Saints by Calling, Dialogue · Part

Saints by Calling · Dialogue · Part

Apollos:

GOod Friend Aquila, now that wee hauehave such opportunitie of place, being heere in a pleasant greene field, and are at such good leysure, wee should doe well to passe our time away in some wholsome communication which may tend to our edification in godlinesse.

Aquila.

It is a very good motion. For seeing time is a thing so precious as we must giuegive a reckoning to God of eueryevery minute of our time; and hauing in the former dayes of our life spent so much of our time either in doing nothing, or in doing other things, or doing other things then pertaineth to vsus to deale in; it is therefore meete that we should now redeeme the time, and the litle remainder of it to bestow it well, as wee may reape a present benefit, and an euerlasting good: for surely, vponupon the well-husbanding of our time heere, there will follow a blessed haruest of a glorious … heereafter. But whereof shall we talke, what shall be the subiect of our speech?

Apollos.

I heard you say, that when the workes of Christ, which (as the King of his Church) hee worketh in the elect alone (such as are giuen to him of his Father) were taught openly to you and to the rest of your good neighbors: that you held it a doctrine very worthy the teaching, as being of great vse for Gods Children. Will ye that I try your memory, and put you to call to mind the principall and maine heads of that doctrine?

Aquila.

I did indeed iudge it to be a matter very profitable, and still do so iudge: and me thought vvhen I heard so many seuerall fruites of the Spirit giuen vsus together with our Calling, distinctly and in good order propounded to our consideration, that it was as if one should hauehave led me vntounto a garden planted, & set forth with variety of sweete and delicate flowers, whereof I might take enow to delight my senses withall, both while I was there and afterwards. Therefore if it please you to aske me, I will answer you as farre as I beare away that which I heard.

Apollos.

Let me then heare from you, what these graces are, which Christ Iesus doth worke peculiarly in the elect.

Aquila.

They may al be brought to these two heads.2. workes of the Spirit proper to the elect Calling, and Gifts. The first is an effectuall calling. Secondly, the fruits that arise and spring from thence, or the gifts which doe accompany p. 3and come from that calling.

Apollos.

How proue ye that there is a calling proper to the elect, seeing … in the Gospel, That there are many called which are not chosen? Math. 20, 16. It may be also that there bee some chosen, which hauehave no calling.

Aquila.

It is true, some may be called which wereA double calling. neuer chosen; and it is alsotrue, that none are chosen, but they be called: because it is written, Whom he predestinated, them he called, Ro. 8, 30. By which it is apparent, that there is one calling which is common to the Elect, and to such Reprobates as line within the bosom of the militant Church, and this calling is outward only:1. Outward & common to all and there is an inward calling, which flowes from the grace of predestination, and is proper vntounto the Elect, and this is an effectuall and inward calling; of2. Inward & peculiar to some. which S. Peter speaketh when hee saith, Make your calling and election sure, 2 Peter 1, 10.

Apollos.

How differeth this effectuall calling, from the common calling?

Aquila.

First, that draweth vsus to Christ, to becomeDifference between inward and outward calling. members of him: This brings men onelyonly to a profession of Christ, to become outward worshippers of him. Secondly, that enlightneth vntounto faith, this vntounto knowledge onelyonly. Thirdly, that worketh a through change of the heart from euill to good, as in S. Peter, S. Paul, & those mentioned, Acts 2, 37: this changeth but lightlyEffectuall calling hath 3. inseparable cona panions, first vnion with Christ, 2. Iustification, 3. Sanctification and slightly to external ciuil obedience, or to a restraint onelyonly of inward corruption, as in Iudas, Simon Magus, and …: so as an effectuall calling carrieth with it, first, vnion with Christ; secondly, iustification; thirdly, sanctification, Called and …, Rom. 8, 30. Called & p. 4sanctified, Iude 1. Saints by Calling. 1 Cor. 1, 2. all which the common calling lacketh.

Apol.

How is this … calling described in the word of God?

Aquila.

Thus: It is a … of the elect out ofEffectuall calling what it is. the kingdome of darknesse; that is, of ignorance & sin, into the kingdome of Christ, Col. 1, 13. that is, of faith and holinesse. Orthus: It is a seuering of the elect, from the world of …, to become members of Christ by Faith, Iohn 15, 19. You are not of the world, but I hauehave chosen you out of the world.

Thus the case standeth: The elect and reprobate being in Adam all reuolted and departed from God, & put vnderunder the power of satan, they lye together as an heape of chaffe and wheat in a great floore, or as great and little fish in a net, vntill by an effectuall calling (as it were by a fanne) there be a separation made, as the wheate is seuered from the chaffe at winnowing. And this first separation is begun in this world by the fanne of the Gospell, Math. 3, 12: Which hath his fanne in his hand, &c. and is finished perfectly, at that great and last separation, in the day mentioned, Math. 25, 32. Where the Goats shall for euer be seuered from the sheepe.

Apol.

Now that you hauehave shewed what an effectual calling is, tell vsus by what meanes Christ worketh it?

Aquila.

Christ Iesus doth worke it inwardly, by hisInward means Spirit of wisedome and reuelation which hee giueth to all the elect, not excepting infants which dye in their infancy, who cannot be saued except they be called & brought vntounto Christ, Actes, 4, 12. and other band andNo name giuen, &c. linke whereby to be knit vntounto Christ, there is none besides the Spirit, as it is written, By one Spirit wee are all p. 5baptized into one body, 1 Cor. 12, 13.

