his glory; & for their bretherens sake, to refresh their bowels, and by such examples of mercy to win them to the Word.
Moreouer, they are most affected and greeued with the spirituall euils of others, taking their sins to heartPhilip. 3, 18. no lesse, if not more, then their corporall wants. Mourning for their ignorance and hardnesse of heart, praying instantly the Father of al mercy, to open their eies, to draw them out of darknesse. And this they doe instantly, euen where they are prouoked, and not onelyonly to their friends. As Christ wept ouer Ierusalem which crucified hirn: so true Christians hauehave compassion towards their enemies. Further, when mercy is to be practised vponupon offered occasions, they stay not till they be entreated: but be hartily glad, that they may be a mean of comfort to any distressed. Euen as they would hauehave refreshing & help in their own afflictions & trobles: so they are willing to respect others, out of a great desire to be like their mercifull Father, and to adorn the Gospell of his Sonne, with the workes of mercy.
Moreouer, where others take occasion of scorning their Brethren, of reioycing or triumphing ouer them, euen from these occasions the godly do prouoke them selues to pittifulnesse, with sighs and groanes, to … and bewaile the follies and falles, the damages and distresses which happen vntounto others. Yea, the mercy of aProu. 12. 10. righteous man rcacheth vntounto beasts: not his owne onelyonly, but vntounto the beasts of his enemies, to pull them out of the pit, or to bring them home being straglers. And whensoeuer they faile in these, or in any other dutie of mercy, either for substāce, measure, or maner, they hauehaveNeh. 13, 14, 31 sorrow in themselues, and flye for pardon to the throne of grace; so farre off they be, from putting trust in their owne deeds: and all this, without desire or care to bee knowne or seene of men (further then needes must, or may bee, for their example and encouragement to the like mercifull workes) as they thinke it sufficient, that God who knoweth the heart, Math. 6, 2, 3, 4. is witnesse to the tendernesse of their affections towardes such, as are in any necessity or want.
As touching the next vertue, it is taking of things in good part, when any doubtful speeches or actions happen, which may be taken in euill part, and breed matter of dislike & debate. These do the godly vse to interpret well, inclining alwayes to the best constructions which can be made of mens doubtfull words or doings. For, as in euident euils they will not suffer a curtaine to bee drawne ouer the eyes, not to see that which all men behold; so in such things which may hauehave a good sence, they will not be so vncharitable as to make a bad interpretation. Neyther will they for some blemishes in a mans person or deede, condemne all that is good (as if for a wart or scarre, one should despise great fauor and beauty;) but they easily winke at that which is amisse, seeking by priuate louing admonition to mend it, and … ready to commend that which is as it ought to be: making the best of eueryevery thing, so farre as with good conscience they can. In the wicked it is quite contrarie: for they wrest mens words and actions quite beside, yea sometimes cleane contrary to the intention of the speaker and doer, after the example of Dauids brethren, 1. Sam. 17. and Hannuns seruants, 2 Sam. 10, 3. And if at any time they do take any doubtfull saying in the better part, it is done partially, because they would take part with some whom they affect. They doe not mete like measure to all: being also apt for some fewe and small spots, to reiect many and excellent graces.
Apollos.
But friend Aquila, amongst all the gifts that spring out of louelove and accompany a peaceable spirit, & Gouernment of the tongue. for speech and silence.tend to encrease and preserue louelove and peace, ye hauehave scarse named, or but onelyonly named the gouernment of the tongue for speech and silence, it being one of the graces proper to the elect, to know when and how to speake. For the righteous man ordereth his words with wisedome, his speeches are seasonable and fit, like pictures of siluer in apples of gold, being powdered with salt: Whereas the foole bableth out foolishnesse, his words giuegive no grace to the hearer, but with his lips hee speakes froward things, which witnesseth the price of his hart, & tends to engender strife. The good man out of the good treasure of his heart draweth out good things, & the euill man out of the euill treasure of his hart, bringeth forth euill things Mathew. 12. As there is nothing whereby a mans wisedome is better knowne then by his words, so a mans folly … by his talke, which in euill men is either vaine or euill: whereas the wise with their tongue spread knowledge, and feede many withProu. 10. the fruites of their lips; they shun all euill and ydle, all contentious and vnlouing talke, as a man wold eschew a dangerous rocke. It fareth thus with them they feare God, they choose rather to say nothing, then to speake vnprofitable and friuolous, vile, and hurtfull thinges. They hauehave learned, that in much talk there is iniquity; euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth, so many words hauehave alwayes some fault; it being one of the hardest thinges in the world, to say much, and to say nothing amisse. Also no danger is like the danger which cometh by the slipperinesse and foolishnesse of an hasty tongue. It sildom repents a good man that he saith too little, it often repents him that he spake too much. His silence doth euer proue lesse greeuous to him, then his speech. For, the godly finde by experience, that both the peace of their owne conscience betweene them and God, and also the mutuall peace betweene them and their Neighbors, is more offended and hurt by saying much, then by saying nothing. So it is not without cause, that silence is termed a holding our peace, to shew this; that peace is gotten and preserued both to our selues, and with others, by prudent silence. Nothing is so sweete a friend to peace as silence, as many words much offend it. He is surely therefore an happy man, and fittest to liue in the World, that striueth earnestly with himselfe to get this good moderation of his tongue. We might now passe forwards to speake of the vertue of temperance, but that I would hauehave you to declare, how the Children of God doe differ from others in this duty of selfe-preseruation: for selfe-safety is a thing cared for of all men; but not alike of all men.
