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

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

Aquila.

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

Apollos,

Surely (friend Aquila) I was not in good health (as you well know) when wee began this confe∣rence; but that little strength which I had, is much of late empaired: I doe sensibly feele a great decay of my naturall powers. This is the cause of my long stay, I once doubted how I should haue come; but I haue en∣couraged 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 Loue, is Peace; which is as the Daughter, and Loue as the Mother; or as the hand-maide, and loue as the Mistrisse: for Loue begets Peace, and peace doth attend loue; where Loue goeth before, there Peace waites at the heele: it is hatred stir∣reth vp contention, but Peace followes and accompa∣nies Loue. Touching which, let me heare you briefly shew me what difference there is betweene Gods Chil∣dren and others, for all will seeme desirous of Peace, yet Peace hath but a few true friends.

Aquila.

Sir I am heartily sorry for debility of your body; it would be greeuous to me that you should faile of performance of this which we haue begun: but be∣cause you require speed in this businesse, I wil obey your motion, in fauour of your weakenesse, and out of desire to accomplish this enterprize. I haue learned from your 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 Ci∣ties, it is ciuill Peace: domesticall Peace if it be in Fami∣lies, & that peace which is in the Church amongst pro∣fessours, 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 o∣thers, because they embrace and maintaine Peace and agreement, out of loue which they beare one to ano∣ther, 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 diffe∣rence, neither to take hold on occasions, being offered by others either in weakenesse, or of purpose; chusing to forgoe and remit their owne right, after the example of their Father Abraham, rather then to striue and fall out: remembring that they are brethren by profession, and how that peace is a thing very delightfull to God, and exceeding pleasing and good for all men; carrying with it innumerable commodities and benefits to mans life, being a shadow and representation of that felicity which godly men shall haue in the life which is eternall; Rom. 8, 6; whereof peace is a chiefe part. In which regard the godly had rather suffer wrong, then to enter into contention, which is bitter as gall and wormewood to their soule, being as hurtfull to mankind, as it is hatefull and odious to God. Vpon these considerations, all good men as they endeuour peace, carefully looking to them∣selues 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 euer doubtfull what will be the end thereof. They therefore doe their best to stop contention at the first, yea, though they be like to make aduantage of strife; yet the loue of

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 peacea∣bly with others, it is not because they truly loue peace, and their neighbours; but out of selfe-loue, when it may serue their turne to auoide some trouble which they would not fall into, or to hold some benefit which they haue by good agreement with others; so long, and so far they frame themselues to peace: but if it come to this, that they must lose any thing by yeelding peaceably to concord, or that discord will draw more commodity to them, they then make themselues ready for warre; easily they giue, and in these cases as easily they will snatch oc∣casion giuen of falling out, secretly and vnder hand nou∣rishing 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 foreca∣sting, nor caring what hurtfull things follow to others by strife, so themselues may goe away gainers.

Apollos.

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

Apollos.

Sir, I doe well remember it hath been taught me, that the godly hold this grace of peace with imper∣fections; so as they are sometimes through frailety, and the subtill reaches of Sathan, at variance not onely with euil men, but haue iarres and bitter strife amongst them∣selues. Example whereof we haue in the Apostles stri∣uing

for superiority, who should be greater then others; Mathew 18. 1. and in Paul and Barnabas; Acts 15. Also in the Churches of Corinth and Galathia; 1 Cor. 1. 11. God so disposing it for most good ends, as to discouer hypocrites, to try the godly, and to bring his secret counsels to passe. Howbeit the godly afterwards are ashamed, and doe repent of their folly, and become more wary and more studious of peace then before. This being most true of all godly persons, that though they now and then forget themselues, and so fall into dissentions, yet their life is so ordered, as that the whole carriage of it for the most part tends to peace: for God hath so blessed them, that they are free from such vices as stirre vp strife; their heart it is without loue of all contention, pride, and vaine glory, anger, hatred, coue∣tousnesse, 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, gentle∣nesse, 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 con∣taine their hands from striking, violent and vniust dea∣lings; 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 con∣cord and agreement with their brethren, and as easily maintaine it. All being quite contrary in wicked men,

who furthermore doe herein differ from the righteous, that as they will not haue peace with whom they should, so they will sometimes haue it with whom they should not: as they study not to seeke peace with all, but with such as themselues list; so they are ready for sinister respects, there to liue peaceably where the godly doth not find it possible, vnlesse hee would haue warre with God, by hauing peace with his enemies. Whereas this is the way of Gods Children, that if it lie in them and be possible, they will haue peace with all; if there be not peace, it is because it is not in their power, or because they hold a iust warre better then an vngodly peace. But on the other part, euill men as they giue no dili∣gence to haue agreement when they might and ought, so they are content to accord with them with whom they ought to haue no fellowship: for what communi∣on can the Christian which is Christs friend, haue with an Idolater, or with any other of Gods enemies? Yet I am far off from condemning those leagues of concord which Christian Princes doe make with Infidels and I∣dolaters, vpon necessity of commerce and trafficke for the better maintenance of this life, by exchanging of commodities, or for common defence, where there is no league of amity stricken, to agree and accord with them in their superstitions and vngodlinesse. Such leagues of peace we reade of betweene Abraham and Abimelech, Geneses 23. betweene Salomon and Hyram, King of Siria; 1 King. 5. 1. between Dauid, and the King of the Ammonites; 2 Sam. 10. 1.

Apollos.

Now that you haue spoken thus much of peace, you may proceed to those other vertues, which either be Parents to beget, or props to sustaine Christi∣an peace.

Aquila.

