A Treatise of the Covenant of Grace, Treatise · Chapter 4
CHAP. IIII. How Christ doth bring his people into Covenant, or fellowſhip with himſelfe.
CHriſt being appointed of the Father the King and Head of his Church, and after a moſt excellent manner thereunto annointed and advanced of the Father, and having ſubjects given unto him, it cannot be but he muſt have his Kingdome and ſubjects. He is a King as in perſonall right, ſo in act: He hath his Kingdome and territories wherein he exerciſeth his regall power. He is a King as to puniſh enemies, ſo to feed and governe his people,Joh. 17. 6. which are given unto him to be made obedient unto his Scepter.
The way whereby Chriſt enters upon his kingdome, is ever by Conqueſt. For though the ſoules of the Elect are his, given by free donation, purchaſed with a great price, yet his enemies havePſal. 68. 28. Rom. 8. 7, 8, 10. Joh. 3. 5, 6. As for the works of the Spirit, the fruits of faith, &c. if he have any at all in him, they proceed only of the holy Ghoſt. Hom. 2. part for W…ſ. the firſt poſſeſſion, which muſt be caſt out by ſtrong hand; and his people themſelves by nature rebellious, unwiſe, diſobedient, untill they be ſubdued and brought into ſubjection. High imaginations muſt be abated, and proud rebellious luſts battered and beaten downe, before Chriſt come to rule and reigne in the ſoule. The converſion of the nations to the faith of Chriſt is made by an holy warre, deſtruction, and deſolation; wherein the King of kings fighteth againſt, ſubdueth, and bringeth under the diſobedient, which formerly did riſe up againſt him. But this waſting or deſolation is not the loſſe of temporall life, or ſpoiling of corporall goods, or any outward deſolation which is ſeen with the eyes, or heard with the eares; but a moſt happy deſolation, whereby pride and haughtineſſe of minde is depreſſed, and the minde lifted up to things above; the power of the fleſh is quelled, and the Spirit doth gather ſtrength; the edge of vices is dulled, and all kinde of vertue doth bud and bloſſome: and where the fleſh did rule, the Spirit doth rule.
But what then, doth Chriſt compell men to ſubject themſelves unto him? In no ſort, but of unwilling he makes them willing, totally or throughly willing. The people of Chriſt are free andPſal. 110. 2. Exod. 35. 21. 2 Chro. 30. 8. Joh. 6. 45. Iſai. 55 5. 1 Chron. 28. 9. voluntary, who offer themſelves willingly unto the Lord, and yeeld themſelves unto his ſervice. Therefore they are ſaid to come unto Chriſt, to runne unto him, to ſerve him with a perfect heart, and a willing minde.
Men are gathered into the Kingdome of Chriſt by effectuall holy vocation, whereby Chriſt doth not only invite them by his Word to repent and beleeve, but by his Spirit doth aſſuredly bring2 Tim. 1. 9. them unto himſelf, or unto the participation of the Covenant of mercy. Vocation according to the purpoſe of God is free, notRom. 8. 28. depending upon any precedent condition on our part required, or whereby we are fitted or prepared to receive grace offered, nor upon the good uſe of any naturall gift vouchſafed. Juſtification is of grace by faith in Chriſt, and ſo is Salvation: but Vocation is of free grace without any condition at all. It is not of him that Rom. 9. 16.willeth, nor of him that runneth, but of God that ſheweth mercy, who of his rich mercy quickneth them that are dead in ſinne, andEph. 2. 4, 5. Iſai. 65. 1, 2. Mat. 11. 25, 26. ſaith, Behold me, to them that inquire not after him; and hideth the great things of the Goſpell from the wiſe and prudent, but revealeth them unto babes, according to that good pleaſure of his will. Thus Abraham was called, when he ſerved other gods:Joſh. 24. 2. Act. 9. 6. Matt. 9. 9. and Paul when he breathed out threatnings againſt the Saints: and Matthew when he ſate at the receipt of cuſtome.
The perſons called into fellowſhip with Chriſt, are all and only they that are given unto him of the Father. To theſe ChriſtMat. 11. 27. Rev. 3. 20. Joh. 10. 11, 15, 16. Joh. 17. 9, 20. Joh. 10. 28. and 17. 2. revealeth the Father; theſe open unto Chriſt, and he commeth unto them: for them he hath laid downe his life; they ſhall heare his voyce; for them he hath prayed that they might beleeve through the Word, and unto them he will give eternall life.
The Subjects called in the Kingdome of grace, or under the new Covenant, are Jewes and Gentiles, both neere and farre off, but ſpecially the Gentiles, when the Jewes were broken offMatt. 8. 11, 12. Act. 2. 39. foreign, idem eſt quod foreign. Conſtat enim praep…ſitionem foreign ejuſmodi adverbiis adjunctam ſaepè vacare, tali… junt foreign, ſta…, ſubitò, foreign, adbuc, foreign, ſemel. Act. 17. 30. and 28. 28. and 13. 46, 47. Rev. 5. 9. for a time. Many ſhall come from the Eaſt and Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob in the Kingdome of Heaven, and the children of the Kingdome ſhall be caſt out into utter darkneſſe. The promiſe is made to you, and to your children, and to all that are afarre off, even as many as the Lord your God ſhall call. To all that are afarre off, that is, to the Gentiles, at that time removed from the Covenant, but in time to be brought back, or gathered to Chriſts fold. The time of ignorance God regarded not, or was highly diſpleaſed with, but now he admoniſheth all men every where to repent. Be it knowne therefore unto you, that this Salvation of God is ſent to the Gentiles. Chriſt therefore is ſaid to be the light of the Gentiles, that he ſhould be the Salvation unto the end of the world. In this ſenſe is that of the Apoſtle to be underſtood, Who will that all men ſhall be ſaved, and come unto the knowledge of the truth: for there is one God, and one Mediatour betwixt God and man, the man Christ Jeſus. Thou haſt redeemed us to God by thy bloud, out of every kinred, and tongue, and people, and nation.
The terme or point from which they are called, is Satan, ſinne,2 Tim. 2. 26. and the world; Satan as a Tyrant holds men captive at his will, untill Chriſt that is ſtronger then he, binde him, and caſt him out. Satan holds them captive through ignorance; having put outAct. 26. 18. 2 Cor. 4. 4. Eph. 2. 2. Rom. 6. 13, 14, 17. their eyes of underſtanding, and through their inordinate affections, and luſts, whereby they are drawn aſide: whileſt we are under the Law, ſin hath dominion over us, that we obey it in the luſts, and give up our members as weapons of unrighteouſneſſe to commit wickedneſſe.
The ſubject or matter of Vocation, are men naturall, worldlyTit. 2. 12. 2 Pet. 1. 4. Eph. 8. 11, 12, and 5. 14. Joh. 5. 25. 1 Pet. 2. 10. Gal. 1. 4. Eph. 4. 17, 18. animal, carnall ſinners, ſtrangers from the life of God, dead in ſins, and therefore unworthy to be called, and not only unable to make anſwer, but wilfull and rebellious to reſiſt and refuſe the call and invitation of the Goſpell; Men walking in the vanity of their minde, having their cogitations darkened, ſerving dumbe idols.