Aquila.
This was well remembred of you. I had likeSelfe-preseruation. to hauehave done as hee did, who told ouer the company twice, and still forgot himselfe: for indeede all the forenamed graces be such, as serue to procure and preserue the safety of our Neighbour; his person, and life of his soule and body, is by the former gifts aduanced, saue that the last which you named, to wit, the well ordering of the tongue, is a great meane (as any other) of selfesafety. Life and death are in the hands of the tongue, many a man may by his wise silence or good answeres, keepe himselfe from dangers; and by his rash and inconsiderate, either speaking, or keeping silence, may fall into many a great hazard euen of estate, and life. Besides this, as vntounto our life, so vntounto our comfortable being, good speech doth much preuaile: for Ioy shall come to a man by the answer of his lippes (saith ….) Therefore hereunto the godly doe giuegive great heede (as they are bound) that they doe not make sad their owne hearts by hasty and sinfull speech; this is a thing whereof the wicked hauehave neither care nor conscience. Indeed they are hereof carefull, to make their hearts merry, with iesting and witty conceits (which so they want impiety and filthinesse, are not simply to be condemned) but to gaine to their hearts the ioy of a godly and discreete answer; this is a peculiar care of good men: who knowing that naturall liuelinesse or …, is the best part of life (as griefe of heart is the beginning of death, 2 Cor. 7. worldly sorrow leading thereunto) therefore as by all other meanes, as of dyet, company, physicke, recreation, being religiously vsed, they doe cherish and quicken their spirits; so they especially looke vntounto this, that to their naturall they may ioyne spirituall liuelinesse, by the fruites of their holy speeches and actions: vponupon this consideration, that God loues cheareful worshippers, and that the more hearty and liuely that the body and mind be, the better able shall they proue to doe vntounto God and men their appointed seruice. For the chearefulnesse of the heart, maketh the countenance gladsome, and addeth strength to the bones; whereas the marrow of the bones (euen the chiefe and best strength of a man) is consumed by pensiue sadnesse and heauinesse of heart. To be short, the righteous because they know it to be a duty to comfort their hearts, and that God and their brethren are better serued, the more comfortable that the minde is; therefore that which the children of this world doe (that is to say, make themselues mery) vponupon corrupt regards, because they would liue, and enioy the pleasures and benefits of life (which is a care common to men with bruite beasts) the same godly persons doe vponupon conscience of the commandement, and also because they would the more plentifully glorifie God, and doe good to many. Now toSeuenth commandement. your motion for temperance or sobriety, this fruite of the spirit, together with …, doe belong to the keeping of our vessels pure and in honour, being of such vse and force, as without them, our mindes and bodies (which are the Temples of the holy Ghost) cannot be preserued in holinesse, to be fit mansions or habitations for Gods Spirit. Many … men are chaste as touching any act or deede, when yet their desires are either exceeding vnruly, or being restrained, onelyonly for worldly respects, to auoide trouble in the flesh, or for their reputation. Whereas they which are regenerate, whether they liue a single life or a married, they hauehave a power giuen vntounto them by the Spirit, to keepe not onelyonly their bodies, but their very thoughts pure; concerning the desire of sexe, so farre as the measure of their grace will enable them, they carefully shun (after the example of continent Ioseph) all temptations and occasions of vncleannesse, in this respect, that they would not doe wickednesse against God: but if at any time any of them doe fall with Dauid (breaking the Lawes of chastity) they doe earnestly and vnfainedly repent with Dauid; being ready to make their sinnes knowne publikely if neede require, euer after more heedfully looking to their wayes. VntoUnto their chastity they doe ioyne temperance, which is a vertue moderating their desires about the pleasures of this life; euen as chastity ruleth the heart about the desire of sexe: so sobriety and temperance gouernes their affections about other pleasures of this life, giuing them power not onelyonly to abstaine from following and … filthy and vnlawfull pleasures, such as are forbid; as whoredome, drunkennesse, gluttony, &c. but to withstand all inticements and prouocations thereunto, and that not for feare of shame or punishment onelyonly from God or man, but of conscience towards God. Moreouer, in such pleasures as be lawfull and allowed, as in the pleasures of eating, drinking, apparell, recreation, sleepe, marriage, buildings, and other such honest pleasures (by the vse whereof our life and kind is not onelyonly maintained, but preserued in a comfortable estate) the gift of temperance is bestowed vponupon the Children of God in all ages, degrees, and sexes, as a met-yard to measure, and as a bridle to hold backe their affections, in vsing these warrantable delights, that they doe not onelyonly not exceede their bounds, but be held in, and restrained from going so far in the vse of them, as otherwise their estate and ability, and the custome of the times and place where they liue will suffer and giuegive them leaue: for this is certaine, that our desires after these pleasures are vnsatiable, as a bottomelesse …; and withall Sathan layeth baites and snares to catch all the children of Adam in their pleasures (euen as he caught their first parents) and experience telleth vsus, that some very godly persons hauehave beene surprized, and were taken in his snares, to the wounding of their owne conscience, and to the offence and dishonour of God. Therefore as temperance is very needful to preserue vsus from running into excesse, and to cause vsus to liue soberly and stayedly; so the children of God hauehave a maruellous great care to cherish and practise this grace, endeauouring thereby to curbe and hold in their sensuall desires, and in abundance of their blessings to keepe a mediocrity, in such sort vsing their liberty in outward blessings of this life, as it may be a helpe and furtherance, and not a hinderance to godlinesse and eternall life. And this they inforce themselues to doe the rather, because they know it is the will of God, that they should liue temperately; 1 Pet. 4. 7. and that temperance is a fruite of the Spirit; Galat. 5. 23. an ornament of the Gospell; Tu. 2. 10. and hath great promises made to it; Lu. 21. 39. and finally, brings great benefit both to minde and body. If naturall men doe some temperate actions, it is not out of an habite of temperance, nor vponupon these considerations, but out of humane reason, and for carnall respects.