Yet by your good leaue I meane to adde this one thing; namely, that Gods Children are of such a peaceable temper, as they will not fall out, no, not with the worst men: till it come to this, that they must differ from them in some wicked cause; and euen then they doe so refraine to haue communion with them in the cause, as that if it may be, and doe lie in them, they will not haue warre with their persons: but when they must breake off fellowship with their persons (they and their bad cause being so linked, that he that will like the one, must allow, or seeeme at least to allow the other) yet then they so breake off society, and stand off from their company, as it is with pity and griefe for their fol∣lie, and with prayer to God for their repentance; this is it whereunto they aime, being sorry if they faile. Now Sir I am well pleased that we step forwards to conferre of those graces, which a little before we haue seene to goe together with this peaceable heart of the godly man; whereof one is Humility: for as the child of God walkes humbly with his God, giuing him all glory for all good things, acknowledging and feeling in himselfe nought saue sinne and misery; so hee carrieth himselfe humbly towards his brethren, whose graces and good works he doth reuerence, and with loue make mention of them, in like loue couering wants and euils. And be∣ing 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 Chri∣stian; after the example of Christ, abasing himselfe to

wash his Apostles feete, and also humbling himselfe for his enemies euen to the death of the Crosse; Phil. 3. 5, 6. The like mind hath euery godly Christian, who forgets and denies himselfe, that he may stoope to euery duty whereby hee may be helpefull to his euen Christians, and yet so farre from looking after any praise, as if he be praised especially in his owne presence, hee is ready to blush; Prou. 27, 2. being more desirous to heare of his fallings, that hee may be the more humbled, then to be commended for his well doings, lest he waxe proude. As for those stirrings of pride, which none of Gods Children are wholy freed from, they much dislike them in their iudgement, and loath them in their hearts, stri∣uing and praying against them, with crauing of pardon for them; knowing how much God abhorreth the high minded to depresse them, and that the way to glory, is paued and prepared by humility: it being written, that God will lift vp the humble; 1 Pet. 5, 5. Now this is further to be considered, that with this singular humility, there is ioyned in the godly a comely and reuerent grauity, staying and ordering their affections within, and mode rating their gestures, words, countenances, and actions without, according to the dignity of their persons and callings; that as their humble carriage gaineth them loue, so of their graue behauiour there ariseth much re∣uerence towards them. It is not so with the euil and vn∣righteous men, who be vaine and light, hauing no gra∣uity at all, or none but affected grauity, little conside∣ring 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, thin∣king

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 appea∣reth in Achitophell.

Apollos.

It is a thing that you haue very well obser∣ued, that Gods Children doe so remember the worthi∣nesse 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 hum∣blenesse from contempt. Now after these things thus touched, we are next in order to speake of 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 excel∣led, being most gentle, and wherein euery true Christi∣an 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 pra∣ctise; 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 Christi∣ans, who seemed gentle, milde, curteous, and faire spo∣ken,

farre from frowardnesse and rigour.

Aquila.

Ye speake truth; but the difference is mani∣fold 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 gen∣tle 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 vnsan∣ctified, who be sharpe and bitter in their owne, but re∣misse in Gods quarrell. Thirdly, the faithfull take care to doe nothing, out of their gentlenesse to please men, which may displease God; hereof wicked men haue no care. Moreouer, the godly will not turne their gentle∣nesse 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 ap∣proue 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 ea∣ger, soone and suddenly moued, many times vpon light and meane occasions. The godly haue such apprehen∣sion of trespasses done against them, as that they for∣beare wrath, bridling and biting in their anger, being

hardly prouoked vnto displeasure, waiting long, and with much patience for the amendment of their ene∣mies, after the example of their heauenly Father, who is slow to anger, and of great patience, as themselues haue felt him to be towards themselues by good experience, as well as by his owne testimony in Scripture. There∣fore 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 of∣fend them, expecting if God at any time will giue them repentance for their sinnes. But as for euill men, how∣soeuer 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 in∣to 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 forbea∣ring, there goes hand in hand forgiuenesse of offences ouer against vs; when vpon due consideration, that God hath straitly commanded vs to forgiue one ano∣ther, and for his Sonne Iesus Christs sake, hath pardo∣ned vnto vs our owne manifold and great sinnes, we are moued againe for his sake, and for duty sake, to pardon our Neighbour all wrongs done by him against our selues, that it may be a testimoniall to vs of our owne forgiuenesse before God. Therefore we hold our selues bound not onely to keepe our selues from reuenge, but we are ready if our offending brother repent, and shew himselfe desirous of reconcilement with vs, to receiue

him into our fauour, according to the counsell of our Sauiour, willing to forgiue our brother, when he com∣meth vnto vs, saying, It repents me; and after his owne practise, embracing sinners vpon their conuersion: in which point there is one special caution to be obserued of vs, and it is this; that wee may sometimes vnfainedly forgiue and loue, where wee haue iust reason not to re∣pose 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 vn∣to such; Iohn 2. Herein all true Christians must endea∣uour to resemble and be like to their Sauiour, out of their loue forgiuing quarrels and iniuries, as out of their wisedome they proue slow to giue credit: for hee that commanded vs to be simple and innocent as Doues, loath to be harmefull vnto any; euen hee also hath en∣ioyned vs to be wise as Serpents, looking to our selues, lest we take hurt by easily trusting such, as without cause haue declared themselues to be our enemies, whatsoe∣uer pretence of friendship or promise they make. The old and common saying is, Trust not a reconciled ene∣my. Herein naturall men doe very much faile, either being loath to forgiue their enemies, or doing it fained∣ly, or with great indiscretion, without heede taking, and being made more wary for afterwards.

Apollos.

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

Aquila.

Goodnesse it is that vertue whereby Gods 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 a∣ny houre hath passed without doing good to them∣selues and others; watching for opportunities, and ac∣cording to their meanes endeuouring vpon offered oc∣casions gladly to helpe all men, being carefull to take good, when they can doe none. Adde hereunto, that they are not onely sorry when none are the better for them, but that the good which they doe, is so little, be∣seeching 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, with∣out wearinesse, respect of persons, or hope of recom∣pence: so their meeknesse enableth them to passe by a∣buses offered them by men, without purpose of ren∣dring 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 more∣ouer, it causeth them to submit themselues for their iudgements and affections vnto the truth of God, euen when it is contrary to their reason, and doth thwart their will and desires, then they meekely yeeld them∣selues to be gouerned by it in their opinions and acti∣ons, laying aside all superfluitie of maliciousnesse, they doe with meekenesse receiue the good Word of God,