If it be ſaid, the Scripture mentioneth ſome that were worthyMat. 10. 11, 12, 13. of their calling or of peace that was offered. That is not to be underſtood of any worthineſſe of gracious acceptation that can be in a naturall man, upon the good uſe of naturall abilities and endowments, but of a further meaſure of light, which the Lord imparteth to them that are in part enlightened already. He ſpeaketh of the Jewes, amongſt whom many were godly, but to whom greater light was to be granted, the Meſſiah being exhibited. He ſpeakes not of the difference betwixt theſe to be called, and others not to be called effectually, but of the difference between ſome called already, and ſuch as were of the number of them that were not called. The godly will not deny himſelf to be a loſt ſheep, as he had need to be converted more and more▪ If then the ſubject of Vocation be man a ſinner, captive, dead in1 Pet. 2. 9. Epheſ. 2. 1, 2, 3, 4, 5. 2 Pet. 2. 20. Rom. 6. 17, 18. treſpaſſes, then the bound or terme from which he is called is the ſtate of life animal, and of ſinne and miſery, becauſe of ſinne, ſcil. from guilt and condemnation, from the power and ſervitude of ſinne. The terme unto which he is called is God, or Chriſt, righteouſneſſe, and Salvation, or eternall life. God the Father in his Sonne is both the author and the terme of Vocation; he of his2 Tim. 1. 9. 1 Cor. 1. 9. 1 Cor. 1. 17, 18. 2 Cor. 5. 18, 19, 20. Eph. 1. 3, 4. Joh. 1. 14, 16. 1 Theſ. 2. 12. Rom. 8. 28, 29, 30. rich grace and mercy in Jeſus Chriſt calleth us to come unto himſelf, from whom we had ſtrayed and departed. Chriſt alſo is the author of Vocation, and the terme whereunto the called do come. They are called unto the ſtate of grace and ſupernaturall good, and all ſpirituall bleſſings in this life, communion with Chriſt in whom is the fulneſſe of grace and truth, and the ſtate of glory and conſummate fruition of God.
Vocation is partly externall, partly internall. Externall, by the Miniſtery of the Word, ordinarily propounded by men, extraordinarily propounded immediately of God to the minde and will without the help of man. God doth ſometimes uſe the miniſtery of private perſons to bring men unto faith and repentance,Jam. 5. 20. and he is pleaſed to bleſſe the word of Exhortation or admonition ſpoken by them: but ordinarily he maketh uſe of his meſſengers and ſervants to that purpoſe. Therefore our Saviour ſentMat. 28. 19, 20. 1 Cor. 3. 5, 6, 7, 8, 9. 2 Cor. 6. 1. 2 Cor. 3. 3, 6. 1 Cor. 3. 5. Eph. 4. 11, 12. forth his Diſciples to preach unto all nations: and the Miniſters are called Gods Fellow-helpers or Labourers, Planters, Waterers, Miniſters by whom the Church beleeveth. I deny not but in ſome caſes men may be converted by reading, or ſtudying the Scriptures, ſeeing it is the matter and not the manner which doth convert: and it cannot be ſhewed that God will not work by reading, when the preaching of the Word is not neglected. The knowledge of arts and tongues may be acquired by good books, but moſt ordinary by inſtruction by lively voice: and beſt, when both are exerciſed with diligence and care: and ſo by the reading of the Scriptures a man may obtaine faith, but moſt commonly it commeth by the hearing of faith, though they profit moſt that joyn both together.
The inſtrument of Vocation is the Word of God, or the Goſpell of Jeſus Chriſt: I meane, the whole doctrine of the Covenant,2 Theſ 2. 13. Gal. 3. 2. Heb. 2. 1. Rom. 10. 17. Iſai. 53. 1. Gal. 1. 22. Rom. 15. 19. and 2. 16. and 16. 25. 2 Cor. 5. 18, 20. 2 Tim. 1. 9. Act. 8. 5. 1 Cor. 2. 23, 24. 2 Theſ. 2. 13, 14. and not ſimply the promiſes of forgiveneſſe and eternall life in Jeſus Chriſt; which is called the hearing of faith, and the word of faith, and the preaching of faith, the Goſpell of Chriſt, the preaching of Jeſus Chriſt, the word of reconciliation. So life and immortality is brought unto light through the Goſpell: and the Apoſtles where-ever they came preached Jeſus, who unto them that are called both Jewes and Gentiles, is the power and wiſdome of God. God from the beginning (ſaith the Apoſtle to the Theſſalonians) hath choſen you to Salvation, through ſanctification of the Spirit, and the faith of truth, whereunto he called you by our Goſpell, to obtaine the glory of our Lord Jeſus Christ. If the ſight of miſery be neceſſary to effectuall calling, that is manifeſted by the Goſpell: for it teacheth, that without faith it is impoſſible to pleaſe God; And if man ſtand in need of a Saviour, he is loſt in himſelfe; ſo the preſcribing of the remedy doth diſcover the malady. Without hope of pardon there is no true turning unto God: but the Goſpell propoundeth mercy to them that humble their ſoules and con…eſſe their ſinnes. If men may be perſwaded and drawn to come unto Chriſt, allured and inticed by faire and ſweet promiſes, then the Goſpell is the ſole inſtrument ofHoſ. 2. 14. Ep…. 2. 17. converſion: but converſion is a faire or ſlattering perſwaſion, if I may ſo call it. Terrours drive no man unto God of themſelves, but rather from him, unleſſe he be pleaſed to work by them: and gentle perſwaſions may prevaile, if God vouchſafe to put in with them.
God doth freely give his Word to whom he pleaſe, as long as he pleaſe, and in what manner it ſeemeth beſt unto him in his infinite wiſdome. He gave his Law unto Jacob, his Statutes and Judgements unto Iſrael, he hath not dealt ſo with every Nation. ThePſal. 147. Act. 17. 30. times of ignorance God regarded not. Greater things were done in Capernaum, Chorazin, and Bethſaida, then were done inMat. 11. 23, 24. Tyre and Sidon, Sodome or Gomorrah. Paul was forbidden to preach the word in Aſia: and the Diſciples, to enter into theAct. 16. 6. Mat. 10. 5. wayes of Samaria. Greater meanes God doth vouchſafe to them that are worſe, and more meanes to them that be more obdurateEzek. 2. 7. and 3. 7, 8, 11. Act. 13. 46. in their ſinnes; like to them that are unlike, and leſſer to them that be not ſo deeply plunged into profaneneſſe. For God doth exhort them, that they might be inexcuſable, that they might know a Prophet had been amongſt them; that it might be forEzek. 2. 5. Matt. 24. 14. Iſai. 6. 9, 10. Mat. 13. 14, 15, 16. Rom. 9. 23. Luke 2. 34. a teſtimony againſt them, that they might be hardened, and that the glory of God might be manifeſted in the veſſels of wrath. Thus Chriſt is ſet up for a ſigne, that ſhall be ſpoken againſt, and for a rock of offence, 1 Pet. 2. 7, 8. The Word is a morall inſtrument of converſion, which God is pleaſed to uſe, without which he doth not ordinarily work, but it hath no power of it ſelf to work: and therefore converſion is the immediate work of the holy Ghoſt, notwithſtanding the meanes which God uſeth in the turning of a ſinner. Naturall inſtruments being moved have ſome power to worke of themſelves, or by their own faculty; morall not ſo. The Word is a fit inſtrument, though of it ſelfe it have no power to produce the effect. For though converſion be not a bare morall perſwaſion, yet it is effected by perſwaſion, or at leaſt not without perſwaſion. In the change God dealeth with man as a reaſonable creature or inſtrument, which is to be renewed by grace, and allured by promiſes, ſweet, pleaſant, profitable, firme and ſure. Now the Word is very fit to convey thoſe admirable and moſt forcible perſwaſions from the eare unto the ſoule.
The Word is more generally publiſhed in the times of the Goſpell and Kingdome of the Meſſiah, then it had been in former ages. God is in Chriſt reconciling the world unto himſelfe,2 Cor. 5. 19. and hath committed unto us the word of reconciliation: the Goſpell which hath been preached unto every creature under Heaven,Col. 1. 23. that is, to all Nations, Jewes and Gentiles, and to all ſorts, and ſexes, noble, baſe, learned or unlearned, bond or free. And thusCol. 1. 6. Mat. 28. 19, 20. Rom. 10. 21. it did come unto them, they not minding it, or having it once in their thoughts. And hereof this is an argument, that it commeth, not where it is ſought, but where it is gainſaid. The Spirit was more abundantly poured forth upon the Church after the Reſurrection of Chriſt: The Paſtours of the Primitive Churches were faithfull and diligent: the primitive Chriſtians did1 Theſ. 1. 8. not hide their candle under a buſhell, but did ſhine as lights to others, and labour their converſion: and the Goſpell like the Sunne for clearneſſe, did ſpread forth the beames of light more abundantly.