But for such elect as are of discretion and yeares, theOutward and inward. Spirit in them worketh by the outward preaching of the word, calling them preparatiuely by the preaching of the Law, therein shewing them their sinnes, and iustLaw. Spirit of feare condemnation, to the terrifying of them, and astonishing of their conscience: but effectually calling them by the preaching of the Gospell, wherein by the secret andGospell Spirit of adoption great force of the Spirite, they are so made to see the mercies of God for the forgiuenesse of their sinnes, vntounto their saluation by Christ, as they are perswaded to rest in them: and thus become they that which before they were not, that is to say, true Christians, the members of Christ his mysticall body, the sons and daughters of God. And this is their effectuall calling, which is nothing els but a making vsus to be that which we were not, as the Apostle sayth, Rom. 4, 17. God calleth those things which are not, as though they were. Whereby it appeareth to be a very easie thing for the mighty God, to call and draw vsus to his Son, euen as easie as for vsus to speake a word, and to call one to vsus.

Some are called sooner, and some later, as GOD inThe time of Calling. his eternall counsell hath ordained the time of euerie ones calling: which is shadowed somewhat vntounto vsus, in the parable of the Husbandman, calling to work in his vineyard, some at the third houre of the day, others at the sixt, and others at the ninth, yea and some at the eleuenth, Math. 20, 1, 2, 3. Further, we do find in Scripture, examples of such as hauehave bene called in eueryevery part of mans life. We may gather, that Timothy and Iosias 1 Tim. 4. 6.1 Tim 4:6were called in their childhoode. For, of the one it is testified2 Tim. 3. 1.2 Tim 3:1 of him, that he knew the Scriptures of a child, & p. 6was nourished vp in the words of faith and sound Doctrine:2 Kings 22, 1.2 Kgs 22:1 of the other, that in his yong yeares he sought God. Of Iohn the Baptist, it is expressely saide, Luke 1. that he was filled with the holy Ghost in his mothers womb. Of Paul, as also of Zacheus, it may appeare by the story, that they were conuerted about their middle age, in the strength of their life. For Paul liued long after his calling, and Zacheus at his conuersion was so lustie of body, as he could climbe vp into a high tree to behold Christ passing by, and hastily come downe at Christs commandement, Luke 19. which is a signe that hee was not gone farre in yeares. Lastly, wee reade of one whom Iesus called at the last houre of the day, to wit, the theefe conuerted at his death: but only one such we reade of, least any presume; yet one, least any which are long vncalled, should despaire.

Apollos.

After this which ye hauehave saide of the timePersons. of Calling, let vsus heare somewhat of the persons who are to be called. Who be capeable and fit, who be vnfit and vncapeable therof for the most part; and as men may iudge of it?

Aqu.

Such as liue out of the precincts of the church,Who not. they are vncapeable of this calling to Christ whereof1. Pagans. we speake. For God hath denied vntounto them the means. He hath not giuen them his statutes and his lawes: hee sendeth not vntounto them his messengers with his Word, but leaues them (for iust causes knowne to himselfe) in their ignorance. Yet a calling they hauehave, by the voyceCreatures teach somewhat of God, but nothing of Christ. and sound of the creatures; which is sufficient thus far, as to take from them all excuse, as S. Paul affirmeth of them, Rom. 1, 20, 21. but not so farre as to be powerfull to their conuersion and saluation. For seeing the world p. 7by wisedome knew not God in the wisedome of God, it pleased God by the foolishnesse of preaching, to saue them that beleeue, … Cor. 1. If there be any among Pagans, which are secretly inspired with the knowledge of the Messias to saluation, it is more then wee can take knowledge of.

Now, as touching them which are within the visible2. Proud Iusticiaries. Church, there are some persons which become vncapeable of Gods calling, as the proud, which are puffed vp and swolne with conceit and opinion of their owne excellency and righteousnesse. Christ came not to call the righteous to repentance, Luke 5, 32. And againe, God resisteth the proud, Iames 4, 6. to teach, that there is nothing such an enemy to the worke of the Spirite, in calling and conuerting vntounto faith, as pride of heart, when once it hath taken deepe roote, and is come vntounto the height; not but that God can take such downe, as appeareth in the taming of that swelling Pharisie Saul, after made S. Paul.

Moreouer, the scornfull, which are set downe in the3. Scorners. chaire of pestilence, as Dauid saith, Psal: 1, 1. & as swine and dogges do wickedly despise, and contemptuously refuse all godly admonitions, raging with haued against the light, and such as set it before them; to these the holy things of God are forbid to be offered, Math. 7, 6. Generally, all such make themselues vnfit for calling,4. Impenitent or obdurate finners. as hauehave by custom of sinne so hardned their harts, as all feare and feeling of sin, or wrath due to it is gone: so as they stop their eares at Gods voice, and withdraw their shoulders from the yoake, and make stiffe theyr neckes against it. These because they hate knowledge, and abhorre to be reformed, therefore God is so farte p. 8off from them, as that when they come and call to him, he wil vouchsafe them no answer; yea though they cry vntounto him in the anguish of their heart, yet hee will not heare; because when he very long, and with all lenitie had called to them, they would not heare: but after their hardnesse, and heart that cannot repent, despised the bounty and long suffering patience of God.