which is able to saue their soules; Iames 1. In these graces the 〈◊〉〈◊〉 may come somewhat neere vnto Gods children, putting forth themselues to speake and doe many good things, and prouoking others to be good and helpefull; notwithstanding both the examples of goodnesse which themselues giue, and the perswasions which they vse in the setting others on worke for to doe good: yet the truth is, that they haue not one drop of sound goodnesse in them: which is euidenced and clea∣red by this argument, that they are exceeding enuious, and greeue much if they perceiue any others to be e∣qually liked and loued as themselues, for their good∣nesse and care of well-doing. As amongst the Iewes, di∣uers of them did sundry good things, yet they enuied Christ because he did more; Mathew 26. Also Saul King of Israel, (before an euill spirit possessed him) 1 Sam. performed much good vnto the people; yet he fretted and repined at Dauid, who did better things, and there∣by gained greater praise. By this it appeareth, that hy∣pocrites exercise themselues in doing good, not out of any habite of goodnesse, and from a loue of wel-doing, but vpon hope of receiuing the like good, or else to please themselues, and get them the name of good men; which is the cause (missing of their hoped ends) that after a time they waxe weary of doing good, and giue ouer that course, their hearts being vnsound: and howsoeuer they beare a likenesse and appearance of meekenesse, yet herein they bewray that they haue not true meekenesse, because they refuse to bring their hearts, their thoughts, and lusts, vnder the yoake of the Word; being also vnder Gods hand murmurers, and vnwilling to passe by abuses put vpon them by men. For

if so be that they are hardly prouoked vnto anger; yet in their anger stirred vpon iust causes, they exceede their bounds both for time and measure, yea and for manner too, holding out their displeasure longer; beeing also more deeply moued then they ought, and alwaies ben∣ding their anger more against the persō of their neigh∣bours, 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 Neigh∣bour, 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 de∣clare themselues voyde of meekenesse both towardes God and man. Toward God, for that howsoeuer their wit and iudgement makes way, and stoopes vnto the word of God to thinke and beleeue as it teacheth, (yet diuers of them do fancie and foster strange conceites, contrary to the Word) but they neuer labour to bring their will and affections in thorow subiection to Gods truth; nourishing still some rebellious lust, wherewith they take part against the knowne will of the most bles∣sed God, as did Herod and Iudas. Toward their Bre∣thren, insomuch, as if they study not how to requite vnkindnesses (like to those which are neuer quiet, till they haue mete home the like measure, dooing one

shrewd turne for another) yet when they do such things (as men soundly meeke would do, either putting down some affections which make insurrection against God, or putting vp some abuses done to them by men:) this commeth not of obedience vnto God, with desire to please and honour him; neyther is it ioyned with griefe and repentance for their slippes in this kinde; whereas godly persons, finding how hard a thing it is, to frame their thoughts and affections to bee plyable to Gods will, and to temper their anger towards men: as they striue to haue their fiercenesse to God and man 〈◊〉〈◊〉, and to attaine to a good measure of Christian 〈◊〉〈◊〉; so they are much humbled in their soules, for co∣ming short & fayling in these duties. Now after meek∣nesse, there followes two other worthy gifts to be con∣sidered of: the one is Mercy, taking pitty on otherfolks miseries; the other, is the taking in good part ther doubtfull sayings and doings, so farre as with truth and reason they may.

Aquila.

Sir, in naming these two vertues, yee haue but preuented me. These indeede are so proper to a re∣generate childe of God, as the naturall man can lay no claime vnto them. It is true, that vnregenerate men, are not altogether without mercy: for Barbarians pit∣tied Paul, Acts 18, 3. and the Samaritane the wounded lew, Luke 10. and Pharaohs daughter did with compas∣sion behold that exposed infant Moyses, Exod. 2, 6. but this is a meere naturall affection, and comes not from the Spirit, and it is exercised not of obedience to God, or for his sake and glory; but vpon carnall respect, such as flesh and blood suggests: extending it selfe vnto out∣ward miseries onely, not to soule calamities. Where∣of

naturall men haue no sense: and when their mercie is abused, it is ready to turn into cruelty and fiercenes; at the least, it will not breake through vnkindnesses, to witnesse it selfe towards such as deserue euill of them. But the mercy of Gods children, whether they doe re∣spect 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 harbor∣lesse, 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 brethe∣rens 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 heart no lesse, if not more, then their corporall wants. Mour∣ning for their ignorance and hardnesse of heart, pray∣ing instantly the Father of al mercy, to open their eies, to draw them out of darknesse. And this they doe in∣stantly, euen where they are prouoked, and not onely to their friends. As Christ wept ouer Ierusalem which crucified hirn: so true Christians haue compassion to∣wards their enemies. Further, when mercy is to be pra∣ctised vpon offered occasions, they stay not till they be entreated: but be hartily glad, that they may be a mean of comfort to any distressed. Euen as they would haue

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 Gos∣pell 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 di∣stresses which happen vnto others. Yea, the mercy of a righteous man rcacheth vnto beasts: not his owne one∣ly, but vnto the beasts of his enemies, to pull them out of the pit, or to bring them home being straglers. And whensoeuer they faile in these, or in any other dutie of mercy, either for substāce, measure, or maner, they haue 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 hap∣pen, 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 be∣hold;

so in such things which may haue a good sence, they will not be so vncharitable as to make a bad inter∣pretation. Neyther will they for some blemishes in a mans person or deede, condemne all that is good (as if for a wart or scarre, one should despise great fauor and beauty;) but they easily winke at that which is amisse, seeking by priuate louing admonition to mend it, and 〈◊〉〈◊〉 ready to commend that which is as it ought to be: making the best of euery thing, so farre as with good conscience they can. In the wicked it is quite contrarie: for they wrest mens words and actions quite beside, yea sometimes cleane contrary to the intention of the spea∣ker and doer, after the example of Dauids brethren, 1. Sam. 17. and Hannuns seruants, 2 Sam. 10, 3. And if at a∣ny time they do take any doubtfull saying in the better part, it is done partially, because they would take part with some whom they affect. They doe not mete like measure to all: being also apt for some fewe and small spots, to reiect many and excellent graces.

Apollos.