The Goſpell is more glorious then the Law or truth of God manifeſted in the old Teſtament: that was as a Candle, that could not ſpread it light farre, this as the Sunne diſperſeth his2 Cor. 3. 5, 6, 7, 8, 9, 10, 11. beames farre and nigh. It is the miniſtration of life, a quickning ſpirit, the miniſtration of righteouſneſſe, which ſhall endure for ever, and in this reſpect it doth exceed in glory, it is a Goſpell full of glory. If the types of Evangelicall things were glorious, how much more glorious muſt the Goſpell it ſelf needsGal. 1. 27. Jam. 2. 8. 2 Cor. 3. 8, 9. 1 Theſ. 2. 12. 1 Pet. 1. 12. be? The Goſpell is called a glorious Myſtery, a royall Law, a miniſtration of glory, nay, glory it ſelf; a glory which draweth the ſtudy and amazement of the moſt glorious creatures unto it.
The publiſher of the Goſpell, is Jeſus Chriſt, the only begotten Sonne of God, who being in the boſome of the Father, the truthJoh. 1. 18. it ſelfe, and moſt familiarly acquainted with all his Counſells, hath revealed and brought it to light.
The matter it ſelfe, is great Salvation, ſuch as eye hath not ſeen,Heb. 2. 3. 1 Cor. 2. 9. care hath not heard, nor ever entered into the heart of man to conceive: Newes from heaven touching righteouſneſſe and life eternall, through faith in Jeſus Chriſt. Gods wiſdome, power, goodneſſe, mercy, grace, longſuffering, &c. are gloriouſly ſet forth in the Goſpell.
The maine ſubject, is Chriſt, the brightneſſe of his Fathers glory,Heb. 1. 1, 2, 3. Col. 1. 19. the Image of the inviſible God.
This word propounded by the miniſtery of man is not only preparatory, as if an other word, which may be called conſummatory, muſt be ſuggeſted by the Spirit unto the minde. For the holy Ghoſt doth not inlighten the ſoule by his internall action into any other acknowledgement of Chriſt, then that which is contained in the Word externally propoſed, or affect the heart with other ſenſes, then which are propoſed out of the ſame Word. Faith isRom. 10. 14, 15, 16. 17. by hearing, that is, by preaching, and preaching by the Word of God, that is, by commiſſion or edict from God. But this preaching did perfectly containe all things conſummatory for the ſanctificationJoh. 17 17, 20. Joh. 14. 16. Joh. 15. 15. & 17. 8. Joh. 1. 18. & 3. …2. Joh. 16. 13. of the Church, even all things which Chriſt taught to his diſciples, which he had heard of the Father, and were delivered unto him, who was in the boſome of the Father; all truth, whereby not the Apoſtles only, but the whole Church, even to the end of the world, ſhall be ſanctified. The wiſedome of God in a myſtery, even the hid wiſedome, which God had determined before the world, unto our glory, the glory of the univerſall catholique Church: the wiſedome which none of the Princes of this world hath knowne: which containeth thoſe things which1 Cor. 2. 7. verſ. 8. verſ. 9. verſ. 10. verſ. 12. Epheſ. 3. 8, 16. 1 Cor. 2. 16. 1 Cor. 2. 14. verſ. 6. Joh. 7. …9. Act 2. 33. Joel 2. 28. Act. 1. 16, 17. Joh. 16. 7, 8. Joh. 26. 13, 14, 15. He ſhall receive of me: Chryſoſt foreign Theoph foreign, è ſcientia mea, ijſ que quae ipſe novi. 2 Cor. 3. 6. Gal. 3 15. Heb. 8 13. 2 Cor. 3. 8. & 3. 9. God hath prepared for thoſe that love him, all that love him, and not only them that were in the Apoſtles time. The wiſedome containing the deepe things of God, even the things which God hath freely given to his Church, called, the unſearchable riches of Chriſt, the riches of his glory. The wiſedome which is the very minde of Chriſt, and the knowledge whereof is called, the very knowledge of the minde of Chriſt: of which the ſpirituall and perfect men are only capable.
The plentifull powring forth of the holy Spirit was differed untill the glorification of Chriſt, and he being glorified, it was to be differed no longer. Chriſt being exalted at the right hand of the Father, he obtained the promiſed Spirit above meaſure, and powred it forth in ſuch plentifull meaſure, as had not formerly been beſtowed upon the Church, ſo that then was fulfilled what was foretold by the Prophet Joel, I will powre my Spirit upon all fleſh. That Spirit is the Spirit of the Father alone, and of Chriſt, and will pleade the cauſe of none but of Chriſt, in all this age of the world, as the Advocate of Chriſt againſt the world: He ſhall not ſpeake of himſelfe, but whatſoever he ſhall heare, that ſhall he ſpeake, and ſhall ſhew it unto you. So that after the Apoſtles there ſhall be no new inſpiration neceſſary to Salvation, unleſſe we ſhall ſay, there ſhall be another Chriſt, or another Comforter. The Apoſtles in reſpect of their office were able Miniſters of the new Teſtament, of the Spirit, not of the letter, of righteouſneſſe, and not of condemnation: Able Miniſters furniſhed with ſufficient gifts, and ſo with ſufficient knowledge: of the Teſtament, which is not to be abrogated, whereunto nothing muſt be added: of the new Teſtament, which ſhall not be antiquated, or diſan…lled: Of the Spirit, and by inſpiration taught thoſe things, which agree to the moſt perfect and ſpirituall: and of righteouſneſſe, which is the laſt, immediately conjoyned with life eternall.
The Prophets ſpeake of the times of the Meſſiah as the timesJoh. 4. 25. Iſa. 2. 1, 2. Heb. 1. 1. Act. 2. 17. 1 Pet. 1. 20. Gal. 4. 1, 2, 3. 2 Cor. 5. 17, 18. Col. 1. 19. & 2. 9. 2 Cor. 3. 10. 2 Cor. …. 11. Mat. 24. 14. Rom. 8 7, 8, 9. 1 Cor 1. 21. 2 Cor. 3. 9. Act. 13. 26. Rom. 1. 17. Heb. 2. 3. 1 Pet. 1. 23, 25. Col 2. 2, 3. Col. 1. 25, 26. 1 Joh. 1. 3. Non enim novis revelationibus nunc regitur eccleſia Bellar. de verb Dei l. 4. cap. 9. of cleare light and revelation, after which no new inſpiration is to be expected. When the Meſſiah cometh, he will teach us all things. The times of the Meſſiah are called, the laſt times, which are the times wherein that Doctor of righteouſneſſe is promiſſed, after whoſe comming we are to looke for no clearer or fuller revelation of divine myſteries. So the Apoſtle ſaith, Chriſt was manifeſted in the laſt dayes, to wit, in the times of the Goſpell. The time of the Meſſiah was that time appointed of the Father, wherin the heire was no longer to be an infant under tutours and governours, but as of ripe age he ſhould live under the guidance of the Spirit: of whom, as by the Spirit of liberty, being enlightened, he ſhould with open face, as in a glaſſe, behold the glory of God. The Doctrine of the Goſpell inſpired into and preached by the Apoſtles, is moſt glorious, the Goſpell of the glory of Chriſt, who is the Image of God, and the brightneſſe of his glory, in whom it pleaſed the Father, that all fulneſſe ſhould dwell: in compariſon whereof the Law is not glorious: which ſhall be preached in all the world untill the end come, and ſhall continue without abolition. The Apoſtles preached the word of faith, righteouſneſſe and life, the word of ſalvation, and power of God unto ſalvation, even great ſalvation, and the immortall ſeed which doth endure for ever, even Jeſus Chriſt, in whom are hid all the treaſures of wiſedome and knowledge, that the whole Church might have communion with the Father and with the Sonne: But the Word of faith, righteouſneſſe and life, the immortall ſeed, the Word that doth reveale the miniſtery of Chriſt fully and intirely, is a word conſummatory and not preparatory: in communion doth conſiſt perfection or conſummation. AndTitus Boſtorum Epiſc. ad Luc. 10. In Hoſpitium duxit, hoc eſt, in eccieſiam, quae omnes capit, omnes complectitur. in theſe reſpects the calling of Chriſtians to the ſtate of grace, is more excellent then the calling of the Jewes; as the inſtrument of their calling is more excellent. The ſame Word for ſubſtance was delivered to both, but not for full and cleare manifeſtation. In the Goſpell, Chriſt, the promiſes, heaven and life is more diſtinctly revealed and fully propounded. God dealt with the Jewes as with children young and tender; with Chriſtians, as with men growne to age, and come to ſome ripeneſſe. TheNe que hic amplius ſecundum legalis umbrae, tipici que cultus a… guſtias audiemus, Non intrabit Ammonita in eccleſian Dei, aut Moabita. Audimus autem, I…e, & docete omnes gentes. Iſai. 54. 13. Jer. 31, 34. Heb. 8. 11. 1 Joh. 20. 1 Joh. 2. 21, 24. bounds of the Church are now extended to all nations, and all men are invited to repentance, that they might live.
