Commentary Upon Ephesians 1, Commentary · Verse 19
VERSE. 19 And what is the exceeding greatneſſe of his power towards vsus who belieue, according to the working of his mighty power.
The ſecond thing to be knowne, is the power of God; not that abſolute power by which he can do what euer is poſſible, but that power ioyned with his will, which was put forth for finiſhing the worke of faith in them who now belieued: This power is deſcribed by the quantity, in thoſe words, the exceeding greatneſſe of his power; from the perſons whom it reſpecteth, towards vsus who now belieue; the principall cauſe of their belieuing being next adioyned, viz. the efficacy of his mighty power, which was put forth in rayſing Chriſt from the dead. The ſumme. That you may not onelyonly know the hope of glory laid vp for you, but alſo more fully ſee the excellent great power which hath wrought, doth worke, and will worke out for vsus who belieue, all that ſaluation and glory we hope for in the heauens, for vsus I ſay, who are brought to belieue by the ſelfe-ſame effectuall working of Gods almighty power, which he wrought or ſhewed, while he raiſed Chriſt from the dead.
Doct. 1 Obſerue then firſt, that Gods belieuing children know not at firſt any thing clearely the great power of God which worketh in them. God doth worke wonderfully, paſsing by vsus and we ſee him not, changing his place and we obſerue him not, Iob. 9.11. It is as nothing which we know of his waies, Iob 26. vlt. And as he reuealeth his wiſedome in afflicting vsus once, twice, and we heare him not; ſo he doth againe and againe manifeſt his power, but wee are not able to conceiue it: This is part of that light to which is no acceſſe, the eye of our mindes eſpecially, at firſt weake, not able to looke againſt it.
Vſe 1 Wee muſt not then be diſcouraged if we cannot conceiue of God in any meaſure as wee deſire. Our children at foure or fiue yeares old, what doe they know of our wiſdome, knowledge, ſtrength? There is a common-wealth in the head of a man, no part whereof once entreth into their childiſh vnderſtanding: When our children can ſo little trace the waies of vsus their earthly parents, how much leſſe able are we any thing fully to know the working of the ſtrength, wiſedome, mercy, which are in our heauenly Father? Some may thinke it ſtrange that ſo exceeding great a power ſhould worke and not be diſcerned, when the leaſt bodily force put to vsus is preſently perceiued: but it is not with this power as with bodily, their working is violent and manifeſt, the working of this is ſweet and imperceiueable; & when the heauens by their influence worke on bodies, and yet are not commonly diſcerned, how much leſſe is it to be wondred at, if this ſpirituall Almighty power doe inſinuate it ſelfe in ſuch ſort, as it is not commonly obſerued by vsus? Againe, as the brighteſt light while it ſhineth in a thicke cloud, ſeemeth rather darkeneſſe then light: ſo this power while it worketh in middeſt of manifold weakeneſſes, is not to outward appearance ſo powerfull as it is in it ſelfe.
Vſe 2 Let vsus labor more and more to know this power of our God put forth for vsus. We louelove to know the ſtrength of things, or earthly perſons, to whom we truſt, for till we know our ſelues on ſure hand, our thoughts are not ſecure: Thus we ſhould delight to know this power of God, to whom wee truſt, as the tower of our ſtrength and rocke of our ſaluation. The power of God is an Article of beliefe, not that it is, (if wee ſpeake of it abſolutely) a thing promiſed, but it is a property of him who promiſeth, without which reuealed and belieued, our faith in the promiſes would wauer, and be of none effect. If one not worth two pence would promiſe me to helpe me with 20. pound, I could not reſt in his promiſe, becauſe I am not perſwaded he is of ability to performe; ſo, longer then we can perſwade our ſelues of Gods power to performe, wee cannot belieue this or that promiſed. Hence Abraham belieued Gods power, as a ſupporter of him againſt ſuch temptation as ſaid that the thing formerly promiſed in Iſaac could not take effect; and ſo Paul, 2 Tim. 1. I know whom I hauehave belieued, who is able to keepe that I hauehave truſted him with, to that day. How could we euer belieue that hope touching the reſurrection and glorification of our bodies, did we not belieue this; as a reuealed property in God promiſing, viz. that hee is of ſuch power as can ſubdue all things to it ſelfe. Againe, the want of the knowledge of this power of God maketh many who otherwiſe vſe all good meanes thinke, O ſuch a thing will neuer be holpen with them.
But it may be asked, by what meanes wee may come to know this power better. Anſ. Firſt, by ſeeking to God, who hath promiſed we ſhall know him to the leaſt of vsus, praying him to open our eyes, that we may ſomewhat more ſee this his glory. Secondly, by looking into that double mirrour of his word and of his workes, through which the light of this his glorious power reflecteth to our ſight. Thirdly, by obſeruing the experience we hauehave our ſelues of this power, both working in vsus, and for vsus.
