Explication of the Decrees and Operations of God, Part 3

Explication of the Decrees and Operations of God · Part 3

p. 25PART III. Of the Operations of Divine Grace.

1. What is signified by Divine Grace.

FOr the clearer understanding of all Points to be discussed touching Divine Grace, it is requisite that the meaning of Grace in general, and of all the kinds thereof, be explained.

By Divine Grace in general is understood, whatsoever is graciously vouchsafed on Gods part, in order to mans Duty and Felicity, whether it be the Divine Operation or the Effect hereof in man. Sometimes men call the first saving Operation of God to the renewing of the Soul, by the name of the First Grace; but it is not so indeed. For abundant and manifold Grace is vouchsafed before that. Whatsoever is from God over and above Humane Nature, and Faculties, and his general concurse, in themselves considered, is to be comprehended under this Term.

Nature, and Gods upholding thereof, in it self considered, is not to be called Grace; but Gods reprieving of Nature, in order to its recovery, is his Grace through-Christ; and so the continuing of our Reason and Free Will, and all our Faculties in this state of Tryal, is of Grace. And Nature, in it self considered, is the Subject that Grace works upon▪ For Grace doth not put into us any such thing as we call a p. 26Natural Faculty, but the Rectitude of the Faculty, or that which tends thereunto. And all the degrees of the healing and restoring of our depraved lapsed Nature, are so many degrees of Grace obtained for us by Christ. In sum, under Divine Grace, in general, may be comprehended Gods Ordinances, Providences, secret Influences, and Eternal Purposes, or the gracious Effects and Consequents▪ thereof in man.

2. The meaning of some Distictions of Grace, that are commonly used.

THere is Grace Objective and Subjective. By Objective Grace is meant the Law or Covenant of Grace, which is stiled in Scripture, the Grace of God that bringeth salvation, together with all the external Signs and Evidences thereof, either in the Works of God and the course of his Providence towards Mankind, or in his written Word. By Subjective Grace is meant all internal gracious operations of God on man, over and above his general concurse, together with the impression and disposition made thereby in the Soul.

There is Grace Common and Special. By Common Grace many understand that which is common, not to all, but to more than the Elect; and by Special Grace that which is peculiar to the Elect, or to a state of Salvation. But these terms are not necessarily restrained to this meaning. For there is a common Grace, not only as given to more than the Elect, but as given to all men. And there is a Special Grace, wherein God freely favours one man more than another, and yet it may be below that which is peculiar to a state of Salvation.

Grace of the same kind may be considered as given to several persons in equal or unequal measure.

There is also Grace Sufficient and Grace Effectual. Sufficient Grace is that, by which we can do the Good, to which it is said to be sufficient, and without which we cannot do it; and therefore it is also called Necessary Grace. Effectual Grace is that, which, as such, doth take Effect, and is never frustrate.

p. 273. Of Vniversal Grace.

I Think the Notion of Grace ought not to be restrained to Favours or Benefits vouchsafed to some and not to others; but whatsoever God gives, which in his Justice according to the Law of Works he might refuse to give, is truly called Grace, though it be given to all. And the most Common Grace is so far of free-choice, as that God might justly have refused to give it.

That there is an universal Objective Grace, appears by the general Law of Grace, or the Conditional Grant of Life and Salvation to all Mankind.

The Grace of the external Signes and Evidences of the said General Grant is likewise Universal in some degree. For in the course of Gods Providence towards Mankind, his mercy to sinners is very legible, particularly his Reconcileableness to them upon their Repentance. The Mercy of God towards men in general tends to lead them to Repentance, and seeking after God. Act. 17. 27. And this supposeth God to be reconcileable, otherwise there were no ground for Repentance.

If there be such Universal Objective Grace, what hinders that there should not be Universal Subjective Grace proportionable thereunto? viz. some Help from God to dispose the Minds of Men to own and accept his Mercy, and to seek to be reconciled to him. Yea, I think that the former is in vain without the latter, because it cannot be made use of. So far am I from apprehending that Universal Grace is a repugnancy.

It may be further noted, That in this Unversal Grace, that Notion of Free-choice in preferring one before another, takes place so far, as that it is vouchsafed only to Fallen Men and not to Angels.

p. 284. Every one hath a Stock of Divine Help to be improved.

SOme help of Divine Grace is given to all, more especially to all those, who live under the Revelation of the Gospel; and this is to be made use of by all in order to their spiritual recovery. The Divine Help already given is a Talent that may be improved for the obtaining of more Help. The diligent using of Gods appointed Means of Grace, is a part of the improving of Divine Help already received. The exercise of present strength in doing good and shunning Evil, and stirring up of every Gift and Indowment given us of God, is another part of improving Divine Help.

This improving of the Help of Grace already received is the ordinary way of obtaining more, and none have any ground to expect it otherwise, whatever God may do as a free Benefactor and Arbitrary Disposer of his own Gifts.

I see no Heresie in saying that God will not deny more Help to him, who doth what in him lies from the Help already given. If we suppose that those words of our Saviour, [To him that hath shall be given] are to be understood only in eodem genere, even then he that improves the more Common or Preparatory Grace, shall receive more in that kind, and he that improves Renewing Grace, shall receive more in that kind.

Many do not improve the Divine Help already received, and they do not attain to that more abundant Help, that would enable them to do Actions savingly good, because they are wanting to themselves. A Price is put into the Hand of a Fool for the gaining of Wisdom, and he hath no heart to it. So that men perish for the neglect and abuse of those Helps which they have received, and for want of those further Helps which they have resisted and rejected.

p. 295. Of Grace sufficient to that Good which is not Effected by it.

THat is sufficient Grace, which gives a Power, properly so called, that is to say, an adequate Power to that Good, which should be effected by it. A Physical without a Moral Power, that is, a Natural Faculty without a due disposedness, and much more with an obstinate depravedness, is not an adequate Power to a morally good Act, that is, to an Act conformable to Gods Law. But he hath a Power adequate to a good Act, who is able to move his Will to it, and to bring it forth without the addition of more Power, or more antecedent Help of Grace, and whose indisposition to it, or disposition to the contrary, is no other, but what may be, and sometimes is overcome by that Power.