It may be queſtioned, whether the word be not fruitleſſe and unprofitable, ſeeing the Lord promiſeth in Covenant, that men ſhould not teach every man his neighbour, but they ſhould be all taught of God. But the internall teaching of the holy Ghoſt, is not to be ſevered from externall inſtruction by the holy Scripture: for then it ſhould follow, that the Scriptures were written in vain, that in vain we were exhorted to reade the Scriptures, yea to give attendance to reading, exhortation and doctrine; and that the miniſtery of the Word was altogether fruitleſſe. But the Apoſtles themſelves plainely declare, that the reading of the Scriptures, and miniſtery of the Word, and writing to them that were anointed by the ſpirit, was not uſeleſſe and unprofitable. Such paſſages of Scripture then are to be underſtood comparatively, and not as ſimple negations, and ſhew what plenty of knowledgeIſa. 11. 9. & 54. 13. 1 Cor. 1. 7. & 2. 10. Joh. 6. 45. foreign for foreign. Gen. 32. 28. 1 Sam. 8. 7. Eph. 6. 12. We wreſtle not againſt fleſh & bloud, i. only. Act. 16. 14. 2 Cor. 3. 3. 1 Pet. 1. 22. God would pour upon his Church in the times of the new Teſtament, leading the true children of the Church by his bleſſed Spirit into all truth neceſſary to Salvation. The like phraſes are often found in the Scriptures, and the adverſitive particle [but] is not put as exceptive: But the anointing, i. e. except as.
Internall Vocation is by the operation of the holy Spirit effectually inabling and drawing us unto Chriſt; enlightening the minde, and affecting the heart, ſeriouſly to attend unto thoſe things which are ſpoken, and by faith to receive and embrace them. The principall effectuall help which maketh us come to God by belief, is the efficacy of Gods Almighty power put forth to ſuch a purpoſe. It is the effectuall working of Gods AlmightyCol. 2. 12. 2 Cor. 4. 6. power, which worketh faith in us to Salvation. For the creating us anew in Chriſt, is a greater work, then giving us our naturall being in Adam, and therefore may not be aſcribed to any powerEph. 2. 1, …. Luk. 11. 20, 21. 2 Tim. 2. 26. that is not almighty. We are by nature dead in treſpaſſes, held in bondage by ſtrong powers, whom none but the ſtrongeſt can over-maſter; and by believing we are lifted up to an eſtate without compariſon more excellent then that we formerly received. Now to bring us from death, under which ſo mightie ones held us captive, to ſuch a life ſo unutterably glorious, muſt needs be the working of a power almighty. Beſides, ſo farre as God doth intend to work, ſo farre he putteth forth his omnipotent power to accompliſh: but God doth intend to make ſome before other ſome come unto him: and therefore he doth ſtretch out the arme of his power to effect this.
A ſecond helpe is the inward illumination and inſpiration wrought in us, by which as the internall Word God ſpeaketh in the minde. The converſion of ſinners is called, a conviction, becauſe it is ever wrought in us as we are reaſonable and intelligent creatures, the judgement going before is a directour what to chuſe. And if the minde of man were once throughly and in a ſpirituall manner (as it becommeth ſuch objects as are altogether ſpirituall)Saepe fit, & intellectus haefitanter ſuadeat, & langu…de tractet habenas, aut ſerò ſe ad judicandum applicet. Ex adverſo autem app…titus ſenſitivi ſaepe tam ſubitò & tam ve…ementèr concitantur, ut voluntas ab apperitu impulſa jubeat intellectum judicare ex appetitus imperio. poſſeſſed of the adequate goodneſſe and truth, which is in grace and glory, and did conſider it deliberately, both ſimply and in compariſon, with all circumſtances and occurrences, and did apply it ſelfe to the ſerious ſtudy and thought thereof, the heart could not utterly reject them. For humane liberty is not a brutiſh, but a reaſonable thing: it conſiſteth not in contumacy and head-ſtrongneſſe, but in ſuch a manner of working, as is apt to be regulated, varied, or ſuſpended by the dictates of right reaſon and ſound judgement, if things be diſtinctly and certainly apprehended, ſeriouſly weighed and pondered, and the thought thereof preſerved and kept in minde. The only cauſe why men are not willing to ſubmit unto Chriſt, is, becauſe they are not throughly, and in a manner ſutable to the excellency of the things, inlightened in their minde, or they do not keep in minde and thought that which they are taught in the Word of God, and cannot but know in ſome ſort. Sinners in Scripture are ſaid to be blinde, ſimple, fooles, brutiſh, inconſiderate, that remember not that God ſeeth them, conſider not their latter end. Sinne is naturall, not as nature is oppoſed to liberty, but as nature is oppoſed to grace:1 Cor. 2. 14. Rom. 8. 5, 6. 2 Cor. 11. 3. 1 Tim. 2. 14. And ſo without Chriſt and the holy Spirit, miſerable, naturall or mortall men would ſinne neceſſarily. The firſt ſinne of our firſt parents was an errour: for whatſoever a man doth will, that he doth will being led by certaine reaſon, true, or in appearance. The act of willing hath in it power whatſoever is ſubject to it, but it ſelfe is not in it own power, but in the power of reaſon, whoſe preſcript it doth follow, whether right or corrupt. Neceſſarily good is preferred before evil, and the greater good certainly and diſtinctly knowne before the leſſer, but not knowne it is not preferred with equall neceſſity. The will is not enforced of it ſelfe, either of it ſelfe reſting, or forcing it ſelfe: for then it ſhould be in act and not in act, at one and the ſame time: The will cannot bend into the direct contrary: for then it might moſt willingly deſire that condition which it certainly knew to be moſt miſerable, and refuſe that condition which it moſt certainly and diſtinctly knew to be moſt bleſſed: Nor ſuſpend of it ſelfe, without the intervention of the underſtanding, becauſe the will is not the miſtreſſe of it ſelfe, but of the act, which depends upon the inferiour faculties. They that know the gift of God, they deſire and aske it. They that know God, they will truſt in him, and keep his Commandements. They that are taught of God, they will come unto Chriſt: and faith is lively and operative to draw men to the love of God, and obedience to his precepts.
The act of judgement is two-fold: 1. Naturall, which ariſeth from the ſharpneſſe or dulneſſe of the wit. 2. Morall, according to which we are ſaid to be good or evil. There be two degrees of light. 1. Directing and warning what is to be done. 2. Perſwading and effectually moving forward the will. This perſwaſion is, when with ſuch force the holy Spirit doth accompany the Goſpell, that it doth not only move the will, but move it effectually or throughly, and beget faith lively and well rooted. What the minde judgeth beſt, the will followeth as beſt; what leſſe good the minde judgeth, the will leſſe followeth. What theIn ſingulis quidem actionibus vo…unt as regitur ab intellectu: in genere tamen volu…tas ī aperat intellectui, nec intellectus fe applicat ad intelligendum, niſi juſſut à voluntate. 1 Cor. 8. 2. Joh. 17. 3. minde judgeth the greateſt evil, the will doth ſpecially avoid: what it judgeth a leſſe evil, it doth leſſe flee from. Unleſſe the minde ſhould either wax idle, or looſe the reines to the affections (which muſt needs proceed from a moſt grievous and moſt perverſe errour of the minde) right reaſon would obtain not only by right, but in deed and fact, the command and rule.