Apollos.
Now that you hauehave spoken of such graces as tend to the preseruation of life, and such as are behouefull for the tempering and ruling of the pleasures of life; good order doth require that you come vntounto such vertues, as regenerate persons are bound to exercise about their Neighbours commodity and credite, to shew how they stand affected towards the substance and name of their Neighbour, otherwise then all other men doe.
Aquila.
Right so. Thus therefore it is; all godly persons make conscience of doing the least iniury to otherVprightnesse towards our Neighbours goods. men in their goods and wealth, either by fraud or violence, either directly or indirectly; neither willingly doe they suffer any harme to come to them, if they can hinderPsal. 15. 3. 7. it: and if by any ouer-sight, or wittingly, by anyEze. 18. errour, or negligence of themselues, or their seruants, it happen that any portion of their Neighbours goods or substance fall into their hands, they are very willing to restore it vntounto the owner. Also things found, or pawned, or gaged, they will not possesse, but deliuer them to the true owners, according to the expresse cōmandement of God; Deut. 24. 10. At a word, because they esteeme a little with righteousnesse, better then a great deale with iniquity; therefore they will not abide that ought should sticke in their fingers, which by right belongs to other men: abhorring bribery and vsury; being ready and prompt, not onelyonly by aduice, but euen by their helpe and labour, sometimes to recouer vntounto their Neighbour that which is theirs. …, moreouer to this intent, that they may not be … to any, by empairing their goods; therefore all righteous persons as they doe make choyce to liue in an honest lawfull calling, such as none can iustly speake … of, and is according to the good Law of their Countrey, seruing to some good, priuate or publike, worldly or …: so they take not a little care to discharge the duties of their calling, not onelyonly with great diligence and paines taking, bending their mindes earnestly to doe their duties well; but with faithfulnesse and sincerity, euen from their hearts, more respecting the will of God, and their Neighbours welfare, then their owne benefit, which comes by the worke of their calling. …, continuing therein without wearinesse or giuing ouer, and which is the chiefe or maine thing, they alwayes begin, and take in hand the duties of their calling, with inuocation of the name of God, commending themselues to the direction of his Spirit, and the successe of their labours to the gracious blessing of God. Looke whatsoeuer doth happen, and is giuen them more or lesse, better or worse, they take it thankfully, knowing how vnworthy they be of any good, and yet are assured that eueryevery thing shall serue to their good; wherefore in the ende of their worke they praise God, as they did by prayer enter vpō it. Thus they behaue themselues religiously, not only in the duties of their calling, & other … businesses, but in their recreations also, and in the … of lawfull pleasures; being well assured, that they can hauehave no comfortable and wnolsome vse thereof, vnlesse they begin and end with God, referring all to his glory, and ordering all by his will. It is not thus with vnregenerate men, who as they make not scruple what manner of calling they liue in, (so it bring aduantage, and be vnperillous) so in the execution of their callings they forget not God alone, in not sanctifying their functions and labours by the Word and Prayer, vnlesse it be a little for fashion, that they be thought Christians; but their Neighbours also, for that they doe wholly aime at their owne benefit, which they study how to encrease by hooke or crooke, by right or wrong, not greatly passing to straine their conscience for lucre sake; especially if it may be done warily with safegard of their credit: for it is no corrasiue or griefe to their soule, to hauehave God and their conscience witnesse to the iniury done to their brethren in their worldly matters, so as they may escape the knowledge, censure, and shame of men. If Gehazi thought that Eliza should hauehave knowne, and Ananias had imagined Saint Peter would hauehave found out their budging & bad dealing, they had surely dealt better then they did. Thus it fareth with all worldly men, as in all other duties, so in their dealing with their neighbours substance, they are carried with respect of men; insomuch that if at any time they forbeare to doe wrong, and be content that others should hauehave right done them, this proceedes not from any true louelove of God and their Neighbour, but from selfe louelove, because they would keepe their reputation and honor amongst men, or at vtmost to keepe and hold off the iudgement of God, which he threatneth against wrong doers and vnrighteous persons, or in hope of enioying such blessings as are promised to righteous liuers; because they couet to escape the euils denounced against vniust persons, and to … the good things offred vntounto the iust: therefore they doe endeauour themselues to performe some righteous things. This is the furthest that any vnsanctified person can goe towards God, either in this or in any other duty; namely to doe good vponupon … of receiuing good, and to auoid euill, for feare of finding euill: whereas if there were neither punishments, nor benefits; yet would the godly giuegive to eueryevery man his due for Gods sake, because they desire to please and glorifie him. VponUpon which ground they are moued toNinth commandement. hauehave a great respect to the credit and estimation of their Neighbour, not onelyonly not to hurt it, either by receiuing a false report against him, (…, chasing … the tale-bearers, back-biters and whisperers, by an angry looke, as the raine is driuen away with the Eastwind) or by vttering any euill, or vntrue suggestion or witnesse against him, especially before a … in the feate of Iudgement: but also there is in … speciall and great desire, euen as they would hauehave their owne good name preserued, so to labour the preseruation of the good name of others, by concealing their …, firmities, hiding the worst, and speaking onelyonly of … best, excusing them when they may with a good