Doct. 2 Obſerue ſecondly; Who they are in whom this power worketh, and for whom it is ready to worke; euen true beleeuers. We come to hauehave the diuine power giuing vsus, or working for vsus all things, to life and godlineſſe, through the acknowledging of Chriſt. The more wee are vnited with any thing, the more we feele the vertue of it working vponupon vsus, and aſſimulating or making vsus like it ſelfe: as we ſee in things caſt into the fire, which the fire doth ſo worke on, that it turneth them into fire, or maketh them red hot and fiery, like it ſelfe. Thus the more wee by beliefe are vnited with God in Chriſt, the more doth his vertue or power worke vponupon vsus, both in conforming vsus to himſelfe, and in doing otherwiſe what euer is behoouefull. There are ſundry things, in regard whereof, this ſo excellent power hath wrought, and doth worke in beleeuers; and ſome things, in regard whereof it is ready to worke further: What a power is that which doth ſo change them, and make them Lambes of Lyons, chaſte and ſober of ſilthy and intemperate, humble of proud, a thing more hard then for a Cammell to paſſe by the eye of a needle? Secondly, to continue and promote the worke of ſanctification in vsus, who are carnall, ſold vnderunder ſinne; a thing no leſſe ſtrange, then to keepe in fire, and make it burne higher and higher on the water. Thirdly, the quickning of vsus with heauenly deſires and holy affections, is no ſmall power; neither is it leſſe wonderfull, then to ſee Iron and Lead flying vpward, were it no leſſe frequently wrought then the other. Againe, what a power is it, that inwardly confirmeth and ſtrengtheneth vsus, that we are not ouercome; yea, that doth chaine vp theſe ſpirits of darkeneſſe, that they are not able diſturbantly to aſſayle vsus? theſe things are daily done in vsus. Now this power is ready to worke in times to come, our deliuerance from all euils, the further ſupply of graces which we yet finde our ſelues to want, the further healing of our ſinful natures, the full redemption of our ſoules and bodies.
Vſe 1 The Vſe is, firſt, to ſtirre vsus vp to thankfulneſſe, who hauehave found the power of God working thus for vsus, yea, that it is with vsus, to worke further for vsus, what euer belongeth to our ſaluation. They who did finde Chriſts miracles, power, caſting out diuels in them, healing Leproſies, they were bound to praiſe him; but we are epitomies of all his miraculous cures, in healing vsus, hee doth ſhew them all; Dumbe ſpirits, deafe ſpirits, crooked ſpirits, who doe ſo hold the ioynts of our hearts downewards, that they cannot looke vp; Leproſies, Lunacies, &c. that is done in vsus, which anſwereth them all: but that his power ſhould be ſtill toward vsus, to worke further things in our behalfe, this is matter of much reioycing. Feare not thou whoſe heart beleeueth; in fire and water he is with thee, to deliuer thee: if thou doeſt ſee no footeſteps or prints of ſome graces in thy ſelfe, which thou much deſireſt; that power is with thee which calleth and maketh the things which are not, ſtand forth as if they were: If thou haſt ſinfull inclinations of neuer ſuch ſtrength and continuance, that power is with thee which can dry vp theſe iſſues, and heale infirmities of longeſt continuance.
Vſe 2 Secondly, let vsus labour as we will hauehave this power worke more and more in vsus, ſo to grow vp in beliefe: Chriſt could not ſhow his apparant miraculous power, where vnbeliefe hindred; ſo he will not diſplay this power in thoſe, who labour not by faith to giuegive him glory. It is one thing to know this power, another thing to hauehave this power working in vsus: The meanes of the former were aboue briefely touched; It ſhall not be amiſſe to mention ſome alſo concerning this latter. The firſt is I ſay, growing vp in faith: The ſecond, is a conſcience of our owne inabilitie. Saint Paul was full of of this: we are not able to thinke a thought, when we were of no ſtrength: As one muſt hauehave conſcience of his folly, before he can be made wiſe; ſo before we can hauehave the power of God worke in vsus, and ſtrengthen vsus, we muſt be conſcious of our own vtterinability to eueryevery good word and worke. Thirdly, we muſt ſubmit our ſelues to all kinde of weake eſtates and conditions, into which God ſhall leade vsus; for God doth commonly manifeſt his power in infirmities, as Paul ſpeaketh, 2 Cor. 12. Laſtly, we muſt glorifie this power, in that it doth or hath wrought for vsus; this is Pauls practiſe eueryevery where: I can doe eueryevery thing, Chriſt ſtrengthning me; I ſtriue, through the power that worketh in me mightily, Coloſſ. 1. vlt.