Knowledge is either preſcribing or perſwading, true, and ſolid: either of the thing ſimply conſidered, or of the thing conſidered with all his circumſtances, certaine, juſt, profitable and pleaſant, anſwerable in ſome ſort to the nature, excellency and uſe of the thing known: And in this caſe, the heart is not overruled, contrary to the full, ſpirituall, and infallible evidence of divine truth, ſeriouſly thought upon, unto a practicall judgement. This is the learning of Chriſt, the teaching of the Father, the knowing of things which paſſe knowledge. Chriſt is not known▪ if he be not acknowledged as he is propounded; what perfectSi ignorare accipitur pro non attendere, dici poteſt voluntatem humanam vix unquam peccare ſine aliqua ignoratione: quia quando vo…untas peccat, intellectus ut plurimum aliud agit, nec attendit ad regimen voluntatis. knowledge doth perfectly, that imperfect knowledge doth imperfectly: As the end acknowledged cannot be refuſed, by like right, neither can the meanes acknowledged, the meanes, I ſay, neceſſary, only neceſſary, and without which there is no poſſibility or likelihood to obtaine the end. For will is a reaſonable appetite, and therefore doth not ſtirre from ſuch a good as is fully and ſpiritually repreſented unto it with evidence, certainty, profit, and delight, as the moſt univerſall, adequate, and unqueſtionable object of the deſires and capacities of an humane ſoule, and that both ſimply and in compariſon: for the freedome, and willing conſent of the heart is not lawleſſe, or without rules to moderate it, but it is therefore ſaid to be free, becauſe whether out of a true judgement, it move one way, or out of a falſe another, yet in both it moveth naturally in a manner ſutable to its owne condition.
If it be objected, the heart being unregenerate is utterly averſe unto any good.
The anſwer is, that it is true, the will muſt not only be moved, but renewed and changed, before it can yeeld to Chriſt. But withall, God doth never ſo fully and ſpiritually convince the judgement in that manner, without a ſpeciall work of grace upon the ſoule, whereby the will is framed and faſhioned to accept, embrace, and love thoſe good things of which the minde is thus prepoſſeſſed.
The third help is a formall cauſe, a free gracious diſpoſition orScimus non impetrari remiſſionem ante prece: …ed dic…, decretam eſse ante preces, & eam peti precibus, quamvis ſit decreta. P. Malin. de e…ect. ex fide pag. 316. habite of faith, by which the will is inclined agreeable to the diſpoſition of it, to come unto God. This habite is neceſſary, becauſe without it the will being in bondage, ſtained and defiled, it is altogether unable to will or deſire that which is ſpiritually good. If there could be a will without ſuch habite, man might performe the act of a man ſpiritually alive, before he was made alive. So that the full anſwer to this queſtion, viz. what is that effectuall help, 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 inward Word and inſpiration 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 help whereby Chriſt made Lazarus able to come to him out of the grave of naturall death? The principall, was Chriſts power; 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 we have the effectuall help or grace, by which we come actually to convert, which are all given from Gods free grace and favour towards us. And when God doth infuſe the habite of faith into the minde of one of ripe age, he doth cauſe him actually to beleeve, as the nature of the thing it ſelfe and condition doth manifeſt. For if the Spirit by inlightening the minde and renewing the heart doe perſwade and move the ſoule effectually to embrace, adhere unto, and love the Lord Jeſus Chriſt, then the condition of the thing will not beare, that grace ſhould be given effectually, but the act and motion of the ſoule muſt neceſſarily follow. But though the connection of theſe two be indiviſible, yet the flexion or turning it ſelfe is not indiviſible, or in a point or moment, but it may be ſooner or ſlower, more ſpeedy in one, more remiſſe in another. The will is neceſſarily bowed or bended, but more vehemently in one, more ſlackly in another, freely or willingly in all that are turned, and yet neceſſarily. And this firſt thing is well to be noted, for from hence we may gather in what ſtandeth the efficacy of grace, effectuall to Converſion, viz. In Gods effectuall power put forth to execute his intention, which he hath of converting ſome actually before other ſome. ItQuaeſtio non eſt de irreſiſtibilitate, ſed de inſuperabilitate finali. Nam quomodo traberemur gratia irreſiſtibili, cum id ipſum quod nolumus Deo reſiſtere, …it ipſa Deigratia? Illud ipſum velle reſiſtere, nihil ali…d eſt quam reſiſtere. doth not ſtand in any congruity or temperature of grace, correſpondent to our nature. For this doth argue there is inward, an incorrupted, connaturall diſpoſition to receive grace. This maketh the effect of Converſion as much, if not more to depend on the active capacity of the will, as on the grace of God: For it maketh the grace of God worke it morally and externally by perſwaſion only, and the will of man from a power within it ſelfe, which doth more inwardly enter the effect of Converſion then the other.
It may be queſtioned, in what order doth the Spirit make us come unto God, whether immediately, or by ſome preparation going before? wherein it is further to be conſidered, what that preparation is, or wherein it conſiſteth?
To the firſt branch of the Queſtion it is truly anſwered, that God doth uſe ſo to worke our comming to him by beliefe, that he doth firſt, for the moſt part prepare us thereunto. As before we engraffe a Sciens we cut it and ſet it for inciſion: and if a Timberlogg lie ſunke in mudd, men ſet to their tacklings, firſt to draw it out of the mire, before they lay it on a Cart to carry it away. Thus God doth by his power often worke ſome preparative change in a ſinner, before he doth by his power and word worke the ſpirit of faith in them, and make them come unto him. So God by afflictions is ſaid to boare the eare, and prepare to converſion.2 Chron. 33. 11, 12. Act 2. 37. When Manaſſeh was humbled in great miſery, he ſought the Lord. Thus by conviction of ſin, others were pricked in heart, and ſaid, What ſhall we doe to be ſaved? and then ſpeedily they received the Goſpel beleeving. Sometimes by extraordinary terrours riſing from externall accidents, yea hidden naturall cauſes, God is pleaſed to bring men nearer unto him. Thus the JaylorAct. 16. 26, 27. was prepared to receive the Goſpel by the ſhaking of the Caſtle, and that feare he fell into, ſuppoſing the priſoners had been fled. And Paul himſelfe by an extraordinary viſion was brought toAct 9. 6. great aſtoniſhment. Sometimes by reſtraining grace or common gifts, which make men for degree nearer, that is, in their kinde and ſtate not ſo much removed, as others in the ſame kinde and ſtate with them: God doth prepare men thus: Chriſt ſaid to the young man, who was nigh and unconverted, Thou art not farre Mar. 12. 34. and 10. 21.from the Kingdome of God. Nay God may by giving a man up to the height of ſome ſin, or ſins, prepare him to converſion; as Paul and Manaſſeh, the one left to perſecuting, the other to thoſe horrible out-rages. And God in wiſdome knew it beſt for Peter, to give him up to be tempted of Satan and left to himſelfe to deny his Maſter, for the curing of his ſelf-confidence. Phyſicians by ripening diſeaſes make way to cure them; for ſick matter is never more eaſily brought away, then when in ripeneſſe and quantity it exceedeth.
Concerning this matter let theſe concluſions be remembred.
Firſt, Theſe preparations are not abſolutely neceſſary: for we ſee God doth give ſanctifying grace to Infants, in whom none of theſe preparatory operations can take place.
