Lectures Upon Psalm 51, Part 7 · Lecture 102
Lecture CII. On Psalme 51.6. November 4. 1628.
IT followeth now that we shew this to be so likewise in the inward calling, that that is much more to be ascribed wholly unto the Lord, nothing unto man himself. And this shall also appeare unto us, in these three points. 1. It is of God only that the meanes of grace become effectuall to the conversion of any man. 2. The worke of Gods … making the meanes of grace effectuall in any, is no common worke. 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any, is most free, nothing that man can do can either procure or hinder it.
For the first, The best course I can take for the confirmation of it will bee by answering a question or two, that may be moved touching the sufficiency and power that is in the Word, and the ministery thereof to work the conversion of man.
First,Quest. 1. Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it? 1, The Word it selfe is said to be lively and mighty in operation, sharper then any two edged sword, Heb. 4.12. Is not my Word like as a fire saith the Lord? (Ier. 23.29.) and like a hammer that breaketh the rocke in pieces? And the Apostle calleth it the incorruptible seed whereby we are borne againe, 1 Pet. 1.23. Yea the Prophet expressely saith, Psal. 19.7. That the law of the Lord is perfect converting the soule. 2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9. and 2 Cor. 6.1. that they are workers together with God. And Paul telleth the Corinthians, 1 Cor. 4.15. that he was their father in Christ Iesus, he had begotten them through the Gospell; and 9.1. that they were his worke in the Lord. Yea Philem. 19. Thou owest to me even thine owne selfe.
Answ. 1.To this I answer, First, That these places are not so to be understood, as if there were any naturall vertue or power inherent in the Word it selfe, or the ministery thereof, given unto it of God; as there is in the fire to warme us, or in our food to nourish us, or in the seed to bring forth fruit.
Answ. 2.Secondly, That the reason why the Holy Ghost is pleased thus to speake, and to ascribe thus much unto the Word and the ministery thereof is, that hee might dignifie this ordinance of his, and worke in his people an high esteeme of it; And to shew them. 1. It is that noble instrument, that hee hath ordained to worke the conversion of man by, and without which he useth not to worke the conversion of any. It pleased God by the foolishnesse of preaching (saith the Apostle, 1 Corinthians 1.21.) to save men. And we are the Ministers by whom yee beeleeved (saith he, 1 Cor. 3.5.) even as the Lord gave to every man. And Rom. 10.14. How can they beleeve in him of whom they have not heard? and how shall they heare without a preacher? 2. He useth to work with it and to accompany it by the operation of his spirit (though not in every one that heareth it yet) in the hearts of his elect; according to the promise of Christ, Matth. …8.20. Lo I am with you alway even to the end of the world. This made the Apostle to say and to praise God for it, 2 Cor. 2.14. that hee did make manifest the savour of his knowledge by them in every place. God never placeth the faithfull ministery of the Gospell in any place, but he useth to make it savoury and fruitfull unto some. 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it. We are unto God a sweet savour in Christ (saith the Apostle, 2 Cor. 2.15.) in them that are saved, and in them that perish. As if he had said, Even where God is not pleased to work with our ministery so farre as to make it effectuall, to the conversion of men, yet even there also our ministery is never the lesse acceptable to God, but he joieth and taketh pleasure in it.
