be more capable of calling All alike vncapable by nature In respect of outward condition some more capable then other Simple and needy Reasons why such be commonly called as be of mean condition in the World Marke 9. 24. Had he lyed Christ would not haue heard but checked him Acts 8. 4. It is reuealed by witnesse of the Spirit or by such effects as accompany it and be afterward mentioned Three times wherein ones calling to Christ hardly or not known Col. 1. 3. 1 Thes. 1. 4. Ephes. 1. 3 4. Phil. 1. 4. 5 6. Tokens of an effectuall calling There is a lie in doctrine religion aswel as in life and manners and that is two wayes committed either by heresie or hypocrisie Ob. Resp. Iohn 10. 27. Psal. 119. For there be sheepe by 〈◊〉 ction which are not yet called Priuate means Priuate feares and confession of sinnes Note this wel A bstayning from the act of sinne 3. Suppressing of inward lust 4. Society of the godly 5. Auoyding euil company 6. Priuate reading 7. Eschewing occasions of sinne 8. Priuate fasting Publike meanes 1. Word preached Acts 2. 41 47. Nehe. 8 8. Prophecying here is put for interpretation of the will of God already reuealed and not for foreshewing his will in future euents Esay 53. V. I. 1. Word preached 2 Catechizing 3. Prayer 4 Sacraments Sundry wayes of God in his calling men 1. Without meanes 2 Weak means Such as Orators would vse for oftentation of humane wisedome 2 Cor. 10. 3 4 Cor. 4. 7. 3. Vnlikely meanes 4. Contrary meanes God giues grace to the humble Calling a worke easie to God Calling a work of Gods wonderfull power The endes of our calling 1. The glory of Gods grace 2. The saluation of the elect 3. The good of others Luke 19. 8. Luk. 18. 32 33 34. Who yet afterward haue their portion of godly forrow Al sauing graces come together with our calling at one time Rom. 5. 1 2 3. Ephes. 1. 13. The chaine of sauing graces or after what order the sauing grace of the Spirit are giuen to the Elect. 2. Illumination of the mind 3. Opening of the heart 4. Faith 5. Vnion with Christ. 6. Iustification 7. Peace of conscience ioy in the Spirit 8. Hope 9. Sanctification 10. Repentāce 11. Loue to God 12. To neighbour 13. Peace 14. Patience c. 15. Obedience Opening the Eyes Opening the heart Spirit worketh by the Law 1. A knowledge of God as Creator 2. As Iudge 3. A knowledge of sinne 4. Of the punishment of sinne 5. Feare 6. Griefe 7. Discouragement or casting downe the heart 8. Despaire Spirit worketh by the Gospell 1. Knowledge of God as a Redeemer 2. Generall sight and faith of the promises 3. 〈◊〉 of pardon that sinnes be pardonable 4. Consideration of Christs sufferings 5. Confession of sinnes 6. Hunger and thirst 7 Perswasion of mercy These do that in hypocrisie which Gods children doe in truth What a 〈◊〉 faith is A gift of God A precious gift It beleeueth the whole word of God Especially the promise of grace Relation betweene faith and the promise Why Christ receiued by faith onely because God so decreed it The second and of Gods decree 1. His glory Rom. 3. 25. Verse 27. 2 Our stablenesse Qualities of faith 1. CertaintyParticularity So the Greeke Scholiast expounds it as Master Beza cites him Heb. 11. 〈◊〉 1. Heb. 4. verse last Rom. 5. 1. 2. Particularity of faith 3. Parts of Faith 1. Knowledge 1 Iohn 2. 2 Tim. 3. What things required to knowledge 2. Assent 2 Pet 1. 16. 3. 〈◊〉 Rellar de Iustific lib. 1. 30. denyeth that application is in iustifying faith Reasons for application by faith 1 Ioh. 5. 14. Fiue things in application 1. Approbation 2. Expetition Desire seruent vnfained constant Ioh. 7. 3. Firme apprehension 4. Oblectation Psal. 19. 115. 5. Expectatiō Heb. 9. v last Rom. 8. 23. Faith what a worthy and noble gift Sundry measures of a true faith Faith little great wherein they are like Cornelius Apostles Mat. 6. Markes of a sound desire A fifth marke of a sound desire Reasons why encrease of grace is to be sought after That there is a strong faith That there be diuers measures of a strong faith and what they be Two measures of strong faith 2 Cor. 12. verse 10. I am 2. 22. Acts 5. 41. Of the rarenes of faith how few doe beleeue and by what signes it may be knowen and perceiued to be so 1. Ignorance 2. Prophanation of the Sabbath 3. Neglect of priuate prayer 4 Want of faithfulnesse Where shall one finde a faithfull man 5. Hatred of good men Esay 53 1. Causes Of the ratenesse of faith 1. Want Of the Word 2. Want Of Interpreters 3. Withdrawing of grace 4. Mans corruption 5. Satans malice 6. Gods decree 1. Extreme rage of Satan 2. Abundance of imquity 3. Diffention in doctrine 4. 〈◊〉 of Teachers The great and manifolde effects works of Faith Encouragements to faith 1. Commandement Marke 1. 1 Iohn 3. 2 God beseeching vs. 3. Faith the condition Of the Couenant See Rom 10 Gal. 3. Ioh. 3. 10. 4. God the promiser is Almighty 5. The truth of God strengtheneth faith 6. The mercifulnes of God a support to faith 7. Examples of the faithfull helpe to our faith 8. Vow in Baptisme 9. damages discommodities of vnbeleefe 10. 〈◊〉 to God by vnbeleefe 11. God honoured by our faith 12. Our faith 〈◊〉 our selues Obiections of an afflicted minde 1. Ob. Whether Scriptures be of God Reasons to proue Scripture to be of God 1 Cor. 14. 24 25. As Foelix Acts 24. * As Moses Iob. Dauid Mathew Paul 2 Obiect Whether the promises belong to my selfe 3 Obiect Presumption Titus 2 14. 〈◊〉 Iohn 2 2 3. 4. Obiection Sinnes against knowledge Vnthankefull persidiousnes 〈◊〉 obiection Sins of relapse 6. Obiection Horrible greatnesse of sin and continuance 7 Obiect Blasphemy of the Spirit Sinne against the holy ghost what it is Marke 3 28 29 30. 6 Markes whereby to know that one be free from it 8 Obiect No feeling no faith Iobe 6. Vnion threefolde Vnion with Christ what 1. Proofes for this vnion 2 It is by faith Simile Two things necessary to our vniō with Christ. 1 Donation or gift 2 Mutuall consent Simile 2 Vnion declared by similitudes taken out of Scripture 1 Similitude 2 Similitude 1 Cor. 12. 12. 3 Simile 4 Simile 5 Simile Iohn 6. 53. Simile Iohn 6. 25. Simile 4 Vnion fruitfull Simile Simile Esay 9 Euke 2. Galath 4. 4 5 Rom. 4. v 〈◊〉 Rom 6 2 3. Col. 3. 1. Ephes. 2 6 Math. 25 40. 2 Tim. 2 11. Simile Two speciall 〈◊〉 of our vnion vvith Christ. First fruite of our vnion righteousnesse from Christ by faith Man in his creation holy and happy Rom. 4 4 5. Man by the fall of Adam lost blessednes and righteousnesse and is vnder sin and death Saluation what it is A double righ teousnesse in Christ. Galathians 3. Reuelaatiōs 21.