Doct. 3 Obſerue laſtly, that it is the effectuall working of Gods almighty power, which bringeth vsus to beleeue. The Goſpell is called the power of God, that is, an inſtrument of Gods almighty power, which worketh faith in vsus to ſaluation: So Col. 2.12. Faith is ſaid to be of Gods effectuall working, and, 2 Cor. 4.6. God who brought light out of darkeneſſe, is ſaid to hauehave ſhined into our hearts, and to hauehave inlightned vsus with the knowledge of Gods glory, in the face of Chriſt: For the creating of vsus anew in Chriſt, is a greater worke, then giuing vsus our naturall being in Adam, and ergo, may not be aſcribed to any power which is not almighty: Which will yet be more apparant, if wee conſider what ſtate we are in of our ſelues, when he bringeth vsus to beleeue; We are dead, Epheſians 2. Now to raiſe from naturall death, is an effect proper to that power almighty. Secondly, if wee conſider what powers doe hold vsus captiue, euen thoſe ſtrong ones, whom none but the ſtrongeſt can ouer-maſter. Thirdly, if we conſider to what eſtate God doth lift vsus vp by beleeuing, euen to ſuch an eſtate, as is without compariſon, more excellent then that wee receiued: Now to bring vsus from death, vnderunder which ſo mighty ones hold vsus captiue, to ſuch a life ſo vnutterably glorious, muſt needes be the working of a power almighty. But here three things are for further vnderſtanding of this point, to be conſidered. Firſt, in what ſtandeth that effectuall helpe,See for the finiſhing of this Doctrine, that which follows hereafter, at this marke in the Margent, ☜ by which we come vntounto God. Secondly, in what order it doth make vsus come to God, whether immediately, or by ſome preparation going before. Thirdly, whether it leaue the will at liberty, actually to reſiſt it, yea or no.
To the firſt, it is plaine, that the effectuall helpe which maketh vsus come to God by beleefe, is the efficacie of Gods almighty power, put forth to ſuch purpoſe: For ſo farre as God doth intend to worke, ſo farre he putteth forth his omnipotent power to accompliſh; But God doth intend to make ſome before otherſome come vntounto him, and, ergo, hee doth ſtretch out the arme of his power, to effect this in them. Neuertheleſſe, to ſpeake more fully; though this be the principall, it is not the ſole cauſe in conuerſion: We may then conſider three cauſes. Firſt, the principall, viz. this power. Secondly, the inſtrumentall, both of the word ſounding in our eares, and that inward illumination and inſpiration wrought within vsus, by which as an internall word, God ſpeaketh in the minde. Thirdly, a formall cauſe, a free gracious diſpoſition or habit of faith, by which the will is inclined agreeably to the diſpoſition of it, to come vntounto God: ſo that the more full anſwere to this queſtion, viz. what is all that effectuall helpe whereby I come to God, is this: It is a mixt thing ſtanding partly of that almighty power of his, put forth for my good, partly of that word outward and inward, by and with which his power is put forth; partly in that ſpirit of faith, and ſupernaturall life, which his almighty power through his word bringeth forth in my ſoule. What was that helpe whereby Chriſt made Lazarus able to come to him, out of the graue of naturall death? The principall was Chriſts power almighty; the inſtrumentall, his voyce; the formall cauſe immediately helping to it, or working it, was the ſpirit of naturall life, which the power of Chriſt by his word, reſtored to this dead corps, which now was fallen. And thus you hauehave the effectuall helpe or grace, by which we come actually to conuert; for that Gods power put forth to worke good for vsus, is a helpe giuen from his free grace, or his free fauour toward vsus cannot be doubted, when the Scripture eueryevery where maketh him our helper, from his meere grace. If we lend our arme or hand to helpe one, being no way tyed to it, it is a helpe giuen from our free fauour. That his call, inward or outward, and habit of grace, wrought in vsus, may be fitly called grace effectually helpfull to the acts brought forth by them none denieth, though all will not hauehave habit needfull to our firſt couerſion. And this firſt thing is well to be noted; for from hence wee may gather in what ſtandeth the efficacie of Grace, effectuall to conuerſion, viz. In Gods effectuall power, put forth to execute his intention which he hath of conuerting ſome actually before otherſome; it doth not ſtand in any congruity or temperature of Grace, correſpondent to our Nature; for this doth argue that there is inwardly an incorrupted, a connaturall diſpoſition to receiue grace. This maketh the effect of conuerſion to depend as much on the actiue capacity of the will, as on the Grace of God; nay more: for it maketh the Grace of God worke it morally and externally, and the will of man from a power within it ſelfe, which doth more inwardly enter the effect of conuerſion then the other, as hee who perſwadeth mee to giuegive an almes, is not the cauſe of it ſo eſſentially as I am, who out of my pleaſure giuegive it vponupon his firſt motion.