Further, this is to bee obserued that of those which5. Worldly wise. liue in the Church, such as hauehave great gifts of Nature, more pregnant wit, sharper capacities, more earthly wisedome, more humane knowledge: These hauing much of their owne, because they rest in it, are hardly drawne to see their owne wants, their inward spirituall nakednesse, and to empty themselues of all theyr owne worthinesse; therefore they are so much the more vnfit and vncapeable of a calling: as it is written, Ye see your calling, not many wise. Againe, Where is the Scribe? where is the disputer, &c? 1 Cor. 1, 20.

The like is to be saide of such as hauehave great store of6 Worldlyrich wealth, of worldly honour and pleasure, which are things that blinde men, and keepe them from seeing anyExample in the Laodiceans, Reuel. …. great need of Christ; being already full and happy, as they thinke. These cannot rellish the Doctrine of grace, which leadeth men wholly out of themselues, to seeke all riches, worthinesse, happinesse in Christ alone. Therefore it is also written, 1 Cor. 1, 20, 21. Not manie noble, not many mighty are called. Againe, It is as hard for a rich man to enter into the Kingdome (of Grace) as for a Camell to goe through a Needles eye, Marke 10, 24, 25. The way and gate to eternall life, is too strait and narrow for such as hauehave such a load of worldly wealth and honor on them to presse down their souls to the earth.

p. 9Besides this, also Idiots, frantick and lunaticke persons,7. Idiots: Lunaticke. while they be such; and they which are borne deafe and dumb; those though they liue in the Church,8. Borne deafe and dumbe. yet they are vncapable of a calling, if wee speake of the ordinary way which God vseth to call by. Howbeit, these being borne of Christian Parents, and belonging to Gods Couenant, it may please God secretly, in a manner to vsus incomprehensible, to worke in these for their conuersion. As experience hath proued true in some such whom I hauehave heard of, who being from their birth depriued of hearing & speaking, both dumb and deafe, yet hauehave expressed louelove to the persons of Gods Ministers; and more to them then to others: and hauehave by signes made knowne that they knew Christ crucified, and vsed meanes to signifie their desire to communicate in the Lords Supper. All which argueth some vnwonted and wonderfull worke of the Spirit of Christ in them.

Apollos.

Now I hauehave heard yee speake of such persons, as for the most part of them neuer partake in this calling which drawes to Christ; and perceiue that ye leaue to God (as is fit) this royall prerogatiue, as he may (with a non obstante) call out of them whomsoeuer hee hath ordained to life: let me now heare what persons ye thinke to be capable of this calling, and of what quality they bee, which for the most part are vouchsafed the grace and blessing of a true inward calling.

Aquila.

I would hauehave ye know that I iudge all menWho be more capable of calling. by nature, in regard of the common corruption thereof, alike vnfit, and vncapable of effectuall calling: andAll alike vncapable by nature. that no man can in any measure, by any power left in p. 10his nature, prepare, or make fit himselfe for grace to receiue it, being offered: For we are dead in trespasses and sinnes; Ephe. 2. 1. And the power to will, and to doe, is of God; Phil. 2. … Of our selues not being able to thinke a good thought; 2 Cor. 3. All being sinne, whatsoeuer is thought, or done by vsus, before Faith; Heb. 11. 5. Howbeit thusIn respect of outward condition, some more capable then other. much the Word hath reuealed vntounto vsus, for the outward estate and quality of such persons as bee called to Christ, that (for the most part) they are the simple, the poore, the meane, and little ones, which be contemptibleSimple and needy. in the World for their parentage, and other outward things, as it is written; The Gospell is preached to the poore, and they receiue it: Mat. 11. 5. Also, I thanke thee Father, that thou hast hid these things from the wise and prudent, and reuealest them to the simple, and little ones; Mat. 11. 25. Moreouer, God hath called the foolish of the world, and the vile, and the things that are not, to confound the wise, and the mighty; that none should glory in the flesh, but in Christ: 1 Cor. 1. 27, 28, 29. And this is one reason, why Christ will build his house of such timber, reareReasons why such be commonly called, as be of mean condition in the World. vp his Temple with such stones, as be course & plaine, rather then to chuse the tall Cedar, or carued and polished stones. I say the reason why his banquetting Hall is furnished with such meane guests, as the halt, the maymed, the poore; that is, the despised of the world, it is euen because they which be called and conuerted, hauing nothing in themselues whereunto to attribute their owne conuersion, they may ascribe the whole glory and praise of it vntounto the grace of Christ; who saw nothing in them, saue simplicity, meannesse, and basenesse, to moue him to preferre them afore others. And on the other side, when any rich, noble, p. 11or worldly wise, are powerfully changed and brought vntounto God, to beleeue in him, and to become his true worshippers, they may vnderstand that it was no inward endowment of minde, or externall gift of body, or goods, but the meere louelove of God in Christ that did all. In a word, that they may perceiue and confesse that they were borne againe, not of flesh and bloud, but of the will of God, because he was pleased to regenerate them, that the praise might be to him, as the worke was from him.