The Grace, that gives the Power here described, is rightly called sufficient Grace. The existence of this Grace doth well consist with these Principles, that God is the Author of all Good, as well Moral as Physical; and that there is a Divine Predefinition and Efficience of all the Good that ever comes to pass. But it supposeth also, that all Moral Good doth not depend on Gods Physical Predetermination, or Necessitating Premotion of Mans Will thereunto, but that good Acts may be effected without the said Predetermination or Premotion.

If there be no such Divine Grace or Help, as is sufficient to some Good, which is not effected by it, then no man hath or ever had a Power, properly so called, to do more Good than he doth, and to avoid more Evil than he doth, for lack of further Necessary Help from God. And if no man hath or ever had Power to do more Good, or to avoid more Evil than he doth, for lack of something to be given him of God, as causally necessary thereunto, then all sin of Omission and Commission is resolved at least into Gods Non-Volition and Non-efficience, as the prime Reason thereof, in the Negation of his Necessary Help.

p. 30Though Gods Providence towards his Rational Creatures be a Depth unfadomable, yet who would easily admit such a Position, the evident Consequence whereof will be the resolving of all sin into the Will of God? Nor may that be admitted for the only way of Divine Efficience on Mans Will, the continued existence whereof is repugnant to the Wills defectibility, and the Negation whereof infers a Necessity of its Defection, and so brings all its Acts under a Kind of Fatality. I doubt not but God hath afforded us so much light into his mysterious ways, as to clear them from any such Consequences.

6. Some undeniable Instances of Grace sufficient.

THat Adam had Divine Help, and a Moral Power sufficient to his Perseverance, though he did not persevere, must be granted, or else it will follow, that God antecedently to his Fall was wanting to him in Necessaries, and that he fell, because he had not Power to stand, which Consequence is intolerable. His posse stare si vellet, could be no less than a posse velle stare.

Whether Adam's Original Righteousness were to be called Natural or Supernatural, it makes no difference in our Inquiry. For most certainly it was the Gift of God, and his Workmanship, and it was upheld in him, while it remained, by God's Conserving Influence; and God gave him that Inherent Rectitude, and that assistant Influence which was sufficient for him. And though it was not remedying Grace, which is proper to fallen man, yet it was Divine Help, which sufficeth to the point here in question. And it may be properly called Grace, because it came from God, not as the Fountain of Nature only, but of Grace.

It is more than can be proved, that Adam had not that Assistant Grace, and that Power, which had the same proportion for his perseverance, with that Grace and Power, which the Elect Angels had for their Perseverance before their Confirmation. Yea, it cannot be proved that the Elect Angels had more Help of Grace from God before their Confirmation, p. 31than the Reprobate Angels had before their Fall. But how ever it be, the Reprobate Angels unquestionably had sufficient.

Regenerate persons have that Help of Grace, whereby they are enabled to do more Good in the Saving Kind, than they do. And the unregenerate have that Help of a moer Common Grace, whereby they may do more Good in the Common Kind, than they do. Both Regenerate and Unregenerate have not only a Physical but a Moral and adequate Power to many good Acts of Saving or Common Grace, which are not done.

In the aforesaid Instances it is to be noted, that the sufficient Grace is efficax ad posse; and in this regard that Rule, posita causa in actu sequitur effectus, is not here gainsaid. For sufficient Grace, where the good Act doth not follow, is causa in actu only of the posse or moral Power, which Effect exists, and so the Operation is not without Effect. And the good Act doth not follow, because the Moral Power given by sufficient Grace is in act of Existence only, but not of Causation.

7. Of Grace sufficient to Conversion that doth not effect it.

THat grace may be sufficient for one, which is not sufficient for another. And that is properly Grace sufficient to Conversion, which is thereunto sufficient, with respect to the persons particular condition and necessity.

There may be Grace sufficient to certain Acts tending to Conversion, which is not immediately sufficient to Conversion it self. And there may be grace sufficient to Acts more remotely, and in a lower degree tending to Conversion, which is not sufficient to acts more nearly, and in a higher degree tending to it.

Grace sufficient to an Act tending to Conversion may be called grace mediately sufficient thereunto. And if so be, that, upon the improvement of it, more grace from time to time gradually follow, it may end in Grace immediately sufficient.

p. 32If Grace immediately sufficient were given to Adam for his Perseverance, which did not effect it, if the like be given to the Regenerate, whereby they are enabled to do more good in the saving kind than they do, and to the unregenerate also, whereby they may do more good in the Common Kind than they do, I discern no Reason why there may not also be Grace immediately sufficient to Conversion, which doth not effect it.

I grant, that a sinners Conversion may be an Effect of greater grace, than Adam's Perseverance would have been, and than the good Acts of the Regenerate are. For there was in Adam, and there is in the Regenerate an active holy Principle or Disposition. I grant, that Man in his fallen state doth need a change of the Will, which Adam before his fall did not, and the Regenerate do not need. But this Change of the will is no other than Conversion it self. And why there may not be sufficient grace to change the Will, when it is not changed, I cannot discern. If any shall say there is no such Grace, he ought to prove it from the Evidence of Scripture, or from the impossibility of the thing.

8. Whether the Holy Habit be effected before the first Act of turning to God.

IT may be objected, That the effecting of the Habit, Inclination, or Principle in the Soul, wherein man is meerly passive, is first in order of Nature, and the Soul's act of turning to God, is consequent to it. And consequently there can be no Sufficient Grace to Conversion, but that which doth effect it, and no man hath a Power to turn to God before the Holy Principle is infused.

To this I answer, That this Hypothesis (to say the least) is unnecessary and unproved. In what the Nature of a Habit doth consist is not easy to be understood, as whether it be the firmness and vigor of the natural Faculty to such acts, or a secret inperceptible constant act in the soul. But whether it be the one or the other, there is no reason, why it must needs go before the act. I apprehend that the Act of p. 33turning to God is before that Holy Habit or fixed Principle which is called the New Nature; at least that it may be so, and that most ordinarily. This way is more congruous to Gods Means of Conversion, which work in the Nature of Moral Causes, that do not immediately beget the Habit, but the holy act or acts, and the habit by the mediation thereof. And in this case the influx and impress of Divine Grace is instead of the holy habit. And the habit may be said to be infused, when the Spirit of God doth excite the soul to the act, and by that act or acts bring it to a setled habit. Any other way of infusing habits, I confess, I am not able to apprehend.