conscience; interpreting to the best such reports as … spread abroade of them; aduertising there of the … whom it concernes, warning him to looke to himselfe … reuerencing the gifts of God in their Neighbours, not bewraying their secrets, putting away … thoughts and words; finally, being … from enuy and euill suspitions: and this course they hold … well towards one, as towards another, chusing rather to be theeues, then iniurious to any mans credit. But as for those who are vnregenerate, the good same of their Neighbour is not vniuersally precious and deare vntounto them, they are partiall herein, thinking and speaking fauourably of such whom they most affect; others they spare, not especially if they be prouoked by them, and when the pulling downe of another mans name may be the setting vp of their owne. If there be any amongst them, any that are giuen to speake well of all, it is because themselues would be well spoken of, and without conscience of the truth; and lastly, not that they make any account of their Neighbours reputation, according vntounto the Commandement of God. Neither is this to be maruelled at, that natural men doe so little esteem the good fame of others, seeing they are carelesse of their owne; neither doing the things that may deserue good report, and also running into many sinful courses, which may impeach, or annoy their honest estimation, and deserue shame. Now the men that truly feare God, as they are generally and vnfainedly well bent toward the good name of all others, especially of Gods Children; so they doe hold themselues bound to maintaine and encrease their own good report by all good means: not that they seeke a good name for it selfe, and out of vain-glory, or that they are discontented if that they be ill spoken of for well doing; Mat. 5. (which is a thing written on Heauen gates) but to the intent that they may be fitter to glorifie God, and doe more good vntounto others, to whom themselues and their gifts would be more acceptable and profitable, the better that they be thought and spoken of. Hence it is, that they doe not onelyonly looke to themselues, that they may be iust before men; but endeauour to flie euen secret sinnes in the sight of God, abstaining as well from small sinnes as from great, euen from the very appearance of euill, which might breed the … ill suspition of them. Neither are they onelyonly so carefull of getting, as of keeping a good name (which is soone lost, if it be not charily preserued:) by the same meanes therefore they study to vphold, by which they purchased their credit, auoiding eueryevery thing which is of euill report, and doing things onelyonly of good report: as knowing by the word, A good name; (Prou. 22. 1.) to be a thing of great value and vse, precious as gold and siluer, and profitable for now and hereafter; like sweete perfumes, presently refreshing, and preseruing against afterwards; Eccles. 6. 2, 3.
Apol.
In all this I doe well assent vntounto you, that both there ought to be, and is in all Gods childre a tender & entire respect, both to their own, and to the good name of others, not barely for a good names fake, but for Gods commandement and glory sake. But let me heare of you how the case standeth with them, when they are put to vtter their knowledge and testimony concerning things, whereof they are occasioned to speake either in their ordinary talke, or in publke speeches.
Aquila.
Such as their care is of mens persons, not toTruth & vprightnesse in speech. witnesse any vntruth which may wound the credit … of; the very like care hauehave they of things to be spoken, alwayes to speake the truth, whether they doe promise ought for the time to come, or affirme ought of a thing present or past, priuately or publikely, still their … and endeauour is to shew forth the thing … it is, … out telling a lie of any kind, either hurtfull, or … and sportfull, or officious lie: for they are enstructed out of the Word, and accordingly they make conference of it, that all lying is … to God, and that such as speake truth are his delight; because hee is the God of truth himselfe, …, the louer and rewarder of truth in others, and a seuere reuenger of all falsehood. For which causes, the godly are alwayes ready… in keeping of promises. to stand vntounto their lawfull promises, which be within their power, and not altered vponupon iust …; very wary and respectiue they are how they make promises (which be as it were bonds and obligations to tie a man vntounto the will of another, so as now he is not his owne man) but being once aduisedly made, they are very faithfully kept of them, though it be to their owne binderance. As for their otherwords, which are not promises, but assertions, they are so farre from hauing any intention to deceiue others, by … & … words, as that they take very great heed (so neere as their vnderstanding they hauehave of things will direct them) neuer to vtter and tell forth any thing which is knowne vntounto them to be false; yea they doe abhorre the common reporting of newes and tales, euen in this very regard, that they are at the least next neighbour vntounto lies, and oftentimes they proue no better. Lastly, if it were to saue their owne, or the life of another, by speaking a lie, they would striue … suffer their … to perish, then to offend God, or to kill their owne soule by lying. But amongst all vnregenerate men, howsoeuer they may speake some true and vpright things, and performe many promises, because herein consists a mans honour and reputation; yet they are not led with the louelove of the truth, so as to prefer it before profit, credit, yea, and life too: but are ready to preferre a falshood, when it makes more for their gaine then the truth; namely, if they can do it, and not bee espyed of men; whose presence and knowledge they feare more then him that knoweth the heart, and iudgeth according to truth: whereas a person truly conuerted, if hee doth at any time thorough infirmity, faile of speaking an vpright sentence, either touching persons or things, he is greatly humbled (though no man do know of his fault) and hath no peace in his conseience, till hee hauehave made his peace with God for it, heartily crauing pardon thorough Christ; and euer after setting a watch before his mouth.