Secondly, We doe not finde that they have been alwayes uſed, though perhaps it be a thing moſt commonly falling forth. How was Matthew called? even at his cuſtome: and he followed preſently▪ Mat. 9. 9. Luk. 19. 6.not as Judas, but as a true convert of Chriſt. So Zacheus upon the very call, came downe haſtily, and received Chriſt joyfully. So it is ſaid of Lydia, God opened her heart, that ſhe attended Act. 16. 14.unto thoſe things which Paul ſpake. For life and death being ſuch contraries, as have no third thing between them, which doth partake in them both, the one may be changed into the other without any thing preparatory. The entring of grace doth expell corruption, and ſpirituall quickneſſe in newneſſe of life is the mortification of ſin. Terrours doe not drive men to Chriſt of themſelves, nor ſtirre men up to imbrace the promiſes: and God is able to draw men unto Chriſt by the allurements of the Goſpell. By Evangelicall enticements men may be allured, as well as drivenHoſ. 2. 14. by the convictions and comminations of the Law.
Thirdly, All things which God doth prepare to the receiving of grace and comming to him, they make not of themſelves any thing to the introducing of grace, farther then God intendeth this effect by them. Feare of hell, conſcience of ſin, never ſuch afflictions, morall parts, and all gifts, which may be without ſanctifying grace and true beliefe; many have all theſe, who yet never turne unfainedly unto God. When the ſickneſſe is growne greater in quantity, this abſolutely taken maketh the patient further off health. The feeling of the diſeaſe is no part of the recovery, though the Phyſitian may worke by it. Phrenſie in it ſelfe is no preparation to health, but to the Phyſitian, who can worke on the patient more fitly in this taking then in a deadly Palſey, it may be a preparative to health. Thus to be like an aguiſh man on his good dayes, or like to ſome mad-men in the time of their intermiſſions, is in it ſelfe as fa…re from ſtate of health, as otherwiſe: but yet the Phyſitian may uſe ſuch a ſtate, as a way to health, chooſing rather to deale wit… him in this taking, then in the fit. And ſo it is not the height of ſin, nor the feare of hell, nor a morall courſe of life, that of themſelves can make nearer the ſtate of grace, but only in regard of God, who doth intend to turne them hereunto. Afflictions of themſelves profit not, if God open not the ear: fear and horrour drive to deſpaire, if God ſupport not: vertuous life, according to the light of nature, turneth a man further from God, if he adde not thereunto the effectuall worke of his Spirit. And all, or any of theſe in regard of Gods intention, may prepare man to receive the Goſpell or the grace of effectuall vocation.
Fourthly, A man that is ſunke deeper into ſin may be converted with leſſe ſorrow or legall terrour, as the Thiefe upon the Croſſe, and he that hath not ſo grievouſly offended may be kept longer under: for the ripeneſſe and aboundance of the humour may make way for the more ſpeedy removall thereof, when it is for the ſafety of others, that have not gathered ſo much corruption, to be kept under for a ſeaſon.
Fifthly, A Chriſtian muſt not quarrell his converſion, becauſe he hath not been terrified or brought ſo low as others, or kept under ſo long: for it matters not how deeply thou haſt been wounded, but how ſoundly thou haſt been cured: It is not materiall what paine thou haſt felt, but whether thou be brought unto Chriſt.
Sixthly, Ch…ſtians in temptations or diſtreſſe muſt not deſire or pray, that God would terrifie them, or humble them with deepe apprehenſions of his indignation: for they know not their owne ſtrength, whether they be able to beare it, if God ſhould deale ſeverely; they forget that it is God that muſt make all afflictions profitable, and that of themſelves theſe things tend to deſpaire and hardneſſe of heart: and it is no ſmall unthankfulneſſe to complain of the Phyſitians care, becauſe he is inclined to deale tenderly with you. Godly ſorrow is to be cheriſhed, and ſo is the deſire of, and prayer for more tenderneſſe of heart: but when we pray for more horrour, we relie too much upon our ſelves, and yet conſider not our own weakneſſe.
Seventhly, This preparation is neither ſaving grace, nor a thing between nature and grace, done by the externall aide of the Spirit. It is not ſaving grace, becauſe it is that, whereby God is pleaſed to bring us to Chriſt, and not that, whereby we are renewed to believe, or engraffed into Chriſt. Nor a thing between nature and grace; as if the Spirit without any habit of grace, did lift us up to the ſupernaturall acts of beliefe, hope, love: for then we ſhould be-lifted up to acts of life without the habit, which is to make a blinde man ſee without ſight, and to make us bear good fruit without ſap, or before we be good trees.
Eighthly, Theſe things may diſpoſe us to faith, but not to juſtification immediately: becauſe the ſmart of the wound may provoke to ſeeke a plaiſter, but ſerveth not to the curing of it. Juſtification is of the free grace of God through the bloud of Jeſus Chriſt, and not through any habit of grace infuſed into us: much leſſe through feare of hell, or initiall hope, or deſire, or ſuch like.
Ninthly, Where the effectuall raiſing up of the heart to faith beginneth, there Gods preparative 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, which as they are preparations fit the ſoul for Gods effectuall calling to be given, they have their end, when this immortall ſeed com…th to be ſown in us.
The ſecond Queſtion is, whether the efficacie of grace depend upon the liberty of will; not whether grace hath its intrinſecall vertue to worke after the manner of grace, or a ſupernaturall agent from the liberty of the will; which all men deny. Though if grace encline the will to a vitall and internall ac… it takes away ſome degrees of indifferency, and addeth ſome weight of diſpoſition rather to will, then to nill. But the Queſtion is, whether grace effectuall doe leave the will at liberty actually to reſiſt it or no; or whether it be from grace, or the liberty of will that this man doth aſſent, and not another, why grace in the ſecond act isMotion… efficacis conceptu quidditativo includitur actuale obſequiumillius qui efficaciter movetur: alioqui motio illa eſset ſufficiens, non efficax. Eze. 36. 24, 26. Deut. 30. 6. Col. 2. 11. Ezek. 11. 17. Jer. 24. 7. & 31 33, 37. Iſa. 54. 10. & 50. 20, 21. Phil. 4 13. 1 Joh. 4. 4, Epheſ. 3. 16. Deut. 29. 4. Iſa. 44. 3. effectuall to the producing of converſion in Peter, and not in Judas. If grace take away the ſtonie heart, then it removeth in us whatſoever ſhould reſiſt or make head againſt the Spirit: for the will cannot reſiſt when corruption is removed, and to reſiſt the application of grace ſufficient, is no ſmall part of a ſtony heart. A cauſe in power only, is not a cauſe, but a cauſe in act applied, which is then ſufficient, and not potent only to doe ſomewhat, when applied in act it bringeth forth effect; ſufficient I ſay, not phyſically, but morally, preſuppoſing the actuall application of it to that purpoſe. And on the other ſide, if the heart of ſtone be not taken away, ſufficient grace was not actually applied of God for that ſpeciall effect: for a fleſhie heart cannot be received by a ſtony, but the ſtony is removed by the fleſhie: There is the ſame reaſon of that grace of converſion, and of the grace that followeth after converſion: but the grace following converſion borroweth not its efficacy from the liberty of the will. That which God promiſeth to doe, cannot be the condition of the thing promiſed, becauſe the promiſe is precedent: but God promiſeth to give a new heart, and to put his Spirit into the inner man, and that not for their ſakes, but of his free-grace. And this promiſe God didEzek. 36. 32. fulfill daily in the Church of the Jewes, but more ſparingly accordingIſa 40. 40. Luk. 3. 6. J…l 2. 28. Act. 2. 16, 17. Epheſ. 1. 19. 1 Pet 1. 5. to the meaſure of grace, the fulneſſe whereof was reſerved unto the times of the Meſſiah. 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, that by the effectuall working thereof, he may bring us to beleeve. To ſay that notwithſtanding Gods helping grace man may reſiſt, is to put grace in mans power, not to put mans will under the power of grace: to make man able to fruſtrate Gods counſell touching his converſion, and make God a lyar in that which he hath ſworne touching the gathering of his people.
