graces Psal. 23. throughout and the carefull obseruations both of them and of Gods mighty prouidence protection against dangers with his assistance against euils and enemies of all sorts doth not a little auaile to put more life and heart into faith as appeareth by the example of Dauid 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah by the former triall of Gods might in helping him against the Lyon and the Beare Also Paul resolued strongly for time to come that God would deliuer him because he had deliuered him 2 Tim. 4. 17 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances and often goe ouer them in their remembrance and thoughts as Papists supersticiously numbred their prayers ouer their beads so to refresh their faith by recording and numbring Gods seuerall sauours learning more strongly to trust in him whom they so well know by experimentall knowledge Let them which know the Lord put their trust in him Psal. 9. 10. Finally amongst other things which further to bring to this highest pitch of faith it is of no small moment to haue a care and watchfull endeuour in all things to keepe a good conscience for it is not written in vaine that Abrahams faith was perfected by his workes There is a great neerenesse of kindred betweene faith and obedience as faith in the promise of mercy breeds obedience to the Commandements so obedient walking before God giues more courage to a faithfull man the more boldly and surely to expect the performance of the promise being made to such persons as out of loue to God obey his will Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him because he had this testimony within himselfe that he endeuoured the keeping of his statutes Saue me O Lord for I haue kept thy Testimonies and againe I haue great delight in thy Statutes therefore quicken me according to thy word and many suchlike Thus friend Aquila in so short roome as I could I haue answered your foure demands and for an ouerplus as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes which is the least measure of faith so I will here deliuer some tokens of the strongest faith wherby it may be known The first whereof is this when a faithfull man is able to beleeue the promises though the meanes seeme euen to fight against the truth of them as Dauid being a priuate man yea and persecuted yet beleeued the promise of his aduancement to the Kingdome And Abraham resteth in the word of Gods promise for Isaac and the blessing of all nations in him euen when Gods own word of commandement to kill his sonne did warre against the word of promise to blesse all people in that sonne Secondly in many and manifold dangers yet still to cleaue to God with trust in his mercies as the Saints spoken of Heb. 11. They were imprisoned scourged racked slaine with the sword driuen into dennes and caues and yet they still by faith beleeued God Thirdly when any are able to reioyce in their suffering and to endure their tribulations with gladnesse as they that suffered the spoyling of their goods with ioy Hob. 10. 34. and the Apostles that went away reioycing that they were counted worthy to suffer for his name Lastly if any be ready if the will of God be to aduenture their liues for Christ as Antipas as the Martyres who loued not their liues vnto death these things as also the contempt of the world the deniall of our selues the manifold fruits of charity when any doe as it were forget themselues to seeke the good of others distributing liberally vnto the necessity of the Saints these I say are great testimonies of a great measure of Faith and nothing such a sure token thereof as to be much and earnest in all kinde of supplications for our selues for others and for the whole Church watching vnto prayer and being feruent therein But now good friend Aquila it is meet we should thinke of repairing to our owne houses to see if all there be in peace and safety Aquila Sir I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly and well content to hearken vnto your motion of returning home reseruing other matters which now cannot be dealt in to our next meeting The fift part of the Dialogue of the rarenesse of Faith and fewnesse of Beleeuers As also of the efficacy and fruitefulnesse of a true faith Of encouragement to beleeue with answer of Obiections against Faith Apollos I Am bound to affoord you my best helpe for of you Aquila I haue bene made to know the way of GOD more perfectly I wil euer acknowledge it and be ready to shew all thankefulnesse for it But our time will slide from vs and though wee haue all peace at home yet it is not good to giue prouocations Let vs therefore fall close to our businesse that wee may dispatch in due time Wherin would you wish vs now to deal me thinkes we haue sayd much of Faith shall wee passe to some other thing Aquila No Sir I pray you let vs dwell a little longer in this argument For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith whereof little hath bene saide scarse a touch giuen of it and what may be the matter that true Faith being such a noble and necessary such a woorthy and wonderful gift yet there be so few so very few euen within the Church of God liuing vnder the Ministry of the Gospel which are endued there-with as is too manifest by their manner of liuing for very many liue very il now one can neuer liue ill that beleeues well as on the other side hee that beleeues ill cannot liue well Apollos Heerein you say most truly For true Faith is neuer idle nor barren but working and fruitefull in good workes Thence it is called Effectuall Faith 1. Thess. 1 3 and elsewhere it is sayde that Faith workes by loue Gal. 5 6. of Abrahams faith it is said It wrought with his works Iames 2 22. where the Apostle maketh voydnesse of workes or want of charity a note of a dead faith For as dead men can woorke no more any humane or naturall worke so that faith that works not by charity is dead Nothing therefore is such a testimony of the lacke of liuely faith as mens euil and wicked liues Many other things there bee which doe descry this truth that Faith is a rare gift to be found but in a few as namely the great ignorance of God and his will For there being as we haue seene before required in faith a competent knowledge nay faith being for the nature of it a diuine wisedom put into the heart os the elect
and constancie in his good course by the remembrance of the great recompence to come Heb. 11 26. so did Christ animate his Disciples Mat. 5 11 12. by the example of the Prophets promise of reward Also Paul thus quickned the Corinthians to constancie 2 Cor. 4. verse last The things saith he which wee see not are eteruall therefore faint not And 2 Tim. 2 12. If we suffer with him we shal reign with him therefore be resolued to sticke to Christ in life death Doe we not see by common experience how men of all Trades Husbandmen Soldiers Merchants are made hardie and bold to attempt and do great and dangerous things vpon hope of receiuing good things in the end as either victorie or spoile or commodity or such earthly perishing things How much more may true Christians by the hope of neuer-withering treasures prouoke themselues to enter into endure the trauailes and 〈◊〉 of that way which bringeth to heauen in the end They haue many things within them and from without them from satan euill men and themselues to make them faint and languish therfore it will be needfull to take all helpes and meanes of courage heart vnto themselues seeing God allowes them so to do and godly men in al ages haue done so By which it appeareth how the Papists in the Rhemish Testament wrong vs in saying That wee teach not our hearers either to do good or abstaine from euill for hope of heauen or feare of hell Aquila This is indeede a speciall good that comes to our selues of good workes which though they deserue nothing yet he that doth them and aboundeth in them is not sentaway empty handed but rather hath entrance made aboundantly into the blessed kingdom of glory Which beeing giuen as a free reward as it more sets foorth the mercie of God to reward that which he might condemne so it moueth his children the more heartily to loue him who not only without but against all merit on their part doth vouchsafe so richly to requite their poore endeuours in dooing his will But be there not other good vses wherunto good workes do serue and for which the godly do cheerfully take them in hand Apollos Yea verie many and excellent euerie one seruing as a strong motiue to procure all care of dooing them For that God that hath not made nor ordained ought in vaine no not the least of his creatures nor the meanest of his ordinances much lesse is it to be thought that good works were ordained to no vse or to small vse But if any thing in the world be rich plentifull for happy most gracious vses good works may haue the first place and ranke as being fruitfull on euerie side For if we looke vnto God himselfe then the good workes and good life of his children expresseth their great thankefulnesse towards him for the great benefite of their redemption Also it cheareth him and reioyceth his heart as I may so speake euen as our euill workes do greeue him and are to him as gall or sowre grapes to our teeth Deut. 32 32. so the righteous workes of all the godly bee as an odour or sweet sauour as precious spices as pleasant fruits himselfe so testifying that his soule is delighted with them And lastly God is both pleased and obeyed and honoured by good workes which are fruits of righteousnesse by Christ to the praise of God Phil. 1 11. Therfore wee should let our good workes breake foorth that men seeing them may glorifie our heauenly Father Mat. 5 16. For as the euill and loose behauiour of such as professe God to be their Father doth discredite him amongst men as himselfe complains My name is blasphemed amongst the Gentiles through you Rom. 2 24. so it is much to the glory aduancement of Gods name when the professors of godlinesse line as becomes the Gospell Now if wee looke to the Gospell of God that is beautified and adorned by the good works of such as know and professe it as it is written Let seruants shew all good faithfulnesse that they may adorne the doctrine of God in all things Titus 2 9. If the good life of a seruant be an ornament and renowne to the Gospell when he deals vprightly and faithfully toward his master what countenance do we thinke shall be gained to the holie doctrine of the word when men of greater degrees places be full of good workes Surely as it turnes to the reproach of the word if any who liue vnder it liue otherwise then well so on the contrary part their godly and honest conuersation turnes to the credit and honour of the Word Which is a thing that Gods children ought earnestly to thinke vpon that God is contented that himselfe and his Word should haue no more respect and estimation amongst men then our good actions and liues shall winne and purchase vnto it Now if we turne our eyes home to our selues besides that which was touched before our good workes are profitable euery way First to purchase vs a good report which is better then siluer to haue such as feare God to speake well of vs is more worth then all riches Prouerbs 22. 1. This fruite Abraham got by his workes Iames 2. 24. For hee was iustified viz. approued and commended for a iust person by his workes Also the faithfull mentioned Hebrewes 11 were well reported of through their faith and fruites thereof Thus Timethy got himselfe a good testimony but yet further our good workes they be testimonies of our faith to shew it to be no dead but a liuely faith which being an inuisible grace is yet after a sort made visible by well liuing as it is written Shew me thy faith by thy workes Iames 2. 18. Euen as health is knowne to be good and sound by good disposition of all outward parts of the body so our faith our calling our election be manifested and confirmed vnto vs by our study and practise of good workes 2 Peter Chap. 1. verse 5 6 7 8. Make your calling and election sure by good workes Finally a man is not more knowne to liue a naturall life by speaking seeing mouing then a Christian is knowne to liue the life of faith by his godly and righteous workes What should I say that it is more then likely that as our workes shall haue a reward of free fauour so the measure of our workes as they exceede in number and excellency shall haue a proportionable measure of glory Certainly much will be required of them who haue receiued much and why may we not thinke that much will be rendred to them who haue done much For to euery one shall be giuen according as his workes shall be 1 Cor. 3. To proceede if we regard other men the exercise of good workes is fruitfull to all sorts and kinds of men for they which belong vnto God and be yet vnconuerted by
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.