this poore testimony of my thankfull minde who daily mention you in my prayers that all sauing blessings may be powred on you and continued to you till my sonne through Gods mercy prospering in his studies may expresse a morefull measure of a gratefull mind vnto you all to whom he hath beene and may yet be so much bounden which the Lord of his fauour in his good time enable him well to performe Fare ye well From my House in Canterbury the 10. of Iuly 1620. Yours euer euen to his vtmost Thomas Wilson An Aduertisement vnto the Reader COurteous and Christian Reader there bee foure seuerall things which I purposed to effect in this whole Dialogue Treatise First for the Matter to deliuer so neere as my iudgement could attaine all those workes of the Spirit euen in their particulars which are peculiar vnto Gods elect children who liue to be partakers of an outward effectuall Calling that when the manifold riches of Christ his grace should be in some sort discouered and laide foorth to their eye to view and looke vpon them it might stir them vp to a marueilous loue and thankefulnesse towards him who hath called them to such riches honour Also that finding themselues endued and blessed with such graces as they shall learn from the Word to belong onely to the chosen of God it may settle them in the perswasion and full assurance of their election to life Secondly for the Manner Because euerie one of the workes of Christ in his elect hath his counterfet in the reprobate which liue in the Church and partake onely in a generall vocation therefore I haue somewhat endeauoured to descry what the truth of euerie grace wrought in Gods Children and to discouer it from that apparence and shadow which an Hypocrite hath of the same grace for this purpose that whether the godly Reader would proue himselfe and make triall of his owne sincerity either in the whole worke of Christianity or in some special part or duty thereof heere he may find what may further him Thirdly for the Order I haue followed so precisely and truly as euer my skill would direct mee that very order of causes in this whole Treatise which God himselfe doth keepe in the bestowing and working of the graces propounding them to the Reader to be considered as they haue necessary and naturall coherence one with another and dependance one vpon another setting causes afore effects and giuing cheefe place to the principall effects By this meanes the carefull Christian in the search of himselfe shall by effects be able to finde out causes the roote by the fruites and how to value each grace and fruite according to his proper worth Also the Conscionable Minister which hath not as yet thought vpon such an order and shall approue of this as good sound may in his teaching helpe himselfe to deliuer such things first as by order of nature ought to haue precedency for the better edification of their hearers Finally as touching the Persons for whose sake I wrote this Dialogue I meant it though not onely yet cheefly for the godly vnlettered Christians to further them in this knowledge how to examine their owne estate before God As for the more Learned they can helpe themselues in this part of our Christian science or else may fetch direction from other manner of Lights then mine Whatsoeuer it is that I haue performed I pray thee good Reader take it in good part make thy profit of it and praise God for all Farewell Yours in the Lord Thomas Wilson The particular Contents of the whole Dialogue diuided into ten Portions The first Part entreateth of Calling 1. OF common and outward Calling 2. Of inward effectuall calling 3. Of differences betweene them 4. What effectuall Calling is 5. Of the meanes thereof by the Word of God 6. Time of Calling that it is diuers and vncertaine 7. Persons who for the most part are vncapable thereof 8. Of what quality and estate be the persons which be commonly called with a true effectuall Calling 9. Effectuall Calling may be knowne of them in whom it is 10. Of the tokens whereby it is knowne 11. Meanes whereby such are prepared to Calling who as yet are not called 12. Of the sundry wayes that God taketh in the worke of Calling 13. The ends or finall causes of a true Calling 14. The mouing cause thereof 15. Differences amongst those which are called in the act of their Calling 16. Election to be iudged of by Calling 17. Rash iudgement about the calling of other men to be auoyded The second Part of the Dialogue entreateth of the Graces which flow from Calling 1. ALl sauing Graces come together at one time with our Calling 2. One Grace before another in order of causes 3. Of illumination of the Minde the first worke of Grace 4. Opening of the heart 5. Of the engandring of faith and what workes of the Spirit goe thervnto The third Part of the Dialogue entreateth of a true and liuely Faith 1. A Liuely faith is a fruite of effectuall Calling 2. A gift proper to the Elect. 3. What it is and how it differeth from the faith of hypocrites and wicked men 4. Of the parts of Faith and of the properties thereof 5. Of application by Faith how it is proued and what things belong to it The fourth Part of the Dialogue entreateth of the degrees of Faith 1. A Little Faith and a great Faith a weake and strong Faith 2. Wherein they are like each other 3. The least measure of Faith what it is 4. That it must and doth labour to encrease it selfe 5. Of a strong Faith what it is 6. Of the seuer all measures thereof and which is the highest degree of beleeuing 7. By what steps Gods Children climb vp to the greatest degree of beleeuing in this life The fifth Part of the Dialogue entreateth of the rarenesse and fruitfulnesse of faith 1. OF the rarenesse of Faith or the fewnesse of beleeuers 2. Of the signes or causes thereof both common and proper to this age 3. Of the efficacy and fruitfulnesse of Faith in generall 4. Of the manifold encouragements to beleeue 5. Of discouragements and how the obiections of Satan and our corruption against beliefe in Christ are to be repelled The sixth Part of the Dialogue entreateth of the fruites of faith in particular 1. OF vnion with Christ that there is such a gift and that it is by faith 2. Two things necessarily required to the working of this vnion 3. The nature and neerenesse of it expressed by Scripture similitudes 4. In what respect this vnion with Christ is necessary for vs. 5. Of the great and seuerall fruites thereof 6. Of Iustification the second maine fruite of Faith 7. What Iustification signifieth 8. In what sense wee are instified by Faith 9. Of the double righteousnesse of Christ actiue and passiue 10. Of the two parts of Iustification forgiuenesse of sinnes and imputation of Iustice.