To this we may adde another 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 vponupon, 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 hauehave 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: p. 12We know by the Spirit, the things which are giuen vsus of God; 1 Cor. 2. 12. Now amongst other things giuen 1vsus of God, our calling is one, and the first: Againe, our calling (as the word of God teacheth) It is an opening 2of 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 3Marke 9. 24.Mark 9:24owne faith, as the man in the Gospell; I beleeue Lord: Had he lyed, Christ would not hauehave heard but checked him.and faith euer goeth with an inward calling, therefore our calling may be knowne to vsus. Moreouer, we hauehave examples of such as did know themselues to be called, and hauehave ioyed vponupon the certainty thereof; as Abraham, Zacheus, the beleeuers at Samaria, the Eunuch. YetActs 8. 4.Acts 8:4 further; what Christian comfort, or true inward reioycing, 4can 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 p. 13surely comprehended. Adde hereunto, that no Christian could with any courage or heart, set himselfe presently to doe the worke of Christianity, if his callingIt is reuealed by witnesse of the Spirit, or by such effects as accompany it, and be afterward mentioned. 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 hauehave 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 onesThree times, wherein ones calling to Christ, hardly or not known 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, vponupon the demonstration of it by the fruites can doe, and often doe it in their behalfe; as Rom. 6. 17. Paul for the Romans,Col. 1. 3.Col 1:3 1 Thes. 1. 4.1 Thess 1:4and elsewhere for other Professors of Christ: then much more the called themselues vnderstand it, and breake forth into cheerefull mention of it. True itEphes. 1. 3, 4.Eph 1:3Eph 1:4 Phil. 1. 4. 5, 6.Phil 1:4Phil 1:5Phil 1:6is, 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 hauehave that p. 14which 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 hauehave a sure witnesse in themselues; Rom. 8. Yea, sundry witnesses; 1 Iohn 5. 8.

Whereas ye desire to heare the markes and meanesTokens of an effectuall calling. whereby Gods children are brought to the knowledge of their owne calling, beside that which in my former speech I hauehave 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 1of 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 hauehave an annointment from that There is a lie in doctrine & religion, aswel as in life and manners, and that is two wayes committed, either by heresie or hypocrisie.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 vntounto 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 p. 15speake not, but to deceiue and destroy. You will sayOb. peraduenture, that this token is common to the true Christian, with other who hauehave but an outward calling; yet by the light of their knowledge which they hauehave 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 spiritResp. of discretion in such as be inwardly called, aswell as 2outwardly, is attended vponupon by sundry other graces, as namely, with an hearty and vnsained louelove of that doctrine which they certainely know, and by power where of they were mightily called and changed; so as they willingly heare it, with a true & constant delight in the vnderstanding of it, as it is written; My sheep heare Iohn 10. 27.John 10:27my voyce, and they which are of God, beare Gods word. That is, with much readinesse they heare it, and with great and sound pleasure in it: as Dauid did, I louelove thy Psal. 119.Ps 119Law, therein is my whole delight. Yea, they heare it 3with an obedient eare and dutifull, so as they can and doe so distinctly apply that which they heare & know and louelove, to their particular vses for humbling & comfort, for strengthening and reformation of themselues, as they submit gladly both iudgement and will, reason and affections, to the rule of this truth. Therefore it isFor there be sheepe by … ction, which are not yet called. further written, that Christs sheepe (by calling) doe heare his voyce, and follow him. Thus they hauehave their care-marke, they heare: and the wooll-marke too; they follow and obey the doctrine of Christ, according to the measure of grace receiued. Lastly, the graces of sanctification, which are giuen them together with their calling, and by which they are enabled to beleeue p. 16and fruitfully practise the doctrine, and to continue & encrease inso doing, doe testifie for them to themselues and others, their vndoubted calling in the Gospell.

Apollos.

Forbeare (I pray a while) further speech of this last marke, because of those graces I will hereafter know your minde; when ye first hauehave tolde me what men are to doe, which yet hauehave not these tokens of calling; what course such be to take to bring on their calling, and how others are to behaue themselues, which hauehave good proofe and experience of their vocation to God.

Aquila.

I wil doe my best to satisfie you herein. Such as by want of the former markes, and other wayes doe but make doubt that as yet they hauehave not this mercifull blessing of a peculiar calling: let them (vnderunder good hope of themselues that they are of the Elect, because that to them God hath affoorded an outward calling, offering vntounto them therein Christ with all heauenly treasures) neuer giuegive any rest to themselues, vntill to their outward bee ioyned an inward calling, (which is so needfull, as till then men are in a very bad case:) applying themselues to the diligent and constant vse of all such helpes and meanes, as be profitable thervnto. Of these meanes some be priuate, some be publike; the priuate meanes auaileable to an inward calling,Priuate means be the often humbling of our lofty stubbornePriuate feares, and confession of sinnes. hearts, by a search into, and a confession of particular sinnes against the Law, vponupon due and serious consideration of them both: for the huge number being as the starres of Heauen, and for the fearefull filthinesse of p. 17them, being against such an infinite diuine Iustice, & an holy law; and lastly, for their deep & dreadful danger, being the causes of al Christs passiōs, & of eternal pains in hell fire, to such as they are not forgiuen vntounto; besides innumerable iudgements and wofull plagues, within which they wrap vsus, euen in this life. By the oftenNote this wel and carefull viewing our selues in the looking glasse of the Law, beholding there our most sinfull and most wofull estate, and labouring our selues to hauehave knowledge with some feeling experience of it, enforcing what we may, to apprehend with feare and griese the threatning of the Law against all and eueryevery one of our sinnes; by this meanes our dolefull condition wil come before our eyes, for meekening and taking downe in some measure the hauty pride and obstinacy of our nature, and will cast and strike vsus into some dread of our selues, and be some bridle to keepe backe the headlongnesse of our secure sinfull hearts. For it cannot, but that it will make a man affraide to run vponupon such sinnes as he seeth, and confesseth against himselfe, and with his owne mouth pronounceth worthy of eternall wretchednesse. And hauing once taken vp such a course of particular acknowledgement of our offences, after an earnest and diligent examination of our hearts and wayes; let it not be left againe, but continued with such care as men can, not to doe it of custome, but earnestly for humiliation.