But friend Aquila, amongst all the gifts that spring out of loue and accompany a peaceable spirit, & tend to encrease and preserue loue and peace, ye haue scarse named, or but onely named the gouernment of the tongue for speech and silence, it being one of the graces proper to the elect, to know when and how to speake. For the righteous man ordereth his words with wisedome, his speeches are seasonable and fit, like pic∣tures of siluer in apples of gold, being powdered with salt: Whereas the foole bableth out foolishnesse, his words giue no grace to the hearer, but with his lips hee speakes froward things, which witnesseth the price of his hart, & tends to engender strife. The good man out of

the good treasure of his heart draweth out good things, & the euill man out of the euill treasure of his hart, brin∣geth 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 with the fruites of their lips; they shun all euill and ydle, all contentious and vnlouing talke, as a man wold eschew a dangerous rocke. It fareth thus with them they feare God, they choose rather to say nothing, then to speake vnprofitable and friuolous, vile, and hurtfull thinges. They haue learned, that in much talk there is iniquity; euen as a riuer that ouerfloweth the bank draweth with it much soyle and filth, so many words haue alwayes some fault; it being one of the hardest thinges in the world, to say much, and to say nothing amisse. Also no danger is like the danger which cometh by the slip∣perinesse and foolishnesse of an hasty tongue. It sildom repents a good man that he saith too little, it often re∣pents him that he spake too much. His silence doth e∣uer 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 al∣so the mutuall peace betweene them and their Neigh∣bors, is more offended and hurt by saying much, then by saying nothing. So it is not without cause, that si∣lence 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 tempe∣rance, but that I would haue you to declare, how the Children of God doe differ from others in this duty of selfe-preseruation: for selfe-safety is a thing cared for of all men; but not alike of all men.

Aquila.

This was well remembred of you. I had like to haue done as hee did, who told ouer the company twice, and still forgot himselfe: for indeede all the fore∣named 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 selfe∣safety. 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 incon∣siderate, either speaking, or keeping silence, may fall in∣to many a great hazard euen of estate, and life. Besides this, as vnto our life, so vnto our comfortable being, good speech doth much preuaile: for Ioy shall come to a man by the answer of his lippes (saith 〈◊〉〈◊〉.) Therefore hereunto the godly doe giue great heede (as they are bound) that they doe not make sad their owne hearts by hasty and sinfull speech; this is a thing whereof the wicked haue neither care nor conscience. Indeed they are hereof carefull, to make their hearts merry, with ie∣sting 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 know∣ing

that naturall liuelinesse or 〈◊〉〈◊〉, is the best part of life (as griefe of heart is the beginning of death, 2 Cor. 7. worldly sorrow leading thereunto) therefore as by all other meanes, as of dyet, company, physicke, recreation, being religiously vsed, they doe cherish and quicken their spirits; so they especially looke vnto this, that to their naturall they may ioyne spirituall liueli∣nesse, by the fruites of their holy speeches and actions: vpon this consideration, that God loues cheareful wor∣shippers, and that the more hearty and liuely that the body and mind be, the better able shall they proue to doe vnto God and men their appointed seruice. For the chearefulnesse of the heart, maketh the countenance gladsome, and addeth strength to the bones; whereas the marrow of the bones (euen the chiefe and best strength of a man) is consumed by pensiue sadnesse and heauinesse of heart. To be short, the righteous because they know it to be a duty to comfort their hearts, and that God and their brethren are better serued, the more comfortable that the minde is; therefore that which the children of this world doe (that is to say, make them∣selues mery) vpon corrupt regards, because they would liue, and enioy the pleasures and benefits of life (which is a care common to men with bruite beasts) the same godly persons doe vpon conscience of the commande∣ment, and also because they would the more plenti∣fully glorifie God, and doe good to many. Now to your motion for temperance or sobriety, this fruite of the spirit, together with 〈◊〉〈◊〉, doe belong to the kee∣ping 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 habitati∣ons for Gods Spirit. Many 〈◊〉〈◊〉 men are chaste as touching any act or deede, when yet their de∣sires are either exceeding vnruly, or being restrained, onely for worldly respects, to auoide trouble in the flesh, or for their reputation. Whereas they which are regenerate, whether they liue a single life or a married, they haue a power giuen vnto them by the Spirit, to keepe not onely their bodies, but their very thoughts pure; concerning the desire of sexe, so farre as the mea∣sure of their grace will enable them, they carefully shun (after the example of continent Ioseph) all temptations and occasions of vncleannesse, in this respect, that they would not doe wickednesse against God: but if at any time any of them doe fall with Dauid (breaking the Lawes of chastity) they doe earnestly and vnfainedly repent with Dauid; being ready to make their sinnes knowne publikely if neede require, euer after more heedfully looking to their wayes. Vnto their chastity they doe ioyne temperance, which is a vertue modera∣ting 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 a∣bout other pleasures of this life, giuing them power not onely to abstaine from following and 〈◊〉〈◊〉 filthy and vnlawfull pleasures, such as are forbid; as whore∣dome, drunkennesse, gluttony, &c. but to withstand all inticements and prouocations thereunto, and that not for feare of shame or punishment onely from God or man, but of conscience towards God. Moreouer, in such pleasures as be lawfull and allowed, as in the plea∣sures of eating, drinking, apparell, recreation, sleepe,

marriage, buildings, and other such honest pleasures (by the vse whereof our life and kind is not onely maintai∣ned, but preserued in a comfortable estate) the gift of temperance is bestowed vpon the Children of God in all ages, degrees, and sexes, as a met-yard to measure, and as a bridle to hold backe their affections, in vsing these warrantable delights, that they doe not onely not exceede their bounds, but be held in, and restrained from going so far in the vse of them, as otherwise their estate and ability, and the custome of the times and place where they liue will suffer and giue them leaue: for this is certaine, that our desires after these pleasures are vnsatiable, as a bottomelesse 〈◊〉〈◊〉; and withall Sa∣than layeth baites and snares to catch all the children of Adam in their pleasures (euen as he caught their first pa∣rents) and experience telleth vs, that some very godly persons haue beene surprized, and were taken in his snares, to the wounding of their owne conscience, and to the offence and dishonour of God. Therefore as temperance is very needful to preserue vs from running into excesse, and to cause vs to liue soberly and stayed∣ly; so the children of God haue a maruellous great care to cherish and practise this grace, endeauouring there∣by to curbe and hold in their sensuall desires, and in a∣bundance 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 hin∣derance to godlinesse and eternall life. And this they in∣force 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 vpon these considerations, but out of humane reason, and for carnall respects.