Apollos.
If there be any vertue wherein vnregenerate men may seeme to match the godly as equall to them, me thinkes it is Contentment. For many of them doe professe, that they holde themselues well pleased with their condition of life, and portion of goods; breaking very often into the mention of Gods goodnes for prouiding so liberally for them, and seeming not so much as to wish or desire vntounto themselues ought that is their neighbours. Tell me friend Aquila, what you do thinke heereof?
Aquila.
For my part I do thinke, there is that likenes and neerenesse betweene some vnregenerate men, and the new borne children of God, both in this vertue of contentment, and diuers others, as that it is no very easie thing to discerne the oddes between them; & though I may speak vntounto you of some differences in this point, yet all the difficulty is in the finding of it out, when men come to the examination in themselues. And heerein is great neede of prayer, that God would put into vsus the spirit of discretion, to make vsus able to discouer the sound from the vnsound, both in this, and in all otherduties both in our selues and others. But to come neerer vntounto your Question, my answer to it shall bee generall and particular; my generall answer is this: I doe iudge graces to be in men vnregenerate, as passions are in God, vntounto whom the Scriptures do attribute hatred, repentance, wrath, ielousie, greefe, and such like; which are in God not as they are passions or affections, but in respect of the worke which doth follow such passions, because he worketh and doth such things as men do, which are compassed with those affections. As men repenting vse to vndo what they hauehave done, and being wrathfull they vse to take reuenge; hence it is, that God his reuenging and destroying of his owne works, is called his wrath and repentance. So it fareth with vnregenerate men, they are thought to hauehave meeknesse, temperance, chastity, contentednes, &c. not for that these graces and the habit of these vertues bee in them, but for that they doe such outward actions, as men endued with these graces do, and vse to do.
My particular answer is this: That all vnregenerate men do faile three seuerall wayes, as touching this vertue of contentment, which causeth it to bee in them a contentednesse rather in seeming, then in truth. The first is, though they confesse themselues well apayde with their estate, yet indeede their heart doth not rest in it, as in a good and sufficient lot assigned vntounto them, in the which they can surely trust to finde God good & gracious vntounto them. For they doe not depend vponupon God, because they lacke a liuely faith.
2. And withall, because they doe want the grace of true contentment, therefore it cannot be, but that they still wish for more, and would hauehave their estate bettered: being of the quality of the Horse-leech, which …, GiueGive, giuegive; and like vntounto the graue and the fire, which hauing consumed much matter and corpses, are ready to deuoure more.
3. Lastly; as their present estate is neuer so pleasing to them but a better would be more welcome: so if any decay of their present condition, either for wealth or estimation, liberty or health, do happen & fal forth, which commonly doth (mens estates being like to the Sea, which ebbeth and floweth, and vntounto the Moone which waxeth and waineth) they are there with much disquieted and discontented: as appeareth in the example of Saul and Achitophel, both which in their prosperity, made shew of contentation, but in their aduersity they were sore troubled: as also was Nabal. Wheras such as be endued with true godlinesse, they do in eueryevery estate submit themselues quietly and contentedly vntounto the good will of God, beeing well satisfied withIob 1. verse last. that which he appointeth vntounto them whatsoeuer it is, more or little, better or worse: alwayes accounting the basest and meanest estate too good for them, because of their sinnes & vnworthinesse; being pleased & contented euen with food and rayment, because they are assured, that that condition of life is best for them, that the most wise God sets them in. And nothing doubting (such is his goodnesse) but that he will maintaine their life, giuing them sufficient to enioy though he deny them abundance, and turning all things to the best for them, according to his most true promises. Neither alone are they well pleased with their owne portion, without wishing or desiring in thought or wordes, the goods and estates of other men (without vnfained forrow if they doe:) but furthermore, they take good delight and pleasure in the comforts and good things which their neighbours do enioy, euen as thogh it were their own: striuing to follow that precept, which commands them to reioyce with them that reioyce, & to LoueLove others as themselues, mourning with them in their heauinesse.
Apollos.