If the Will doth, without a precedent habit, move to a spiritual good by the influx of the Holy spirit, it doth not follow, that a man moves without a Principle, meerly by an extrinsick agency. For the Will it self, excited by Divine Grace, is an intrinsick principle of Motion. As a man moves himself by the locomotive faculty, so he wills the Object by the volitive faculty; and the act of Conversion is not by Gods extrinsick agency alone, but also by an intrinsick Principle, the will it self.

It is not necessary that the Will of a drunkard be habitually changed from drunkenness to sobriety, before any acts of sobriety can be performed by him. And though there be a greater change in sanctifying than in civilizing a man, yet as a civil or common act may precede a habit, so may a holy act.

If a man may commit a sinful act, without a previous sinful Habit, as Adam did, and that from the intrinsick Principle of his own Free Will, why may he not by the assistance of Divine Grace bring forth a Holy Act, without a previous Holy Habit?

9. The actual Prevalence of sin doth not gainsay the Sufficiency of Grace.

WHen mans evil Inclination hinders the good Effect that might come to pass through Divine Grace, it is not because the evil Inclination is in it self stronger than p. 34the Grace, which we call sufficient, but because the Will makes not use of that sufficient help. In this case the Will is not so far weak or obnoxious to depraved Inclination, but that by the assistance of the Grace given it might prevail against it, and effect the Good that is designed in that Assistance. God giveth sufficient Help, and they to whom it is given, neglect it, and give way to the prevalence of Corruption, which might have been overpower'd by it. Though none will say that Medicaments are Sufficient, which are not Effectual when they are duly applied; yet sufficient. Medicaments when not duly applied, may prove uneffectual.

If it be objected, That the will it self resists the Divine Help that is given, and as stronger than it overcomes it: I answer, that which is here called Resistance is not the Wills reaction upon the Divine Help, or a breaking of its force; but it is partly its wilful aversness from making use of that Help, and its not acting according to it, and partly its willful rejecting of it, and hardening it self against it. In the mean time the said Divine Help is in its full force and vertue, and sufficient to the designed Good, and so remains, till God withdraws it in his just indignation against the sinners wilful neglect and abuse of it.

10. Equal Grace is not given to all, whose condition towards God antecedently is equal.

THe measure and proportion of Divine Help given, whether it be alike to all, is to come under consideration. In equal Grace there is not only an equality of Divine Influx on the Soul, but also of External Means and Helps, and an equal felicity of concurring Circumstances, which make for that good which is to be effected thereby. Yea that Grace may be in every respect equal, there must be an equality of need in the persons receiving it. For where there is more need, the same degree of Divine Help is a lesser degree of Grace, respectively considered, than where there is lesser need; as the same sum of money given to one, that is more in want, is a lesser ayd to him, than to another that wants less.

p. 35A lesser degree of Divine Grace in one kind, may be made up by a greater Degree thereof in another kind; and so he that receives less in one kind, than what another hath received in the same, may be equal in the receiving of Grace with that other, by receiving more than he in another kind.

It is not against the Righteousness or Goodness of God to vouchsafe a greater Degree of his Gracious Help to some more than to others, whose condition towards him antecedently, and in themselves, is equal. God, considered as a Rector, renders equally to all that are of equal merit or condition; but as a Proprietor, or Lord of his own, he is not bound to equality. For he may do with his own what he Will, and none can challenge him for doing more for some than for others, when he doth for all, as much as is meet for him to do. And thereupon he gives to some, as he pleaseth, such proportions of Grace, to which he gave them no antecedent right by his Law of Grace, or any Promise.

11. Of unequal Proportions of Grace in respect of outward Means.

TO some the Gospel is revealed, to others it is not revealed, and yet the condition of them both antecedent to Gospel-Revelation was the same.

Of baptized Children of Christian Parents, under the Turkish Tyranny, being of equal condition towards God, some are educated under their Parents in the Faith of Christ, and others are taken from them in their Childhood and educated in Mahometan Infidelity.

In a place, where true Religion is established, and the true knowledg of God is taught, two Females of equal condition may in their first Childhood be taken, the one into a most Religious Family, and there educated; the other into a house of common Whoordoms, and there educated. There are innumerable such instances of different Grace toward those, whose condition towards God antecedently was not different.

p. 3612. Of unequal Proportions of Grace, in respect of Divine Influx on the Soul.

IF it be so evident that unequal or special Grace, in respect of external means, is given in this manner, what hinders but that Special Grace may be given in respect of Divine Influx on the Soul, and such secret distinguishing Providences, as are past our finding out. And that there is a special Divine Grace towards some more than others, under the same outward means, seems clearly deducible from the Scripture.

Our Saviour gives this reason, why some of his Hearers did understand and receive his Doctrine, and others not, because to some of them it was given to understand the mysteries of the Kingdom, and to others it was not given. Mat. 13.

Of those that hear the same Doctrine of Salvation, they only that obey the Doctrine are said to be taught of God, and their being taught of God is set forth as the special Reason of their Obedience, and a peculiar Benefit, whereby they are discriminated from those that obey not. Joh. 6. There was therefore a special teaching of them that obeyed, different from the teaching of them that did not obey, though both had the same outward means.

The Father's drawing of some to Christ, and not others, of those that heard him preach, Joh. 6. must needs be understood of such Divine Grace vouchsafed to some, as was not to others. For our Saviour renders this Reason of the different Effect of the same Word preached among his hearers, that some were drawn to him by the Father, and others not.

13. A Stock of Grace is ordinarily given in unequal Proportions and arbitrarily.

THough every one hath some stock of Divine Grace to be improved, yet I conceive that it is Gods ordinary way to give the same in unequal proportions and arbitrarily, p. 37according to that distribution of the Talents in the Parable, Mat. 25. without respect to antecedent different worthiness. But as the Lord did arbitrarily distribute the Talents, so he did it according to discretion. In like manner doth the Wisdom of God guide him in the free distribution of the different Measures of his Grace. Herein the depth of the Riches of the Wisdom and Knowledg of God is wonderful, his judments are unsearchable, and his ways past finding out. There are unconditional Favours, and in the arbitrary bestowing of them in unequal Measures, God proceeds most agreeably to his own Absolute Dominion, as also to the state of Sinful Man, who can merit no such favour from him.

