Saints by Calling, Dialogue · Part 2
The second Part of this Dialogue, concerning the Graces which accompany, and come from this effectuall Calling.
Aquila.
SIR, ye are againe wel met here; I thanke ye for your last conference in this place: my mind hath been the more quiet euer since, euen as my body fareth the better after a wholsome moderate repast, or sweete rest: may it please you that we should spend another houre in that sort, setting on there, where we left, and broke off?
Apollos
I am well pleased with your motion, both that we should feed one another with the fruites of our lippes, and that we go forward in that argument which wee hauehave begun. Howbeit, wee will alter our course: whereas I put you to answere my questions, and so put you to the more paine; I will now take vp that burthen, and you shall hauehave the easier and lighter ende of the staffe: doe you aske, and I will answer.
Aquila.
It pleaseth you to fauour me; yet I iudge it no lesse hard to propound wise questions, then to make true answeres. One that hath any good measure of knowledge, may better, or as well replie when matter is offered by questions to worke vponupon, as to inuent and deuise still to propound new matter: but I will agree to your order, on this condition, that where my questions shall be short or vnpertinent, ye will correct faults, and supply wants, to make them more fit and full. Tell me then what is the first sauing Grace, which the holy Spirit workes in our Calling?
Apoll.
All the sauing graces of the Spirit are wroughtAl sauing graces come together with our calling at one time. in the Elect, to be giuen them (simul & semel) at once, and together. In respect of time, there is not 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, vntounto 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 hauehave the blessed sauing workes and graces of the holy Spirit powred into vsus 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 louelove, 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 eueryevery 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 beingRom. 5. 1, 2, 3. 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 louelove. 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. Ephes. 1. 13.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 hauehave 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 vponupon & 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 vsus one after another, according to that order, as neere as we can hit vponupon.
Aq.
Wel then, I yeeld willingly vntounto 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 vntounto me which grace is first in the order of causes?
Apol.
As I conceiue of it, I will declare vntounto you, andThe chaine of sauing graces; or after what order the sauing grace; of the Spirit are giuen to the Elect. 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 & beleeue2. Illumination of the mind the promises of forgiuenesse & reconciliation by3. Opening of the heart. 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 to4. Faith. Christ, to be neerely vnited & … to him, who being a5. Vnion with Christ. 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 hauehave comunion first with his righteousnesse, actiue & passiue, for iustifying them, to6. Iustification the great tranquility & ioy of the conscience, and also,7. Peace of conscience, & ioy in the Spirit. to the raysing vp of their hearts to a sure certain hope & expectation of heauenly glory. Then afterwards they8. Hope. hauehave fellowship with his Spirit for sanctifying; in which9. Sanctification. work of their sanctification, is giuen that excellent grace10. Repentāce. of repentance or turning to God; also of hearty louelove toward God their father now reconciled, & appearing so to the cōscience quieted & … through the atonement11. LoueLove to God. felt & perceiued: & this begetteth louelove to all men, especially to the Saints, & carieth with it all the traine of12. To neighbour. Christian vertues. It coming hereof that the Elect are patient, temperate, peaceable, meeke, good, long suffering,13. Peace. modest, humble, &c. because through that faith & 14. Patience, &c.hope which they hauehave in God by Christ, they are moued so to louelove 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, to15. Obedience. 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. LoueLove 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: Opening the Eyes.And Luke 1. 79. To giuegive great light to them that sit in darknesse. And againe, The people which sate in darknesse, saw great light: Mat. 4. 16. In respect of this worke of the Spirit, Christ is said to be the light of the Gentiles; Luke 2. 32. And the Ministers who are but Instruments of this worke, are called, Lights of this Word, and Lights of the blinde; Mat. 5. 14. Rom. 2. 19. This worke of illumination or enlightning, it is that, whereby the Spirit first purgeth the mind & vnderstanding from darkenesse and vanity, which was in it through ignorance of God; also, the iudgement from that peruerse corruption of it, in things belonging to God; whereby it could not put a difference betweene good and euill: and secondly, putteth into the vnderstanding and iudgement a new light of knowledge and discretion, whereby the soule knoweth and discerneth aright the truth of saluation by Christ, euen particularly in the seuerall doctrines. This enlightning is twofold. The first is generall and slight, whereby the minde is enlightened vntounto an idle and vnfruitfull knowledge of God. The latter, is a speciall and through-enlightening vntounto a diligent and profitable vnderstanding of Christ.
These two kindes of knowledge, whereof the one a wicked man may hauehave, the other is giuen to none but to the Elect, though they both be the gifts of the Spirit, and also be of the same things, yet they differ very much. For first, the knowledge which a godly man receiueth in his illumination, it is certaine and distinct; so as hee is able to applie the threatnings of Gods iudgements to the humbling of himselfe and the promises of God to raise and comfort himselfe: the wicked by their knowledge cannot doe so, hauing but a naked and bare speculation, without any particular application of the same, for humbling or comfort.
Againe, the knowledge of the godly is sufficient to direct them generally, and in eueryevery particular duty, whether it be for auoyding euil, or for doing any good; but the insight and knowledge of the wicked is vnsufficient, and vnable to direct them in their singular and particular actions, either for omission of euill, or practise of good. The former knowledge is full of good workes, and directs them in whom it is, to doe good things constantly; but the latter is barren, and fadeth before the end, or leaues them in the end.