Answ. 3.Thirdly and lastly, I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace, is not in it selfe, but wholly in the spirit of God, that worketh with it. And so the holy Scripture that ascribeth so much unto the Word as you have heard, interpreteth it selfe in sundry places. I am the Lord thy God that teacheth thee to profit, saith the Lord, Esa 48.17. that any man profiteth by the best meanes it is of God onelyonly. Of his owne will begat he us by the Word of truth, saith the Apostle, Iames 1.18. As though hee … …ay, We were indeed begotten againe by the Word, but it was God alone that begot us by it. This made that Convert mentioned, 1 Corinthians 14.24, 25. when hee had felt in the hearing of Gods Prophets and Ministers, the searching and piercing power of the Word in his heart to fall downe on his face, and to worship God, and to professe God is in you of a truth. As if he had said, Certainely God is in your ministery; it is not in the words that I have heard you speake, nor in your manner of uttring and delivering of them, that my heart hath beene so mightily wrought upon, but in the divine power of God, that speaketh in and by you. So the Apostle telleth the Corinthians, 2 Cor. 13.3. it was Christ that spake in him, who to them-word was not weake, but was mighty in them. As if he should say, It was not I, nor any thing that I said, when I preached to you, but Christ that spake in me that was so mighty in your hearts to convert them.
But then from hence there ariseth a second Question.Quest. 2 What? Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by? Is it but as a truncke through which Christ speaketh? Is there no more vertue and power then so in the Word it selfe?
My answer to this Question must have two parts. For 1. I must shew you what vertue and power the Word hath in it selfe. 2. What vertue and power it hath not.
For the first,Answ. 1. It cannot be denied but that there is some vertue and power in the Word it selfe, and in the ministery thereof. For
First, There are in the Word most strong and effectuall arguments to move and perswade men both unto repentance and unto faith. It setteth before men life and death, bl…ssing and cursing as Moses speaketh, Deut. 30.19. And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ, Acts 26.28.
Secondly, Some doctrines that Gods Ministers teach out of Gods Word, are more effectuall to perswade and move and worke upon the affections, then other some are. Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others, These things command and teach, saith he, 1 Tim. 4.11. and Tit. 2.15. These things speake and exhort, and rebuke with all authority.
Thirdly and lastly, There is much force this way even in the manner of handling and delivering of the Word. Some of Gods servants are men of so excellent gifts (such as Apollos was said to have beene, Acts 18.24, 25. so eloquent men and mighty in the Scriptures, and fervent in spirit) that no man almost can heare them, but he must needs understand them, and be affected with that that they teach.
But the second part of my answer to this second Question is,Answ. 2. That the power to convert the soule of any man, lieth neither in the excellency of any teachers gifts, no not in the Doctrine and Word of God it selfe, but in the spirit of God onelyonly that worketh by these meanes. And thus the Apostle who had said (as you have heard) that he was the Corinthians father, he had begotten them to Christ, they were his worke; interpreteth himselfe in other places. He ascribeth all the power that was in his ministery (though both his doctrine doubtlesse and his manner of deliuering it, his ministeriall gifts were most excellent yet) he ascribeth all (I say) to the worke of Gods spirit onelyonly. My preaching was (saith he, 1 Cor. 2.4.) in demonstration of the spirit and of power. As if he had said, It was such as the power of the spirit was evidently to be seene and felt in it, all the power that it had, was from the spirit. And 2 Cor. 4.7. he saith that the excellency of that power (that was in his, and his fellow Apostles ministery) was wholly of God and not of them. The weapons of our warfare (saith he, 2 Cor. 10 4.) are mighty through God. As if he had said, All that mighty power that is in our ministery to pull downe strong holds, and cast downe imaginations and every high thing, that exalteth it selfe against the knowledge of God, and to bring into captivity every thought to the obedience of Christ is from God alone. Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God, by his ministery. I will not dare (saith he, Rom. 15.18.) to speake of any thing which Christ hath not wrought by me▪ to make the Gentiles obedient both in word and deed. As if he had said, That the Gentiles that heard me were brought to that obedience and reformation, God forbid I should say or thinke it was my doing; I dare not for a world say so; No no, it was Christ and hee alone that did worke it by me as by his poore instrument. Nay when he had said, 1 Cor. 3.6. that he (as an Apostle and master workman) had planted, and Apollos (as an Evangelist and under workman) had watered the plants that he had set, he addeth not onelyonly that it was God that gave the increase, all the successe and fruit of their labours was from God alone; but he addeth further, verse 7. so then neither is he that planteth any thing, nor hee that watereth, but God that giveth the increase. As though he should say, As excellent as the gifts of these men were, they did nothing in this worke, the whole glory of it was to be … given unto the Lord alone. And thus have you seene the first point I propounded confirmed unto you, that it is of God onelyonly that the meanes of grace become effectuall unto the conversion of any man.