14. Of the Notion of Effectual Grace.

THe denomination of Effectual Grace is not to be taken meerly from the Event, but from the State and Quality of the Grace it self. Now this term Effectual thus taken needs explication. 1. It may signifie that which hath sufficient Power to effect. For sufficiens ad esse est efficax ad posse; In this sense Sufficient and Effectual Grace is all one. 2. That which in the Nature of it hath a necessary connexion with the Effect, as necessitating Causes. 3. That which as such doth infallibly produce the Effect, and is never frustrate.

15. Conversion is the Effect of Grace qua talis effectual.

THere is such Divine Grace, and that consisting not only in the preaching of the Word, and other External Means, but also in the Internal Operation of the Spirit, as is rejected by men, and becomes in vain to them. There is also such grace, as is qua talis effectual, and doth infallibly produce the Effect, for which it is given. And all Moral Good, more especially mans Conversion, is an Effect of such Grace, being an Operation of God proceeding from an Absolute Will, that it shall not be made void.

God saith, Ezek. 11. 19. I will put a new Spirit within you, p. 38and I will take the stony heart out of their flesh, and give them a heart of flesh. This promise signifies that God will effect the Change by an Operation that shall not fail, and which implies the removing of any Obex that mans Will lays against it.

St. Paul saith, Phil. 2. 14. It is God that worketh in you to will and to do of his own good Pleasure. These words of working to will and to do of his own good pleasure, can import no less than his infallible producing of the Effects of Willing and Doing. Here note, That for God to cause our act of willing, and so of turning to him, is to cause our Faculty so to will, by a gracious influx upon it, which shall not fail.

Our Lord Christ saith, Joh. 6. 37. All that the Father giveth me, shall come unto me. Also, v. 45. Every man that hath heard, and learned of the Father cometh to me. It is here plain, that all and every one without exception, who is so given to Christ, and so taught of God, as is there meant, do certainly come to him.

It will never come to pass, that he, who receives this Effectual Grace, should continue averse or in suspence, but he will surely determine himself to act according to that Grace. The partakers of this Effectual Grace are they that are said, Rom. 8. 28. to be called according to Gods purpose, which is his purpose according to Election, Rom. 9. 11.

16. The Position of this Effectual Grace is not repugnant to the Sufficient Grace before spoken of.

FRom the former Position there seems an Objection to lye against the existence of a Sufficient Grace, which is not effectual. If Conversion be the Effect of that Grace only, which infallibly produceth it, it seems that no other grace is sufficient to it. And it may be further said, how can that Grace be sufficient, which never produceth the Effect. To this it is answered;

1. That something be Sufficient to an Effect, and yet not produce it, is no repugnancy; and that God should give a p. 39Sufficient Grace to some, and more than meerly sufficient to others, is no inconvenience.

2. Who knows but that in some Instances the same Divine Influx and External Means may be only Sufficient in some, and Effectual in others? And to them, in whom it is Effectual, it may be said to be formally and in it self Effectual, and not Eventually only; it being certain, that whensoever the Grace given takes effect, it doth so according to Gods Preordination and Decree; and that Decree is according to his fore-knowledg, the way whereof is to us incomprehensible.

3. That Grace, that ascertains the Effect, is not necessary to make it possible. The negation of the Decree of the Effect in some doth not make it impossible to be in them, as hath been before proved. The negation of the decree of Adam's Perseverance did not make it impossible.

4. There is no repugnancy that something be sufficient to an Effect, and yet never produce it. For if the Effect may not follow in one instance, it may possibly not follow in a thousand, or ten thousand instances of the same Reason. This holds undoubtedly in Effects produced in Free Agents, and to which their free concurrence is requisite; and that the Effect doth not follow, it comes not from any antecedent Necessity, or because something necessary to the producing therof was wanting.

17. Grace Sufficient is not altogether in vain, where the Effect follows not.

WIthout Sufficient Grace, there is not a Moral and adequate Power to a Good Act; and when it is given, the Good Act is fully possible, and thereunto God hath done his part to the full.

The aforesaid Doctrine of Sufficient Grace, is an incouragement and ingagement to all to stir up themselves to do their part in hope of good success.

That the Salvation of the Impenitent was not impossible for lack of something necessary to it, in way of Causation on Gods part, makes for the unexceptionable clearness of his Proceedings with them.

p. 4018. Grace more than meerly Necessary is not needless.

IT cannot be said that whatsoever is more than simply necessary to an Effect, is needless or superfluous. For God may delight, where he pleaseth, to facilitate the Effect, and to give not only what is enough, but more abundant, and therein glorifie his Wisdom and Goodness. And we are to pray not only for help of grace meerly necessary to the Good we are called unto, but for more abundant help, that we may do it more freely and perfectly.

19. In what manner of Operation Grace formally Effectual doth consist.

EFfectual Grace is a special Operation of God on the Soul, by Internal Influx, in conjunction with all sutable means, (wherewith the Infinite Divine Wisdom is furnished to every purpose) by which the Effect is ascertained. But what is the special manner of this Operation is not easily to define. God can work effectually in divers Ways, and by us incomprehensible.

I cannot say, that his Physical Predetermination, or Necessitating Premotion of the Will to a good act, and particularly to Conversion, cannot in any case be, nevertheless it need not be insisted on, because by a way of Moral Agency God can infallibly cause the Will to determine it self.

In this way of Moral Agency God can put forth an insuperable Efficacy of Divine Grace, so as therein to take away the Moral, though not the Physical Power to the contrary. Which to do is not against the Liberty of the Will, but makes it more perfect. For an indetermination of the Faculty to Will or not to Will, the Good that ought to be willed, is but its liberty in a state of tryal.

Moreover God can work effectually by such a degree or manner of Operation, as leaves in the Will a Moral Power to the contrary, or which leaves the Effect in part to the un determined Liberty of the Will. And in this manner he p. 41can certainly bring to pass mans Conversion. Who can say that God could not have infallibly effected Adam's Perseverance by such an Operation, as should leave the Effect in part to his Will, or that he did not in that manner effect the Perseverance of the Elect Angels before their Confirmation?

That a thing should be ascertained, to the Opposite whereof the Will of man will determine it self, is indeed a repugnancy. But it is no repugnancy that a thing should be ascertained, to the Opposite whereof the Will of man may determine it self.