for vs then for God who can without them pull a sinner out of the hell of his sinnes into the heauen of grace here and of glory hereafter Moreouer in the means which God vseth to work a calling there is to be marked a maruellous great simplicity especially now vnder the Gospell far from worldly shew pompe and power hauing committed the charge and commission of calling Kingdomes to the faith of the Gospell vnto his twelue Apostles who were men much remoued from the glittering glory of this World being meane men of low estate and condition here in earth and vsing no other meanes to effect the conuersion of the people to God then the preaching of the Gospell in all plainnesse without all wisedome of words and by feruent prayer with patient sufferings These were the weapons of their warfare which hauing no outward brauery or beauty to allure and draw liking or might and external force to compell yet proued mighty through God to cast downe strong holds and very high imaginations lifting vp themselues against God 2 Cor. 10. 4. And hauing once planted Churches and called infinite men and women to God by his simple Apostles and other their like helpers Euangelists and Prophets it hath pleased Christ to haue his mystical body further builded vp his Saints gathered and the worke of the Ministery done by Pastors and Teachers in the power of simple and euident demonstration of his truth And to this ende he would haue this heauenly treasure put into such earthen vessels that the power of calling as it is of God and not of men so it might appeare and be knowne and acknowledged so to be to his owne eternall praise Also it would be further considered that the most good God in his most wise and gracious prouidence so disposeth things here below as that hee causeth afflictions and miseries crosses and sundry troubles which in their owne nature are bitter and greeuous and a part of the curse threatned to mans sinne and more likely to driue men quite away from God yet he causeth them I say very often to serue his purpose of helping on the calling of his Elect who by meanes of such punishments as are laide vpon them by Gods hand for sinne and inordinate walking in the time of their vnbeliefe before they came to Christ are not a little tamed and so made the fitterto hearken and to stoope to Christ Whose voyce they presumptuously contemne till the crosse hath brought downe their great spirits and stomackes as is to be seene in Paul whose sudden and terrible striking downe from his Horse and amazing him by lightning from Heauen made him somewhat milde and tractable As also in Manasses and in the thiefe vpon the Crosse who were called the one when his body was laden with Irons in prison the other when he was fastened to the Crosse suffering a very painefull and infamous punishment Neither is it onely the will of God to vse sometimes no meanes or weake meanes or vnlikely meanes but sometimes euen quite contrary meanes to helpe forwards the conuersion of a sinner to wit euen sinne it selfe Making some one grosse fall or many grosse sinnes which his chosen haue run into and liued in before their calling to be as a weight or plummet of lead to bring and keepe downe their proude hearts and so to shame and terrifie their consciences so as by that meanes there is a passage made for grace more easily to enter in them Whereas otherwise they would haue set to both their shoulders and their brest to haue kept it out if their fiercenesse and courage had not beene so danted and dismayed with the sight and horror of their owne manifold and monstrous iniquities And suffer mee here to remember my selfe in one matter that whereas I said to you before that for God to draw one from sinne to Christ is as easie as for vs to call one to vs or to speake a word I would haue ye to vnderstand it in regard of the infinitenesse of his might to which the greatest and hardest things to our sence and opinion are as easie as the least and slightest things When he would create the World there being no matter existent before he needed but command it was done and that vnformed masse out of which all creatures were hewen being extant by his commandement hee did no more but say Let it be light and out of it there presently sprang light and so of all other things which he made they were made by his word without Instrument or trauell euen as now they all consist by his word It is right so in the conuersion and calling of a sinner The dead in their sinnes heare the voyce of the Son of God and hearing they liue Ioh. 5. 25. And howsoeuer in this worke of new creation there is not onely no present matter to worke on but an vtter repugnancy and rebellion in our nature fighting and warring against God being strengthened and armed with the whole power of Satan and the World yet these many and mighty obstacles and hinderances are without any difficulty ouercome by him to whom nothing is hard and vnpossible In that he vseth such meanes as wee haue spoken of both for preparing to our calling and effecting of it yet it is not because he could not performe this worke by his very word onely but because so it pleased him and to enure vs to obedience Howbeit for all this our calling is not to be helde a slight worke as if I speake this any whit to lessen and diminish the credit and praise of Gods grace and power but rather the more to extoll and magnifie them in as much as our vocation to Christ being a worke as glorious and wonderfull as our creation of nothing is if not more and as the resurrection from the dead which yet to the wise men of the world those great Philosophers haue euer seemed things absurd and impossible so as they haue scorned the doctrine of these things Acts 17. 28 29. May wee know say they what this new doctrine meaneth and againe verse 32. when they heard of the resurrection from the dead some mocked yet in the calling of a sinner to faith in Christ there being that exceeding greatnesse of diuine power set on worke as was expressed in raysing Iesus from the graue see Ephe. 1. 19 20. for all this to bring a wretched sinner held and lockt vp in the bolts and fetters of his lusts captiuated to Satan and vnder the power of that mighty Potentate I say to bring such a one to know beleeue in to loue Christ so easily as wee would call one to come to vs or as it is to vtter a word how doth this aduance the praise of Gods almighty grace to which sinne the world and hell doe quickly though most vnwillingly yeelde And here to shut vp this Treatise of calling because I haue beene very
first and second one before another after for it is not in this new creation when this our little World of our selues is brought out of the world of sinne and vnbeliefe vnto the Christian World of grace as it was in the creation of the great World of Heauen and Earth when the parts of that world were made one after another in order of time the worke being distinguished according to the number of dayes in the weeke but here in this new creation we haue the blessed sauing workes and graces of the holy Spirit powred into vs all at one instant We are not at one time called and at another time iustified and at another time sanctified and then receiue graces of hope and loue and wisedome c. but these come as Iosephs brethren came into AEgypt for Corne all together As the prodigall childe returning to his Father did at once receiue all those fauours from his kinde Father of kisse embracing ring robe and charge to kill the fat Calfe Indeede the sauing graces for their encrease and growth to perfection require succession of time euen as Infants become not tall men till after many yeeres but these graces at the beginning and first begetting like grapes in a cluster doe all come together Euen as it standeth with the naturall body in the quickning of it the soule comming into it giueth power of motion and sense to euery member at one instant not to one sooner to another later so in our new birth all the faculties of the minde and body being before dead in trespasses and sinnes are by grace the soule of the soule spiritually at once reuiued and enabled to all functions duties of godlinesse The truth whereof appeareth in that Paul reports of the Romans that being made beleeuers they were iustified and being iustified by faith they had withall other graces as peace with God hope of glory ioy in that hope sense of Gods loue And of the Ephesians he saith that when they were called and heard the Gospell with an obedient care they also beleeued and had the seale earnest of the Spirit In a word the Elect comming to Christ at the time of their calling and Christ with his merits graces being so ioyned as one cannot haue himselfe but withall he hath all his It is therfore an vndoubted truth that howsoeuer some sauing graces may appeare before others or be felt sooner then others yet they are put vpon into the Elect at one and the same time but in order of causes one grace doth precede afore another and they are to be handled of vs one after another according to that order as neere as we can hit vpon Aq. Wel then I yeeld willingly vnto this truth acknowledge that that most mighty God that at one moment could deck adorn the firmament of heauen with so many glorious stars he also is able to fixe so many sundry glorious graces at once in the firmamet of mans heart But seeing the God of order in this supernaturall