ours for our Iustification For as Adams disobedience done in his owne person is yet the fault of all his Progeny euen to the subiecting them vnto death by Gods imputing it vnto them so is the obedience of Christ in his nature actions and sufferings though it sticke inherently in his manhood yet it is verily ours for forgiuenesse of sinnes and for our accounting righteous by Gods imputation of it vnto vs. The reason why this imputation is so requisite in the worke of our iustification it is apparent because the righteousnesse of Christ being without vs in the humane nature of Christ it can no otherwise become ours for the absoluing vs from our sinnes and getting vs to be accepted as iust in Gods sight then by a free imputation of it vnto vs. God accounting all the righteousnesse of his Sonne vnto the elect sinner to be his owne with the whole merit of it at what time hee beleeueth on his Sonne by a liuely and true faith And this the Scripture plentifully and plainely teacheth that as on Gods part there is this action of imputing Christ his iustice vnto vs so on our part there is required faith to beleeue the promise hereof made vnto vs by his Sonne Therefore it is so often saide that we are iustified by faith and Christ his righteousnesse is called the righteousnesse of faith in many Texts of Paul his Epistles Which is not so to be taken as if either faith were a part of righteousnesse which is wholy in Christ his doings and sufferings or as if the quality and action of faith did deserue remission of sinnes for it is vnperfect as all other graces are in vs and it selfe with the weake action of beleeuing needeth pardon from God neither as any mouing cause of our righteousnesse for it is the onely meere grace and vndeserued loue of God which moues him to offer and giue vs his Sonne with his righteousnesse Therefore it is written We are iustified by grace but we are saide to be iustified by faith as by an Instrument or hand created in the soule by the holy Ghost for this purpose that it may receiue apprehend or lay hold on the perfect iustice of Christ as it is promised and giuen vs of God in his Word of Grace euen the Gospell of Christ. As it is written that by faith we receiue the Sonne of God and the promise of the Spirit and the righteousnesse of God This way and meane of receiuing Christ his iustice by faith being ordained of God as meetest for our humbling and the praise of his owne free grace For when wee are brought once to see that we can bring nothing of our owne to iustifie vs hauing in vs manifest and manifold guiltinesse from Adam and our selues and an vtter emptinesse and depriuation of all righteousnesse and so are driuen to goe out of our selues to borrow and take from another euen from Christ his perfect iustice in his workes and passions performed and haue all this reckoned vnto vs for our owne both for remission of sinnes and for being accounted perfectly rightcous and that done freely by the gracious loue and fauour of God freely giuing his Sonne for vs to death offering him in his Gospel preached freely freely bestowing him with his righteousnesse vpon vs beleeuing in him and also freely working that faith by which alone it is whereby wee receiue both Christ and his iustice the due meditation 〈◊〉 must needs make greatly as for the abasing of our selues who are vtterly by this meanes put from all matter and cause of glorying and reioycing in our selues before God so also for the honour and commendations of Gods infinite loue and grace thus enriching vs with the most perfect righteousnesse of his Sonne vnto the full pardon of all our sinnes and freedom from the whole curse due to them and to the obtaining of such absolute iustice whereby we may stand iust before the seuere iudgement seate of God and worthy of eternall life through the same For this is a necessary consequent of our iustification or righteousnesse imputed euen the right of eternall life restored as it is written The iust by his faith shall 〈◊〉 where the Apostle argueth that righteousnesse is by faith because wee liue by faith Here are then two effects of faith one consequent to the other Faith bringeth vs to Iustice Iustice hath life annexed to it Hence it is saide Rom. 5. 17. That by the gift of this righteousnesse being receiued the Elect reigne in life that is they are made partakers of true and euerlasting life which no more can be seuered from righteousnesse then death from sinne which made the Apostle say that hee did liue because he did beleeue in the Sonne of God For then he began to liue the life which is eternall in Heauen at what time his faith did grapple on Christ his righteousnesse for this is the compact of God to giue life vnto him which keepeth the Law Doe this and liue which the faithfull doe in the person of Christ to whom they are ioyned by faith and therefore the right of life belongeth vnto them So as they can no more be depriued of eternall life in Heauen then Christ who already enioyes it Thus by the double righteousnesse of Christ imputed to the faithful both death damnation is auoided and euerlasting life and blessednesse is attained Apollos By this which you haue spoken so amply of this second fruite of faith to wit of Iustification before God it may appeare that they are deceiued which will haue it to consist onely in remission of sins whereas beside our absolution from sinne by the sufferings of Christ there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice Secondly that they are in an errour also which doe teach it to be a grace or quality powred into our selues whereby wee leade a iust and holy life by which they say one is iustified Also the ignorant Christians seemeth to be in wofull case who neuer vnderstand what this great benefit meaneth But especially Gods children already called may herein see their owne most happy condition by their calling to the faith of the Gospell For as it fareth with a bondman ransomed out of bondage by his Emperour and aduanced to great dignity and riches or with a poore miserable man imprisoned for debt vnto his Prince and is not onely pardoned his debt but hath a very great treasure heaped vpon him being one which had neuer deserued well nay many wayes very ill of his Prince and from whom his Prince could neuer looke for any benefit and commodity to himselfe yet now by this most franke liberality and grace of his Soueraigne is suddenly of extreme poore and contemptible made very rich and glorious Euen so it fareth with Gods Children being through guilt of sinne and corruption of Nature and by actuall