20. Of congruous Vocation.

THat Divine Grace, which effects mans Conversion, not by a naturally necessitating Premotion, but by Moral Agency, may be conceived to ly ordinarily in a certain contemporation of the Divine Call and Free-will, which being put, the Effect follows infallibly. This is by some called congruous Vocation, in which there is a Divine gracious Influx upon the Faculty, and the powerful Motives of the Gospel presented to it, with all concurring sutable Providences, by which the Will is infallibly carried to the saving Effect, by a free and sweet Motion, without any proper Necessitation.

The Doctrine of congruous Grace is not to be rejected for the Jesuites sake, if it cannot otherwise be discovered to be erroneous. Nor am I hereby compell'd to rest upon their Notion of Scientia media; and whether it be any way satisfactory to their intendment, it is not necessary to be examined in this place.

Against the explication of Effectual Grace here given, if it be Objected, That the supposed Grace, which takes not effect, must be judged incongruous; it may be thus answered, that by congruous is meant that which is so thoroughly adapted to the Effect, that it will follow infallibly, though freely; but Grace, meerly sufficient, may be ordinarily not so throughly adapted to the Effect, being not in so high a degree p. 42or specialty of Convenience to such a particular Will; and yet it may not be simply incongruous, but so far congruous, as to be fully so much as is necessary and sufficient to produce the Effect, though it follow not.

21. Grace Effectual, and meerly Sufficient, are variously diversified.

THough in Effectual Grace God so operates, as that the Effect shall follow, yet it cannot be proved that there is always a difference, ex parte influxus divini, between that which effects, and that which effects not; It may lye in the different congruity of the Means and circumstantial Helps, and in the different receptivity of the person. And it is to be noted, That the said congruous Means, circumstantial Helps, and Receptivity of the Person, are all of Gods own Ordaining and Effecting.

By Receptivity here, I mean not the soft heart, opposite to the heart of Stone, which is the Effect of Grace effectual, and which is no other than Conversion, or the heart turning it self; but an antecedaneous disposition, which is also the Gift of God, and may be a considerable while before Conversion, or only in the instant immediately foregoing it: and it is a better disposedness to the using of Divine Helps both Internal and External.

22. Of Mens ordinary Preparedness for Grace Effectual.

I doubt not but Effectual Grace may take hold of a less prepared Subject, I mean less prepared even in the instant immediately before Conversion; also that it may work by less sutable means. Yet I believe, that as in the Works of Nature, so in the Works of Grace, God doth more ordinarily work upon the more prepared Subjects, and by the more congruous ways and means.

That Scripture, Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, expresly speaks of Salvation, and not of the first Conversion. And it p. 43doth not intend the excluding of Faith, Repentance, and Obedience in order to Salvation, but the Works of Legal Righteousness. If the first Conversion be comprehended in the Salvation there spoken of, yet it doth not intend the excluding of Necessary Preparedness, but it may intend to exclude the necessity of the Works of Natural Righteousness, and that kind of Vertue that is in meer Natural Men, and was found in many Heathens.

As for Paul's Conversion, it is an extraordinary Instance, and may not be urged against what is done in Gods ordinary way. Towards unprepared Souls, suddenly converted, there is an extraordinary Operation of God, both in respect of the Internal Impress on the Soul, and the extraordinary Outward Means. Moreover, none can disprove a more special preparedness in Paul or Manasse, or other most heinous Offenders, in some instant of time before the Saving Change.

Receptivity and Congruity for Grace doth not always-lye in mens fair carriage, or more orderly behaviour, or in being less notorious sinners. Our Saviour said that Publicans and Harlots should enter into the Kingdom of Heaven before Scribes and Pharisees, as having a greater aptness than they to close with Grace, not by reason of their greater sinfulness, but their Conviction and Humiliation occasioned by the review thereof.

23. How the Effect of Grace, left in part to undetermined Free-will, can be ascertained.

WHatsoever Contingency be in the Created Will, and uncertainty thereupon in the Created Intellect, with God there can be no Uncertainty, no nor Contingency, any otherwise than as it denotes Liberty.

To remove Uncertainty about Events from God, I conceive it is not necessary to hold either a naturally necessitating Premotion, or an insuperable Moral Operation upon Free Agents to all their Acts. All that I can say in this difficulty is, That God can and doth, in a way past our understanding, p. 44ascertain Events left in some part to mans Undetermined Liberty.

It is undeniably evident as concerning sin, that though God cannot be said to ascertain it, because he doth not decree nor effect it, yet he doth certainly foreknow it, though mans Will doth freely and contingently determine it self to it. Surely the Scantling of our narrow Apprehensions, and our manner of Knowledg, is no Rule or Standard whereby we may confidently determine of the Ways of his Foreknowledge, whose Understanding is Infinite, Eternal and Unchangeable.

It is most certain that God foreknew the Fall of Mankind, and of some Angels, which was contingent in it self, and from no Necessitating Cause, in respect of any Creature, or any Divine Decree or Operation. And if God hath the Foreknowledg of one Future Contingent, by the same Reason he hath the Foreknowledg of a World of them.

In this incomprehensible Divine Foreknowledg, and ascertaining of what is left to the undetermined Liberty of the Will, there is no repugnancy in Reason; nor do there follow from it any such Inconveniences in Gods Government, as do evidently follow either a necessitating or an insuperable Premotion of the Human Will to all its Acts.

24. Mans Will doth not that which is more and greater than what Divine Grace doth, when the Effect is in some part left to it.

THere is an Objection, which though somewhat curious, must be taken notice of. The Act of Repenting and Believing is something more and greater, than the Ability or Power to Repent and Believe, and is more conducing to Salvation. Now though the Power of Repenting and Believing be made the Effect of Grace, yet the Acts themselves are made the Effects of Mans Will, if they be left in part to the undetermined Liberty thereof. To this it is answered,

p. 451. Though the Acts of Repenting and Believing be more and greater, than to have Power to the said Acts; yet to give the whole Power, which is Gods part, is more and greater than both the Power, and the consequent Acts. Therefore, though in actual Repenting and Believing a man doth more to salvation than in having the Power; yet God in giving the Power, as a total Cause thereof, doth that which is more and greater in order to Salvation, than Man himself doth, who receives the Power, and acts according to it. The Glory and Praise of an Act is infinitely more to be ascribed to God, who as a total Cause gives the whole Power to do it, than to man that doth it. And so the glory of Mans Salvation, yea and of his Conversion, is infinitely more to be ascribed to God than to man.