work doth obserue a natural order according to which some graces must be first as causes others must follow as effects of those causes would it please you then to declare vnto me which grace is first in the order of causes Apol. As I conceiue of it I will declare vnto you and I verily trust that I conceiue aright thus the case stands Before our effectuall calling our mindes are couered with darknesse of ignorance vnbeliefe our hearts being ful of obstinacy by reason therof so as we are wholy estranged from God Now in the worke of God in our calling the Spirit of Christ by the Gospell hauing mightily cast downe these strong holds and scattered these foggy mists doth illuminate effectually the mind and vnderstanding distinctly soundly to know beleeue the promises of forgiuenesse reconciliation by Christ made 〈◊〉 the word withal 〈◊〉 opening the heart obediently to assent to it and embrace it with a faith affiance in the mercy of God the promiser the by this faith of the promise the elect is brought euen to Christ to be neerely vnited 〈◊〉 to him who being a stranger before now by faith dwels in the heart as a familiar guest rather as the master of the Family to guide rule keepe in order all Now being made one with Christ they straight way haue comunion first with his righteousnesse actiue passiue for iustifying them to the great tranquility ioy of the conscience and also to the raysing vp of their hearts to a sure certain hope expectation of heauenly glory Then afterwards they haue fellowship with his Spirit for sanctifying in which work of their sanctification is giuen that excellent grace of repentance or turning to God also of hearty loue toward God their father now reconciled appearing so to the cōscience quieted 〈◊〉 through the atonement felt perceiued this begetteth loue to all men especially to the Saints carieth with it all the traine of Christian vertues It coming hereof that the Elect are patient temperate peaceable meeke good long suffering modest humble c. because through that faith hope which they haue in God by Christ they are moued so to loue him to be affected to seek his honor to doe his will as withall their heart is affectioned in all things which concerne him themselues or others to please him by obedience and practise of his Word in sincerity and truth Aquila By that which hath beene spoken I perceiue what order ye thinke to be kept of God in the working the workes proper to the Elect. First there is calling in which there is 2 illumination or opening of the eye Thirdly opening of the heart Fourthly liuely faith Fiftly vnion with Christ or our incorporation into him Sixtly Iustification or imputation of Christs righteousnesse Seuenthly peace of conscience Eightly Ioy in the holy Ghost Ninthly hope of glory Tenthly Sanctification 11. Repentance called our turning from sinne 12. Loue of God 13. Charity to our neighbour 14. Patience in affliction 15. Obedience to the will of God Let me aske of these in order what I am desirous to know for my further instruction and first touching illumination where doe yee finde ground in Scripture for it Then describe it and shew what it is and what kindes there be of it and how the illumination of the Elect doth differ from the worke of the Spirit in illuminating some of the reprobate Apollos In the calling of a sinner to faith there are two workes of the Spirit The one opening of their eyes Acts 26. 18. The other the opening of their hearts Acts 16. 14. The Lord opened the heart of Lydea the former is Illumination or enlightning whereof the holy Ghost speaketh in Heb. 6. 4. They which were once enlightened And Luke 1. 79. To giue great
whether they were little or great against God or men after this there followes a reuelation of all the fearefull punishments and curses temporall and eternall for the plaguing of body and soule now and for euer by the threatning and denunciation whereof and haply by a sensible experience of some part of it the holy Spirit breedeth terrour feare and astonishment vpon the view and apprehension of so many erroneous sinnes and such lamentable dolefull estate as is due thereunto Hereof called the Spirit of feare and bondage Rom. 8. 15. 2 Tim. 1. 7. Whereupon the saide spirit bringeth to a speciall griefe vpon the sence of Gods heauy wrath for some especial sinne called Pricking of the heart Acts 2. 37. whereby it bereaueth men of their chiefe desires putteth them out of conceit with the best things in themselues turning their mirth to mourning their chiefe delight to bitter griefe taking downe their hearts courage and stomack because they see they haue to doe with a righteous most rigorous Iudge who will remit nothing of his iustice but taketh reuenge vpon all sinne and iniquities and finding no strength or meanes in themselues to escape his wrath they despaire of euer obtaining his fauour by any their owne worth or goodnesse These are the workes of the Spirit in the ministry of the Law and in Ioh. 16. 8. They are called the rebuking of the world of sinne Here the office of the Law ceasseth and can bring no neerer to Christ but onely to bewray vnto vs our great neede and want of his sufferings righteousnesse and thereof the Law is termed our Schoole-master to Christ Galat 3. 24. Thus then the Spirit hauing brought the sinnefull soule by the preaching of the Law in the view and dread of her iniquity and misery to beholde what great and extreame neede shee hath of Christ and of euery droppe of his blood of his Spirit and of euery grace thereof doth after this by the Word of the Gospell begin to open her a doore to the grace and fauour of God shewing God vnto her as a Redeemer and Sauiour of sinners freely offering mercy for forgiuenesse and saluation in the promises of the Word enlightening the minde to know the truth and certainty of them mouing the iudgement to yeeld and subscribe vnto them being known to be from God and then further making poore sinners to perceiue and beleeue that all sinnes how many and horrible soeuer for all the multitude and hugenesse of them are pardonable and such as may be forgiuen them as being far and very farre lesser then the infinite mercies of God and most vnualuable merites of Christs passion and death the infinite price and worth whereof being wrought by the same Gospell to see and consider the distrustfull hearts be therewithall stirred vp by the holie Ghost to make particular confession of sinnes and to seeke mercy and pardon of them from God by Iesus Christ with trust of finding it as also to hunger and thirst after that perfect righteousnesse of Christ there set before them and finally by the operation of that Spirit applying to them the promises concerning Christ and righteousnesse by him they are sure'y perswaded that they belong to themselues wherupon flying from the terrour of iustice threatned in the Law they dare approach to the Throne of grace saying Abba Father in respect whereof the holy Ghost is called the Spirit of adoption of faith and of a sound minde Rom. 8. 15. 2 Tim. 1. 7. Aquila I doe acknowledge my selfe now well content with this your Anatomy and opening of the works of the Spirit in calling illuminating and opening the heart that it may beleeue Christ to saluation whereby I see how farre many are from faith which suppose themselues neere to it and also perceiue how manifoldly and greatly the Elect which doe beleeue are beholden to God for his wondrous working in them And lastly more and more discerne the continuall and sincere preaching of the Law and Gospell to be of great vse in the Church that Gods Elect thereby may bee translated from infidelity to faith Now if you thinke good we will hold our selues content to haue proceeded thus farre at this present and at our next meeting we will conferre further if God will concerning this great worke of Faith to the creating whereof we haue seene so many and sundry workes of the Spirit to be behouefull and requisite Apollos I am well pleased so to doe for my businesse calleth me away and it may be also your Family or calling may craue your presence and meete it is that these lesser duties giue place to the greater At our next meeting together I will try your knowledge about the nature and office of faith and other things which belong to that worthy and noble gift the Mother-gift and Queene of all graces which bee inspired into mans hear The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ. Apollos WEll saide Neighbour Aquila I see you will not faile me in that you keep your appointed time so duly for you are here euen iust at the time we agreed vpon Aquila Sir I loue to stand to my word in euery thing which is in my power to performe I will be aduised what I promise but hauing once giuen my faith I will not breake it willingly Fidelity in keeping promise with men is one of those Christian graces which are proper to Gods children as there will be occasion hereafter to declare but in the meane time the thing that wee are now to deale in it is not concerning ciuill faith betweene man and man but about Christian faith in the promises which God hath made to man Which because it is a large theame and wil take vp much time I haue purposely set apart some and ouercome othersome businesse that wee might intend the through-sifting of this point Apollos And my leysure doth serue mee very well Therefore because you thought it no ease vnto you to propound Questions ye shall now vndergoe the burthen of an answer which you liked so well of Let me see how you proue that Faith is a fruite of our calling and a gift proper to the Elect seeing it is reported of many that they haue beleeued which yet were not Elect as of Simon Magus Actes 8. 13. Also some in Iohn 2. 23 24. Yea of the very Diuels that they doe beleeue Iames 2. 19. In which place verse 26. the same Apostle telleth vs of a dead faith which one may haue and yet be no true Christian. Aquila For your former Question whether it be a fruite of our effectuall Calling If there were no euident testimony to proue it yet the thing is plaine enough for all know which know any thing that in our Calling wee are made to beleeue this being the very terminus or end wherein the worke of our Calling resteth to bring vs to Faith in