Saints by Calling OR Called to be Saints A Godly Treatise of our holy Calling to Christ by the Gospell With the seuerall gifts proper vnto the Called And their Counterfeits in the Hypocrites which are not partakers of this Effectuall Calling Written by Thomas Wilson Minister of Gods Word at S. Georges Church in Canterbury Ephes. 4 2. Walke worthy of the Vocation whereunto ye are called 2. Pet. 1 10. Make your Calling and Election sure and giue all diligence thereunto Printed by W. Iaggard dwelling in Barbican 1620. TO The Right Honourable the Countesse of Leycester widow all health and happinesse of soule and body from Christ our Lord both now and for euer Right Honourable AFter many Children Bookes I meane which are a fruite that springeth out of wit as out of a wombe eleuen in number which God hath giuen me in the few and euill dayes of my pilgrimage hee hath now at length of his goodnesse added vnto them a twelfth a Beniamin like the twelue sonnes of Iacob It is my last and youngest child begotten and brought forth in my old age being fast forward to the yeeres of a man In naturall generation the first borne Reuben-like is the beginning of Parents strength the excellency of dignity and the excellency of power Gen. 49. 3. But it is otherwise in this spirituall birth where the first that come into the Christian World by weakenesse of iudgement in the parents and want of yeeres and experience they are commonly the feeblest and vnworthiest those prouing most strong and excellent which be last borne Good Madam I could wish that I might so speake of this my Beniamin the sonne of my right hand and of my old age and surely I haue some little reason to hope it will proue so pardon the ouermuch indulgence of a father euen holy Dauid could ouer fancy Adoniah his childe and good Elie could ouerualew two not good sonnes because this is the off spring and issue that proceeded from me in the greatest infirmity of my body but in the best strength of my mind when I had in an ancient City and a great people for the space of thirty foure yeeres and aboue beene exercised in my Ministery from Sabboth to Sabboth so as I may trust this Treatise wil haue more perfection then his brethren Which howsoeuer it may proue for manner of handling yet hereof I am well perswaded that the matter and argument is most worthy and weighty for it is about our holy and effectuall calling to our celestiall and eternall King by the Ministery of the Gospell which is the beginning and first step into the state of grace after wee are entred into this elementary world and our most excellent dignity therein As Constantine the Great acknowledged that to be a true Christian by diuine vocation was more esteemed of him then his Crowne and Empire which are corruptible the other being vncorruptible and neuer perishing as the worke of Gods exceeding great power wherein he vttered no lesse strength and might then in the creation of the World or in the resurrection of Christ from the dead Ephe. I. Verse 19 20. For in this worke of effectuall calling the Elect being by nature dead corrupt and blind in minde peruerse in their will and affections are by a wonderfull force yet sweetely and with delight drawne to the life of faith being enabled to see Christ and to loue and obey him as their Sauiour calling them out of darkenesse into his maruellous light The reasons mouing me to single out your Honour from among many both honourable and worthy friends of all rankes vnto whom I might dedicate this Christian Dialogue are two First the report of your true calling to Christ and of your sound loue obedience to your caller and great affection ye beare to all about you called to be Saints both faithfull Ministers and Christians Secondly for that ye haue been the chiefe instrument vnder God to call my eldest sonne to be the first that euer actually enioyed that great exhibition a good while sithence giuen by your right noble and most honourable Husband the Earle of Leycester for the maintenance of two Schollars for euer in the Vniuersity Colledge at Oxford for the which if I should not euery way as I am able shew my selfe thankefull to your Honour I should be most vnworthy of such a benefit being so freely conferred vpon one vnknowne to your Honour The daily prayers of my Family which are all the better for this good turne both haue beene and shall be offered vp vnto God the Father through Christ his Sonne for his gracious and powerfull guiding and keeping of your Honour in his comfortable and holy seruice and feare for euermore Amen Your Honours most bounden Thomas Wilson To the Right VVorshipfull his approued Friends Sir George Newman Knight and his vertuous Lady and Master Doctour Bancroft Master of Vniuersity Colledge in Oxford Grace and peace from Iesus Christ be multiplied RIght worshipfull the maine and chiefe vse to be made of this Booke or Treatise it is to direct as by an hand euery Christian which of all other things is most carefull of his owne saluation how to iudge and discerne of himselfe whether hee haue any part in that sauing holy calling which bringeth to Christ by such gifts of the Spirit as be peculiar to persons effectually called The cause is not better knowne by the effect or a tree by the fruite then a true calling by the Gospell is manifested by such graces as doe accompany it in all the faithfull necessarily but not equally as the good fruits of a good tree be some bigger some lesser And lest any should be deceiued in iudging themselues for likenesse is the mother of errour which makes copper other glittering things to be sometime taken for gold I haue therefore in the passage of this Booke discouered such things as be like vnto the true workes of grace and are but the counterfets and images of them Now the same causes which induced mee to dedicate this tract and Christian Dialogue primarily to that most Honorable Christian Lady my Sonnes Benefactor in the Vniuersity Colledge at Oxford excited and moued me likewise to ioyne you three to her in a secondary Dedication as hauing thorow the grace of Christ obtained like precious faith in your heauenly calling thorow the blessed Gospell and being by Gods prouidence stirred vp to be the meanes of my sonnes preferment both to his place and in his learning The first motion to this good exhibition which he partly hath to the great ease of my charge and wholly I trust shall enioy by your fauourable furtherance began at Canterbury by you Madam and was seconded and holpen forward at Oxford by you the worthy Master of that Colledge where my sonne is Student and finally perfected by that Right Honourable Countesse Widow to the founder her most Honourable Husband the Earle of Leycester long since deceased Accept I humbly pray you
euill company alone but whatsoeuer occasions of sinne by place persons times or things must be taken heed of for occasions being taken hold of giue great strength to our sinfull nature but being taken heed of doe much pull it in I would also counsell men sometime to faste and refraine from meate and all pleasures of life for at certaine fit times they can beare it and alwayes to vse great temperance in meates and drinkes and other lawfull delights but aboue all thought and study must be had that these priuate meanes be holpen by the publike That men put themselues vnder a good Ministerie it being the principall instrument of our calling for howsoeuer the word of God read or preached if we respect the letters sillables hath not any strength at all nor the action of reading or preaching as it is performed by man how well soeuer they be as weake as water to this purpose of conuersion and calling yet being both the good and holy ordinances of God they become strong because the God of strength and might worketh by them yet in a seueral degree For the Scripture teacheth vs that ordinarily it pleaseth God by preaching Christ to saue such as beleeue 1 Cor. 1. 21. That is to say both to begin their saluation by it drawing them effectually out of their infidelity making them to beleeue Also to build them vp further in their holy faith and godlinesse of life vntill they come to possesse fully saluation in Heauen Hence it is that the preaching of Christ crucified is there verse 18. termed the power of God to saue that is the powerfull instrument by which it pleaseth God mightily to worke for the sauing of the Elect. Moreouer we are taught in Rom. 10. 14 15. that ordinarily we are not otherwise being of yeeres brought to haue faith to beleeue in God then by hearing such Preachers as be sent and furnished from God with authority and gifts for that ende as it is written How shall they beleeue in him except they doe heare and how shall they heare except they preach and how shall they preach except they be sent In the Acts of Apostles Chap. 26. 