2. In the present case, the actual willing to Repent and Believe, though it be of the Will formally, as its Act, yet it is of God effectively as his Work. And so in every good Act, though man be the subject of Willing and Doing, yet it is God that worketh in man to Will and to Do. I cannot comprehend what it is for God to work in us to will and to do, more than to be the total Cause of all that Power by which we will and do. And I do not understand any other immediate influence of God into the Act it self, than that which is into the Agent Power.

25. The Help of Divine Grace is inferr'd from the Law of Grace.

THe supposing of a matter to be our Duty, doth not infer that we may in our Faln state reasonably expect a Sufficient Help to perform it. It is our Duty to Keep Gods Law perfectly, but Sufficient Grace thereunto is not given. God may justly require of us, what he once gave us Power to do, after we gave sinfully lost that Power.

Yet when God hath made with men a Conditional Covenant of Grace, and hath required of them the acceptance of his Covenant, and the Performance of the Conditions, upon a Promise of the Benefits, let it be considered, whether it p. 46doth not thence follow, that it is agreeable to his Wisdom and Goodness, to vouchsafe them that Help which is necessary thereunto. By Necessary Help, I mean that which is immediately or mediately sufficient; that is to say, either immediately to per from the Conditions themselves, or to perform mediate Acts tending thereunto, upon performance whereof more Help comes, till it reach to an immediate Sufficiency.

Let it be considered, whether it be agreeable to the Mercy of God declared in the Covenant of Grace, to leave those, to whom he hath propounded it, under an impossibility of being saved by it; And whether the Gospel-offer be an Act of Grace, tending to Salvation, towards those that are utterly destitute of that necessary Divine Help, without which their Conversion and Salvation is morally impossible. An offer of Mercy upon Impossible Terms, one would think is no Mercy or no Offer.

If Grace necessary to the acceptance of the Gospel-Offer be utterly withholden, let it be considered, how the non-acceptance of that Offer can be a greater sin than the bare transgression of the Law of Works, and be called the Condemnation, or the great damning sin.

26. The Duty of improving the Help of Grace, proves the Sufficiency thereof.

IF God had not vouchsafed to Faln Man that Help that is necessary for his Recovery, he had indeed been inexcusable in his abiding in sin, as the Devils now are; but I cannot see how he had been inexcusable for the neglect of his Recovery, if he had been utterly destitute of that Necessary Help. But now Gods giving of outward Means and inward Helps of Grace, infers our Duty of improving them, and our inexcusableness in the neglect of them; and this seems to me necessarily to imply, that they are in themselves improvable, and that we have Power to improve them.

Every man is culpable in not fulfilling the whole Law, without the least breach thereof, because the unalterable p. 47Law of God, and the Power that was once given, but now lost, obligeth him to it: But no man is culpable for not improving the Help of Grace to that perfect fulfilling of the Law, because no man hath received a Help Sufficient thereunto.

An unconverted person is culpable in not turning to God, because the Law of God unalterably obligeth him to cease from sin: But he would not be culpable for non-improvement of Helps and Means if they be not Improvable, but utterly Insufficient thereunto. Not Improving evidently notes ones not doing not only what he should, but what he might do, and that he is wanting to himself, when nothing necessary is wanting. Nothing is Improvable beyond its Sufficiency; and Means in themselves Improvable, are not Improvable with respect to us, if we have no Power of Improving them.

If the case were such, that men shall be condemned for the Non-Improvement of any Helps external or internal, when they are destitute of a further Help, without which it is impossible that they should Improve them, any one would think that it were better for them to be without those Helps. And indeed how can they be truly called Helps or Means to those that are under a Moral Impossibility of Improving them to that intent whereunto they are said to be vouchsafed.

27. Of Gods Expostulation. Isa. 5. 4.

GOd in expostulating with his People, saith, What could I have done to my vineyard, more than I have done in it? this may be as well rendred, What should I have done, &c. or what had I to do more? This Expostulation is very congruous to the Covenant of Grace under which the Jews were. And it supposeth that they had Sufficient or Necessary Grace to do the Good they did not, and immediately sufficient to Acts tending to Conversion, and mediately sufficient to Conversion, and that they had Internal, as well as External Help; and that God did for them as much as was meet on his part, in reference to the said Covenant.

p. 4828. Of the different states of men in respect of Divine Help.

MAnifest Experience shews that all men have not Help immediately sufficient to Conversion and Salvation. For many are under a present Moral Impossibility of performing any Saving Acts, as Obdurate Sinners, and such as are ignorant of things absolutely Necessary to be known and done. Such may have had formerly more Help, which now they have sinned away. Nevertheless, I conceive that all, who have the use of Reason, may have Help immediately sufficient to intermediate Acts tending to Conversion, by the use whereof there may be advancement to further Help, and a nearer approach towards Salvation.

Though the meer Non-donation of more special and abundant Grace be arbitrary with God, yet the positive Denegation of further Necessary Grace is penal, and the Act of a Righteous Judg towards those who neglect what they have received, Isa. 6. 9. Matth. 13. 14. yet God may and not seldom doth remit that Penalty, and vouchsafe that further Help which was forfeited, according to the pleasure of his own Will.

Many, that are in a state of Judicial Hardness, are not destitute of Help Sufficient to many Acts materially good, and to avoid many sins, especially of the outward deed, which if they would then make use of, as they are able, and hold on therein, they might recover that greater Help that is withdrawn.

29. The most hopeful Way of receiving more Grace.

THough God, for the glory of his Free Grace and Rich Mercy, sometimes converts those who have more willfully and heinously opposed his Grace, yet the greater opposition doth not make Conversion more hopeful, but more difficult and less hopeful, though not desperate. So far we are hopeful, as we are yielding to God. The gradual progress p. 49of earnest Care and Industry in using the Grace received, is the very Way, and the only ordinary way, by which God effectually calls those who have attained to the use of Reason.

Even they, who are Converted, do before their Conversion in some degree resist the Spirit of God, and some of them more heinously, yet when God draws them by his Effectual Grace, they come freely with heart and Good-Will. And because there is a reluctancy in part, in the very time, or in the instant immediately before the Turning Act, made by the opposite Principle, Converts in turning do not only yield to God, but earnestly reach after him with a striving against the opposite Principle.