of an earthly Monarchy full little then thinking that the life of the Lord and Master should be the worlds ransome and that his resurrection should be the worlds conquest and victory they dreaming of an outward glorious reigne ouer the World and hoping to be great men in great place vnder him howbeit they giuing credit to his doctrine and embracing him for the Messias depending vpon his mouth in matter of duty and saluation they had a measure of faith though a little and weake one as Christ himselfe doth testifie of them all O ye of little faith and of Peter by name O thou of little faith wherefore didst thou doubt Mat. 14. 31. and as they signifie of themselues by their owne petition Luke 17. 5. Lord encrease our fasth The other sort of weake ones in faith be such as hauing more knowlege in the mystery of Christ touching the worke of saluation by his sufferings and righteousnesse yet doe very weakely apply this their knowledge not being perswaded of the forgiuenesse of their owne sinnes and of their reconciliation with God but earnestly desiring to embrace and beleeue the promise of it and of this sort of beleeuers there haue been in all ages very many in the Church of God euer since the ascension of Christ as daily experience proueth in many honest Christians which can speake well and distinctly of the doctrine of grace and yet haue laide but poore hold of it for their own safety and comfort much doubting themselues Aquila But Sir by this meanes it wil come to passe that many which are farre enough from true faith will be ready to imagine themselues to haue some measure of faith for euery one will by and by alledge for himselfe that he hath a good desire to beleeue in Christ and so be lulled asleepe to their own perdition presuming of that which they in truth doe want Apollos Indeed Aquila you say well this is a thing may be feared howbeit there be diuers good and sure workes to discerne a sound desire to beleeue in Christ which is the lowest degree of a liuely faith from all vaine desires of wicked men hypocrites which may pretend to haue it and yet haue it not The first is that in them whose desire is sound and godly there is a coueting rather of reconciliation then of saluation rather to bee in grace and fauour with God then to bee happy in heauen for their desire commeth from a brused heart greeued and cast downe for the offence of God and his displeasure conceiued against their sinne so as to haue but one good looke of God one smile of his louing countenance it is more desired of them then the World nay then the glory of Heauen as Dauid prayeth O lift thou vp the light of thy countenance vpon vs Psal. 4. 7. And elsewhere the Church prayeth Returne and let the light of thy countenance shine vpon vs and we shall be whole Psal. 80. 3. And in another place the godly professe saying In thy fauour is life It is true that one cannot haue the fauour of God but he is sure to be saued and it is lawfull to desire saluation but yet the thing which the beleeuing broken heart doth cheefly looke vnto it is to be loued and fauoured of God Againe this godly desire is vehement not slight or light but very feruent like to the desire after meate of one pinched with hunger which is very earnest as we say hunger wil breake the hard stone wals or to the desire and longing of a woman with childe which vseth to be very vehement such is this sound desire of them who begin to beleeue they couet more to be satisfied with a full sight of Gods face then worldlings desire siluer and gold the doctrine of grace being to them more desirable euen then the finest gold Psal. 19. Wee haue heard of the desire of the Cananitish woman for her Daughter being vexed with a Diuell and we reade of the chased Hart breathing panting after the coole water brookes euen so the soule chased by temptations scorched with the heate of sinful lusts hauing begun once to taste the sweetnesse or but to feele the neede of sauing mercies doth most eagerly and sharpely desire to attaine vnto them This earnestnesse of desire it is not in them by fits and starts like Pilates desire to know the truth Iohn 18. which as a weake sparkle quickly died of it selfe but it is constant as is the desire of a thirsty man whose desire ceaseth not till his thirst be quenched such as Anna her desire was after a childe it was great and continued till the thing was granted which she did desire so it fareth with a sound desire to beleeue and find Christ it lasteth till faith bee formed in the heart and Christ be borne in them they are not quiet till then nor then neither still more and more desiring to bee knit and ioyned neerer to Christ their loue their ioy their crowne their treasure Lastly this witnesseth the soundnesse of this godly desire to beleeue in Iesus Christ that it bringeth forth some good affections which are accompanied with some reformation of life and manners They in whom it is being carefull according to that they know to obey and please God hauing with their desire to beleeue ioined an vnfained desire to repent and to liue honestly keeping a good conscience towards God and men in all things There is the quite contrary of all these to bee seene in vnfaithfull men for their desire it is of happinesse and not at all of Gods loue as Balaam would be blessed but tooke no thought to be reconciled to God or to reforme his way Againe their desires be faint and be soone quelled being neither vehement nor constant and no maruell for they are vnsound rather seeking themselues that it may be well with them then that God may set his heart vpon them and loue them and be glorified in his mercies towards them And finally they desire to be forgiuen saued but it is without desire to repent and amend their liues they like Heauen well but not the way that leadeth thither their desire being to bee glorified with God by hauing his blessing and ioy and not to glorifie him by doing his will Aquila Will not this thinke you doe some hurt to teach that there is a desire of faith which is an acceptance with God for faith it selfe may it not cause men thus to content themselues seeing now they haue some measure of faith which is sufficient to saue them Haply it will be thought that here they may fixe their staffe and set their rest Apollos No Aquila there is no feare of this in this sound godly desire that being a portion of sauing grace whose property is to grow still and waxe greater euen as young figges or raysins grow till they be ripe and come to their full bignesse as all things which haue a vegetatiue or
God for separating and choosing vs out of the world of vnbeleeuers They shall deserue to lose their faith that will not ioyfully and much praise God for it and endeuour greatly and continually to set it on worke And so to returne to the other part of your question about the working and efficacie of a true faith it is a point worthy your remembrance and worthy of a more worthy discourser then my selfe am Ye can but haue my best performance and that I promised you I finde by the Word as I beganne to shew that a liuely faith is a most powerfull and fruitfull gift bringing forth many sundry and excellent workes and effects whereof that 11. Chapter to the Hebrues giueth plentifull proofe And it will not be amisse to runne through a few of those examples named there We reade of Enoch that his person by faith pleased God and Abels sacrifice through faith was accepted of him Noah by faith beleeued and feared the iudgement and threatning of God and prepared the Arke being moued with reuerence of his authority that commanded it Abraham by faith obeyed God euen to the forsaking of his natiue countrey to goe to a strange place which he knew not and to the offering of his son Isaac the sonne of the promise Moses by faith contemned worldly honours 〈◊〉 by faith being an Heathen and an Harlor was made courteous and peaceable to the spies of Israel Finally by faith other Saints attempted to doe very hard and suffered most heauie things yea euen women by faith 〈◊〉 death and 〈◊〉 most 〈◊〉 Aquila Now that ye haue made entrance into the treatise of the efficacy of faith go forwards I pray you and shew me as distinctly as you can what bee the seuerall workes of faith being once created in the heart and what the due meditation thereof ought to worke in vs. Apollos I was minded so to doe but I must doe it heere more breefely because it must be the subiect of all our conference for the time to come Of a liuely effectuall faith there be some workes without vs which yet