Here I hauehave three things to aske you. First,Three doubts, whether ye thinke any godly person free from all couetousnes? And then, whether the desire of more wealth and a better estate be couetousnesse? Lastly, whether a man may be couetous in his owne goods?
Aquila.
To the first I answer negatiuely; There is no person by grace of regeneration wholly freed from couetousnesse, or any other sinne in this life. It is enough for this time of their pilgrimage, that they are deliuered from the curse and power of sinne: so as neither couetousnesse, nor any other sinne shall reigne in them, orMaster Luther confesseth that hee was not troubled great ly with this vice. hauehave force to condemn them. Howbeit, as the remainder of other sinnes is in Gods children, so they are molested with the stirring and ticklings of couetousnesse, more or lesse. The holy Prophet found an euill inclination of his heart, to desire earthly things inordinately, which made him pray, that God would not encline his heart to couetousnesse, Psal. 119. that is, giuegive him ouer to that lust. Of this fault Christ often warned his own Apostles, amongst whom, one was ouercome by this vice, and the rest no doubt were tempted with it, else Christs warning had beene in vaine. It is well therfore, when resistance is made against the motions of Couetousnesse: for none shall altogether lacke the egging of this Lust.
2. To your second demand, I answer affirmatiuely, That the desire of worldly wealth is couetousnesse. The nature whereof is expressed by three words of the Grecians (as I hauehave heard you say:) One, signifieth the louelovePhilarguria, Pleonexia. of money, another the desire of riches, and the third signifieth the lust of hauing more. And seeing the blessed Apostle, Hebr. 13, 4. doeth set couetousnesse as the flat contrary vntounto contentednesse, Let your conuersation (saith he) be without couetousnesse, and Be content with that ye hauehave; therefore, if our being satisfied, and resting pleased with our present estate be contentednesse, then the desire of more, or of a better estate in the World, must needs be couetousnesse. EueryEvery man indeede, is bound to follow the duties of his calling, vppon which he may desire and pray for a blessing, with condition & exception of Gods will, so much and so far as he thinks meete, leauing the successe thereof to his good pleasure.
3. To conclude, as a man may be a theefe in his own, if he husband and employ it otherwise then God hath appointed, whose seruant he is, and to whom hee must giuegive account: so he may be couetous euen in his owne goods, if he louelove them, set his heart vponupon them, and desire the bettering and encreasing of them, otherwise then by submitting himselfe to the will of God; beeing ready to receiue more if God wil adde and cast in more, with all thankfulnesse: yet being well apaide with that which is already, when God shall thinke it good, not to encrease or amend it.
Apollos.
This is indeede the summe of all that which ye hauehave bene taught, of this grace of contentment, and of all the other graces of the new man, which wee hauehave in our conference run thorow. What letteth now, but that we may come to the last fruite of an effectuall calling, which consists in the speciall duties which wee are bound to do, and performe towards others, in respect of some degree which is of God put vponupon vsus, or them, and so to finish this our worke?
Aquila.
One impediment and let there is, namely, that wee hauehave I know not how (saue that in such a heape of duties, some might easily be slipt by) neglected to speake of certaine graces of regeneration. The one is Wisedome, so much commended in Scripture, charging vsus…. that we be wise as Serpents, Mathew 10. that we be wise concerning that which is good, Rom. 16. that wee serue and louelove our brethren in meeke wisedome, Iames 1. This being one speciall part of Gods Image, and such a grace as guideth vsus in the vse and practise of all the former graces: for so much as it is not onelyonly a fore-sight, or fore-cast of things which may happen, gathering effects by causes, and iudging of present and future euents by precedent accidents and occurrences; but it is also a faculty directing a Christian how to carry himselfe seemly, and as is meete for his profession in all parts of his duty; teaching him to … generall rules to particular occasions, that he may … and doe all things according to the … time, and place, and persons. He is indeede an … man, whose heart is not onelyonly wise vntounto … faith in Christ, but also in the duties of daily …, through the wisedome of the Word; and surely such happy men, are all godly men: for as it is saide of Dauid, in respect of his warring against the Philistines, that he behaued himselfe wisely; so it may be saide of eueryevery true Christian, in regard of their spirituall warfare, that they wisely behaue themselues in it: which cannot be saide of vnregenerate persons, who hauehave many of them knowledge to see generally what ought to be done, and not done; but they lacke the wisdome which should gouerne them in their particular actions, according to the due circumstances, as they may please God in all their duties. The children of this world, excell the children of light in worldly wisedome; but in wise walking before God, the children of light excell the worldlings: whereof not one hath this true godly wisedome, howsoeuer cleare-sighted they be in matters of their owne credit and gaine. Neither hath any worldly man the blessed gift of honesty, albeit they may doe many things which be honest, and be reputed honest by men of the world, because they doe such ciuill workes as honest men doe; yet they are destitute of Christian honesty, which is a fruite of theHonesty. Spirit, a companion of godlinesse, a quality of a sanctified heart, disposed so to practise all duties towards their Neighbour for Gods sake, as they be very carefull not to hurt them by doing any vncomely filthy or wicked thing in their presence or knowledge: therefore the true Christian man, hee is the onelyonly honest man; yea, and he alone may be saide to hauehave an honest heart, an heart firmely resolued to be that in truth, which he seemeth to be.