Apollos.

Now that you haue spoken of such graces as tend to the preseruation of life, and such as are be∣houefull for the tempering and ruling of the pleasures of life; good order doth require that you come vnto such vertues, as regenerate persons are bound to exer∣cise 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 per∣sons make conscience of doing the least iniury to other men in their goods and wealth, either by fraud or vio∣lence, either directly or indirectly; neither willingly doe they suffer any harme to come to them, if they can hin∣der it: and if by any ouer-sight, or wittingly, by any errour, or negligence of themselues, or their seruants, it happen that any portion of their Neighbours goods or substance fall into their hands, they are very willing to restore it vnto the owner. Also things found, or paw∣ned, or gaged, they will not possesse, but deliuer them to the true owners, according to the expresse cōmande∣ment of God; Deut. 24. 10. At a word, because they e∣steeme 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 be∣longs to other men: abhorring bribery and vsury; being ready and prompt, not onely by aduice, but euen by

their helpe and labour, sometimes to recouer vnto their Neighbour that which is theirs. 〈◊〉〈◊〉, moreouer to this intent, that they may not be 〈◊〉〈◊〉 to any, by empairing their goods; therefore all righteous persons as they doe make choyce to liue in an honest lawfull calling, such as none can iustly speake 〈◊〉〈◊〉 of, and is ac∣cording to the good Law of their Countrey, seruing to some good, priuate or publike, worldly or 〈◊〉〈◊〉: so they take not a little care to discharge the duties of their calling, not onely with great diligence and paines taking, bending their mindes earnestly to doe their du∣ties 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 di∣rection of his Spirit, and the successe of their labours to the gracious blessing of God. Looke whatsoeuer doth happen, and is giuen them more or lesse, better or worse, they take it thankfully, knowing how vnworthy they be of any good, and yet are assured that euery thing shall serue to their good; wherefore in the ende of their worke they praise God, as they did by prayer enter vpō it. Thus they behaue themselues religiously, not only in the duties of their calling, & other 〈◊〉〈◊〉 businesses, but in their recreations also, and in the 〈◊〉〈◊〉 of lawfull pleasures; being well assured, that they can haue no comfortable and wnolsome vse thereof, vnlesse they begin and end with God, referring all to his glory, and

ordering all by his will. It is not thus with vnregene∣rate 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 lit∣tle 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 pas∣sing to straine their conscience for lucre sake; especially if it may be done warily with safegard of their credit: for it is no corrasiue or griefe to their soule, to haue God and their conscience witnesse to the iniury done to their brethren in their worldly matters, so as they may escape the knowledge, censure, and shame of men. If Gehazi thought that Eliza should haue knowne, and Ananias had imagined Saint Peter would haue found out their budging & bad dealing, they had surely dealt better then they did. Thus it fareth with all worldly men, as in all other duties, so in their dealing with their neighbours substance, they are carried with respect of men; insomuch that if at any time they forbeare to doe wrong, and be content that others should haue right done them, this proceedes not from any true loue of God and their Neighbour, but from selfe loue, because they would keepe their reputation and honor amongst men, or at vtmost to keepe and hold off the iudgement of God, which he threatneth against wrong doers and vnrighteous persons, or in hope of enioying such bles∣sings as are promised to righteous liuers; because they couet to escape the euils denounced against vniust per∣sons,

and to 〈◊〉〈◊〉 the good things offred vnto the iust: therefore they doe endeauour themselues to performe some righteous things. This is the furthest that any vnsanctified person can goe towards God, either in this or in any other duty; namely to doe good vpon 〈◊〉〈◊〉 of receiuing good, and to auoid euill, for feare of fin∣ding euill: whereas if there were neither punishments, nor benefits; yet would the godly giue to euery man his due for Gods sake, because they desire to please and glorifie him. Vpon which ground they are moued to haue a great respect to the credit and estimation of their Neighbour, not onely not to hurt it, either by re∣ceiuing a false report against him, (〈◊〉〈◊〉, chasing 〈◊〉〈◊〉 the tale-bearers, back-biters and whisperers, by an an∣gry looke, as the raine is driuen away with the East∣wind) or by vttering any euill, or vntrue suggestion or witnesse against him, especially before a 〈◊〉〈◊〉 in the feate of Iudgement: but also there is in 〈◊◊◊〉〈◊◊◊〉 speciall and great desire, euen as they would haue their owne good name preserued, so to labour the preserua∣tion of the good name of others, by concealing their 〈◊〉〈◊〉, firmities, hiding the worst, and speaking onely of 〈◊〉〈◊〉 best, excusing them when they may with a good con∣science; 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 to∣wards one, as towards another, chusing rather to be theeues, then iniurious to any mans credit. But as for

those who are vnregenerate, the good same of their Neighbour is not vniuersally precious and deare vnto them, they are partiall herein, thinking and speaking fa∣uourably 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 be∣cause themselues would be well spoken of, and without conscience of the truth; and lastly, not that they make any account of their Neighbours reputation, accor∣ding vnto the Commandement of God. Neither is this to be maruelled at, that natural men doe so little esteem the good fame of others, seeing they are carelesse of their owne; neither doing the things that may deserue good report, and also running into many sinful courses, which may impeach, or annoy their honest estimation, and deserue shame. Now the men that truly feare God, as they are generally and vnfainedly well bent toward the good name of all others, especially of Gods Chil∣dren; so they doe hold themselues bound to maintaine and encrease their own good report by all good means: not that they seeke a good name for it selfe, and out of vain-glory, or that they are discontented if that they be ill spoken of for well doing; Mat. 5. (which is a thing written on Heauen gates) but to the intent that they may be fitter to glorifie God, and doe more good vnto others, to whom themselues and their gifts would be more acceptable and profitable, the better that they be thought and spoken of. Hence it is, that they doe not onely looke to themselues, that they may be iust before men; but endeauour to flie euen secret sinnes in the

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. Nei∣ther are they onely so carefull of getting, as of keeping a good name (which is soone lost, if it be not charily preserued:) by the same meanes therefore they study to vphold, by which they purchased their credit, auoiding euery thing which is of euill report, and doing things onely of good report: as knowing by the word, A good name; (Prou. 22. 1.) to be a thing of great value and vse, precious as gold and siluer, and profitable for now and hereafter; like sweete perfumes, presently refreshing, and preseruing against afterwards; Eccles. 6. 2, 3.

