Gods Effectual Calling, Treatise · Chapter 38
CHAP. XXXVIII. Concerning the free grace of God.
THe grace of God is the vndeſerued fauour of God, or it is that whereby God fauoureth his creature without any deſert of his. Th'Apoſtle Grace deſcribed.dooth intimate thus much Epheſ. 1. 9. in that he putteth no difference betweene theſe words Grace, and a good pleaſure: for whereas he ſaith in that verſe, that God foreignhad elected vsus according to his free grace, it ſeemes to bee ſpoken in the ſame ſenſe and meaning with that which he ſaid before in the ſame chapter, ver. 7. In him we hauehave redemption according to the riches of his grace: for the grace & louelove of God are taken in differently one for another, Ro. 9. 13. I hauehave loued Iacob. This is that louelove or that free grace wherewith from all eternity he loued Iacob. Eph. 3. 19. That (ſaith he) You being rooted and grounded in louelove. &c. And this is that grace whereby he loued vsus from all eternity Tit. 3. verſ. 4. The grace of God as it reſpecteth mankindis called foreign or louelove towardds Man.
Againe, this word Grace is taken more generally, then this word Mercy, for whereas mercy doth properly reſpect ſuch as are in miſery & ſinners: grace reacheth vntounto al creatures of what kind or condition ſoeuer they be, aſwell to the bleſſed Angels as to ſinful mē, as may appeare by the ſalutation which Paul vſeth to Timot. in the firſt, & ſecond epiſtle, where he wiſheth firſt grace to Tymothy, as being a more generall thing: then in the ſecond place mercy, as a more particular thing, reſtraining it to the Grace more generall then mercy.perſon ſaluted. For although in thoſe ſalutations Grace and Mercy are taken metoymically for the bleſſings and benefits which are conferred, and conueyed to men of Gods free grace and mercy: yet hereby may appeare that the mercy of God, which is the cauſe & fountaine of theſe benefits hath not ſo generall an acception as grace. For the meaning of the words is thus much, as if the Apoſtle had ſayd, the benefits which God doth giuegive vsus, are freely beſtowed vponupon vsus, without any deſert of ours, and not only without deſert, but to vsus which deſerue to be puniſhed with all the miſeries and calamities that can be.
That it may further appeare that all the bleſſings and benefits of God, are deriued and conueyed vntounto vsus by meanes of his grace, and ſame fauour of God, wee will ſearch into and conſider more deepely of the doctrine of grace. God from and before all eternity, purpoſed to be glorified ſpecially in his grace, Ro. 11. 32. God hath ſhut vp all in vnbeleefe, that he might hauehave mercy vponupon all. In which place we may ſee the iuſtice of God, to attend on his mercy and grace. So in like manner all the other eſſentiall properties of God, as his power and wiſdome, &c. all which be ſubordained to ſerue his grace and mercy. Hence it is that firſt of all, God before all eternity paſt his decrees of grace to the praiſe and glory of his grace. Ephe 1. 6. 12. The 1. decree of Gods free grace.The firſt decree of Gods free grace, was cōcerning the incarnation of his Sonne, and the glorifying of him, at the appointed time, vntounto the praiſe of his grace. Concerning the decree of his Son Chriſt, read Act. 2. 23. & 4. 28. oncerning the louelove of the father to Chriſt, Coloſ. 1. 29. Becauſe the Father was well pleaſed in him: where you may ſee that the louelove of the Father is the cauſe why the fulneſſe of the deity doth dwell corporally in Chriſt: for it was of his admirable grace that God would hauehave fleſh, yt is, ſo baſe and vile a creature to be vnited vntounto God, the glorious and incomparable creator. The ſecond decree proceeding 2. Decree of Gods free grace.from grace, was concerning the firſt creation of man after his owne image: then after the fall, concerning his reſtoring by his Sonne Ieſus, I truſt, vntounto the image of his Sonne: that is to ſay, by calling, iuſtifying, and glorifying of man to the glory of Chriſt, and to the praiſe of his own grace in his appointed time. For the reſtoring and repayring of manking after the fall, is ſummarily ſet downe in theſe three chiefe points: read Eph. 1. 4. 5. Ro. 9. 11. Ro. 11. 5. 6.