neerely concernes vs or some inward or wrought within vs which are so wrought as they sticke and abide within our selues For these outward workes we are to note that a liuely faith it is that effectual instrument whereby an elect person is vnited and knit vnto Christ to become a member of Christ that whereby hee becomes partaker of Christ his perfect righteousnesse performed by his manhoode vnto remission of sinnes and iustification before God as it is written We conclude that man is instified by Faith Rom. 3 and also of his spirit for sanctification as it is written 〈◊〉 the Spirit by faith Galath 2 14. and the heart is purified by faith Acts 15. So as our faith carrying vs vnto Christ effecteth for vs those three most excellent graces of vnion with him instification by him and sanctification which I call outward because faith goeth out of our selues to finde them in Christ. Now the inward effect and worke offaith are all those workes of Christ dwelling in our hearts euen whatsoeuer Christ dwelling in vs 〈◊〉 within vs the same are workes of faith As a peaceable and setled conscience in regard of finne pardoned an accesse vnto the gracious presence of God a marueilous ioy of heart by this meanes a certaine hope of heauenly glory a sense and feeling of the former benefits and of the infinite loue of God shed abroad in our hearts by the holy Ghost cheerfull patience in all tribulations all which effects do spring from the application of Christ by faith as it is apparent by Rom. 5 1 2 3 4. Moreouer whatsoeuer spirituall graces there bee with the increase of them all they bee the effectes of faith as is cleare by this that often in Scripture fayth is set before other Graces as the roote mother and spring of them all see 2 Peter 1 5. Ioyne with your faith vertue c. all Graces being as handmaides to attend vpon Faith as their Mistris and Queene yea following and resting vpon it as vpon their beginning ground For faith beeing the instrument of our vnion with Christ and of our partaking with his righteousnes and Spirit it must necessarily follow that the whole traine of sauing Graces be the fruites of faith which as it taketh holde on his sufferings and obedience for our iustifying so it deriueth vertue and force from his death and resurrection for the killing of the old man or for the defacing of the image of Satan which consisteth in all manner of vices and for the quickening of the new man and erecting of the image of God which consists in righteousnesse and holinesse so as he which hath true faith can lacke no sauing Graces And finally our faith in Christ is our victory ouer the world 1 Iohn 5 4. treading downe in our hearts that corruption which reignes in the world strengthening vs to beare the reproaches troubles and persecution of the world and arming to resist yea enabling to conquer Satan the prince of the world 1 Pet. 5 8 9. And which is most of all such is the power of faith as it doth enable vs in some sort to ouercome euen God himselfe For it was by faith that Iacob had power to preuayle with God Gen. 32 28. and that Moses did as it were binde the hands of God to withhold iudgement from his people whom he was minded to destroy had not Moses his seruant stoode in the breach before him to turne away his wrath lest he should destroy them Psa. 106 23. And in Exodus when Moses prayed by faith Let me alone faith God Exo. 32. as if faith could manacle and binde Gods hands The due meditation of all these effects and workes of faith plainly proueth men of euill life to haue no faith It conuinceth hypocrites to be vnfaithful because professing faith they haue not the power of it in their hearts Also it stoppeth the mouths of Papists who charge the 〈◊〉 to teach and commend an idle faith which should giue liberty and open the windowes to all licentiousnesse Also it serueth to direct euery one in whom is true faith to discerne of himselfe that he is endewed with it whereof he feels the proper effects in himselfe Lastly it must stir vp and encrease the diligence of all Gods children to nourish a gift which is of such force and efficacy of such mighty power and manifold profit Aquila Sir me thinkes ye haue as it were brought me into a costly banket well set foorth with varietie of most delicate iunkets whereof one may feed to the ful or into a rich wardrobe full of all sorts of robes and ornaments For these workes offaith which you haue spoken of with so short a breath they are the deckings wherewith Christ Iesus doeth adorne his spouse euen euery Christian soule and the sweet and pleasant banket dishes and goodly fruits and spices where with shee againe
beholding this iustice of the man Christ with the eye of his strict Diuine iustice he doth finde nought in it to mislike giuing to it De iure euen according to good right the recompence of life eternall This was well knowne to the wise and blessed Apostle Paul who hauing in his owne person yeelded obedience to the morall Law before his conuersion while he was a Pharisie but much better and more obedience after his calling to be a Christian yet beeing well assured that it could not stand before the tribunal of Gods iustice which condemneth the least obliquity and sweruing from the Law therefore hee renounceth it as hauing no affiance in it nay reiecting it as losse and as dung that he might be found not hauing his owne but the righteousnesse of Christ Phil. 3 6 7 Teaching all Christians euery where in his Writings namely in his Epistles to the Romanes and the Galathians to seeke after their perfect iustice from and in Christ agreeable to the rest of Scripture which exhorteth all men as they will euer enioy life to thirst hunger after the same For this all men are to take notice of that as Christ Iesus suffered not for himself but for sinners so the righteousnesse which he wrought in his humane Nature by his actiue obedience it belongeth to all his members being a mantle or robe large and broad enough to couer and cloath both himselfe and all his Howsoeuer our garments doe but fit one body at once to couer it yet this Wedding garment is able to apparrell both husband and spouse Christ his whole inuisible church which is the society of chosen and beleeuing ones There being deriued from his Godhead an infinite worth valew and price as to the sufferings of Christ so also to his passiue and actiue obedience and workes which he did that he might bee able to iustifie thereby all his elect These things being thus opened now a way is paued for vs to speak somthing of that worthy benefit of Iustification which according to your desire I will declare what manner of blessing it is and how it is by faith Iustification what it is Amongst sundry significations of this word Iustification which I meane not now to meddle with there be three especially to bee obserued One is to make iust which except it be with some commodious interpretation doth not agree to this matter wee haue in hand for we are not made iust by a iustice in our selues or in our persons Secondly it importeth as much as to declare shew foorth and allow for good and iust that which before was so as in that saying Wisedome is iustified of her children Luke 16 15. Againe the Publicans iustified God Luke 10 29. And in Iames 2. Abraham is sayd to be iustified declared such by his Workes In a third signification to iustify it is according to the vse and custome of speaking among the Hebrewes to absolue one from guilt and to pronounce him innocent As in all these places where Iustification is set against condemning as in the Prouerbes He that iustifieth the wicked or that condemneth the innocent both are like abhomination c. And Rom. 8. who shall condemne it is God that iustifieth and Acts 13 39. All that beleeue in him are iustified from all those things c. and innumerable the like places It is a word borrowed by the holy Ghost from Courts of ciuill Iustice where such as being accused and are found guiltlesse they bee by the mouth of the Iudge absolued and pronounced innocent In this third signification we vse the word here when we speake of the iustification of an elect sinner by faith not for infusion of iustice into vs whereby wee should be made iust by an inherent righteousnesse of our own nor for the declaration of our iustice before men but for the absoluing of a sinner from his guilt of sinne and the accounting or pronouncing him iust before the tribunall of God In which sence the worde is taken without all exception to the contrary in Acts 13 39 where it is written Through this man is preached to you forgiuenesse of sin and from all things from which ye could not be iustified by the Law of Moses by him euery one that beleeueth is iustified Which words in good and right interpretation can haue no other meaning then this That whereas by the Law by the workes and ceremonies thereof men could not be acquitted and assoyled from their sinnes yet by Iesus Christ so we by a liuely faith lay hold on him we shall bee absolued from our sinnes before the iudgement of Almighty God And in this selfesame meaning doth the blessed Apostle vse this word throughout his disputation of this matter in his Epistles to the Romanes and Galathians so as now it will be no hard thing to shew what benefite our iustification is Iustification of an elect sinner before God it is an action of the most mercifull God freely according to his