Next thing is, there would be a good endeauour vsed,A bstayning from the act of sinne. to auoide the outward act of all sinne, as to refraine from lewd and lasciuious talke, from lying, swearing, and from the deede of drunkennesse, adultery, theft, contention, fighting, and all such like; which is in a mans p. 18power to doe, if we will doe but so much as lyeth in vsus to doe. The Heathens hauing attained thus much, as to liue ciuilly and vnblamably for their externall behauiour. Yea further, euen before their calling, men ought3. Suppressing of inward lust. by their endeauour & watchfulnesse ouer themselues, not onelyonly to forbeare the committing of any outward euill in word or deede, but further to snib and keepe downe the rebelling motions and desires of the soule. True it is, that they cannot so doe it as after they are called; when the Spirit of Christ hath put a power into them, for mortifying their lusts, in a true hatred and abhorring of them, as euils contrary to God, and their owne good: yet by the generall light of conscience, and helpe of restraining grace, they may sore checke and curbe them. And in this worke and exercise of suppressing sinne, both in the outward fruit and inward roote, they shall not a little be furthered by embracing the company of good men, from whom they shall hauehave4. Society of the godly. many aduertisements by words, or good examples in their deedes, which they may imitate and follow. Also by eschewing the familiarity of vaine and euill men,5. Auoyding euil company. whose words and actions are as pitch to defile, as poyson to infect, and as strong pul backes to hold vsus from comming neere to God: and finally, as mighty prouocations to further vntounto all hellish life. Therefore of this in any wise, men that will come to an happy calling, must take heede what manner of men they make the companions of their life: for such is the force of company, either good or euill, as one shall quickly become such as they be, with whom hee doth associate himselfe; be then curteous to all, yet acquainted but with a few, and they of the best. It must not be forgotten, p. 19that attentiue reading the Bible, and other good6. Priuate reading. Books, which are wrote of diuine matters, especially of the nature and defect of sinne, of the Maiesty & power of God, of his seuere iudgements against offenders of his Law, will doe great stead in this businesse. The Gospell and promises would be so farre tasted of, as may keepe vp the heart from sinking: for this grace of vocation is not giuen, but to such as the Law hath brought low by the sight of their sinnes, and wrath due vntounto them. Adde vntounto all the former, that not euill company alone, but whatsoeuer occasions of sinne by7. Eschewing occasions of sinne. place, persons, times, or things, must be taken heed of: for occasions being taken hold of, giuegive great strength to our sinfull nature; but being taken heed of, doe much pull it in. I would also counsell men sometime to faste, and refraine from meate and all pleasures of life; for at8. Priuate fasting. certaine fit times they can beare it; and alwayes to vse great temperance in meates and drinkes, and other lawfull delights: but aboue all, thought and study must be had, that these priuate meanes be holpen by the publike:Publike meanes. That men put themselues vnderunder a good Ministerie, it being the principall instrument of our calling: for1. Word preached. howsoeuer the word of God read or preached, if we respect the letters & sillables, hath not any strength at all, nor the action of reading or preaching, as it is performed by man, how well soeuer, they be as weake as water, to this purpose of conuersion and calling: yet being both the good and holy ordinances of God, they become strong, because the God of strength and might worketh by them, yet in a seueral degree. For the Scripture teacheth vsus, that (ordinarily) it pleaseth God by preaching Christ, to saue such as beleeue; 1 Cor. 1. 21. p. 20That is to say, both to begin their saluation by it, drawing them effectually out of their infidelity, making them to beleeue: Also, to build them vp further in their holy faith, and godlinesse of life, vntill they come to possesse fully saluation in Heauen. Hence it is, that the preaching of Christ crucified, is there, verse 18. termed the power of God to saue: that is, the powerfull instrument, by which it pleaseth God mightily to worke, for the sauing of the Elect. Moreouer, we are taught in Rom. 10. 14, 15. that ordinarily we are not otherwise, (being of yeeres) brought to hauehave faith to beleeue in God, then by hearing such Preachers as be sent, and furnished from God with authority and gifts for that ende, as it is written: How shall they beleeue in him, except they doe heare? and how shall they heare except they preach? and how shall they preach, except they be sent? In the Acts of Apostles, Chap. 26. 18. Saint Paul reporteth, that hee was called to this very ende, that by his preaching the Gospell, hee might open the eyes of the blinde, turne men from Satan to God, from darkenesse to light. Finally, to omit infinite authorities of Scripture, as Ephe. 4. 11, 12. 1 Cor. 14. 24, 25. and such like places, which oftentimes yoake or ioyne preaching and beleeuing, as cause and effect: Acts 11. 20, 21. and 14. 1. &c. I doe beside reade of innumerable soules, euen by thousands at once, called to Christ, by the opening and applicationActs 2. 41, 47.Acts 2:41Acts 2:47 of the word. Albeit then we are to leaue to Christ, to engender & encrease faith and sanctification by what meane he himselfe will; yet for our selues, we are to depend vponupon such meanes, as wee find in the word to be ordained for such workes: and this is principally by preaching the word; that is, by a faithfull deliuery of p. 21the sense of Scripture by the Scripture, with wise andNehe. 8, 8. fit application of doctrines to exhortation, confutation, rebukes, comforts, threatnings, as it is written; He that prophecyeth, speaketh to men, to edification, to exhortation, to consolation: 1 Cor. 14. 3. In the 24, 25. verses of thisProphecying here is put for interpretation of the will of God already reuealed: and not for foreshewing his will in future euents. Chapter, we may reade the mighty operation of this Ordinance of Christ, for begetting and confirmation of a liuely faith, most notably to be commended. If (saith Paul) all prophecie, and there commeth in one that beleeueth not, or is vnlearned: he is rebuked of all; and so are the secrets of his heart laide open, and so he will fall downe on his face, and worship God, and say plainely, that God is in you indeede. By this it is cleere, that together with preaching, God coupleth his owne armeEsay 53. V. I.Isa 53 and power, both to enlighten the minde to see inward and secret corruption, hid from vsus before, and to bow the heart to reuerence and obey God. As men therefore for the health of their bodies, doe chuse places conuenient to dwell in, where there is wholsome ayre, sweete water, and other commodities; so they wil much more doe this duty to their soules, for the health and safety thereof; as to prouide for it good diet, by the wholsome preaching of the word ordinarily on the Saboath:1. Word preached. which together with Catechizing, and the benefit2 Catechizing. of publike prayer and Sacraments, shall in Gods appointed3. Prayer. houre effect this blessed worke of a true calling,4 Sacraments. to their present comfort, and euerlasting saluation of their soules. Where these meanes be not at all vsed, if so be they may be had, or some, and not all; or vsed negligently, or by fits and starts onelyonly, there the case will goe hard. For howsoeuer our calling hath God alone for the Authour and beginner, the finisher also p. 22and perfiter of it; yet there is a necessity laide vponupon vsus, to serue the gracious prouidence of Almighty God (as instruments) therein, by attending and exercising the meanes appointed. Therefore as Paul, Acts 27. hauing a warrant from God of good security, yet saide; If these Mariners doe not tarry in the Ship, we cannot be safe: so I may say (Gods ordinary dispensation considered) that if these meanes be cast off, and not cared for, we cannot be called. Now for such as be already called, and can finde in themselues the true markes thereof; as this is the greatest comfort in the World, so if they will preserue this comfort, then they must see to it, that such meanes as it pleased God to blesse vntounto them at first, for the obtaining of an effectuall vocation and conuersion; these very meanes they addict themselues vntounto, vsing them still, and them all, if there be no necessary let; and being constant without being weary, in a right manner also, sincerely and humbly, with a feruent desire of Gods glory aboue all things, being much in prayer and godly meditations: and as euer they will be thankefull for such a grace as their effectuall calling is, let them striue to walke worthy of the vocation wherewith they are called, in all lowlinesse and meekenesse, long suffering and louelove; Ephe. 4. 1, 2.