Apol.

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

Aquila.

Such as their care is of mens persons, not to witnesse any vntruth which may wound the credit 〈◊〉〈◊〉 of; the very like care haue they of things to be spoken, alwayes to speake the truth, whether they doe promise ought for the time to come, or affirme ought of a thing present or past, priuately or publikely, still their 〈◊〉〈◊〉 and endeauour is to shew forth the thing 〈◊〉〈◊〉 it is, 〈◊〉〈◊〉 out telling a lie of any kind, either hurtfull, or 〈◊〉〈◊〉 and sportfull, or officious lie: for they are enstructed out of the Word, and accordingly they make confer∣ence

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 rewar∣der of truth in others, and a seuere reuenger of all false∣hood. For which causes, the godly are alwayes ready to stand vnto their lawfull promises, which be within their power, and not altered vpon iust 〈◊〉〈◊〉; very wary and respectiue they are how they make promises (which be as it were bonds and obligations to tie a man vnto the will of another, so as now he is not his owne man) but being once aduisedly made, they are very faithfully kept of them, though it be to their owne bin∣derance. As for their otherwords, which are not pro∣mises, 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 vn∣derstanding they haue of things will direct them) neuer to vtter and tell forth any thing which is knowne vnto them to be false; yea they doe abhorre the common re∣porting of newes and tales, euen in this very regard, that they are at the least next neighbour vnto lies, and oftentimes they proue no better. Lastly, if it were to saue their owne, or the life of another, by speaking a lie, they would striue 〈◊〉〈◊〉 suffer their 〈◊〉〈◊〉 to pe∣rish, 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 per∣forme many promises, because herein consists a mans honour and reputation; yet they are not led with the loue of the truth, so as to prefer it before profit, credit, yea, and life too: but are ready to preferre a falshood, when it makes more for their gaine then the truth;

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 vp∣right sentence, either touching persons or things, he is greatly humbled (though no man do know of his fault) and hath no peace in his conseience, till hee haue made his peace with God for it, heartily crauing pardon tho∣rough 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 pro∣uiding so liberally for them, and seeming not so much as to wish or desire vnto themselues ought that is their neighbours. Tell me friend Aquila, what you do thinke heereof?

Aquila.

For my part I do thinke, there is that likenes and neerenesse betweene some vnregenerate men, and the new borne children of God, both in this vertue of contentment, and diuers others, as that it is no very ea∣sie thing to discerne the oddes between them; & though I may speak vnto you of some differences in this point, yet all the difficulty is in the finding of it out, when men come to the examination in themselues. And heerein is great neede of prayer, that God would put into vs the spirit of discretion, to make vs able to discouer the sound from the vnsound, both in this, and in all other∣duties

both in our selues and others. But to come nee∣rer vnto your Question, my answer to it shall bee gene∣rall and particular; my generall answer is this: I doe iudge graces to be in men vnregenerate, as passions are in God, vnto whom the Scriptures do attribute hatred, repentance, wrath, ielousie, greefe, and such like; which are in God not as they are passions or affections, but in respect of the worke which doth follow such passi∣ons, because he worketh and doth such things as men do, which are compassed with those affections. As men repenting vse to vndo what they haue done, and being wrathfull they vse to take reuenge; hence it is, that God his reuenging and destroying of his owne works, is cal∣led his wrath and repentance. So it fareth with vnrege∣nerate men, they are thought to haue meeknesse, tem∣perance, 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 endu∣ed 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 ver∣tue of contentment, which causeth it to bee in them a contentednesse rather in seeming, then in truth. The first is, though they confesse themselues well apayde with their estate, yet indeede their heart doth not rest in it, as in a good and sufficient lot assigned vnto them, in the which they can surely trust to finde God good & gracious vnto them. For they doe not depend vpon God, because they lacke a liuely faith.

2. And withall, because they doe want the grace of true contentment, therefore it cannot be, but that they still wish for more, and would haue their estate bette∣red:

being of the quality of the Horse-leech, which 〈◊〉〈◊〉, Giue, giue; and like vnto the graue and the fire, which hauing consumed much matter and corpses, are ready to deuoure more.

3. Lastly; as their present estate is neuer so pleasing to them but a better would be more welcome: so if a∣ny decay of their present condition, either for wealth or estimation, liberty or health, do happen & fal forth, which commonly doth (mens estates being like to the Sea, which ebbeth and floweth, and vnto the Moone which waxeth and waineth) they are there with much disquieted and discontented: as appeareth in the ex∣ample of Saul and Achitophel, both which in their pro∣sperity, made shew of contentation, but in their aduer∣sity they were sore troubled: as also was Nabal. Wher∣as such as be endued with true godlinesse, they do in e∣uery estate submit themselues quietly and contentedly vnto the good will of God, beeing well satisfied with that which he appointeth vnto them whatsoeuer it is, more or little, better or worse: alwayes accounting the basest and meanest estate too good for them, because of their sinnes & vnworthinesse; being pleased & con∣tented 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 doub∣ting (such is his goodnesse) but that he will maintaine their life, giuing them sufficient to enioy though he de∣ny 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 for∣row

if they doe:) but furthermore, they take good de∣light 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 com∣mands them to reioyce with them that reioyce, & to Loue others as themselues, mourning with them in their heaui∣nesse.

Apollos.