Finally, the gift of Vertue is proper to an elect man, who be blest of God with a speciall valour, courage, and strength of mind, whereby they can ouercome hard things, and attempt great workes with good heart; for the spirit of fortitude and vertue is in them, so as they are not easily daunted and discouraged: whereas vnregenerate persons be either too base, or too bold and audacious, being void of that vertue which Peter exhorts goods Christians to ioyne to their faith. Neither dothZeale. any vnregenerate man partake in the gift of true zeale; for howsoeuer many of them are zealous and seruent, yet they are zealous amisse: either they are earnest in defence of their owne opinions, and of mens traditions, as were the blind Iewes, and Paul being yet a Pharisie; or if their zeale be for good things cōmanded of God, or against euill things forbid by him, yet either it is not according to knowledge, as in those which were seruent for the righteousnesse of the Law, to set it vp, and to pull downe the righteousnesse of Christ; of whom the Apostle speaketh, Rom. 10. I beare them witnesse they hauehave a zeale, but not according to knowledge: or if they doe know what they do, yet their striuing for knowne good things, and against knowne euill things, is neither in a good manner, nor to a good end; as it is written of Iehu, that he was zealous for the Lord of hosts: but yet his heart was not aright, hee sought not Gods glory, neither was his heart touched with louelove and compassion towards men. And thus it is with the zeale of all naturall men, it is both blind and bitter; but it is otherwise with the zeale of regenerate persons, which is tempered with charity, and guided by knowledge. The zeale of the righteous maketh them earnest against knowne euill things, to hinder them, and against knowne good things to further them, according to their meanes and calling; so setting before their eye onelyonly the glory of God, as the marke they aime at in all their zealous courses; as they hauehave a charitable respect of their brethren, to beare with their weakenesse, to pity … and miseries, to labour their conuersion, neuer pleasing themselues in their zeale, further then it may please God, and profit man: wherein yet this is to be considered, that when respect and fauour to man is directly against the glory of God, their true and god … is blind, and will not see; deafe, and will not heare; the extreamities of men: as appeareth in the zeale of the Leuites, putting to the Sword their brethren and … at Gods commandement; … 33: also in the zeale of … and Elius, putting them to death seuerely whom God would not hauehave to …; I Kings. And touching Zeale, I hauehave furthermore learned thus much, that it ought to goe with, and accompany eueryevery good duty of our generall or especiall calling; as we are commanded, to repeat, and be zealous; …. 3. and it is told vsus, Galathians 4. that it is a good thing to be earnest in eueryevery good thing. Our prayers must be with zeale, also our thankesgiuing, our hearing, our preaching, our giuing of almes, our counsell, our repentance, and all other particular workes; as in the Law no sacrifice was accepted without salt, so is no duty pleasing vntounto God without zeale: coldnesse, and luke-warmnesse, are both odious to God, as also fiery bitternesse, without diferetion and louelove; but wise and charitable zeale is his delight.
Apollos.
Nay friend Aquila, I thought of those foure graces, but you hauehave bestowed them in a good place; not onelyonly because better late then neuer (as we say) but because amongst common duties they are somewhat more generall then the rest; and therefore well singled out, and set apart by themselues. And now let vsus consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe, by reason of his degree and particular calling wherein God hath set him; for hitherto you hauehave dealt in such gifts as concerne the generall vocation of a Christian.
Aquila.
Sir, it is a thing commonly taught vsus, that eueryevery Christian besides his calling of Christianity, common to him with other, hath also a particular person put vppon him; yea, sometime one Christian beareth many and sundry persons, being both an inferiour, as a child, or seruant, subiect, hearer, souldier, wife, maide, or daughter; and being also a superiour, as Father, Prince, Magistrate, Mistrisse, or Mother, Captaine, or Counsellour, or Iudge. Now this charge lyeth vponupon eueryevery Christian, and such grace is giuen them, as that they labour to answer, and in some good measure can both know, and answer these duties, expressing and exercising the power of all that godlinesse which they hauehave as Christians, in that particular, or in … particular places wherein they are seated and setled of God, and that with all diligence, and sidelity; vprightnesse, and constancy. The wife giues reuerence and submission to her husband, in respect of his prehemmence in graces and authority; Ephesians 5 verse last; the husband loueth his wife as a daughter of Israel, and member of Christ, and out of this holy affection of louelove careth for her; I Peter 3. 7. beareth with her infirmities, cherisheth, instrusteth her, and protecteth her. Fathers are not bitter to their children, but in mildnesse & wisedome bring them vp in the instruction and nurture of the Lord; Ephesians 6. 3. Children doe louelove, reuerence, obey their Parents for the Lord, Ephesians 6. 1. witnessing their honour towards their Parents, especially in this, that they make no choyce of their trades, and matches, without their priuity and counsell. Seruants not out of feare with eye seruice, but in singlenesse of heart study to please their bodily Masters; Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust, both touching the bodies and soules of their seruants, knowing that they also hauehave a Master in Heauen; Calosians 3. verse last. The Pastor feedes his flocke, not for filthy luker, nor by constraint; 1 Peter 5. 2, 3, 4. but out of a willing minde, shewing himselfe an example to the flocke. The flocke and people on the other side acknowledge him, and hauehave him in singular louelove for his worke sake; I … 5. The Magistrate kindly tendreth his inferiours, as his children; Iob 29. and mildly ruling with iustice, giueth praise to such as doe well, and punisheth those that doe euill; … 13. 2, 3, 4, 5. And finally, inferiours and subiects obediently submit themselues vntounto their Rulers, as vntounto Fathers, doing with readnesse their iust commandements, and with patience bearing euen their vniust punishments. Thus hauehave I giuen you a certaine taste of these singular and speciall duties; for neither time, nor your infirmity wil permit vsus more largely to discourse them: onelyonly this I thinke good to adde, that it is the property of all sauing graces which wee hauehave named, and of the others which we hauehave forgotten (for who can remember all) to waxe and encrease, till they come to perfection; as the young fruites groweth till they be ripe: it pleasing God to follow his first graces with new supplies, till he hauehave finished the worke which he hath begun; … 1. 4. So it is not with the wicked, whose gifts decrease, and at last … and fall away, as leaues in winter fall from the trees; they being as the chaffe and dust, which hauing no stedfast firmenesse, be therefore soone …, Psalme 1. 5. Whereas the godly, which are as a tree planted by the Riuers side, brings forth fruite in due season, whose leaues are alwayes greene, and look whatsoeuer they doe, it prospereth; Psalme 1. 3, 4. And now (good Sir) if it please you, we will shut vp this our conference, with this short Prayer.