And now let us come to the second point which I propounded unto you for the proofe of the Doctrine, This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them, is no common worke. This powerfull and effectuall grace is not given of God to every man to profit by the Word, unto his conversion. For first, It is expressely said of some, Iohn 6.41—45. that this was the cause why they profited not by Christs ministery but murmured against him, and his Doctrine, because his father did not draw them, because they were not taught of God. And Iohn 12.38. They beleeved not, that the saying of Esaias the Prophet might be fufilled, which he sp…ke, Lord who hath beleeved our report, and to whom is the arme of the Lord revealed? 1. The arme of the Lord was not revealed to them, no not in Christs ministery, the mighty spirit of God did not work with the Word in their hearts. 2. That was the cause why they did not beleeve, and profit by the Word. 3. That the onelyonly cause why they were not converted, was not because they would not themselves, but because the Lord did not give them that grace whereby they should be converted Secondly, It is expressely said that Gods intent and purpose in giving his Word to some, is that some should be made inexcusable by it. When the Lord sent the Prophet Ezekiel to preach, he did not absolutely intend in sending him that all to whom he should preach should profit by him; for hee telleth and assureth him of the contrary, Ezek. 3.7. The house of Israel will not hearken unto thee, for they will not hearken unto me, for all the house of Israel are impudent and hard-hearted. What was the Lords intent then in sending him unto them? That is expressed, Ezek. 2.5. Yet they shall know that there hath beene a Prophet among them; As if he had said, To make them without excuse, to make their condemnation more just, the Lord sent his Word unto them. So when our Saviour saith, Matth. 24.14. that before the destruction of Ierusalem the Gospell should be preached in all the world, hee declareth that the intent of God in sending his Apostles to preach to all nations, was for a witnesse to all nations, that is, to make them without excuse. And our Saviour himselfe speaking of his owne ministery saith, Iohn 9.39. For judgement am I come into this world not onelyonly that those that see not might see but also that they which see, might be made blind. Thirdly and lastly, It is expressely said that this grace of Gods spirit whereby men are made to profit by the meanes, to repent, and beleeve, is peculiar and proper to the elect of God, and not common to all men. As many as were ordained to eternall life, beleeved, saith the Holy Ghost, Acts 13.48. And Rom. 8.30. Whom he did predestinate them hee also called; that is to say, with an inward and effectuall calling. And 11.7. The election hath obtained it, and the rest were blinded. And thus you have seene also the second point proved, that every man to whom God giveth the ministery of the Word, hath not so powerfull and effectuall grace given him as whereby he shall be converted.