couenant of grace absoluing him at what time he beleeueth from his sinnes before his Tribunall by the passiue righteousnesse or sufferings of his Son imputed and an accounting or pronouncing him for perfectly iust by the actiue righteousnesse of Christ imputed also vnto such a beleeuing sinner For the fuller vnderstanding hereof we are to note that in this worke of Iustification there is a two-fold action of God to be considered One is an imputation or reckoning of all our sinnes and the whole punishment thereof vnto Christ vpon whom as our surety or husband they were put by the decree of his Father and his owne election that he by bearing them might so acquit vs from them The second is an imputation or reckoning of Christ his whole righteousnesse both passiue and actiue to vs for the forgiuenesse of sinnes by the merit of the former and the acceptation of vs as absolutely righteous in his sight for the merit of the latter Euen as in a marriage where a Noble man marrieth a begger there is an exchange made The nobility and riches of the Husband is communicated to the Wife and her meannesse or extreme pouerty is now esteemed his or at least extinguished in his greatnesse so it fareth here All our faults and punishments were by imputation of God the Father so put vpon his Sonne as if they had beene his owne he was recounted a sinner yea made a sinner by it and the chastisements of our peace was vpon him he became a curse for vs and on the other side the whole righteousnesse of Christ both in his keeping the Law and in his suffering paine and death for the breach of it is so beeome and made ours by imputation as if wee in our owne person had suffered and fulfilled all So as a mans body and soule is no more his owne his sicknesse or health is no more his owne then vpon Gods imputation the passion and obedience of Christ are
effected by force of Christs death applied vnto vs for that same diuine power of Christ which sustained his manhood in the suffering of death and gaue it merit to deserue for vs remission of sinnes the same godhead and diuine power worketh in the members of Christ thereby the death and mortification of sinne that it should be lessened in force as well as it wipeth away the guilt of their sinnes Hence it is saide Our sinne is dead by his body and againe Our old man is crucified with him because the body of Christ crucified did deserue for vs that his diuine power should kill and crucifie sinne in them which beleeue in his death The second part of Sanctification is the buriall of sinne which is the continuall proceeding of mortification euen as buriall is the proceeding of death sinne wasting in the Elect touching his vigour and strength euen as corpes waste and moulder in the graue this is wrought by Christ buried whiles that diuine might which preserued the body of Christ in the graue without putrifaction doth effect in the members of Christ by meanes of his buried body a greater degree of mortification euen to the burying and casting mould as it were on their sinnes then they are saide to be buried with him The third part of Sanctification is the quickening of the new man which consists of two parts to wit holinesse containing all vertues and duties whereby we are fitted for the loue and worship of God 2 Righteousnesse which hath all such vertues and duties as enable to loue and profit our neighbour in all things which concerne him This proceedeth from Christ raised againe from the dead that same diuine vertue which wrought in Christs body for the quickening and raising it being dead working also in the soules of his members in whom sinne is already wounded by his death and buriall for their raising vp and quickening vnto godlinesse that they may liue to God hauing strength to practise and doe the workes of God as before they did the workes of sinne For the Elect being coupled to Christ by faith and being one with his manhood touching the substance of it yet spiritually are also one with the godhead touching the efficacy thereof whence it is that the godhead which vttered force and might in Christ to vphold him in his death preseruing him from corruption in his graue and to raise him againe the third day the same godhead powerfully effecteth in Christs members the mortification of sinne by his death and buriall and newnesse of life by his resurrection As the graft which is set in a new stocke taketh iuyce and life from that stock into which it is newly planted so the faithfull partake of the vertue and power of Christ dead and raised with whom they haue communion being grafted into him by his Spirit through faith But this power of Christ communicated to the beleeuers to the killing of sinne and to the quickening of them to God and all godlinesse it doth not effect this worke all at one time but after a long time bringeth it to perfection They therefore are in a dangerous errour such as tendeth to the making of such swel as do beleeue it for truth and others to tremble which feare it may be a truth namely that the grace of Sanctification doth perfectly deliuer from sinne in this life so as thereby one shall be able to liue here without doing any sinne which is the next way to pitch downe headlong to despaire such as find not this perfection or to lift vp vnto hellish pride such as dreame they haue such a perfection Besides the falshhood of it all Scriptures both examples and testimonies crying the contrary and euery mans owne conscience and experience proclaiming aloude that we neuer ceasse to sinne till wee ceasse to liue and that the breath of sinne and our breath be both at once stopped In so plaine and vndoubted a matter proofe is needlesse yet the forme of prayer by Christ appointed to all Christians to be vsed of them as a prayer and patterne of all prayers to be made by them in their pilgrimage enioyning them to aske forgiuenesse of sinnes past to craue deliuerance from temptations of Sathan and sinne for the time to come and the Sacrament of the Supper which belongeth not to men which want nothing but to such as hauing many and great wants do in the sence of them hunger after Christ and his graces and finally the chastisements of God common to all his children which are corrected of God to preuent future faults and offences especially that iudgement of death which taketh hold of all doe demonstrate to euery one that is not wilfully blind that there is none of all the Saints which here in this World doe or can liue without sinne Therefore it will be good to spare this labour and in stead of prouing this which were as if one would bring a candle to giue light to the Sunne to declare rather the ends of Gods counsell therein and withall seeing sanctified persons haue still sinne stirring and striuing in them and bringing forth most loathsome fruites how they may perceiue that they haue the grace of Sanctification Apollos Friend Aquila I doe well allow of your purpose for I am of this minde that for many proofes in matters not darke nor doubtfull nor of great profit it is but waste time and rather bewrayes the vanity of the speaker his indiscretion at least then any whit auailes the hearer may it please you then to goe to those points which you haue propounded and sithence it is so that it had beene as easie for God in the regenerating of his Elect to haue freede them vtterly of sinne and put into them absolute holinesse as he did at first create man righteous voide of all corruption and this had beene much better for vs as one would thinke at once to be rid of such an enemy and had also more expressed Gods power to haue quelled it at one blow rather then by many strokes what might therefore be the reason why it is otherwise that his children after sanctification not onely haue sin still abiding but more troublesome to them then before Aquila That it hath pleased God to haue it thus the matter it selfe speaketh and being he is most wise therefore he will haue it so for most iust causes For touching his power there is no doubt but thereby he could haue caused it to be otherwise for how could not he quit the soule and body from sinne in the time of life that can doe it at death in one instant and his goodnesse is such that had it been more expedient for his children to haue had it so it had surely beene so But the truth is Gods way as in all other things so in this is the best way For as it was Gods wonderful mercy at all to giue them sanctification in any measure and so to put them out of that 〈◊〉