Here I haue three things to aske you. First, whether ye thinke any godly person free from all coue∣tousnes? 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 co∣uetousnesse, 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 coue∣tousnesse, nor any other sinne shall reigne in them, or haue force to condemn them. Howbeit, as the remain∣der of other sinnes is in Gods children, so they are mo∣lested with the stirring and ticklings of couetousnesse, more or lesse. The holy Prophet found an euill incli∣nation of his heart, to desire earthly things inordinate∣ly, which made him pray, that God would not encline his heart to couetousnesse, Psal. 119. that is, giue him ouer to that lust. Of this fault Christ often warned his own Apostles, amongst whom, one was ouercome by this vice, and the rest no doubt were tempted with it, else Christs warning had beene in vaine. It is well therfore, when resistance is made against the motions of Coue∣tousnesse: 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 Gre∣cians (as I haue heard you say:) One, signifieth the loue of money, another the desire of riches, and the third signifieth the lust of hauing more. And seeing the bles∣sed Apostle, Hebr. 13, 4. doeth set couetousnesse as the flat contrary vnto contentednesse, Let your conuersation (saith he) be without couetousnesse, and Be content with that ye haue; therefore, if our being satisfied, and resting pleased with our present estate be contentednesse, then the desire of more, or of a better estate in the World, must needs be couetousnesse. Euery man indeede, is bound to follow the duties of his calling, vppon which he may desire and pray for a blessing, with condition & exception of Gods will, so much and so far as he thinks meete, leauing the successe thereof to his good plea∣sure.

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

Apollos.

This is indeede the summe of all that which ye haue bene taught, of this grace of contentment, and of all the other graces of the new man, which wee haue

in our conference run thorow. What letteth now, but that we may come to the last fruite of an effectuall cal∣ling, which consists in the speciall duties which wee are bound to do, and performe towards others, in respect of some degree which is of God put vpon vs, or them, and so to finish this our worke?

Aquila.

One impediment and let there is, namely, that wee haue I know not how (saue that in such a heape of du∣ties, some might easily be slipt by) neglected to speake of certaine graces of regeneration. The one is Wise∣dome, so much commended in Scripture, charging vs that we be wise as Serpents, Mathew 10. that we be wise concerning that which is good, Rom. 16. that wee serue and loue our brethren in meeke wisedome, Iames 1. This being one speciall part of Gods Image, and such a grace as guideth vs in the vse and practise of all the for∣mer graces: for so much as it is not onely a fore-sight, or fore-cast of things which may happen, gathering effects by causes, and iudging of present and future euents by precedent accidents and occurrences; but it is also a fa∣culty directing a Christian how to carry himselfe seem∣ly, 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 accor∣ding to the 〈◊◊〉〈◊◊〉 time, and place, and per∣sons. He is indeede an 〈◊〉〈◊〉 man, whose heart is not onely wise vnto 〈◊◊〉〈◊◊〉 faith in Christ, but also in the duties of daily 〈◊〉〈◊〉, through the wisedome of the Word; and surely such happy men, are all godly men: for as it is saide of Dauid, in respect of his warring against the Philistines, that he behaued himselfe wisely;

so it may be saide of euery true Christian, in regard of their spirituall warfare, that they wisely behaue them∣selues in it: which cannot be saide of vnregenerate per∣sons, who haue many of them knowledge to see gene∣rally 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. Nei∣ther hath any worldly man the blessed gift of honesty, albeit they may doe many things which be honest, and be reputed honest by men of the world, because they doe such ciuill workes as honest men doe; yet they are destitute of Christian honesty, which is a fruite of the Spirit, a companion of godlinesse, a quality of a san∣ctified 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 wic∣ked thing in their presence or knowledge: therefore the true Christian man, hee is the onely honest man; yea, and he alone may be saide to haue an honest heart, an heart firmely resolued to be that in truth, which he see∣meth 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 vnre∣generate persons be either too base, or too bold and au∣dacious, being void of that vertue which Peter exhorts goods Christians to ioyne to their faith. Neither doth any vnregenerate man partake in the gift of true zeale; for howsoeuer many of them are zealous and seruent, yet they are zealous amisse: either they are earnest in de∣fence of their owne opinions, and of mens traditions, as were the blind Iewes, and Paul being yet a Pharisie; or if their zeale be for good things cōmanded of God, or against euill things forbid by him, yet either it is not according to knowledge, as in those which were seruent for the righteousnesse of the Law, to set it vp, and to pull downe the righteousnesse of Christ; of whom the Apostle speaketh, Rom. 10. I beare them witnesse they haue a zeale, but not according to knowledge: or if they doe know what they do, yet their striuing for knowne good things, and against knowne euill things, is neither in a good manner, nor to a good end; as it is written of Iehu, that he was zealous for the Lord of hosts: but yet his heart was not aright, hee sought not Gods glory, neither was his heart touched with loue and compassi∣on towards men. And thus it is with the zeale of all na∣turall 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 e∣uill things, to hinder them, and against knowne good things to further them, according to their meanes and calling; so setting before their eye onely the glory of God, as the marke they aime at in all their zealous courses; as they haue a charitable respect of their bre∣thren,

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 conside∣red, that when respect and fauour to man is directly a∣gainst the glory of God, their true and god 〈◊◊〉〈◊◊〉 is blind, and will not see; deafe, and will not heare; the ex∣treamities of men: as appeareth in the zeale of the Le∣uites, putting to the Sword their brethren and 〈◊〉〈◊〉 at Gods commandement; 〈◊〉〈◊〉 33: also in the zeale of 〈◊〉〈◊〉 and Elius, putting them to death seuerely whom God would not haue to 〈◊〉〈◊〉; I Kings. And tou∣ching Zeale, I haue furthermore learned thus much, that it ought to goe with, and accompany euery good duty of our generall or especiall calling; as we are com∣manded, to repeat, and be zealous; 〈◊〉〈◊〉. 3. and it is told vs, Galathians 4. that it is a good thing to be earnest in euery good thing. Our prayers must be with zeale, al∣so our thankesgiuing, our hearing, our preaching, our giuing of almes, our counsell, our repentance, and all other particular workes; as in the Law no sacrifice was accepted without salt, so is no duty pleasing vnto God without zeale: coldnesse, and luke-warmnesse, are both odious to God, as also fiery bitternesse, without difere∣tion and loue; but wise and charitable zeale is his de∣light.

Apollos.

Nay friend Aquila, I thought of those foure graces, but you haue bestowed them in a good place; not one∣ly because better late then neuer (as we say) but because amongst common duties they are somewhat more ge∣nerall then the rest; and therefore well singled out, and

set apart by themselues. And now let vs consider of such graces as enable our elect and called Christian to discharge such duties as hee ought to doe, by reason of his degree and particular calling wherein God hath set him; for hitherto you haue dealt in such gifts as con∣cerne the generall vocation of a Christian.