30. Incouragement to wait on Gods Grace in his Way.

COmmonly men are forward to venture great matters in the world upon hopeful, yet uncertain Issues. Therefore none should grudg to venture their care and pains in waiting on Gods Grace in his way. To do our uttermost in the use of Means for Conversion is manifestly our Duty, and we are sure to be no losers by it, which men are not sure of in their great Adventures and Undertakings for the things of this world. A mans continued making use of that Moral Power, which he hath towards Conversion, from one degree of Preparatory Grace to another, will at length terminate in Grace immediately sufficient, if he live. And I incline to believe that God will not by death cut off a person, that continues Indeavours, in some good measure answerable to his Help, to advance towards Conversion, before he becomes a Convert, though his Indeavours be mingled with some Defects.

31. Whether God hath promised Grace Effectual to those that use Grace received.

GOds Command to use Means for any End, contains an Incouragement to use the same in hope that it shall not be in vain. And if we be to use Means in hope towards p. 50God that it shall not be in vain, it is supposed to be not a groundless but a grounded Hope. And every grounded Hope rests upon some signification of Gods Will for the obtaining of the Thing hoped for.

If Gods Positive Denegation of further Grace be penal, why may not his conferring of further Grace be premial, according to a conditional Promise? Our performing of the Condition of such a promise depends primarily on Gods Preventing Grace, yet subordinately it may depend on our own well-disposedness, which is always the Effect of a former Preventing Grace.

The Indeavours of a man yet unconverted, which are not accepted of God immediately unto his Justification, may be accepted according to their degree; namely, unto the bestowing of Benefits tending to Conversion and Justification; and so may be the Condition of obtaining such Benefits.

It doth not derogate from the Honour of Divine Grace, nor tend to beget arrogance in men, that God should ordinarily give further Grace upon the good use of former Grace. For it is not the value and worth, but the congruity and meetness of what is done by man for the receiving of more Grace, that is here considered. And it is very congruous, that the acts of Divine Grace towards men should not be perfected at once, but by degrees, as men make use of the former degrees.

32. Equal help of Grace may have different Effects.

WHere equal Help of Grace is vouchsased to several Persons, it is possible that the good Act, for which it is given, may follow in one of them, and not in the other. And where equal Help is given to the same person at several times, it is possible that the good act may follow at one time, and not at another. Otherwise whensoever a good Act is done, a greater help, than that which is given when it is not done, is supposed necessary. And if greater Divine Help, than what is given, be causally necessary to all those injoyned Acts, which are not done, all sinful omissions p. 51would be ultimately resolved into Gods not giving what is necessary to the opposite Good Acts; which to admit, is, as I suppose, a great inconvenience.

From this supposition that the same Grace sometimes takes effect, and sometimes not, it doth not follow that the same Efficience is not the same. For as the term Efficience connotes the following act, it is not the same Efficience that doth and that doth not take effect. Yet it may be said the same Efficience, if the word be taken for the operation in se, and not respectively with connotation of the Effect.

33. Whether any be Converted by such Help of Grace, as leaves some Vnconverted.

THat there is Grace sufficient to Conversion which doth not effect it, hath been already argued. And that more Grace, than what is immediately sufficient, is not necessary to it, the very terms do make plain. And if it be not in the nature of the thing necessary, that more be given than what is immediately sufficient, who can prove that God doth always give more, where Conversion follows?

If in several Persons or People receiving Equal Grace unto common Good Acts, the Events have been different as to that kind of Good, I do not understand why in several Persons receiving Equal Grace to saving Good Acts, the Events may not be different as to that kind of Good. But indeed I judg, that in this case we are not so much concern'd to know what is done, as what may be done, and what would be done, if men were not wanting to themselves.

It may seem by our Saviours words, Mat. 11. 21. If the mighty works, which have been done in you, had been done in Tyre and Sidon, they would have repented long ago, &c. That some would certainly have been converted by that very Help of Grace, if it had been given them, which did not convert others, to whom it was given. His upbraiding the People to whom he spake, as more unyielding to God than others p. 52would have been, doth shew that an Equal Help of Grace would have converted others; I mean equal in it self; but whether it might be called equal respectively to their need, I confess I cannot say. For they might need a greater Help than others to prevail against their greater aversness. Yet this may be rationally hence inferred; That in some instances, by that Help of Grace, which is in it self Equal, some may be, and actually are converted, and not others, by reason of the unequal disposedness of the Persons.

Whether some be converted, and others not, by that Help of Grace, which is Equal not only in it self, but also respectively to the need of both, if we know not, there is no great need to know. But I think it is hard for any to shew cause why it cannot be so, and that it never is so. In this Case the undetermined Liberty of the Will sufficeth to make a diversity of the Cause to a diversity of the Effect in the several Persons, notwithstanding the same Disposedness, the same Object, the same Helps, the same Impediments, and all other Circumstances the same.

Howbeit, none are Converted, whose Conversion is not antecedently ascertained of God. For this, if any thing, must not be left to uncertainty. Here it is to be noted, that the non-ascertaining of an Event doth not render it impossible. And the non-ascertaining of Conversion doth imply no necessity of Non-Conversion, but that which is called necessitas consequentiae, or of Logical Inference, and imports only a Certainty, and no proper Necessity of the thing inferred.

God doth ascertain Conversion, by the vouchsafement of such Grace, as doth infallibly produce it, according to his Foreknowledg and Decree. Gods gracious Efficience, proceeding from an absolute Decree of the Success, is the formalis ratio of Effectual Grace.

34. In mans Conversion and in all Good God is always Chief, yea all in all.

GRace always takes effect according to the pleasure of the Divine Will. And mans Conversion to God, and p. 53Perseverance in Grace, and whatsoever good is done by the Creature, which way soever it be brought to pass, is to be referred not to the Created Will, as the origo or first rise thereof, but to the Decree of God ordaining, and his Providence disposing the whole traduction of a sinner from death to life. All Good is intirely the Gift of God, and mans Will doth it as wholly thereunto impower'd of God.

The undetermined Liberty of the Will, and the different success of equal Grace, is not derogatory to the interest of Divine Grace in all good acts. For though the Will be a Self-determining Principle, yet it is under the Soveraignty of God, who hath the Hearts and Ways of all men in his own hand, and can in innumerable ways, to us unknown, ascertain all Good Events that are Decreed by him.