Apol.

Friend Aquila, ye hauehave reported vntounto me verie much of that which ye learned touching effectuall calling: now if ye will let vsus passe on to the other point, namely, the graces which doe necessarily goe with this calling, except ye hauehave somewhat further to speake of this matter; which if ye hauehave, I will gladly giuegive you the hearing.

Aquila.

Yes Sir, I will craue your patience alittle, for I p. 23forslowed to tell you, when ye asked me of the meanesSundry wayes of God in his calling men. of calling, that it hath seemed good in the eyes of God, to call some immediately without any ministry of Angels or Men, as Adam in Paradise, Abraham in Charran,1. Without meanes. Paul in his iourney to Damascus; to declare himselfe to be most free not bound to the meanes, which are rather for vsus 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, (especially2 Weak means now vnderunder the Gospell) far from worldly shew, pompe, and power; hauing committed the charge and commission of calling Kingdomes to the faith of the Gospell, vntounto 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, andSuch as Orators would vse for oftentation of humane wisedome. 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 mighty2 Cor. 10. 3, 42 Cor 10:32 Cor 10:4 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 hauehave his mystical body further builded vp, his Saints gathered, and the worke of the Ministery done, by Pastors and Teachers in the power p. 24of simple and euident demonstration of his truth. And to this ende he would hauehave 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 owneCor. 4. 7. eternall praise. Also, it would be further considered, that the most good God in his most wise and gracious3. Vnlikely meanes. 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 vponupon 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 vponupon 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 onelyonly the will of God to vse sometimes no meanes, or weake meanes, or vnlikely meanes; but sometimes euen quite contrary meanes, to helpe4. Contrary meanes. forwards the conuersion of a sinner, to wit, euen sinne p. 25it selfe: Making some one grosse fall, or many grosse sinnes, which his chosen hauehave 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 soGod giues grace to the humble. 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 hauehave set to both their shoulders and their brest, to hauehave 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, thatCalling, a worke easie to God. whereas I said to you before, that for God to draw one from sinne to Christ, is as easie as for vsus to call one to vsus, or to speake a word: I would hauehave 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 onelyonly no present matter to worke on, but an vtter repugnancy and rebellion in our nature, fighting and warring against p. 26God, 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 hauehave 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 onelyonly, but because so it pleased him, and to enure vsus to obedience. Howbeit for allCalling, a work of Gods wonderfull power. 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 hauehave euer seemed things absurd and impossible: so as they hauehave 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 vnderunder the power of that mighty Potentate; I say to bring such a one to know, beleeue in, & to louelove Christ, so easily as wee would call one to come to vsus, or as it is to vtter a word, how doth this aduance the praise of Gods almighty grace; to which sinne, the world, and p. 27hell, doe quickly, though most vnwillingly yeelde. And here to shut vp this Treatise of calling, because I hauehave beene very troublesome by my long discourse of it, let me tell you, that this is a chiefe ende which God looktThe endes of our calling. vntounto in the calling of sinners vntounto repentance, as in regard1. The glory of Gods grace. of himsele, euen the praise of his glorious grace, as the Apostle hath three seuerall times affirmed: Ephe. 1.2. The saluation of the elect. 7. 12. 14. That there being not onelyonly nothing in vsus to3. The good of others. further it, but our selues, and the gates of hell against it, it might be saide; O Lord, this is thy worke, thy owne hand hath done it; euen with thine owne hand & arme thou hast giuen vsus the victory ouer all our spiritual hellish enemies. To thee therefore the King euerlasting, immortall, inuisible, vntounto God onelyonly wise, be honour, and glory, for euer and euer, Amen.