To the ſecond I anſwere, that God doth vſe ſo to worke our comming to him by beliefe, that he doth firſt for the moſt part prepare vsus thereunto: As before we engraffe a Sience we cut it and ſet it for inciſion; and if a timber logge lye ſunke into mudde, men ſet to their tacklings firſt to draw it out of the mire, before they lay it on Cart to carry it away: Thus God doth by his power often worke ſome preſeruatiue change in a ſinner, before he doth by his power and word worke the ſpirit of faith in them, and make them come to him. Thus God by afflictions is ſaid to boare the eare, and to prepare to conuerſion. When Manaſſes was humbled in great miſery, he ſought the Lord; Thus by conuiction of ſinne they were pricked in heart, and ſaid, what ſhall we doe to be ſaued? and then ſpeedily receiued the Goſpell belieuing: ſometime by extraordinary terrors, riſing from external accidents, yea, hidden naturall cauſes; thus the Iaylor was prepared, and Paul himſelfe by an extraordinary viſion was brought to great aſtoniſhment: ſomtime by reſtraining, giuing common gifts which make men for degree neerer, that is, in their kind and ſtate not ſo much remoued, as others in the ſame ſtate and kinde with them: Thus Chriſt ſaid to the young man, who was rich and vnconuerted, that hee was neere the kingdome: Nay, God may by giuing a man vp to height of ſome ſinne, or ſinnes, prepare one to Conuerſion, as Paul and Manaſſes, the one left to perſecuting, the other to thoſe horrible outrages; that looke as Phyſitians by ripening diſeaſes make way to heale them; for ſicke matter is neuer more eaſily brought away, then when it in ripenes and quantity exceedeth. Concerning this matter, for our better vnderſtanding, let theſe concluſions be remembred.
Firſt, that theſe preparations are not abſolutely neceſſary, for wee ſee that God doth giuegive to infants ſanctifying grace, in whom none of theſe preparatiue operations can take place.
Secondly, we do not finde that they hauehave been alwaies vſed, and therefore this matter is to be vnderſtood as a thing moſt commonly falling forth, not otherwiſe: How was Mathew called? euen at his cuſtome, hee followed preſently, not as Iudas, but as a true conuert to Chriſt; ſo in Lydia: for life & death being ſuch contraries as hauehave no third thing betweene them, which doth partake in them both, the one may be changed into the other, without any thing preparatory.
All things which God doth prepare to the receiuing of Grace, and comming to him, they make not of themſelues any thing to the introducing of Grace further then God intendeth this effect by them: Feare of hell, conſcience of ſinne, neuer ſuch afflictions, morall parts, and all gifts which may be without ſanctifying Grace and true beliefe, many hauehave all theſe, who yet neuer turne vnfeignedly to God. When the ſickneſſe is now growne greater in quantity, this abſolutely taken, maketh the patient further of health. But the Phyſitian may intend this, becauſe he doth ſee his medicine will the better worke on it, and educe it, when it is growne to ſuch ripeneſſe. If a man fall out of a dead Palſie into a light Phrenſie, phrenſie of it ſelfe is no paration to health, but to the phyſitian who can worke on him more fitly in this taking then in the other, it may be a preparatiue to health: Thus to be like an aguiſh man on his good dayes, or like to ſome madde men in the time of their intermiſſions, is in it ſelfe as farre from ſtate of health, as otherwiſe; but yet the Phyſitian may vſe ſuch a ſtate, as a way to health, chooſing rather to deale with him in this taking, then in the fitte. Thus it is not the height of ſinne; it is not feare of hell, though contrary to the Apoplexie of deep ſecurity; it is not a morall courſe, which commeth not from true ſanctification, that of themſelues can make neerer the ſtate of grace, but only in regard of God, who doth intend to turne them hereunto. Thus if God ſtirre vp a man to liue according to the light of nature virtuouſly, it may be in regard of Gods intention, a preparing him to receiue further Grace of effectuall vocation; but all a man can doe from naturall ſtrength, of it ſelfe profiteth nothing.
Fourthly, that where effectuall raiſing vp the hart to faith beginneth, there Gods preparatiue workes take an end: for as that which prepares the ground for ſeed, now ceaſeth when the ſeed is to be ſowne; ſo all theſe things, which as they are preparations doe nothing but fit the ſoyle of the heart for Gods effectuall calling to be giuen, they hauehave their end when this immortall ſeed commeth to be ſowne in vsus: beſide that, a man is no ſooner called, then hee receiueth a ſpirit of faith, by which hee is, as by a new heauenly forme, in ſome manner quickned.