The worke of converſion is wrought in the will, not from any naturall power of ſuffering, but from the obedience in which it is to Gods almighty power, which it cannot but obey, and come to any thing whereunto he will bring it. For the will hath no naturall inclination to ſuffer any thing, both for the being and manner of it above nature, as in the eye now blinde there is no naturall power to receive ſight. And if there were a power naturall to receive converſion, then there muſt be ſome agent in nature able to worke converſion: for there is not found a power naturall of ſuffering in any thing, but there is found a power correſpondent working upon it. But to leave the efficacy of grace to the libertyServas beri inſtrumentum eſt, ſed non neceſſe eſt …erus determinet ſingulos actus ſervi. A… omnis cauſa ſubordinata ita Deo, ut quodlibet inſtrumentum paſſivum agenti libero, &c. of mans will to chuſe or refuſe, that doth make the will no inſtrument ſubject to Gods power, but giveth it power to doe as it will, when God hath done all he may unto it. If God doe not apply and determine the creature to will and worke that which he worketh in the creature, then the creature is the cauſe why God worketh, and conſequently why he willeth the converſion of man. 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 man willeth. But the will of man hath no cauſall force on God himſelfe, nor doth his will follow or attend upon the will of man. If the efficacy of grace depend upon the liberty of mans will, then God doth not certainly fore-know the converſion of man. For God cannot know this or that mans converſion certainly 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. But if the efficacie of grace depend upon the liberty of mans will, God doth not certainly will and determine the converſion of man,Certitudo mentis abſ que omni entis certitudine & neceſſitate eſt impoſſibilis. Quis Deo determinationem tribuerit, au… rationi à Deo moraliter ad…ibitae, quando tota cauſalitas determinativa, quanta quanta eſt, nec à Deo, nec à ratione proficiſcatur? Joh. 6 37. Jer. 31. 34. Iſa. 54. 13. 1 Cor 4 7. Effectus producti in …ec objecto & non in illo non ſunt tribuendi cauſae communiter agenti. 1 Theſ. 2. 3. Epheſ. 2. 2. nor is it determined in its cauſes or circumſtances: and that he hath theſe things, as exiſting forth of their cauſes from eternity to eternity, co-exiſtent with him, is an unconceiveable abſurdity. God doth ſee what a free creature will doe, being ſet in ſuch and ſuch circumſtances, becauſe he doth ſee how his power would determine him in ſuch and ſuch occaſions: but to make him ſee determination, when neither himſelfe hath any way determined, when the circumſtances doe it not, when nothing in the free creature doth determine him, is to make him ſee that, which neither in the creature, nor in himſelfe is to be ſeene.
They that are given unto Chriſt of the Father, and taught of the Father, they come unto Chriſt freely, but neceſſarily withall, not in reſpect of the liberty of will, for neceſſity flowes not there from, but the efficacie of grace: they come unto Chriſt, they are not ſo diſpoſed, that they might come or not come.
A common cauſe doth not diſtinguiſh: but if grace be common to them that believe, and them that believe not, it is only the common cauſe of converſion, and doth not ſeparate the believer from the unbeliever. Men are ſaid to ſanctifie, purge and free themſelves, as the inſtruments of God, and free agents ſubordinate to grace predetermining: but the Scripture never ſaith that man is the cauſe, ſeparating himſelfe from the number of reprobates externally called in like manner with himſelfe. Converſion, as it is an act ſupernaturall in us, ſhould be the effect of divine vocation: but the cauſe of comparative vocation ſhould be the meere will or pleaſure of the creature. Grace and liberty cannot be mixed together in the partiality of the cauſe, becauſe liberty (as the Patrons of that opinion hold) is a free, indifferent, elective cauſe: but grace, a cauſe determinate to produce one effect. The uſe of grace is the application of actuall grace to act. But if the efficacie of grace depend upon the liberty of mans will, neither grace preventing nor co-operating doth apply grace to it worke: not preventing grace, becauſe no meere power, as ſuch, doth actuate it ſelf: nor co-operating, becauſe in order of cauſality it goeth not before the efficiency of the will. If God give to believe, and not only powerPhil. 1. 19. to believe, to believe, and not only to believe, when we will to believe; then by grace he determineth the will to believe, ſuffer, will; and the efficacie of grace is reduced unto God, willing and determining. And if he worke in us both to will and to doe,Phil. 2. 13. Mat. 11. 27. not according to the liberty of our will, but his own good pleaſure: if to will and doe, inclinably, rightly and well, and not ſo as we may reſiſt, then he determineth the will to will and doe by his grace.
To what end doe the promiſes and threatnings tend (may ſome man ſay) if God doe worke all things by his effectuall power in them that believe? To what end, but that men might be ſaved? But God doth that which pertaineth to a King and Law-giver towards many, when that which pertaineth to the ſecret and unutterable diſpenſation of his grace, he doth not doe: that is, he invites many in the Miniſtery of his Word, and externall adminiſtration of the Covenant, whom he doth not inwardly inſtruct and draw, taking away the blindneſſe and hardneſſe of the heart. But then the invitation is a giftleſſe gift. Not ſo neither, but rather he is a moſt unthankfull ſervant, of a perverſe minde that heDeus ſic movet hominem ad bona opera, ut homo cognoſcat & vetit, & Deo monenti & moventi ultrò morem gerat Nec tantum Deus agit cum voluntatibus noſtris, ſed etiam per voluntates. Iſa 53. 10. Iſa. 45. …, 12. Pſal. 8. 8. Pſ. 72. 8, …, 10 Pſ. 100. 1, 2, 3. Jer. 23. 5, 6. cannot obey: For this inability is no cauſe of diſobedience, proceedeth from no fault of the faculties ſubject to the minde and will, from no naturall quality of the matter neceſſitating, but the meer wilfulneſſe and perverſeneſſe of the ſoul. The invitation of God is not ſo hard, that man cannot fulfill it, if he would; nor wicked, that we cannot will to doe it without ſinne: but lawfull, juſt, honeſt, and ſuch as if man would he could not but execute, ſo farre as he truly judgeth it ought to be willed and executed. If the efficacie of grace depend upon the liberty of mans will to things oppoſite, then the promiſes of God the Father made to his Sonne might all be fruſtrate; That he ſhould ſee his ſeed: that the people ſhould come unto him from the North, and the Weſt, and from the Iſles: that he ſhould poſſeſſe the Gentiles as his inheritance: that his dominion ſhould be from Sea to Sea: that a willing people ſhould come unto him, &c. But the Covenant of God with his Sonne cannot be made void and of none effect.
If (ſome may object) converſion be ſo theDeterminatio Dei eſt externa, aequiv…ca, no… vitalis, principalis. Humana verò, interna, univoca, vitalis, & ſubordi…ata. Deus ita utitur voluntate, ut ipſa voluntas ſeſe electivè, vitaliter, & ex practico rationis judicio agat. Deus pr…mò. principaliter & ab aeterno actum liberum, ut futurum, & liberè ponendum determinat, ſed non ad alium ſed ad …undem numero actum, ad quem voluntas in tempore determinavit …eſe. Cauſa actus liberi eſt potentia determinata non ſimpliciter potentia. Deus ſic movet res neceſſarias, ut non fiant contingentes: & ſic movet res co…tingentes ut voluntarias, ut non adimit eis contingentiam & voluntatem. Quando ſuperior cauſa eſt phyſica & a legeſoluta, & inferier mora…is, & legi ſubdita, eſto quod ſuperior phyſica influit in inſeriorem, tamen ſi in…erior eſt libera, rea eſſe poteſt in…erior, & non ſuperior. Virg. Aeneid. 8. & fati… egere volentem. worke of God, then man doth not repent and believe, but God. But this followeth not: for repentance is the gift of God, but the act of man. God is the cauſe of willing, efficient, but not formall: the cauſe externall and effective, but not vitally efficient. The determination of God externall, and vitall volition differ as cauſe and effect: for he worketh in us to will: but volition doth not worke to will: the determination of God as efficient is externall, and reſpecteth the will in the firſt act of its influx, but vitall determination is internall, and reſpecteth good to be choſen or to be deſired.