his glory in their hearing and his owne sinne and shame against himselfe And as it is in the first Repentance when a sinner is newly conuerted so also it fareth with renewed repentance which vttereth it selfe by the fruite of good workes as is manifest in the repentance of Dauid after his fall with Bathsheba which brought forth diuers good workes as instruction of the Church praise of God both priuate and publike confession of his sinnes euen to the cracking and weakning of his priuate estimation and royall dignity So in Peters repentance the like is to be seen as his teares his confirmation of others and infinite good deedes more testifying the truth of his repentance Aquila This certainely is so therefore by good workes or amendment of life we are to iudge of Repentance as of a tree by the fruit the Repentance is dead which is without amendment euen as faith is dead which is without good workes But now I would haue you tell me which workes wee shall call good workes and what things are necessarily required to a worke that it may be reckoned a good worke Apollos For your first question what a good worke is I say it is euery duty which concerneth God or men others or our selues whether it bee performed in thought word or deed either in our generall calling as we are Christians or particularly in our vocations which wee haue in Family Common-wealth or Church Thus the worke of the Ministery in teaching reprouing conuincing instructing though it be done in words yet it is called a good worke 2 Tim. 3. 17. Being made perfect to all good workes The 〈◊〉 of the oyntment on Christs head Mat. 26. is there called a good worke Shee hath done a good worke vpon me Abrahams offering of Isaac is of Iames called A good worke Iames 2. 21. And not to be long in this plaine matter the Scripture saying that we must be iudged by our workes Rom. 2. 6. And in Eccles. 12. Salomon doth affirme that euery secret thing shall come to iudgement And Christ saith that an account shall be giuen of euery idle word Mat. 12. 36. It is by this apparent that as secret thoughts and words if they be euill are to be numbred amongst bad workes so thoughts and words being good are to be esteemed for good workes especially the Scripture in so many places so largely vsing this phrase of good workes for all fruites of Repentance as we haue seene before therefore they doe erre which thinke workes of mercy to be the onely good workes required at our hands Now to your second question what is required to a worke that it may be held for a good worke There must goe these three things First the matter and substance Secondly the person must be good Thirdly the end all these must be good A good worke for the stuffe substance and matter must be commanded in the Word of God for besides that wee are willed to doe that onely which God commanded and not to turne therefrom to the right hand or to the left And wee reade also in the Word that of all things done without warrant of his Word as thereby to please and serue him he will say Who required these things at your hands Sound reason may tell vs that nothing is to be held for a good worke saue that which God willeth to be done because his will onely is the rule of all righteousnesse so as a worke is then righteous and good when it is agreeable to his reuealed will and when it swarueth therefrom it is euill The will of God being I say as the leuell lime or rule to direct our actions which are straight or crooked as they come neerer or goe farther from that line Moreouer the seruice of God standing in this that we doe such good workes by which he is serued and worshipped of vs and he liking of no seruice saue that which is done according to his owne will therefore they cannot be esteemed for good workes which hee willeth not to be done in his Word In vatne doe they serue and worship me saith the Lord by his Prophet teaching my feare by the Precepts of men Esay 29. 13. Which reproueth first of all some ignorant Christians who hearing of good workes to be done cannot stretch their thoughts beyond workes of mercy commonly called Almes deeds as if these onely were meant by good workes or not beyond externall Acts which incurre into our senses Moreouer they offend which imagine that all they doe vpon a good intent and meaning should straight way haue allowance before God for a good worke whereas in truth no intent is worthy to be held for a good intent whatsoeuer seemeth to vs saue that which is according to Gods will Not what we deeme to be good is therefore by and by good for that it appeares so to vs but what God will approue for good that indeed must stand for good not ours but his will being the met-yard of goodnesse How many might we call to mind who haue thought to doe some good thing and yet haue beene refused of God because they consulted not with his word to square their meaning thereafter Consider of Vzza putting his hand to stay the Arke of Peter counselling Christ not to goe to Ierusalem to suffer and going with Iohn his fellow Apostle into the high Priests house all being done of good intention yet we know how ill it was taken of God might haue proued their eternall ruine Finally the 〈◊〉 are also to be taxed who haue deuised a number of workes wherein they busie themselues which we may call will workes or done out of the election of their owne will and not by prescript of Gods Word the greatest part of their workes being such whereby yet they think not onely highly to please God but to merit somewhat at his hands They faile in this first part of a good worke they doe not bring the stuffe and substance whereof a good worke is made which must be as we haue saide something commanded of God in his Law not deuised of men in their owne braine for whatsoeuer man deuiseth therewith to please God it is abominable in deed be it neuer so goodly in shew Luke 16 15. Aquila What be the second and third conditions of a good worke Apollos As it is required that the thing to be done or matter of the worke be good being approued of God so the next thing is that the man be good which doth the worke the goodnesse of the worker and the third thing is that the end be good for which it is done First saith our Sauiour make the tree good and then the fruite will be good for a good tree cannot bring forth euill fruite Mat. 12. 33. It is not the good worke that makes the person good as the fruite makes not the that makes the person good as the fruite makes not the tree good nor
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
reason why the more simple and needy are more commonly drawne to Christ because such being void of those goodly things wherein men vse to place their felicity hauing the lesse to set their hearts vpon they are the sooner and more easily brought to see their spirituall pouerty and want and to seeke for the fulnesse of all good things out of themselues in Christ Iesus In whom are hid all the treasures of wisedome and knowledge Col. 2. 3. Of whose fulnesse we receiue grace for grace Ioh. 1. 16 As being the most rich store-house of all heauenly goods without whom whosoeuer are rich they are but poore and very fooles whosoeuer are wise without him Apollos Ye haue spoken of the quality and condition of such persons as are made partakers of a true calling Now let mee heare you deliuer the signes whereby one that is called may know his calling for I thinke you are of this minde that one which is truly called may know he is so and that the Word hath taught markes to discerne of their calling Aquila It is right Whosoeuer be called if they be of yeeres know that they be so for so saith the Apostle We know by the Spirit the things which are giuen vs of God 1 Cor. 2. 12. Now amongst other things giuen vs of God our calling is one and the first Againe our calling as the word of God teacheth It is an opening of the eyes of the blind Acts 26. 18. A setting at liberty such as were in prison Luk. 4. 18. A quickning of the dead a translating from darkenesse to light from Sathan to God Ephe. 5. 8. A separation of the wheate from the chaffe Mat. 3. 12. Now all these comparisons may teach that calling is such an action of God as is discernable to them in whom it is wrought for can they be enlightened being blind before Can they come out of a darke dungeon of ignorance vnbeliefe and sinne wherein they were detained as prisoners in snares and be restored to liberty in freedome of minde and heart to serue God and not perceiue it Is it possible that they that were dead before should liue and doe the actions of a spirituall life to mooue and walke towards Heauen but that this worke of the Spirit should be somewhat felt Againe such as truly beleeue may know their owne faith as the man in the Gospell I beleeue Lord and faith euer goeth with an inward calling therefore our calling may be knowne to vs. Moreouer we haue examples of such as did know themselues to be called and haue ioyed vpon the certainty thereof as Abraham Zacheus the beleeuers at Samaria the Eunuch Yet further what Christian comfort or true inward reioycing can there be in any persons touching good things promised and to come if they had not a certainty and sure vnderstanding of their present good estate by their heauenly vocation For ioy is not of vncertaine doubtfull and vnknown things but of things surely comprehended Adde hereunto that no Christian could with any courage or heart set himselfe presently to doe the worke of Christianity if his calling and conuersion to God were not reuealed to him to certifie him of Gods good acceptance of himselfe and shew it through Christ. Finally our Iustification and Sanctification which are the nearest effects of calling and euer goe together with it may these I say bee knowne as it is written Being iustified by faith we haue peace with God Rom. 5. 1. And we know that our old man is crucified with Christ Rom. 6. 6 and shall not calling the roote of these graces be discerned Yea by the knowledge of these graces it is traced found out and descried Therefore howsoeuer at the instant of ones calling haply a Christian may be so weake such a babe in Christ or in a strange or strong fit or pang of temptation when a quaume of soule affliction and trouble comes ouer the heart or after some grosse and greeuous fall a man being as it were for a certaine time in a trance or extasie 〈◊〉 and fencelesse one may in such cases doubt of their calling yet assuredly at other times it doth so euidence it selfe as the parties called can with gladnesse of heart glory in their caller and heartily thanke him Which if others vpon the demonstration of it by the fruites can doe and often doe it in their behalfe as Rom. 6. 