Fiftly, The Papiſts doctrine is heere very defectiue, and falſe in part; Defectiue, for they ſpeake nothing of preparatory courſes, by which God doth bring vsus to come vntounto him by faith, but of ſuch like operations by which God prepareth vsus, and we prepare our ſelues to be iuſtified: Now we prepare our ſelues to iuſtification, when the ſpirit doth without any habit of Grace, lift vsus vp to ſupernaturall acts of beliefe, hope in God, louelove, ſorrow for ſinne, and feare of hell; in which many things are erroneous; as firſt, that they make vsus lifted vp to acts of this nature without habits, which is to make a blinde man ſee without giuing his eye new ſight; to make vsus bring good fruits while yet we are not made good trees; to make vsus be iuſtified by our faith, come into grace by our faith, ſtand in grace by another. The ſchoole not vnderſtanding the doctrine of preparation, conſider of it philoſophically, as a thing betweene Nature and Grace. Now betweene the things we worke out of naturall ſtrength, and thoſe we do meritoriouſly from Grace now infuſed into vsus, and inherent in vsus, they deuiſe a third kinde of workes, which neyther come from any power of ours meerely, nor yet from any ſupernaturall Grace inherent in vsus; and theſe are workes done by eternall ayde of the ſpirit; whereas all the Scripture make that faith which is required to iuſtification, to be the ſame with that which worketh by louelove; to be a faith fully formed, comming from a ſpirit of faith, that is, an habituall guilt wrought by the ſpirit; to be a faith belieuing on God, which the beſt pillars of popiſh learning confeſſe to be an act of formed faith. Beſide, they erre when they make feare of hell a thing immediately diſpoſing to iuſtification, when the work of this is to mooue vsus to ſeeke out of our ſelues after ſome word of faith, and this is caſt forth proportionably as faith and louelove enters: It may prepare to our conuerſion, not to our iuſtification immediately. Againe, when they make louelove actuall to goe before iuſtification, whereas louelove doth follow; For we louelove becauſe we hauehave found louelove firſt; now no louelove is felt from God till remiſſion of ſin and acceptance to life in ſome meaſure are felt & perceiued: ſhould God lift vsus vp to louelove him before his iuſtification, he ſhould by making vsus louelove him, prepare vsus to be loued of him; Shee loueth much, becauſe much is forgiuen her. In a word, ſetting aſide the act of a true faith, comming from an inward gift of the ſpirit, inclining the heart to belieue, there is no other thing preparing to iuſtification immediately; where this is, there together in time, iuſtification is receiued; there the ſpirit of louelove and hope are not wanting; Hee who belieueth, is paſſed from death to life: Neuertheleſſe, wee doe long after, not feele our ſelues iuſtified, nor perceiue Grace to dwell in vsus ſo fully and manifeſtly as wee deſire. Hence it is that ſometimes wee are in feare, ſometime belieue, hope, ſometime we are in repentant ſorrow, and by theſe wee are led both to the manifeſt perceiuing of that which is wrought in vsus, and to the more full meaſure of Peace and Grace, which we much deſire.
The ſecond queſtion then; In what order Gods power doth bring vsus to belieue, is thus anſwered; That moſt commonly hee doth in ſome kinde change vsus, and make vsus more fit, that ſo his word may be reuealed in vsus, which accompanied with his mighty power, doth bring forth that ſupernaturall habit of faith, by which he doth incline vsus to moue vntounto him.
Now for the third thing; Whether this help doth leaue the will at liberty actually to reſiſt it, yea or no; the anſwere is, it doth not: That which the omnipotency of God is put forth to worke in the creature, that the creature cannot reſiſt: But God putteth forth his omnipotency, and by the effectuall working of it, he may bring vsus to beleeue. The firſt part is not denied: The ſecond is here plainly ſet downe, viz. That God doth bring vsus to beliefe by the effectuall working of no leſſe power, then that which raiſed Chriſt from the dead.
That which maketh Gods aide and Grace put vnderunder the power of man, and not mans will to be vnderunder it, that is a Pelagian hereſie: But to ſay that notwithſtanding Gods helping Grace, man may reſiſt, is to put Grace in mans power, not to put mans will vnderunder the power of Grace.
For the firſt part of the reaſon we may ſee it;Aug. de haereſibus. 88. for Pelagius taken vp, becauſe hee yeelded nothing to Grace as hee ought, granted that hee did not preferre it before the will, but put it vnderunder the power of it. That which maketh man able to fruſtrate Gods counſell touching his conuerſion is not to be granted: But power to reſiſt all God can work, maketh him hauehave power to fruſtrate Gods counſel: Indeed it would be thus in power of the creature to make God periured in the things he hath ſworn. To the ſecond part of this reaſon ſome may happilie anſwere, that this power maketh not man able to reſiſt God becauſe hee doth in his counſell decree nothing, but ſo that hee doth ſee this power is ready infallibly to performe it: But this is nothing that God doth ſo will and decree that he knoweth the creature will not reſiſt him; for this doth infer no more, but that God ſhall not miſſe of any thing he willeth: it doth not proue hee may not, but it abhorreth from Chriſtian eares to ſay there is any power which may poſſibly make God a lyar, as well as to ſay, God ſhall not be found true in that he hath ſpoken.