In man not converted two things are to be conſidered; native contumacy, and the not curing of that native contumacy. The native contumacy, is of themſelves, as darknes from the earth: the not curing of this cōtumacy is of God, as a cauſe phyſicall, becauſe he can cure it, but doth not; but not as a Morall cauſe, becauſe he is not bound to heale or cure it. The effect of God not curing this native contumacy, is only a negative non-converſion phyſicall or not culpable, as a morall effect. The abſence of the ſunne is the cauſe why the darkneſſe of the night is not removed, but the darkeneſſe it ſelfe is not from the ſunne. Fault is a morall defect, and cannot ariſe but from a morall cauſe and deficient. Culpable non-converſion is a conſequent of Gods not curing our native contumacy, but no effect thereof, as of a morall cauſe: becauſe God is not bound to remove it either by Law, debt, juſtice, promiſe, or Covenant, and betwixt the reſiſtance of the Spirit, and Gods not-converſion, the free willing of the corrupt will, and voluntary love of native contumacy doth intercede. Not only ability to believe, but beliefe it ſelfe is merited by the death of Chriſt, and for Chriſt vouchſafed to them, who are called according to his purpoſe.
In this vocation of a ſinner God doth ſo adminiſter both his Word and Spirit, as he knoweth it becommeth both his juſticeRom. 9. 24, 25, 26. & 10. 17, 18, 19, 20. Rom. 11. 25, 29, 30, 32, 33. and mercy in Chriſt, alwayes reſerving to himſelfe full and free power to call whom he pleaſe, according to the good pleaſure of his will, But this diſtribution of vocation into externall and internall, is not a diſtribution of the kinde into its ſpecialls, but ſhewes rather what doth concurre to that worke of vocation,1 Cor. 3 5, 6. Rom. 1. 5. whereunto obedience is willing and freely yeelded.
This vocation is inſtituted and adminiſtred according to the eternall decree and purpoſe of God: for knowne unto God are allAct. 15. 18. his workes from eternity: and God doth nothing in time, which he decreed not to doe from all eternity. Whoſoever therefore isEpheſ. 3. 5, 6, 9, 11. Jam. 1. 18. 2 Tim. 1. 9. called in time, he was predeſtinated from eternity, that he ſhould be called, and in what ſtate, place, time, manner, meanes ſoever a man is called, he was predeſtinated to be called in that ſtate, at that time, by thoſe meanes, and neither ſooner, nor later, nor otherwiſe: for the execution cannot vary from the decree, but the note of changeableneſſe muſt be aſcribed unto God.
The company of them that are called effectually is the Church, which is viſible and inviſible, as this vocation is inward and outward;Rom. 10. 10. viſible, which doth profeſſe with the mouth, and inviſible, which doth believe with the heart: as man is diſtinguiſhed1 Cor. 4. 16. into inward and outward. And as vocation inward and outward are not two callings, but one and the ſame: ſo the Church viſible and inviſible are not two Churches, but the ſame Church differently conſidered. Chriſt hath not two Kingdomes, butThere is but one Lord, one Temple, one Miniſtery. Hieron. ad Nepotian. de vit. Cler. Bilſon. Perpet. govern. cap. 11. one Kingdome, one body, one Church, whereof every one that is ſavingly called is a living member.
The work of grace and heavenly calling is that which giveth being to the Church, and make it a different ſociety from all other companies of men whatſoever. By effectuall calling and the anſwer of the ſoule unto God calling, men are admitted into the Kingdome of Chriſt or Church of God; every one that is thus called is of the Church; and every one of the Church is thus called. He that is not thus called is not of the Church, and he that is not of the Church is not thus called. He cannot be out of the Church, who is in Covenant with God: nor can he be a member of the Church, who is not in Covenant.
The ſheepe of Chriſt by predeſtination and eternall purpoſe are gathered into this fold, ſome ſooner, others later, ſome after oneJoh. 10. 16. Mat. 20 3. 5. Act. 11. 18. Gal. 3. 28. Rev. 5. 9. Pſal. 68. 18. manner, ſome after another, of all nations, kinreds and ongues, Jewes and Gentiles, bond and free, male and female, neere and farre off; ſuch as hauehave lyen longer and …ke deeper into ſinne; and ſuch as have beene preſerved from the pollutions of the world.
The end of this vocation as it is the worke of God calling, is, that they who are given unto Chriſt of the Father, ſhould freely and willingly anſwer to God and Chriſt calling, and ſo become the confederates of God by Chriſt the Mediatour of the New Teſtament, and being faithfull and confederate, they ſhould love, feare, honour, worſhip and obey God in Jeſus Chriſt. In reſpectPro. 1. 24. Heb. 3. 7, 8. Rev. 3. 20. Eph. 2. 11, 12, 13. Jer. 32. 38, 39. Luk. 1. 74, 75. Deut. 6. 4, 5. Phil. 2. 12. Epheſ. 1. 6. Act. 13. 47, 48. of the outward invitation, it is their office and duty to anſwer to the call: In reſpect of the inward and powerfull worke of the holy Ghoſt, they are certainly inabled and drawne to come unto Chriſt, and give up themſelves unto him.
Another end remote, is the Salvation of the elect, and the glory of God, in which reſpect calling to grace is a meanes ordained of God, and according to the ordinance of God neceſſary to the communication of Salvation: and the anſwer of the called, is a condition requiſite and neceſſary for the obtaining of that end, according to the ordinance and appointment of God. The glory of God, moſt wife, good, mercifull▪ juſt and powerfull doth ſoRev. 4, 8, 9, 10. & 5. 8. 9, 10. brightly ſhine forth in the communication both of grace and glory, that it doth worthily draw the mindes of men and Angels into admiration, and looſe their tongues into the praiſe and magnifying of God.E… ſi reſpect… ſingulorum qui pe…e…nt, optabile eſſet ut homo non peccaſſet, reſpectu tamen univerſalis boni, c…jus potius habenda fuit ratio, non debuit Deus potentiam ſuam ex…rere ad impediendum ne peccaretur.
Oppoſite unto this vocation, is, 1. That God doth ſuffer ſome to walke after the vanity of their owne hearts, and blindneſſe of their mindes, and doth not invite them to come unto him, or exhort them to repent. Thus God regarded not the Gentiles in the dayes of their ignorance, but gave them up to the luſts of their owne hearts. And at this day, many nations are ſhut up in ignorance, and have not heard ſo much as the ſound of the Goſpell for many generations. It is true, the Lord calleth them in a ſort by his long-ſuffering and patience, and by the workes of providence, in that he filleth their hearts with food and gladneſſe, but by the promiſe of mercy he is not pleaſed to ſpeake unto them.
2. Some that be outwardly called, they contemne the counſellLuke 7. 30. Act. …3▪ 46. Act. 7. 51. Pſal. 81 12, 13. Iſai. 63. 10. and 6. 9, 10. Joh. 12. 37, 38, 39, 40. Ezek. 20. 25. Per ſtatuta m… la intelligi poſſunt leges Ethnicorum, vel lex Dei, quae ipſis in perniciemceſſit. of God, put away from them the Word of grace, reſiſt the Spirit of God ſpeaking unto them in the mouth of his Prophet, whence followeth blindneſſe of minde, hardneſſe of heart, efficaciouſneſs of errour that men ſhould beleeve lies, a reprobate ſenſe, and delivering into the power of Satan. Jer. 4. 20. Thou haſt ſeduced this people; ſcil. by falſe prophets promiſing them peace, which God promiſed not; and giving them up to the efficacy of errour, as a puniſhment of former tranſgreſſion.
3. God doth call ſome by the Goſpell, and beſtow upon them divers ſpirituall good things, though not ſuch as accompany Salvation. And thus ſome doe heare, and receive, and rejoyce in the Word, and bring forth ſome fruit, but not to ripeneſſe or perfection.