Aquila.

Sir, it is a thing commonly taught vs, that euery Christian besides his calling of Christianity, common to him with other, hath also a particular person put vp∣pon 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 Counsel∣lour, or Iudge. Now this charge lyeth vpon euery Christian, and such grace is giuen them, as that they la∣bour to answer, and in some good measure can both know, and answer these duties, expressing and exerci∣sing the power of all that godlinesse which they haue as Christians, in that particular, or in 〈◊〉〈◊〉 particular pla∣ces wherein they are seated and setled of God, and that with all diligence, and sidelity; vprightnesse, and con∣stancy. The wife giues reuerence and submission to her husband, in respect of his prehemmence in graces and authority; Ephesians 5 verse last; the husband loueth his wife as a daughter of Israel, and member of Christ, and out of this holy affection of loue careth for her; I Peter 3. 7. beareth with her infirmities, cherisheth, instru∣steth 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; Ephesi∣ans 6. 3.

Children doe loue, reuerence, obey their Pa∣rents for the Lord, Ephesians 6. 1. witnessing their ho∣nour towards their Parents, especially in this, that they make no choyce of their trades, and matches, without their priuity and counsell. Seruants not out of feare with eye seruice, but in singlenesse of heart study to please their bodily Masters; Ephesians 6. 5. 6. and these againe are willing to doe that which is equall and iust, both touching the bodies and soules of their seruants, knowing that they also haue a Master in Heauen; Calo∣sians 3. verse last. The Pastor feedes his flocke, not for filthy luker, nor by constraint; 1 Peter 5. 2, 3, 4. but out of a willing minde, shewing himselfe an example to the flocke. The flocke and people on the other side acknowledge him, and haue him in singular loue for his worke sake; I 〈◊〉〈◊〉 5. The Magistrate kindly tendreth his inferiours, as his children; Iob 29. and mildly ruling with iustice, giueth praise to such as doe well, and punisheth those that doe euill; 〈◊〉〈◊〉 13. 2, 3, 4, 5. And finally, inferiours and subiects obediently submit themselues vnto their Rulers, as vnto Fathers, doing with readnesse their iust commandements, and with patience bearing euen their vniust punishments. Thus haue I giuen you a certaine taste of these singu∣lar and speciall duties; for neither time, nor your infir∣mity wil permit vs more largely to discourse them: one∣ly this I thinke good to adde, that it is the property of all sauing graces which wee haue named, and of the o∣thers which we haue forgotten (for who can remember all) to waxe and encrease, till they come to perfection; as the young fruites groweth till they be ripe: it pleasing God to follow his first graces with new supplies, till he

haue finished the worke which he hath begun; 〈◊〉〈◊〉 1. 4. So it is not with the wicked, whose gifts de∣crease, 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 what∣soeuer they doe, it prospereth; Psalme 1. 3, 4. And now (good Sir) if it please you, we will shut vp this our con∣ference, with this short Prayer.

O eternall, most wise, mighty, and mercifull God, we giue thee thankes for all thine a Elect, whom thou hast according to thine eternall will b called effectually by the c Ministry of the Law and Gospell to thy Son, d opening their eyes to see him to be their Sauiour, and their e hearts to embrace him with affection, being sa∣tisfied with him, and so working in them that most worthy f gift of faith, whereby being g vnited and in∣corporate into him, they partake with his h iustice both actiue and passiue, for their perfect iustification before thee, and i with his Spirit for their vnperfect sanctifica∣tion in this life, hauing power giuen them both to abide the k combate with remaining corruptions, and vpon wounds and foyles receiued in that encounter, to arise by l repentance, and also to be able to witnesse the truth of their repentance, by the constant exercise of all good m workes, furnishing them with needfull graces of all n sorts, for the o sincere seruice of thy Maiesty, and of their brethren, according to their p seuerall e∣states 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 vnto the end, til they be perfectly glorified in heauen, and that the rest of thine Elect, who as yet are not ga∣thered, thou wouldst hasten their conuersion and cal∣ling, to fulfill in them also the good worke of thy plea∣sure with power, r encreasing them in all goodnesse, & protecting them against all enemies and euils, till the great & s glorious appearing of thy Son Iesus; to whom with thee and thy holy Spirit, be all praise, honour, and glory, now, henceforth, and for euer.

Amen.

Finis laus Christo, nescia finis.

Notes

• Foure kinds of Peace.
• Prouerbs 17.
• Humility.
• Micah. 6. 8. col. 3. 10.
• Grauity.
• Gentlenesse.
• It is reported that Peter he wept so often as he 〈◊〉〈◊〉 the mild∣nesse and gen∣tlenesse of his Lord. Luther.
• Long suffe∣rance & peace
• Forgiuing of∣fences.
• Goodnesse.
• Meekenesse.
• Mercy.
• Philip. 3, 18.
• Prou. 12. 10.
• Neh. 13, 14, 31
• Gouernment of the tongue. for speech and silence.
• Prou. 10.
• Selfe-preser∣uation.
• Seuenth com∣mandement.
• Vprightnesse towards our Neighbours goods.
• Psal. 15. 3. 7.
• Eze. 18.
• Ninth com∣mandement.
• Truth & vp∣rightnesse in speech.
• 〈◊〉〈◊〉 in keeping of promises.
• Iob 1. verse last.
• Three doubts,
• Master Luther confesseth that hee was not troubled great ly with this vice.
• Philarguria, Pleonexia.
• 〈◊〉〈◊〉.
• Honesty.
• Zeale.
• a

  Election.
• b

  calling.
• c

  Meanes of calling.
• d

  Illuminatiō.
• e

  Opening the heart.
• f

  Faith.
• g

  Vnion with christ.
• h

  Iustification
• i

  Sanctific atiō
• k

  Spirituall conflict.
• l

  Repentance.
• m

  Good workes.
• n

  General gra∣ces.
• o

  Vprightnesse
• p

  Particular gifts.
• q

  〈◊〉〈◊〉
• r

  Encrease, or growth.
• s

  Glorification