That which is wrought in the will, not from any naturall power of ſuffering, but from the obedience in which it is to Gods almighty power, that the will hath no power to decline:
But the worke of conuerſion to God is wrought in it, from the obedience in which it ſtandeth to Gods almighty power.
To vnderſtand it, things hauehave a power of ſuffering, from their natures, inclining them to ſuffer this or that, as waxe is naturally inclined to melt with heate; or a power which cannot but obey ſome agent working on them from without; thus a peece of wood may be made into an image. Now in regard of God, all things are in ſuch a ſtate of obedience, that they will come to any thing he will bring them: A ſtone by this power may be made into a man, euen a Sonne of Abraham. Now that which things ſuffer from this power, whereby they obey agents working on them from without, that they cannot auoyd: for eueryevery thing ſo far as it is come in obedience to another, ſo far it cannot reſiſt. Now, that conuerſion is wrought in the will, as it ſtandeth onelyonly in obedience to Gods power, is plaine; for it hath no naturall inclination to ſuffer any thing, both for the being and manner of it, aboue nature: For there is no naturall power in an eye now blinde, to receiue ſight, which is not in it ſelfe, but onelyonly in regard of the manner in which it is to be reſtored, a thing ſupernaturall: How much leſſe in the eye of the minde, now become darkenes, to receiue the light of ſauing knowledge, which is eueryevery way a thing both for matter and manner ſupernaturall vntounto it? Beſide, if there were a power naturall to receiue conuerſion, then there muſt be ſome agent in nature able to worke conuerſion; for there is not found a power naturall of ſuffering in any thing, but that wee ſee alſo in nature a correſpondent power working vponupon it: Wherefore the will, not from any naturall inclination it hath, ſuffering this worke of conuerſion, muſt needes ſuffer it as it is in obedience to Gods almighty power. Now to ſay it may reſiſt, as it is in obedience, is to ſpeak things contradictory: The Scripture doubteth not to ſay in effect, that Gods will of predeſtinating, calling, and ſhewing mercy to ſaluation, is vnreſiſtable; Who hath reſiſted his will? Rom. 9. and if it were needfull, it might be ſhewed, eſpecially out of Tertullian & Auſtin, that Gods grace hath the free-wil vnderunder the power of it. Out of Auſtin, That God by his omnipotent power inclineth wills whether hee willeth, hauing them more in his power then we our ſelues; that his grace doth help vsus indeclinabilitèr & inſeparabilitèr; which is all one, as if he ſhould ſay, it doth helpe our infirmitie, not only infallibly, but irreſiſtably; That it is not reiected of any hard heart, becauſe it is giuen to take away that hardneſſe of heart which might reſiſt. The will of the creature is the neceſſity of things on Gods decree, neceſſity followeth, this labor is ſuperfluous to my intent. But it may be obiected, that this doth take away the liberty of the will in conuerting, if the will he not able to doe otherwiſe; for that which the will doth, not hauing power to doe otherwiſe, in that it is not free. I anſwer with limitation, that which doth not hauing power to do otherwiſe from change in ſecond cauſes compelling it ſo to do, in that it is not free: Otherwiſe, when this neceſſity commeth from Gods almighty will by himſelfe determining of it; for this doth ſo ſweetly determine the creature, that the power of it is no way changed or diminiſhed; as the omnipotent will of God doth ſo in the falling out a contingent thing, as the not breaking Chriſts bones, as that the nature of contigencie in regard of all ſecondary cauſes, is no whit impayred. I anſwere ſecondly, that this opinion doth ground the freedome of will falſly; for the freedome of wil, as it is a faculty voluntary or electiue, doth not require this indifferency of exerciſing the act of it diuers waies, for the conſtituting of it. To cleare this the more, conſider that liberty may ſeeme to ſpring from three rootes.
Firſt, from this indetermined indifferency, whereby the will is free, nothing determining it otherwiſe, as well to mooue it ſelfe to a diuerſe thing, as to that whereto it moueth. Secondly, In regard of the flexibility which is in the habituall inclination, which might bend as eaſily to another diuerſe thing, or to ſuſpend, as to moue whereto it moueth.