18. Saint Paul reporteth that hee was called to this very ende that by his preaching the Gospell hee might open the eyes of the blinde turne men from Satan to God from darkenesse to light Finally to omit infinite authorities of Scripture as Ephe. 4. 11 12. 1 Cor. 14. 24 25. and such like places which oftentimes yoake or ioyne preaching and beleeuing as cause and effect Acts 11. 20 21. and 14. 1. c. I doe beside reade of innumerable soules euen by thousands at once called to Christ by the opening and application of the word Albeit then we are to leaue to Christ to engender encrease faith and sanctification by what meane he himselfe will yet for our selues we are to depend vpon such meanes as wee find in the word to be ordained for such workes and this is principally by preaching the word that is by a faithfull deliuery of the sense of Scripture by the Scripture with wise and fit application of doctrines to exhortation confutation rebukes comforts threatnings as it is written He that prophecyeth speaketh to men to edification to exhortation to consolation 1 Cor. 14. 3. In the 24 25. verses of this Chapter we may reade the mighty operation of this Ordinance of Christ for begetting and confirmation of a liuely faith most notably to be commended If saith Paul all prophecie and there commeth in one that beleeueth not or is vnlearned he is rebuked of all and so are the secrets of his heart laide open and so he will fall downe on his face and worship God and say plainely that God is in you indeede By this it is cleere that together with preaching God coupleth his owne arme and power both to enlighten the minde to see inward and secret corruption hid from vs before and to bow the heart to reuerence and obey God As men therefore for the health of their bodies doe chuse places conuenient to dwell in where there is wholsome ayre sweete water and other commodities so they wil much more doe this duty to their soules for the health and safety thereof as to prouide for it good diet by the wholsome preaching of the word ordinarily on the Saboath which together with Catechizing and the benefit of publike prayer and Sacraments shall in Gods appointed houre effect this blessed worke of a true calling to their present comfort and euerlasting saluation of their soules Where these meanes be not at all vsed if so be they may be had or some and not all or vsed negligently or by fits and starts onely there the case will goe hard For howsoeuer our calling hath God alone for the Authour and beginner the finisher also and perfiter of it yet there is a necessity laide vpon vs to serue the gracious prouidence of Almighty God as instruments therein by attending and exercising the meanes appointed Therefore as Paul Acts 27. hauing a warrant from God of good security yet saide If these Mariners doe not tarry in the Ship we cannot be safe so I may say Gods ordinary dispensation considered that if these meanes be cast off and not cared for we cannot be called Now for such as be already called and can finde in themselues the true markes thereof as this is the greatest comfort in the World so if they will preserue this comfort then they must see to it that such meanes as it pleased God to blesse vnto them at first for the obtaining of an effectuall vocation and conuersion these very meanes they addict themselues vnto vsing them still and them all if there be no necessary let and being constant without being weary in a right manner also sincerely and humbly with a feruent desire of Gods glory aboue all things being much in prayer and godly meditations and as euer they will be thankefull for such a grace as their effectuall calling is let them striue to walke worthy of the vocation wherewith they are called in all lowlinesse and meekenesse long suffering and loue Ephe. 4. 1 2. Apol. Friend Aquila ye haue reported vnto me verie much of that which ye learned touching effectuall calling now if ye will let vs passe on to the other point namely the graces which doe necessarily goe with this calling except ye haue somewhat further to speake of this matter which if ye haue I will gladly giue you the hearing Aquila Yes Sir I will craue your patience alittle for I forslowed to tell you when ye asked me of the meanes of calling that it hath seemed good in the eyes of God to call some immediately without any ministry of Angels or Men as Adam in Paradise Abraham in Charran Paul in his iourney to Damascus to declare himselfe to be most free not bound to the meanes which are rather
all meanes both priuate and publike for support and helpe of it lest any tempt God by refusing the meanes whereof all haue need continually Beside this each faith little and great may bee knowne of him in whom it is vnlesse it be in a great storme of temptation or at the instant and about the time of their first conuersion else Christ would not haue asked particular men if they did beleeue nor Paul would haue saide of himselfe I know whom I haue beleeued nor exhorted others to examine themselues if they be in the faith 2 Cor. 13. 6. 2 Tim. 1. Yet moreouer in each faith this is common that the things beleeued are aboue compasse of naturall reason for if we consider the things which the Word setteth forth to be beleeued as for example that the World was made of nothing that a dead body turned into dust shall liue againe that a Virgin remaining a Virgin can be a Mother that God and man is one person that so many thousand beleeuers so far distant are one body that Saints in Earth are one with Christ in Heauen and eate drinke him without diminishing that one offence of one man condemned the whole world that the righteousnesse of one man maketh millions to be iust that God is then a Father when hee shewes himselfe an enemy in these and many such like things faith can beleeue them because God hath spoken them when blinde reason cannot see Lastly one faith is as sufficient to saue as another a little as wel as a great because a weake faith can looke vpon Christ and lay hold on him no lesse truly then a strong and great faith euen as a weake and sore eye might behold the brasen Serpent to health as well as a sound and cleere eye but though there be such great and manifold likenesse betweene faith and faith yet this letteth not but that there is a difference amongst the godly as touching the diuers measures of their faith euen as much as betweene the hand of a babe and of a man betweene a young plant and a growne tree The most wise God distributing his graces as it pleaseth him to some thus to some otherwise so as none haue cause to disdaine such as be infirme if themselues be strong for it was God who established them nor any to enuie others if haply they doe not so abound in wisedome and faith as others doe because it was God that so disposed euery man his portion But the strong must apply themselues to helpe the weaker bearing with infirmities and the weaker with reuerence and loue to honor such as goe before them Euen as the foote doth not lift vp it selfe against the head nor the head doth not despise the foote but each member respecteth and cherisheth one another to the preseruation of the whole body so let beleeuing Christians in respect of God who doth all in them of his good pleasure worke out their saluation in feare and trembling euery one being thankefull to him for their owne measure knowing that they haue nothing but what is giuen thinking themselues happy to haue at all any measure of liuely faith and in respect of themselues to walke in mutuall loue one supporting and comforting another in all loue and modesty as becommeth Saints Aquila Whereas yee haue shewed many things wherein the two measures of faith doe accord and be alike let it not be offensiue to you that I put you in mind of one correspondency between them which it should seeme you thought not vpon and that is this It is common to each degree of faith first to beleeue the promise before they come to any experience feeling or comfort from the apprehension of Gods mercies as in the woman of Canaan who verily beleeued that Iesus was the Messias and would minister helpe to her distressed daughter which was vexed with a Diuell as the Story shewes Mat. 15. 