In respect of these differences, the knowledge of the Elect for the cleerenesse, sufficiency, and certainty of it, is likened to the light of the Sunne; and the knowledge of the reprobates for the confusednesse, vnsufficiency, & vnstablenesse, is compared to the Lightening, which doth not giuegive any certaine light, it doth not continue any certaine time; and when it is gone, men see worse then before. So doth it fall out with the wicked, for their knowledge doth soone vanish, and while it lasteth it is very vncertaine; and there is in them afterwards greater and more dangerous darknesse then before: for because they winke with their eyes, and make their hearts fat, striuing willingly not to see that they cannot but see, wilfully blinding and hardening themselues; therefore as a punishment of this sinne, they are giuen ouer to hauehave dull and heauy eyes and eares, so as they shall see and not perceiue, heare, and not vnderstand; Acts 28. 27. Whereas the knowledge of the godly encreaseth in brightnesse like the Sunne, which shineth more & more cleerely vntounto the perfect day; Prou. 4. 18. So as the godly are very greatly bound to praise God for such their light of knowledge, and to endeauour to walke in that light; answering such a grace by thankfulnes in tongue, and obedience of liues and workes, as becommeth children of such light, translated out of such darknesse.
Aquila.
Now that ye hauehave spoken of illumination or opening the eyes, will it please you to say somewhat of the other worke of the Spirit, which ye call the opening of the heart; what may this signific, or how may it differ from the former worke of enlightening?
Apollos.
By the heart (according to Scripture phrase)Opening the heart. is signified not the fleshy part of the body, which is thought to be the fountaine of life, and seate of the affections; but the faculties of the soule, especially the vnderstanding and will. For the heart is (as it were) the chaire of estate for the soule, where the soule sheweth her selfe in presence; therefore it is so often put for the soule, and the chiefe powers thereof; as, God opened Lydiaes heart, that is, her soule. Now this opening, sheweth and teacheth vsus, that the soule is as a Chest fast lockt and barred, into which (while it is so) there can no treasure be put. So it is with the soule before our effectual calling, it is close shut vp, and lockt vp through ignorance and vnbeliefe & sinne; so as no sauing grace can drop into it, but it is kept from all sight and feeling of Gods peculiar mercies. Therefore this opening of the heart, besides the illumination already spoken of, whereby the Spirit piercing into the minde, endued it with that heauenly light before touched, that it may cleerely and certainely vnderstand the whole truth of the Word, but chiefly the promise of the Gospel; it hath also the mouing and bowing of the will, with affection to receiue and embrace this promise; the Spirit enduing the soule with a sweete feeling of the most mercifull goodnesse of God therein. And of these two workes of the Spirit, in opening of the eyes and the heart, ariseth that third worke, called Faith, which is a gift powred into the soule, knitting it vntounto Christ, with whom, being vnderstood and knowen as hee is reuealed in his Word, and embraced with affection both of the mind & will, it now resteth satisfied, as one that hath found a rich treasure or great spoyle.
Aquila.
But I am not yet satisfied with this that you hauehave said, about these workes of the Spirit. Therefore I pray you yet more plainely and particularly lay forth the actions of the Spirit, tending to the engendring of faith in the heart of an elect sinner.
Herein I will doe mine endeauour to giuegive you satisfaction: the Spirit of God (as in our first conference youSpirit worketh by the Law. rightly told vsus) worketh both by the Law and the Gospel. In the preaching of the law, it worketh first a knowledge of God, as he is God the Creator and preseruer1. A knowledge of God, as Creator. of all things, reuealing his most great maiesty, power, iustice, and wisedome; making vsus to see him a mighty & terrible Iudge, extremely hating, and infinitely recompencing2. As Iudge. all iniquity. Then it goeth on by the Law, to shew vsus our sinnes against this God: The knowledge of 3. A knowledge of sinne.sinne is by the Law; Rom 3. 20. especially reuealing vntounto vsus, that the very first motions of our minde and will against God, or our Neighbour, are damnable sinnes and breaches of Gods Law; Rom. 7. 7. Our sinnes being thus vttered vntounto vsus in the very particulars, as well actuall as originall, as well of omission as of commission, in our thoughts, words, and workes; whether they were little or great, against God or men: after this, there followes4. Of the punishment of sinne. 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 of5. Feare. some part of it, the holy Spirit breedeth terrour, feare, and astonishment, vponupon 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 vponupon the sence of Gods heauy wrath for some especial sinne, called, Pricking 6. Griefe.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 they7. Discouragement, or casting downe the heart. see they hauehave to doe with a righteous & most rigorous Iudge, who will remit nothing of his iustice, but taketh reuenge vponupon 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 their8. Despaire. 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 onelyonly to bewray vntounto vsus 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 theSpirit worketh by the Gospell. view and dread of her iniquity and misery, to beholde what great and extreame neede shee hath of Christ, and of eueryevery droppe of his blood, of his1. Knowledge of God as a Redeemer. Spirit, and of eueryevery 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 vntounto her as a Redeemer and Sauiour of sinners, freely offering2. Generall sight and faith of the promises. 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 vntounto 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,3. … of pardon, that sinnes be pardonable. 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,4. Consideration of Christs sufferings. 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, the5. Confession of sinnes. 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 there6. Hunger and thirst. 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,7 Perswasion of mercy. 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 hauehave 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 hauehave 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 giuegive 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:.