Apollos.

I thanke ye for your willingnesse to enter into, and to continue this discourse. Also, I commend your good remembrance of these matters, it being so long since they were taught; but as you holpe your self in some thing that was almost slipt from you: so ye shal suffer mee to helpe you in that which I my selfe almost had, and as it seemeth ye hauehave altogether forgot. For by the closing of your speech, I perceiue that ye hauehave spoken what ye are minded to say of this argument: and yet that you were willing to speake of it what you remembred; but I maruell not if some things are slid from you, I rather maruell (the frailety of our memory being considered) that ye kept so many things Therefore vntounto all that which hath beene recorded by you, there be other foure points, which I will briefly adde.

First, touching the impulsiue & mouing cause which inclineth God to the effectuall calling of some, whereas p. 28he passeth by othersome, which are no more vnworthy then such as are called, and hauehave the selfe same outward meanes, being all alike sinners and enemies to God by nature, and all equally partakers of the word and Ministerie: yet some of them are left in their corruption, others being gathered to Christ. It was tolde ye, this proceedeth meerely of the purpose and good pleasure of God, which is made plaine by expresse authority of Scripture, which ioyneth Gods purpose and calling together; Euen to them that are called of his purpose: Rom. 8. 28. and affirmeth, that God hides those things from some, which he reueales to others; euen because so it pleaseth him: Mat. 11. 26. there being no other reason of Peters calling, rather then Iudas, but this; it was his good pleasure. For seeing effectuall calling (as you well remembred) floweth from election, and is peculiar to the chosen; thereof it followeth, that that which makes the difference betweene some, who are otherwise alike in Adam, is the election of God, ordaining some to life, and so to the meanes in their calling to Christ, whereas others are refused: yet so refused in the counsell of God, as they make themselues vnworthy and vncapable of calling, by refusing willingly, and reiecting wilfully the voyce of Christ; shutting their eyes that they may not see, and their eares lest they should heare, and making fat their owne hearts, lest they should vnderstand; Acts 28, 27. Which sheweth thus much, that as the not calling of some is iust, so the calling of othersome is most free, depending vponupon the good pleasure of Gods will. This is such a matter, the consideration whereof, must moue Gods children by calling, to be very thankefull with great & feruent louelove towards God, for this happy p. 29worke: Sithens finding nothing in them at all, hee did fetch from himselfe the cause which moued him to reueale his Son in them by the Gospel; whereas he would not doe so to others, who were by creation as good as they, and by nature no worse: yet God to leaue others, & to giuegive them ouer to their blindnesse; and to open to those the mystery of his will, and that according to his good pleasure, which he purposed in Christ; how doth this deserue, that they should from the ground of their heart blesse God, the Father of our Lord Iesus Christ, for this most gracious spirituall blessing?