23. when as yet shee had not onely no experience but rather all things went crosse and contrary to her Therefore it was a fault in Thomas who would haue his senses the guide of his faith Except I feele and see saith he I will in no wise beleeue Ioh. 20. 25. whereas our Sauiour pronounced them blessed who beleeue and see not For it is not in supernaturall and diuine as it is in humane and natural things where by our sense and experience we are led but in heauenly matters first of all Gods children giue credit to the promise striuing against in-bred distrust they doe beleeue God to be true who hath spoken the word so as they waite vpon God till in his time he giue the feeling and comfort of that which they trust to be truly promised a marke worthy to be thought on because many esteem of faith by feeling iudging themselues to haue no faith because they want comfortable and ioyous feeling which is not faith but a fruit and consequent of faith in some more in some lesse and sometime none at all as in time of some great triall Apollos No Aquila I am not offended that yee did admonish me hereof I rather thanke you and wish you still to admonish me not withstanding this matter I knew would come further to be spoken of in the prosecution of this doctrine touching the seuerall degrees of faith But to goe forwards I thinke good to deliuer vnto you seuerally the difference betweene these two measures of faith more distinctly fully as their likenesse and agreement hath beene opened And first for the least measure and degree of faith it is this when Christians cannot certainly distinctly say I beleeue my own saluation and the pardon of all my sinnes but being displeased with themselues for their sinnes they doe vnfainedly constantly desire the pardon of them all and their reconciliation with God aboue the whole World yea aboue a world of worlds And this their desire of faith it is a degree of faith the seed and beginning of faith stirred vp by the Spirit of adoption Rom. 8. 26. pleasing God as faith it selfe hauing great promises made to it Mat. 5. 6. Ioh. 7. 37. As that indicious Diuine Master Perkins hath sufficiently proued both in his reformed Catholike and in the Book intituled the Graine of Mustard seede Therefore to let passe the confirmation of that point it is to be now shewed who be the persons in whom this weake faith is to be found which I find to be of two sorts The first is of such who haue but little knowledge by reason whereof their faith must needs be infirme Examples hereof we haue in Scripture in Rahab the Samaritanes Ioh. 4. 42. the Apostles of Christ at their first calling and Cornelius whereof some of them did onely know the promise touching a Messias and did not so much as know Iesus to be the Christ. Others which knew this yet were ignorant by what meanes he should effect the Worlds redemption hauing their heads troubled with conceit
therefore the grosse ignoraunce of these times doth argue the rarenes of faith in this age The which is further testified by the cōtempt of Gods publike worship the prophanation of his Sabbath which doth alwayes as an handmaid accompany and waite vpon ignorance God being serued by some for meere fashion and 〈◊〉 or because of the Lawes compelling it and by others not serued at all the Tauernes or Ale-houses or Stew-houses or gaming places being the Church they keepe This plainly sheweth how rife infidelity is whereof this is yet a further demonstration euen mens fayling in Gods priuate worship either not praying at all with their family but lying downe like Asses and rising like Hogges or else performing it negligently with coldnesse and want of deuotion But amongst sundry tokens of the rarenesse of true beleeuers in the Church of God these two are the most notorious The former is the vnfaithfull dealing of one man toward another men being so full of craft and subtilty so cunning and exercised to beguil as one can hardly tell where to trust 〈◊〉 shall one finde a true and plaine-hearted man These being the dayes wherein affiance cannot be put in a friend nor confidence in a counsellor as the Prophet fore-tolde Mic. 7 5. This want of ciuill faith doth bewray the want of Christian faith For did men truly beleeue in God they would surely be carefull to deale so as that they might deserue to be beleeued of men Our keeping of our promise with men it being a speciall fruite of our faith in Gods promises Ps. 5 4. Gal. 5 22. yet where is he in a maner to be found that maketh conscience of a promise Yea bonds oathes will scarse hold men they are so slippery and vntrusty The other thing is the generall hatred of true beleeuers of faithfull Christians who of al others are most scorned and reuiled by all sorts of people Amongst whom there is a certaine strife and emulation who should excell others in malice towards them If men did beleeue in God and loue him which begetteth they would loue such as are begotten of him 1 Iohn 5 1. If this bee the marke of a man translated from death of vnbeleefe and sinne to the life of grace and faith that they Loue the Brethren 1 Iohn 3 14. as it is there written Hereby we know we are translated from death to life because wee loue the brethren then surely this ouer-common hatted despising of the godly together with the great vnmercifulnes and cruelty which reigneth euery where doth sufficiently proue the truth of that which is before spoken in the Word that Christ when he comes should scarse finde any faith vpon the earth Luke 18. and this is it which hath bene the condition of all times Few there be that enter the straite gate Math. 7. Many called and few chosen Few also beleeued the reportes of the Prophets So few that feared God as that the holy Ghost hath enquired for such as are rare to be found Where is the man that feareth the Lord Againe Psal 90 12. In Noahs time but his family alone and therin was a Cham. Afterward the house of Abraham of Isaac who worshipped God aright yet there was an Ismael and an Esau. What was Iacobs family or the Israelites to the rest of the world Yet among them were many hypocrites and wicked men Aquila You haue well established me in that which I conceiued about the fewnesse of beleeuers but I pray you Sir declare vnto mee what may be the true causes thereof and what benefit may come by this consideration Apollos Some of the causes be common to all times some proper to this age wherein we liue Of the former ranke the want of the Word the seed of faith or where the Word is the want of sound Interpreters the hands which scatter abroad the seede of the Word the withdrawing of grace where Interpretors be for all encrease commeth from God who if hee pull backe his grace it is in vaine for Paul to plant or Apollos to water To these wee may adde the corruption of mans heart prone to vnbeleefe and reason especially corrupted is an especiall enemy to faith as nothing more For the wisedome of the flesh is not nor will be subiect vnto God Rom. 8. 