Hence followeth the execution of theſe decrees by ſame grace of God, and the firſt execution was of the decree of God concerning man; which by order of Execution of Gods free grace.nature had the ſecond place, for that which was firſt in decree and ordination, became the ſecond in execution; and contrarily, that which was the ſecond in decree and ordination, became the firſt in execution. Therefore the execution of the decree of God concerning man hath the firſt place, and the ſame was of the free grace of God, vntounto the glory & praiſe of the ſame grace. Therfore the execution of the decree of God concerning man to ſpeak ſome thing thereof, was firſt the creation of man, of Gods free grace after the image of his creatour, and to the praiſe of that his grace. Then after the fall of man followed the reſtitution of man, of Gods free grace in and by his Sonne Chriſt, to the glory of Chriſt his Sonne, and to the praiſe of the grace of God the Father. This repairing, which is one of the parts of the execution of the decree of God concerning man conſiſteth of many parts all which proceede from the meere grace of God, and firſt tend to the glory of Chriſt the head, and our mediator between God & man: next, to the praiſe of ye grace of God the father. 1. Co. 3. 22. 23. Al things are yours, & you are Chriſts, & Chriſt is Gods. And concerning this reſtoring of mankind, before we come to the parts therof ye muſt be aduertiſed, that in time it partly went before the execution of that decree, concerning Chriſt the Sonne of God; and partly did follow after it: For before the fulnes of time came, wherein Chriſt was manifeſted in the fleſh, God begā to reſtore mankind, euen from the very fall of the firſt man, that is, men were called, iuſtified, and glorified: and that partly by vertue of that decree concerning Chriſt, which was from euerlaſting; & partly becauſe of the manifeſtation of the ſame Chriſt which was to come. But when that fulnes of time came, & when Chriſt was now manifeſted in the fleſh, had ſuffered and was glorified, this redemption of man was more fully and richly accompliſhed. For Chriſt being now come works our reſtitution more effectually by his Goſpel, I meane his power is more effectually ſeene and knowne in our vocation, iuſtification, and glorification, then it was before his incarnation. Therefore the execution of the decree concerning Chriſt the Son of God, which was firſt, falleth now as it were into ye midſt of the repairing of mankind, or of the execution of the decree concerning mans redemption. Wherefore we ſhal alſo ſpeak thereof in the middle place, that ſo from it we may proceede to ſpeake of the parts of the redemption of mankind.
The execution then of that decree touching the Son of The execution of the decree concerning Chriſt.God Ieſus Chriſt conſiſteth in his incarnation, paſſion, and glorification, and that of the free grace of God which reſpected partly the humanity of Chriſt, & partly reſpected vsus, who be repaired and redeemed by that ſame very fleſh of Chriſt hypoſtatically vnited vntounto the Son of God. Therfore the execution of the decree concerning the Son of God Ieſus Chriſt, did proceed from a double grace, & was to the praiſe of that grace of God.
Now I come to ſpeake of the recouery or redemption The execution of the decree concerning. mans redemptiō.of mankind, or of the execution of the decree concerning the reſtitution of man: the parts hereof briefely be theſe: vocation, iuſtification, glorificatiō. Our calling, to ſpeak thereof in the firſt place, is by Gods free grace, and that in a double: reſpect, for firſt in our effectuall calling the publiſhing of the couenāt, & the preaching of the goſpel, is of the only free grace of God. Ephe. 1. 9. Hauing opened Our calling is by grace.vntounto vsus (ſaith he) the myſtery of his will according to his good pleaſure. Next faith, whereby we receiue the promiſe of the couenant, which is offered vntounto vsus in Chriſt, is of the Faith.meere grace of God. Philip. 1. 29. For vntounto you it is giuen for Chriſt, not only to beleeue, but alſo to ſuffer for him. Hence it followeth that faith is the free gift of God. That former grace may be called the grace of our vocation, this grace is common to all that are called elect and reprobate. But the latter grace in our effectuall calling, may bee called the grace of faith, appertaining only to the elect: for it is giuē only to thoſe that are predeſtinated, to life euerlaſting, to beleeue. VnderUnder the grace of faith I likewiſe comprehend the grace of hope, and of repentance, as being ſubalterne graces, & comprehended vnderunder this argument of our effectuall calling.