Secondly, in regard of flexibility, which is in the habituall inclination, which might bend as eaſily to another diuerſe thing, as to that whereto it goeth. Thirdly, In regard of the iudgement, which doth goe before the act of it, iudging freely of it, as a thing which it is able to doe, or not to doe, or if it come into compariſon with other, iudging of it as a thing to be done before other, and ſo mouing to it. Now this I take to be the true root of liberty, whence actions are ſaid free, becauſe wee out of a free iudgement moue about them for to do a thing or ſpeake thing, thus or thus, out of iudgement thinking it free, or determining one, when it conſidereth a diuerſe thing which it might doe alſo, this maketh the action free; yea ſo free, that it is done with election: For though the thing I worke be neceſſary in regard of Gods will which hath determined it, yet I worke it freely, while I doe it out of ſuch a practicall iudgement going before. As a man, though hee ſpeake things for the matter of them neuer ſo true, yet while he ſpeaketh out of a iudgement that the thing is falſe, hee ſpeaketh falſlie, though the thing ſpoken be otherwiſe true; neither doth God maintaine a falſe iudgment in man, becauſe his iudgement of other things free to him, is with this limitation in him for ought hee knoweth, and to doe any thing from my will with iudgement, that it is poſſible for mee in ſome ſort if I would to doe otherwiſe, is enough to free working. To place the freedome of the iudgement in iudging, the meane we vſe indifferent, ſuch as may be vſed & not vſed, & yet the end attained, which I like not, becauſe Chriſtians cannot eſteeme and account of faith, repentance, as meanes indifferent, when neuertheleſſe they beleeue and repeat freely.
Now though the will was in creation, and is in Chriſtians inclinable to contraries, yet I doe not thinke liberty to ſtand in this natiue flexibility, which is inclinable hither or thither, much leſſe in liberty of exerciſing power to or fro, as being herein by no power predetermined. For firſt, the will ſeemeth to be ſaid free in regard of ſomething no way bound but the indifferencie of the inclination in exerciſe are bound by Gods decree, ſo that nothing can be done; but what hee hath determined.
Secondly, in men diſtracted in reaſon, the inherent flexibility of will is not altered, the exerciſe is no more phyſically predetermined then before, and yet they worke not with liberty. Thirdly, were liberty in the flexibility, then the more our wills were flexible to things oppoſite, the more perfect were our liberty. Whereas wee ſee Chriſtians, the more they grow in grace, the more their inclinableneſſe to ſin is diminiſhed; and when they hauehave attained perfection this flexibleneſſe to euill ſhall be totally remoued.
The firſt opinion muſt be more neerely ſcanned. Many will hauehave liberty nothing but ſuch a freedome, whereby God hath made his creature eueryevery way vndetermined, ſo that when hee doth any thing, hee hath full power to doe the contrary, or to ſuſpend. Now though this freedome might be defended againſt whatſoeuer is in any ſecond cauſe, viz. in this ſenſe, that hee is free to exerciſe his power as well another way as this hee moueth, for any thing that any creature can doe in heauen or earth, nay, for ought he can ſee in himſelfe alſo; But to hold this abſolute in regard of God himſelfe is a moſt prodigious conceit. Liberty in this ſenſe, accidentality, contingency, neceſſity, theſe are modalities agreeing to effects, as effects are in order to their ſecond cauſes, not to God who moſt certainly, neceſſarily, and wiſely hath willed them. Fire burneth not neceſſarily to Gods power, who can at pleaſure change it, or reſtraine the ſecond act of it; nothing falleth out accidentally, as referred to him whoſe wiſe intention reacheth to eueryevery thing: So for contigency alſo, and liberty in the ſenſe before named. But it ſhall not be amiſſe to ſhew ſome reaſons why this is to be reiected.
1. That which exempteth a creature from being as an inſtrument vnderunder the power of God, is abſurd; but this doth ſo. It is proued thus, that which giueth the creature a power to doe as he wil, when God hath done all hee may vntounto him, that doth make him no inſtrument ſubiect to Gods power: But this opinion doth ſay, when God hath done all he may, the creature is free to do as he will. Some are not aſhamed to ſay that God doth not worke out of his omnipotency in the free will of the creature; otherſome are not aſhamed to ſay, that euen in workes of grace, the will is not properly tearmed an inſtrumentall cauſe vnderunder God: ſome deny the aſſumption & proofe of it, becauſe this power came from God, and is ſuſtained by him, and he can doe what he will in man. But to this I ſay, a thing communicated & maintained to me by another, is that it is: So this power though giuen & maintained by God, yet is a power exempt ſo farre, that hee may not by any power ouer-rule it; and though God can doe what hee will, yet it is one thing to be able to doe a thing by perſwaſion, which I may refuſe, another thing to doe it by power which I cannot refuſe: This latter by this opinion is denyed.