7. Satan he euer makes one alwayes labouring by one meanes or other to make frustrate the Word because he knowes that his kingdome is so much decayed as the Word preuaileth to draw men out of vnbeleefe vnto faith therefore hee sets all his wits and wiles aworke how hee may harden men in infidelity But the maine and soueraigne cause of this fewnesse of true beleeuers which be in the world it is the decree of god who hath not ordained all to life eternall which is the end and therefore not vnto faith which is the meane to bring vnto that end and these are more then a good many for the saued are fewer then the other which are not saued Mat. 7. 13 14. Now for the causes proper to this age I take them to be these foure especially First the extreme rage of Satan who perceiuing his time to be but short rageth so much the more striuing with all his cunning and might to hold men in the fetters of infidelity and keepe them backe from Christ to this end both lessening and cutting away the meanes where hee can and hindering meanes where they bee Another thing is abundance of iniquity ouerflowing in all places as a deluge this last age being as a common sinke into which all the filth of all foretimes runneth which occasioneth God as a iust Iudge to punish men with hearts slow and hard to beleeue Thirdly to the encrease of vnbeleefe it helpeth not a little that there is in the Church amongst professors such differences in matter of faith and religion a great stumbling blocke And lastly the loose liues of such as be Preachers of the faith auaileth much to hold men in their vnfaithfulnesse and sinne for the benefit which is to be made of this consideration it is this so much the more to encrease a care in men to labour for the gift of faith by how much it is more rare Were it so common as Nature is or as the Word and knowledge is there were the lesse need of any thought or trauane this way but being a thing so precious renowned much talked of in the World and little felt and enioyed and there being no Christ nor happinesse without it it standeth vpon so much the more to giue all diligence that they may bee found rather amongst the little handfull of beleeuers then in the multitude of Infidels which walke the broade way of vnbeliefe and iniquity Also this admonisheth vs as to sweate about the getting of faith by vse of all the meanes afore mentioned so to be exceeding thankefull to
not make them ashamed Rom. 5 5. therefore they may surely and with certainty expect eternall glory in heauen Otherwise their hope would bring shame and confound them if they should misse of the thing hoped for Againe the beleeuers are said to reioyce vnder this glory Rom. 5 2. Now there is no reioycing with godly wise men but in things of certainty which be assured There is therefore certainty in their hope otherwise how could they pray vnto God and call him Father For his children shall certainly be saued and they may certainly looke for it and how could faith be a certain perswasion of the truth of the promise if hope were but an vncertain and wauering looking for the accomplishment of the thing promised Finally hope staying it selfe vpon the infinite truth mercy and power of God which cannot deceiue alter or faile therefore Christian hope of glorious happinesse is no opinion but a very certaine and steddy expectation Aquila Sir let me heere interrupt you a little without your offence Seeing the nature of hope is but to looke for something which as yet wee haue not and is to be had heereafter as the Apostle Rom. 8. argueth to wit when he saith Hope which is seene is no hope wee hope for such things as we see not whence then is that certainty and assurance which is affixed and ioyned vnto hope there being many things hoped for to bee had of vs heereafter which yet men neuer haue Apollos Neighbour Aquila this was well timely mooued For certainty is not of the nature of hope which being generally taken and in it owne nature is no more then as you haue saide an expecting of some future thing which is yet for to come therefore certainty or vncertainety goeth with hope according to the nature of the things hoped for which if they haue contingent causes so as they may come to passe or not then the hope of such things is euer with vncertainty and no better then a doubtfull opinion Hence it is that humane or ciuill hope which is of worldlie things which haue no certaine causes but may be or not be is euer with doubt and vnassured As for example when one hath promised to come to my house such a time to make merry with me or to pay me money I may say I hope such a man thus promising will come at the appointed time but this hope cānot make me sure For vpon good cause he may alter his mind or fall sicke or my selfe may haue necessary lets But now it is otherwise with Christian hope which is certaine and assoreth a man of the things hoped for as spiritual blessings and protection on earth and celestiall glory in heauen Which things because they are very certaine proceeding of most certaine causes as the vnchangeable mercy and truth of God purposing and promising eternal life with all things which belong thereunto and bring thither and hauing already giuen the elect in the worke of their calling and iustifying them by faith in pacifying their consciences by the feeling of their sinnes forgiuen and allowing them accesse into his grace and by other fruites of his couenant sure demonstration and experimentall knowledge of his truth and mercy Hence it is that they may with vndoubted certainty and doe assuredly looke for that which is yet behinde euen their glorious perfection in heauen And notwithstanding there bee in them still remaining corruption by strength whereof they often faile and offend by many sometime very great sins yea and their owne will is changeable yet seeing it is so that vnto beleeuers repenting all sinnes are forgiuen and God himselfe neuer changeth howsoeuer his children are subiect therunto yet he so reneweth them as he confirmeth their will and putteth strength into them by the might of his grace that though they may change cease to trust in God yet they are kept from it Hence it is for all the multitude of their iniquities and mutablenes of their mind that their hope is neuer vtterly quailed danted but standeth firme as mount Syon or as an hill of Brasse so as not onely for the present but euer for hereafter their hope shall be firme and good Which truth as it much correcteth the error of them which seuer assurance from hope of glory make of it but an opinion and wauering conceite as of a thing which they may haue or misse of a thing not to bee meruailed seeing some in part at least ground their hope vpon the merit of workes and vpon their seruing of GOD weake grounds to beare vp certaine expectation of glory so it ministreth much comfort to the faithful which haue receiued this Christian hope insomuch as whatsoeuer their afflictions enemies or sinnes be yet they cannot misse of glorious blisse in the end For God is faithful which hath promised and hauing also begun a good worke in them hee will finish it vntill the day of Iesus Christ. Finally whosoeuer hath this hope of the glory of God let him purge himselfe euen as hee is pure For if we looke for such a glory as is heauenly wee ought to be very diligent that wee may bee found of him in peace without spot and blamelesse Aquila You haue satisfied me in this fifth fruite of hope and by that which you haue deliuered I doe well obserue how three sorts of persons be hugely deceiued The first is of them who in some part doe build their hope vpon their owne good doings who must needes alwayes floate as a boate vpon the water with continuall vncertainties and doubtings of their saluation for that they can neuer be sure when their workes are sufficient and when they be free from being in some mortall sinne doe still perplex their hearts beside the great sinnes which they commit against God in whom alone the hope of his children is to be fixed as an anchor in the bottome of the water insomuch as they are pronounced accursed which hope in ought saue God and mens workes they are not good therefore popish hope is an accursed hope Indeede good workes and a iust and godly life may be vnto the Saints a secondary helpe and as it were some prop to stay their hope in this regard that to such persons as liue so is the promise of eternall life made but God his infinite mercy trueth and his Almightinesse manifested in the death and resurrection of his Sonne is the true and onely foundation of hope Thankes be vnto God saith Saint Peter who hath begotten vs to a liuely hope through the resurrection of Christ from the dead The second sort is of such as in their ignorance or mistaking thinke and speake no otherwise of Christian hope then of humane and worldly hope as if their hope of glory had no more certainty in it then hath their hope of a faire day when they see the morning cleere or of a good haruest when they see corne come vp in the blade and well eared