17. Paul for the Romans and elsewhere for other Professors of Christ then much more the called themselues vnderstand it and breake forth into cheerefull mention of it True it is and cannot be gaine-saide that many presume of a true effectuall calling who indeede were neuer so called and thus are deceiued by imagining to haue that which they alwayes lacked as they Iohn 8. 41. Which say God is our Father As men that dreame doe fancy bagges of gold and fulnesse of meate being empty poore and hungry when they awake yet they who are in truth made partakers of this holy calling in iudging themselues to be called are therein no whit deceiued For they haue a sure witnesse in themselues Rom. 8. Yea sundry witnesses 1 Iohn 5. 8. Whereas ye desire to heare the markes and meanes whereby Gods children are brought to the knowledge of their owne calling beside that which in my former speech I haue let fall to that purpose there be some other tokens which I will now rehearse The first is a spirit of discretion enabling them to discerne the voice of him who hath called them out of darkenesse into his maruellous light according to that which is written I am the good Shepheard my Sheepe heare my voyce the voyce of a stranger they wil not heare but flie from him Iohn 10. 5 6. And a little after I know mine and am knowne of mine Also Ye haue an annointment from that Holy one and know all things yee know that no lie is of the truth 1 Ioh. 2. 20 21. Meaning hereby that the truth of heauenly doctrine by the illumination of the spirit was in such cleere wise knowne vnto them as they could distinguish it from a lie putting a difference betweene erroneous and sound teaching euen as sheepe by naturall instinct and partly by custome can skill the whistle and call of their own Shepheard euen so Christians after the grace of their calling doe very well discouer the wholsome call and voyce of Christ their heauenly and spirituall Shepheard from the howling of Wolues and call of Theeues and hirelings which speake not but to deceiue and destroy You will say peraduenture that this token is common to the true Christian with other who haue but an outward calling yet by the light of their knowledge which they haue attained can both bewray and conuince errour euen whatsoeuer is contrary to the voyce of Christ. Yea some of these are able very learnedly and iudiciously to doe it Therefore we are to know that the
appeare and of the gracious promises which hee hath made to his owne ordinances with earnest prayer to be enabled to doe their publike seruice in faith and godly reuerence with singlenesse of heart as in Gods presence and before his face Secondly in the time of those solemne actions remembring themselues to be vnder the eye of God occupied in his seruice and about their owne saluation they demeane themselues accordingly being full of most holy and heauenly motions sutable to that worke they haue in hand Lastly after their being in the Assemblies they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience that as they bring with them vnto the Ministery of the Word an honest and good heart truly fully resolued according to the measure of grace receiued to beleeue and obey God hungring and thirsting after his graces offered and louing his Word and Sacraments as his blessed Ordinances and their owne soules nourishment so after the participation of the Word and mysteries they perceiue and feele by experience their strength against sinne and Sathan much encreased and their soules refreshed somewhat in all the graces of the new man euen as the strength and powers of their bodies are cheered and reuiued after a moderate wholsome bodily repast This sence and experience engendreth in them hearty thankefulnesse vnto God their Father for blessing vnto their good his own holy institutions which for their sinnes he might haue turned into a curse and withall it prouoketh them to attend and waite with reuerence loue and hope of more fruites vpon the sacred Ordinances of God making great conscience of sanctifying the Lords Sabbath in the religious and godly vse thereof Thus it is ordinarily with Gods Children when they partake in the Word and mysteries and if they happen to faile of these duties either for substance or degree they are very sorry and flye to Gods mercy for pardon and become more heedfull afterwards Of the religious vse of Gods Name and Sabbath Aquila NOw may it please you to speake of the Name and Sabbath of God and tell me how the godly must carry themselues in the vse therof as God may be pleased for herein outwardly there appeareth great likenesse betweene man and man The wicked and hypocrites in their common speech oathes vowes prayers confessions vsing Gods name and obseruing the rest of the seuenth day as diligently as any the Scribes and Pharises will be in the Synagogue on the Sabbath as well as Christ and his Disciples Apollos Indeede the sonnes of Sceua are too bold with the Name of Iesus Acts 19. 13. and so were the Priests with the Name of God We adiure thee by the liuing God tell vs c. Mat. 26. And as with the title of God they are too forward to meddle so where God hath stamped his Name vpon his Doctrine his Sacraments his workes they with their foule hands are sound to be too ready to touch it but all they get by vsing or abusing it rather it is the encrease of their guilt by prophaning so sacred a thing as his Name which is glorious and fearefull it being written That God will not hold him guiltlesse which taketh that Name in vaine Therefore the godly they very sparingly vse the Name of God neuer or sildome in their common speech vnlesse vpon great occasion and when necessity constraines and then they take it vp with great feare and awe lest they sinne in vainely vsurping it praying at least in their hearts and secretly desiring the Lord to guide them in the vse of his Name alwayes fearing to apply it to any light and trifling much lesse to any wicked purpose as to confirme a falshood or to cloke a naughtinesse And this is it which Salomon admonisheth vs of in that antithesis or opposition between him that sweareth and him that feareth an oath Eccle 9. 2. Hereby teaching that whereas sinners doe rashly vse the Name of God euen in an oath without reuerence or consideration of that awefull and wonderful Name contrariwise good men whensoeuer they are to vse the Name of God in an oath especially or otherwise they come to it with feare lest they offend by vaine vsage of it Now concerning the Sabbath they are thus affected towards it farre otherwise then euill men are they doe not supersticiously esteeme it aboue other dayes as it is a day but they ioy in the remembrance and vse of it in regard of the worship of God performed on that day and because of the benefit that doth redound to their soules for the building them vp into the sauing knowledge of God and of Iesus Christ his Sonne In these respects they doe long for the Sabbath till it come they cheere vpon it when it doth approach and in the weeke dayes they looke so well to their wayes keeping in all things a good conscience and so religiously walking in the workes of their vocation as when the Sabbath doth come they can with alacrity and ioy sanctifie it The men of this World doe not with more gladnesse gather in their Corne Wine and Oyle then God Children to keepe the Lords day Psalme 122. 1. I reioyced when they saide to me We will c. From the obseruation where of neither themselues nor such as be vnder their charge are held by such common hinderances as the World is letted by But as they breake through all 〈◊〉 that they and theirs may resort to the House of God so their desire study is to spend the whole day throughout publikely and priuately in such holy workes as are commanded of God and be sitting his day as reading singing conferring praying visiting the sicke prisoners exhorting comforting as occasion is offered reconciling of iarres examination of their Family how they profit by the publike Ministery lastly by meditation on the creatures For which purposes they make a cessation from all their owne seruile workes which on other dayes were lawfull to be done that they may be free to attend all holy duties of the Sabbath to obtain fresh strength of grace from the God of Heauen to ceasse all their life long from their dead workes the lustes of their sinfull nature so as 〈◊〉 here into a spiritual rest they may enioy at last an eternall Sabbath in Heauen Aquila What letteth but that now we may passe forwards vnto that ranke of good workes which doe concerne men seeing wee haue taken a taste of those workes which godly men and they onely can and doe performe towards God Apollos Yes friend Aquila there is a 〈◊〉 for wee haue a principal part of godlinesse yet to 〈◊〉 in which we may in no wise passe ouer and it 〈◊〉 Patience in affliction Aquila It was well remembred for there is no more necessary worke of godlinesse then this of patience we haue not more need of water and the aire then of