O eternall, most wise, mighty, and mercifull God, we giuegive thee thankes for all thine aElection.Elect, whom thou hast according to thine eternall will bcalling.called effectually by the cMeanes of calling.Ministry of the Law and Gospell to thy Son, dIlluminatiō.opening their eyes to see him to be their Sauiour, and their eOpening the heart.hearts to embrace him with affection, being satisfied with him, and so working in them that most worthy fFaith.gift of faith, whereby being gVnion with christ.vnited and incorporate into him, they partake with his hIustificationiustice both actiue and passiue, for their perfect iustification before thee, and iSanctific atiōwith his Spirit for their vnperfect sanctification in this life, hauing power giuen them both to abide the kSpirituall conflict.combate with remaining corruptions, and vponupon wounds and foyles receiued in that encounter, to arise by lRepentance.repentance, and also to be able to witnesse the truth of their repentance, by the constant exercise of all good mGood workes.workes, furnishing them with needfull graces of all nGeneral graces.sorts, for the oVprightnessesincere seruice of thy Maiesty, and of their brethren, according to their pParticular gifts.seuerall estates and degrees; good Father, we blesse thy blessed name for these workes of thy grace in them all, and pray thee heartily both for their continuance in grace q…vntounto the end, til they be perfectly glorified in heauen, and that the rest of thine Elect, who as yet are not gathered, thou wouldst hasten their conuersion and calling, to fulfill in them also the good worke of thy pleasure with power, rEncrease, or growth.encreasing them in all goodnesse, & protecting them against all enemies and euils, till the great & sGlorificationglorious appearing of thy Son Iesus; to whom with thee and thy holy Spirit, be all praise, honour, and glory, now, henceforth, and for euer.
Amen.
Finis laus Christo, nescia finis.
Errata.
IN Page 6. Line 20. Reade capable. p. 13. l. 6. r. seruice, for shew it: p. 16. l. 31. let the comma be after them: p. 19. l. 3. r. desert: & l. 17: r. for a certaine time, as they, &c. p. 21. l. 26. r. Sacrament: p. 29. l. 15. r. calling: p. 36. l. 13: after proceed, r. and goe: l. 19. r. it. after vponupon: p. 37, l. 14. after keepe, r. all: p. 51, put comma out in l. 5, & 8. after mind and will: p. 55. l. 8: r. as for is. p. 59, l. last, r. wrought: p. 611, l. 9. r. belong: p. 69, l. 6, r. matter: p. 91, l. 27; r. effects worke: p. 111, l. 5, r. against the first Table after sinne: l. 24, after Christ, r. because they are such: p. 116, l. 8, r. vnexpressible: p. 110, l. 27, r. onenesse: l. 28, r. so is Christ, p. 151, l. 13, r. premised: p. 161, l. 10, r. hard, for yours: p. 162, l. 22, r. friend: p. 179, l. 26, r. worke, p. 188, l. 22, r. after then, to be exalted: p. 190, l. 11, r. falles, p. 192, l. 32, r. comfort: p. 201, l. 26, r. is after it, p. 202, l. 6, r. of sinister death: p. 223, l. 26, r. rich man, for Diues: p. 248, l. 16. r. halted: l. 27, r. renewed: p. 250, in the margin, r. meetnesse: p. 263, l. 10, r. that euill which is our owne afore being: p. 287, l. 27. r. awefull: p. 290, l. 7, r. gardian: p. 303. l. 13, r. outward rest: p. 307, l. 8. r. these: p. 308, l. 2, r. as that, after mind: p. 328, l. 10, strike out the latter onelyonly.
End of the text · Thomas Wilson, Saints by Calling (1620)