Now let us come to the third and last point I propounded for the proofe of the Doctrine, namely, That the worke of Gods spirit whereby he maketh the meanes of grace effectuall to the conversion of any, is most free, it proceedeth meerely from Gods free grace and good pleasure. The sonne quickneth whom hee will, and whom he will he hardeneth. Of his owne will (saith the Apostle Iam. 1.18.) begate he us by the word of truth. So when our Saviour fell into an admiration at the worke of God in this case, that he should hide the mysteries of his kingdome from the wisest men in the world, and reveale them to babes, Luke 10.21. hee could find no other reason of it, but onelyonly the good pleasure of God, Even so ô father (saith hee) for so it seemed good in thy sight. The conversion of a man you see, dependeth wholly on the will and good pleasure of God, upon the will of man, it dependeth not at all. They that beleeve in Christ (saith the Evangelist, Iohn 1.13) are borne, not of bloud, nor of the will of the flesh, nor of the will of man, but of God. This will appeare clearely to us in two points. First. Nothing that is in man before his conversion, can moove or procure God to convert him. Hee hath called us with an holy calling (saith the Apostle. 2 Timothy 1.9.) not according to our workes, but according to his owne purpose and grace. Even when wee were dead in trespasses and sinnes, hee quickened us (saith the Apostle, Ephesians 2.5.) and addeth these words upon it. By grace yee are saved. As if hee should thus say. Nothing but Gods free grace could bee the cause of the conversion of a man, that had no goodnesse in him to move God to it, but was dead in trespasses and sinnes. Secondly. Nothing that is in man before his conversion, can hinder Gods worke in his conversion. True it is, the best of Gods Elect, have beene apt to draw backe and to resist Gods grace in the worke of their conversion, and even of them the Lord may complaine, as Rom 10.21. All the day long have I stretched out my hands to a disobedient, and gaine-saying people. But when God is pleased to convert them, hee doth by his grace overcome this rebellion that is in their will, that they resist no longer. Yet doth hee not convert any man against his will, nor force the will of man to obey his call, but hee changeth the will of man, and taketh from it that frowardnesse and rebelliousnesse that was in it by nature, and maketh it heartily willing to yeeld unto God. I will take the stony heart out of them (saith the Lord, Ezek. 11.19.) and will give them an heart of flesh. God worketh in us to will of his good pleasure (saith the Apostle, Phil. 2.13) This may fitly bee resembled by the change that God wrought in the heart of Esau, toward his brother Iacob. Esaus heart and will was most strongly bent against Iacob, he came against him with a great power, and with a most cruell mind, Genesis 32.6. yet when hee met him, hee had no power to hurt him; what was the cause of this? Did God by force restraine him, or bind him from hurting Iacob? No verily, God changed his will and heart, that he was naturally affected towards him, Gen, 33.4. Hee ran to meet him, and embraced him, and fell on his necke and kissed him, and wept in kindnesse over him And even so is it in this case. The Lord in converting of a man, doth not onelyonly perswade him by effectuall arguments out of the word, to repent, and turne to God, nor onelyonly give a man so much grace, as hee may bee able to repent and turne to God if hee wi…l himselfe, but hee doth also infuse, and worke the grace of repentance in him, hee doth so change his will, that hee doth most willingly repent, and obey the call of God. A new heart will I give you (saith the Lord, Ezechiel 36.26, 27.) and a new spirit will I put within you, and I will put my spirit within you, and cause you to walke in my statutes, and yee shall keepe my judgements, and doe them. And so saith the Apostle of Christ, Act. 5.31. God hath exalted him to be a Prince, and a Saviour (not onelyonly to perswade men to repent, or to give them power to repent if they would themselves, but) to give repentance unto Israel, to infuse this grace into them, and to worke this change in their hearts.
So that you see the worke of mans conversion, is wholly to bee ascribed to the grace of God, to his will and good pleasure; not to the naturall will of man at all. It lyeth not in man either to further, or absolutely to hinder it. In which respect we shall find it is compared to the worke of creation, 2 Cor. 5.17. and to the worke of raising men from death, Iohn 5.25. and to the worke of generation, Iohn 3.5. And what use had man of his owne will in any of these works? What power was there in him, either to further or to hinder any of them?
And if the efficacie of grace that God giveth to men for their conversion, were no more but this, that they are made thereby able to convert and repent if they will, how could that bee true which the Apostle speaketh, 1. Cor. 4.7. Who maketh thee to differ from another, and what hast thou, that thou hast not received? Who made Peter to differ from Iudas, that when they had both fallen, the one truly repented, the other did not? Surely if this were so, Peter might have said, not the Lord, but I made my selfe to differ from Iudas; he had as sufficient grace given him of God for his conversion as I had; he had power given him to repent, if he had listed, as well as I, but he did not make right use of his free will, for the accepting of Gods grace, as I did, and that was it that made the difference betweene him and me.