The second thing vnmentioned by you, because vnremembred, was this; that as amongst men Gods will puts a difference betwixt man & man (as being all subiect to him as clay to the potter) caling these & hardning these; so in those which are truly called, he keepeth not one tenor: some of his elect childrē euen at the instant of their calling, being strong men in Christ, able to goe, walk, & run; as Zacheus, which at his conuersion was filled withLuke 19. 8.Luke 19:8 ioy, & power giuen him to shake off his great sins, & to shake himself presently not only out of them, but out of his goods by restitution of ill gotten, & contribution of the rest well gotten: which argueth a great measure and force of grace, there being sundry which long after their cōuersion can hardly ouercome themselues to doe that which Zacheus did at his new birth, the 1. hour he came into the world. The like is to be seen in Paul the Apostle, who immediately vponupon his calling & coming out of the darknes of Iewish pharisaisme vntounto the light of Christianisme, and from Satan to God; he had such a portion of the strength of grace, as he could preach Christ, and was ready to suffer for him, being ready to the perill duplicate page p. 30duplicate page p. 31p. 30of his life to teach them, whom hee had lately persecuted to death. Now there be others againe at the time of their calling, yea, and a good while after, which are so weake as young Babes, both for knowledge and practise; as appeareth in Peter, and in the other Apostles, who being called euen with a more peculiar calling to be the members of Christ, and not onelyonly with a general vocation to be the Ministers and Apostles of Christ; yet by the story of the Euangelist it doth plainely appeare, that for a great while after, euen till the ascension of Christ, they were exceeding infirme both in iudgement and affection, not knowing distinctly the meanesLuk. 18. 32, 33, 34.Luke 18:32Luke 18:33Luke 18:34 of their redemption to be Christs sufferings and resurrection, though it were most plainely and often tolde them; and tripping and failing by pride and ambition, contention, and otherwise. Againe, some of his elect children at their first calling, are brought forth by their Mother the Church, with great paine and hazard to themselues, being before and about the time of their calling much afflicted, full offeares and anguishes, by reason of their manifold greeuous sinnes laide before them by their inward monitor, their conscience accusing them, and the outward admonition and threatnings of the Law; the light of Gods Iustice shining into their mindes, and striking them as lightning and thunder from Heauen. Thus it fared with the fore-named Paul at his conuersion, which was with trembing and astonishment; Acts 9. 6. As also with them, Acts 2. 37. whose soule-horrors, as daggers or kniues, pricked their hearts. Now on the other side, some there bee which at their first calling feele no such thing, but are deliuered from their bondage to Satan and sinne, with p. 31great case, nay, with maruellous ioy and alacrity osspirit,Who yet afterward hauehave their portion of godly forrow. as it is to be seene in Lydia; Acts 16. 15. who as one feeling nothing lesse then anguish, did cheerefully entertaine Paul vponupon her new birth and calling. The Samaritanes, Acts 8. 9. at their conuersion by the preaching of Philip, had great ioy; it being in this case, as in the naturall birth, where some come into this World with great facility, and others with very great danger: and according to this different proceeding of God in this worke, it is, that some of the Elect doe sooner and far more easily see their owne calling, then others doe. The consideration of this second point, is for comfort of them who being certainely called, yet are troubled that the strength of grace is so little, their infirmities so many, their ioy and cheerefulnesse very small; which should not so greeue them, if they would remember, that this case hath beene the condition of others; and withall, that the troubles and griefe which they finde in themselues by reason of their wants, doth argue and proue to them their owne conuersion to bee true and sound; which should more preuaile to comfort them, then the sight of any defect and weakenesse to discourage: let them reioyce in the truth of the grace, which cannot reioyce in great measure of grace.

The third thing which I adde, is this, that election necessarily bringeth forth a true calling to Christ, as a proper effect of it. Therefore all good Christians are by their calling, to iudge of their owne election, and consequently of their owne saluation: for as they must needes be saued which are elected, because God changeth not, and nothing can hinder his purpose: so they are certainely elect, who be effectually called. It is not p. 32then for any to search curiously into Gods counsel, and to begin there to find the assurance of their owne saluation; but wee are to begin at another end: and as wee discerne & iudge of the roote by the fruite, of the fountaine by the water which runneth from it, and of the cause by the effect; so we must rise vp to the sight of our election, by the worke of our calling, which is an hand to conduct vsus into Gods Counsel-house. Thus Paul the Apostle hauing taught and established that heauenly doctrine of Predestination; (Rom. 9. at the 24 verse) hoe declared that the witnesse of it is to be sought, not out of our selues in Gods secret will, (which is an obiect too excellent for our weake eyes directly to look vponupon) but in our selues, to wit, in our vocation to be Gods people, which before were not his people. Also Ioh. 6. 37. it is laide downe as a note, whereby to know who be giuen to Christ of his Father in his eternall election, that such shall come vntounto him and see him; All that the Father giueth me (saith Christ) shall come vntounto me. Now this comming vntounto him, is vponupon their obedience vntounto his call. To be short (for in a plaine matter, few proofes be best,) as Christ proued the Iewes, to whom then hee spake, not to be the elect sheepe, because they refused to heare his voyce, and to beleeue: so he describeth his sheepe which are chosen indeede, by this marke, that they heare, and follow. Wherefore, as in vaine they presume of their election, who neuer were called to faith in Christ; so whosoeuer by the due tokens which you before hauehave laide forth, and are about to doe hereafter when ye come to the effects of calling, shall finde their owne effectuall calling to be soundly and surely wrought; let them gather thereby vnfallibly their election p. 33to life. Be of good comfort (say the people vntounto the blinde man in the Gospell) the Master calleth thee: so I say to these, take to ye good heart, for Christ the Master hath called you. Not more certainely by the rayes and beames doe ye know the Sunne to be a lightsome creature, then yee may determine of the louelove of Gods gracious purpose towards you from euerlasting, by this fruit of it in your effectuall vocation by the Gospell.

The fourth thing omitted by you, it is this; that the times of calling being so vncertaine, wee should neuer cast away our hope of others, who doe liue vnderunder the meanes, though they liue wickedly, vnlesse God doe giuegive vsus any apparent signe of their reiectiō from grace; as in …, Iulian, and others: otherwise to keepe vsus from iudging, especially of the finall estate of any, because wee cannot tell what to morrow day may bring forth. Therefore the Ministers of the word are still to be sowing, and casting abroade their seede early & late, they know not which will take place, this, or that; the people still to approach to Gods house, to heare the word of God calling them. They cannot tel which shal be the houre of their calling; which as it cannot be preuented one minute, so being once come, all the strength of hell cannot holde them from obeying the voyce of their caller.

Aquila.

Sir, I thanke ye for your good remembrance of these things, which indeede were gone from mee. May it please you now, we will resort home, for it very neere draweth to night, and deferre other things to another time.

Here endeth the first part of the dialogue, touching our effectuall calling.