That which taketh away Gods infallible preſcience, is not to be granted, but to ſay the wil of man is free no way determined doth ſo: for knowledge is meaſured by the thing to be known, and therefore when the thing to be knowne is eueryevery way vncertaine, eueryevery wher indetermined, knowledge cannot be certain. The ſecond part of the reaſon is denied; for they ſay, that God by a kind of knowledge doth ſee what a free creature now made wil do, if he be ſet in ſuch & ſuch circumſtances. I Anſwer, he doth indeed, becauſe he doth ſee how his power would determine him in ſuch & ſuch occaſions; but to make him ſee determination, when neither himſelfe hath any way determined him, when the circumſtances doe it not, when nothing in the free Creature doth determine him, is to make him ſee that which neither is in the Creature, nor in himſelfe to be ſeene. But let vsus aske this queſtion; How doth God ſee his Creature would worke thus or thus, ſet in ſuch and ſuch circumſtances, becauſe it is the nature of it to doe ſo? whence doth be ſee it is the nature of it ſo to be carryed? Here nothing can be anſwered, but becauſe his wiſedome and power the one hath aduiſed, the other hath effectually wrought that hee ſhould doe ſo, or that to which he concurreth. 2. In a word, God cannot know this or that mans conuerſion certainely from eternity, but he muſt ſee it certaine in himſelfe, willing it, or in the cauſes of it, or he muſt ſee it from all eternity, as being preſent to himſelfe out of the cauſes, the former wayes, this opinion denyeth; the latter is true, for God cannot ſee theſe things as exiſting forth of the cauſes from eternitie to eternitie, but they muſt hauehave coeternall exiſtence with him: he hath in eternitie all things thus preſent, becauſe Gods indiuiſible eternitie …s before, in, and after all meaſure of time; but that he hath them preſent from eternitie to eternity, is an vnconceiueab…e abſurditie.
If God doe not determine and apply the creature to will and worke that which he worketh in the creature, then the creature is the cauſe why God worketh, and by conſequent why he willeth this or that: but the creature is not the cauſe why God worketh and willeth. The firſt part is plaine, for Gods concourſe working this or that, muſt either goe before the Will and ſo cauſe it to Will, or elſe it muſt follow, accompliſhing that which mans Will willeth. Now the ſecond part ſome openly graunt, but it is moſt abſurd, both becauſe it maketh God follow and cauſe a kinde of tendance on mans Will, as alſo by reaſon it maketh the Will of man hauehave a cauſall force on God himſelfe. Iames ſaith, We may not ſay, I will goe to ſuch a place, vnleſſe God will. This doctrine maketh God ſay, I will worke Conuerſion, Faith, Repe…tance, in ſuch a Perſon, if he will.
If the liberty of Will ſtand in ſuch a power free for exerciſe, then Chriſt had not liberty or freedome of will: for God the Sonne owing it as a conioyned inſtrument to it ſelfe guydance in eueryevery thing, ſhould it hauehave failed in any circumſtance of due obedience, God himſelfe ſhould hauehave beene guilty: Now Chriſt had liberty and ſuch as is the ground not onelyonly of working that which is good & praiſe-worthy, but that which was in ſome ſort meritorious. But we will not proſecute theſe points, which wee ſhall hauehave occaſion in other places to vnfolde; The truth is, that whether wee looke at the preparation God maketh in ſome, or at the faith it ſelfe, both are wonderfull. What a power is that which ſhaketh the hearts of the moſt ſecure ſinners? It is a ſtrong winde which ſhaketh an Oake, but to bring a heart like the Iaylors to tremble, is a matter arguing a mighty power. Againe, to giuegive a hand or eye to one blinde and maymed were much; but the hand and eye of faith, great is the powerby which they are reſtored.
Vſe 1 Wherefore let vsus looke to him who hath thus mightily brought vsus to belieue, that hee would finiſh our faith by the ſame power; the ſame power which maketh theſe things, conſerueth them alſo: happy is he who doth ſee this power ready to confirme him in belieuing, to the end.
Vſe 2 Wee ſee how they are deceiued, who make God by his grace to conuert vsus ſo that he leaueth it in our power, whether wee will come to him by faith or no: As if God did ſet his grace forth, as Chapmen doe wares, which the Cuſtomer may chooſe whether he will buy or no: But who can reſiſt in that which Gods Almighty power is put forth to worke? Could his power be reſiſted, it were not almightie.
Laſtly, we may ſee hence how many perſons deceiue themſelues, who thinke Faith but a matter of opinion, or an imagination of things abſent; who though they neuer felt the power of God working in them, yet perſwade themſelues they hauehave faith as well as another; as if it were ſo ſleight a thing, which no leſſe power muſt worke in vsus, then that which raiſed Chriſt from the dead: But hauing thus diſpatched the point for common edification, I will for the benefit of ſuch who are more ripe in vnderſtanding ſet downe my iudgment in theſe three points following. (See Page 353.) at this marke ☞