The grace of iuſtification followeth this double grace in our effectuall calling: For that very imputation which follweth faith, and that apprehenſion of faith in our effectuall calling proceed alſo of a certaine new grace of God: For it cannot be but of grace that the iuſtice, and ſatisfaction of another ſhould be imputed or accounted vntounto vsus as ours, Ro. 3. 14. We are iuſtified freely, that is, by grace; as els where often. This grace the Apoſtle doth alwaies oppoſe to works, and to merits, making it the companion of faith Merits.in Chriſt: for the free grace of God doth well agree, and ſtand with the merits of Chriſt apprehended by faith; not only becauſe that merit is not ours but Chriſts, that is, the merit of God himſelf, but much more rather, becauſe the ſatisfaction and merit of Chriſt is of Gods free grace and meere mercy: For God ſpared not his Son, but gaue him to dy for vsus. Ro. 8. 32. Hence it is, that the grace of God dooth more appeare in this ſatisfaction and merit of his, then if he had iuſtified vsus without any merit at all, either of our own or of any other.
Therefore the free grace of God dooth very well ſtand with that merit, which God gaue vsus of his owne. And if that merit and price of our redemption had not bin paid by God himſelfe, then ſurely the grace of God had not ſo manifeſtly appeared in our redemption. And as for mans merit, we ſay that the grace of God cannot in any wiſe ſtand with it.
The grace of glorification, or regeneration, followeth the grace of iuſtification; for as pronunciation, & giuing of ſentence is of grace; ſo the execution thereof is likewiſe of grace: for regeneration or glorification is a certaine execution of the ſentence of iuſtification aforegoing. Of Regeneration or glorification is as it were an execution of the ſentence of iuſtification.this grace ſee. 1. Pe. 2. 3. Who of his great mercy hath begotten vsus vntounto a liuely hope. Tit 3. 5. According to his mercy he ſaued vsus by the fountaine of regeneration and renewing of the holy Ghoſt. Eph. 2. 5. 8. They are ſaued by grace.
Here ye muſt obſerue that in this worke of the reſtitution of mankind, and that in all the parts thereof, there is but one only grace of God, which is the beginning and firſt cauſe of all theſe proceedings: but we according to the varietie of the effects thereof doe thus diſtinguiſh it, and conſider of it diuerſly: like as the ſpirit of God which is one 1. Cor. 12. 4. in reſpect of the diuerſitie of the gifts and effects thereof, is after a ſort diſtinguiſhed, for that in ſome reſpect (but not indeede and verity) he ſeemes not to be one and the ſame (as it were) Rom. 8. 15. For you hauehave not receiued the ſpirit of bondage to feare any more, but you hauehave receiued the ſpirit of adoption.
By this that hath been ſpoken, vnderſtand that there are as it were 4. graces of God in the reſtoring of mankind, and in the parts thereof. For whereas there is a double mercy of God in our effectuall vocation, to wit: Firſt, an offering of Chriſt with all his benefits, in the couenant of grace, or the Goſpell: ſecondly, faith to receiue Chriſt being offered (vnderunder faith I comprehend hope and repentance, which follow faith) Therefore in our effctuall Parts of our effectual calling.calling two graces muſt bee vnderſtood the grace of our vocation, or of offering Chriſt vntounto vsus, and the grace of faith, or of receiuing Chriſt by vsus. In iuſtification we hauehave a third grace, which we may cal the grace of iuſtification; & in glorification there is a fourth grace; which we may not vnfittly call the grace; of glorification.
Hence we may ſee, that the firſt grace (which they call preuenting grace,) is that grace whereby God firſt calleth vsus to himſelfe by his Goſpel; and the laſt grace which is Preuenting gracethe complement of grace, to be that grace whereby God doth glorify vsus together with his Sonne in his kingdome: for he beginneth the laſt grace in this life by regeneratiō, but reſerueth the full conſūmation therof to another life by glorification. Thus much of the parts of the reſtitutiō of mankind, all which proceed from the meere grace of God, and are directed vntounto the glory of his grace.