35. Of St. Paul's Question, Who made thee to differ from another?

WHen one is converted and not another, if there be a specialty or inequality of Divine Help in any Kind vouchsafed to the Convert more than to the other, the Cause of the difference is clear and unquestionable, viz. that special or more abundant Help, whatsoever it be; but if the Help vouchsafed to both be altogether equal, it requires some disquisition to assign the Cause of the difference.

Here it is to be considered, that difference or dissimilitude is a Relation, and hath no other Cause than the Cause of its fundamentum, from which it ariseth by bare resultancy. In the present case, as there be two Subjects, there are two dissimilitudes, to each whereof there is its proper fundamentum. The Believer differs from the Unbeliever by believing, that is, his believing is the fundamentum of the dissimilitude on his part. Now of his believing God is the Chief Cause, and he himself is the Subordinate Cause, totally dependent on God; and consequently God is the Chief Cause, and he himself but the Subordinate Cause of the relation of dissimilitude on his side. The Unbeliever differs from the Believer p. 54by Unbelief, that is, unbelief is the fundamentum of the dissimilitude on his part. Now of his Unbelief he himself is the Chief Cause, and God is no Cause thereof at all; and consequently he himself is the Chief Cause of the relation of dissimilitude on his side, and God is no Cause thereof at all.

This Solution is not so curious as plain and evident. In this Case, God giving Equal Help to both, all that can be said by an Objector, is, That the difference on the Believers part comes not from Gods different help. But withall it is manifest that it comes from his Gracious Help, as the Chief Cause, upon which Mans Will the subordinate Cause is wholly dependent; and the praise of this difference must go accordingly.

In short, Mans Will is the subject of the difference on both sides; and on the Believer's side God is the Chief and man the Subordinate Cause: but on the Unbelievers side man is Chief, and God is no Cause at all of the difference.

As for the Apostles words, Who made thee to differ, they may be well thus expounded, who gave thee that by which thou differest? as he himself expounds it in the words following, what hast thou, that thou hast not received?

36. Special and more abundant Grace may be ordinarily vouchsafed to the Elect, and wherein it lies.

IT is probable that God gives from time to time a more special and abundant Help of Grace, for the more abundant securing of the Salvation of the Elect, though it be not necessary to make their Salvation possible, nor (for ought I know) to make it certain. I say this is probable. For who can absolutely determine of the manner and degree of the Operations of God? And who can say how much he must necessarily do, if he will ascertain an Effect? It sufficeth us to know that God doth effectually what he will have to be done, though we know not the way and manner of it.

And who can tell, whether this more special and abundant Help, here supposed to be probable, be given always in p. 55the same way, or in divers instances in divers ways? There may be in it (for ought we know) a specialty of Divine Impress on the Soul; and (for ought we know) the Divine Impress being equal with that on others, the specialty of the said Help may consist in more thoroughly congruous Means, and happily concurring Providences, Seasons, and Circumstances, all which depend on Gods wise disposal of all for the Salvation of his Elect according to his Eternal Purpose. Because we cannot trace the Almighty in the ways of his Infinite Power and Wisdom, we cannot find out wherein the special differencing Grace doth in various Instances consist.

27. In what respect there is always a specialty of Grace towards the Elect.

WHatsoever equality of Divine Help in respect of Internal Influence on the Soul, and the congruity of External Means, and all concurring Providences, may be imagined towards several persons, in some of whom the saving Effects follow, and in others not; nevertheless there is always a specialty of Grace towards the Elect, in respect of the Divine Decree, Gods gracious Purpose of the Saving Effect is comprehended under the term Grace. The Scripture mentions the Election of Grace, Rom. 11. 5. Gods purpose and grace, 2. Tim. 1. 9. And being predestinated according to the purpose of him, who worketh all things after the counsel of his own will, Eph. 1. 11.

Whomsoever God saves, he Eternally decreed to save them. For it is undeniable, that whatsoever God doth in Time, he Eternally purposed to do the same, and in the same order. Though the Decree of God, which never faileth, doth ascertain the Salvation of the Elect, yet the negation of the Decree (as hath been before shewed) is not the negation of any thing causally necessary to the Event, and doth not make the Salvation of others impossible, any more than the negation of his Prescience doth. And God hath not discouraged any, by telling them they are not Elect: but he hath put all men upon a fair Tryal in hope.

p. 5638. It becomes God to ascertain the Salvation of some, but not of all.

UPon the great performance of Christ in the Redemption of the World, that some should be saved is evidently congruous to the Divine Wisdom and Goodness; and thereupon that he hath Eternally Purposed the salvation of some, is as evident. He hath indeed Eternally Willed all the Good that comes to pass, and therefore more especially the Salvation of them that are saved. It is also evident, that according to that Purpose, he doth ascertain their Salvation by such an Operation of Grace towards them, as shall infallibly effect it, whatsoever degree of Free Agency under Divine Grace they themselves have about it.

From how absolute a Decree soever the salvation of the Elect doth proceed, yet it is effected no other way in those that have the use of Reason, than upon their performing the Conditions of the Covenant of Grace. Though the Perseverance of the Elect be absolutely decreed (I mean absolutely in the sense before given under the Head of Election) yet this Crowning Gift is received upon condition of their care and diligence, both to prevent their Falls and Backslidings, and when they have faln, or slidden back, to recover themselves.

But the Wisdom and Goodness of God doth not lead him to ascertain the Salvation of all. It sufficeth that his Goodness hath made all men Salvable; but it is very agreeble to his holy and wise Government of men in a state of tryal, that there should be various measures of the Gracious Helps and Means that he affords, and that there should be various Events and Issues thereof.

That few comparatively shall be Saved is Christs own assertion, and that it is so, it is not through any omission on Gods part, who hath amply provided for the Salvation p. 57of those, to whom the Gospel is published; and to the rest of the World the Justice of his Grace is not wanting. They have the Natural Revelation of Gods Reconcileableness to Sinners upon their Repentance and Conversion to him, which, if they were not wanting to themselves, might be improved to the obtaining of Supernatural Revelation, or at least such greater Helps as might be sufficient for them.

FINIS.

End of the text · John Corbet, Explication of the Decrees and Operations of God (1683)