with Christ and his afflictions suffering and dying with him they haue the Lords owne worde for their warrant that they shall also liue and reigne with him in glory So as with consideration of these things namely their conformity with Christ and that their light and momentany sufferings shall be turned into a glory immortall and weighty hence it is that looking for it looking vpon it and not vpon their temporall calamities they are very comfortable and coragious the ioy of good things to come swallowing at lest mitigating much the greefe of euil things present Aquila Sir you might now as I thinke proceede vnto the two last pointes of Iustification but that I would intreat you to loose two or three knots One is whether Gods children may imbrace worldly comforts And the second is sithence the hope of glorie breeds in them such ioy euen to the solacing gladding of their hearts in most irkesome and painfull sufferings how commeth it that sometimes some of the best and most faithfull men do strangely despaire and are not onely without hope and ioy but exceedingly appalled and danted despairing and full of discomfite Apollos Good friend albeit something hath by occasion bene said to this point twice or thrice heretofore if ye remember when wee spake of peace of conscience and of standing in grace and else-where yet I will answer your demand touching the despaires of the faithfull if first I speake somewhat of worldly comforts which as it pleaseth God sometime to afford his owne children and that in a good measure giuing them also power to apprehend them so there is great feare and danger of being deceiued by them as we see in the wofull examples of Salomons fall and Ezekiahs sinne and sundry others which haue lost the sense of spirituall ioy by being too much caried away with worldly ioyes not keeping a measure in them Therefore Gods children are to bee admonished of these few things about their ioy in earthlie comforts 1. First that simply considered it is common vnto them not onely with the vngodly but euen with sensuall beasts who are delighted when they haue things liking to their nature Thus wee see the Calues and Lambs to skip and sport themselues the very horse reioyce when he hath good prouender 2. Secondly too much worldly ioy when the hart is much and often cheered with pleasures of life is very perillous a great enemy to godlinesse hauing bene the baite wherein many a good soule hath bin caught so as there needs great caution to be taken about the well vsing of it especially it being so hard for vs to gouerne either our passions of greefe or ioy of feare or loue 3. Thirdly therefore prayer is to bee made vnto God to guide them in their mirth and to enable them to obserue a due measure therin that the heart be not deceiued thereby 4. Fourthly in the midst of mirth and worldly ioy when the heart beginnes to cheare much some sin of our life committed or some iudgement of God which we haue bene vnder for sinne or some threatning of the word against some of our sinnes would bee called to minde to checke the immoderatenesse of our affection and so to temper and take down our mirth that it be not with excesse 5. Fiftly as Chirurgeons are faine in some cases to diuert the course of blood for the healths of their patients so let Christians endeuour to turne theyr worldly mirth into a godly spirituall mirth by considering with themselues seriously that those earthlie pleasures and worldly comforts wherein their heart is delighted are the fruites of their redemption pledges to them of better things to come and so to learne to reioyce in the vse of them as testimonies of Gods loue and fauour in Christ. 6. Sixtly it would do well in their ioy for worldly things to thinke how sodainly and soone they may be lost and all turned quickly into the contrary Also to remember the afflictions of the Church of some chiefe members therof which mourne now when they reioyce that by a fellow seeling of others miseries their owne ioy may be layed and brought into better compasse 7. Seuenthly let them further call to mind how often they reade of Christs teares and sighings for sins miseries of others how sildome or neuer they reade of his laughter and mirth Which though no doubt he had and did partake of it being a man like to vs in all things saue sin and to reioyce is in it selfe no sinne yet likely it was sparingly and surely no mention is made of it in the story of the Gospell He was at some feasts indeede but no word of his mirth there 8. Lastly our mirth as it would bee by all good meanes moderated so there would care be taken that it be referred to a good end which hath a great stroke in the goodnesse of any action namely to take our worldly comforts with this purpose and mind that we may be the more apt to praise God with cheerefulnesse of heart and to goe through the laborious and irksome trauels of our calling with more alacrity and liuelinesse Thus there will not onely bee no harme in our worldly mirth whereof to repent but it will proue an helpe to vs vnto godlinesse and be as an hand-maide to that spirituall reioycing vnder the hope of glory Now to your other knot how it falleth our that beleeuing Christians notwithstanding their hope and ioy in God yet are sometime filled with despaire and discomfort if I should say no more but that they may often thanke the abuse of worldly ioy as the cause of those heauy gnawings of despaire which come ouer their stomacks I should say something and which were too true howbeit I will deliuer to you more fully what I iudge of the despaire of the beleeuers And first I iudge it a very strange worke of God that it should fall out that a true beleeuer should despaire considering that the hope which is put into his heart as an anchor sure and stedfast hath such firme ground-worke as the constant truth the omnipotent power the vnchangeable mercies of God the Father also the precious death perfect obedience powerful resurrection of Christ our Mediatour finally the sanctification and graces of the holy Spirit which as the first fruites of the Spirit as the earnest of our inheritance the beginnings of life eternall the peculiar ornaments of Christs Spouse serue to be as vnder helpes and props of hope there being also the Ministry of the Word and Sacraments and many other meanes to confirme hope I say that for all this they should be sometime in that case as if they had neuer heard of God of life euerlasting or had not known what hope had meant it is very strange indeede Yet all experience both old and new telleth vs that as in the Elect before their calling there is a meere want and priuation of hope so after their