We muſt obſerue this in general, that al the bleſſings of God as wel thoſe that were from al eternity, as thoſe that are in time, be founded vponupon the only and meere grace of God. And that in reſpect of grace there is no difference betweene thoſe benefits of God, that were before all worlds, as his preſcience, and predeſtination, and theſe which are in time, as our vocatiō, iuſtificatiō, glorificatiō.
This is the truth of God, & it will ſtand in deſpite of all the aduerſaries & enemies of the grace & croſſe of Chriſt, which notwithſtāding hold I know not what freedom of will, & that our meritorious works do cōcurre in our votion, iuſtification & glorification, with the grace of God. For as touching our calling, although they confeſſe this to be true, that preuenting grace (as they ſpeak) doth ſo preuent or preoccupy vsus, euen then, when we thinke nothing of the grace of God, or of preparing our ſelues to receiue grace, but being (as it were) a ſleep in ſin: yet they do aſcribe to free-wil, that affiance which we giuegive vntounto faith, wherby we aſſent vntounto preuenting grace, & admit ye ſame: as though we had any actual free-wil, or ſelf power, (as they ſpeak) to receiue the grace of God. We do grant ſome power or freedome of wil, wherby it inclines after a ſort vntounto that which is is good: I vnderſtand a power of the matter: but wee do vtterly deny that men by nature hauehave any actual free-will, or that we hauehave a ſelfe power to do that which is good, as it is good. That ſelfe or neere power of will, or liberty of will to good, I define to be that liberty in the will, which is by the eſſentiall forme of Potentia propinqua.holineſſe, or by the image of God which is imprinted in the will, as may appeare in the Chap. of free-will before handled. Therefore wee hold, and teach that in receiuing the firſt grace, our will ſtands before God meere paſſiuely and not actiuely, that is when the free grace of God preuenteth it, we ſay it hath a power vntounto good, but the ſame to be of the matter only (as ſchoolemen ſpeak) & paſſiue, which they call a remote power. Againe, we auouch that the ſame power is made actual, by meanes of diuine grace preuenting vsus, yt is, by the working of the holy ſpirit, who taketh poſſeſſion as it were of vsus by the preaching of the Goſpell, whereby the holy Ghoſt doth renue our hearts, inſpiring that life of God into vsus, frō which we were before altogether ſtrangers: as it is writtē Eph. 4. 17. 18. 19. creating in vsus againe that image of God which was loſt, that image (I ſay) of holineſſe, & true righteouſneſſe.
As touching our iuſtification where our aduerſaries do affirme that it is two fold, terming ye 1. habituall & the 2. Popiſh iuſtification.actuall: they ſay, that we are prepared by our free-will, to the 1. iuſtification, as by a principal agent, & by the grace working together with the ſame. But as for the 2. iuſtification, that they place in works proceeding from free wil & from our▪firſt iuſtificatiō, which they cal infuſed grace. And here they aſcribe life euerlaſting to the merit of this 2. iuſtification, which dooth conſiſt in the workes of our free-will and of infuſed grace (as they call it.)
Hence we may ſee, that they do not attribute to the only grace of God, any of the former benefits, neither iuſtificatiō, nor vocatiō, nor glorificatiō, nor any of thoſe ſpiritual graces, which God in time giues to his children: But they do part them betweene Gods grace, free-will, and mans merit. Finally, if any compariſon be made between God, & vsus concerning the conferring of theſe benefits, we ſhall Note.find them to aſcribe more to vsus, and our free-will, & our works, then to the grace of God. But we hauehave written ſomewhat of this before in the chapters of our effectuall calling of repentance, & of free-wil. Therefore I refer the reader to theſe places, and here I end this matter.
Thus far then hauehave we ſpoken of this common place of our effectuall calling, which becauſe it comprehendeth vnderunder it many other points of diuinity, it may be wel reckoned amongſt the moſt generall heads of Theologie.