The Holy Arbor, Chapter 6 · Section 10
X.
COnverſion is a change or mutation of a corrupt Minde, Life and Will, into a good, ſtirred up by the Holy Ghoſt through the Preaching of the Goſpel in the Choſen; on which enſue Good Works, or a life directed according to all the Commandments of God. This Converſion of a ſinner, is not the change of the Subſtance of a man, or of the Faculties of the Soul, but a renewing and reſtoring of that Purity and Holineſs which was loſt by Mans Fall, with the aboliſhment of that Natural Corruption that is in all the powers of the Soul. This is the work of God, and of him alone, who doth it not firſt in one part then in another; but the work, both for the beginning, continuance and accompliſhment, is in the whole man, and in every part at once, ſpecially in the Minde, Conſcience, Will and Affections: yet this Converſion is not wrought all at one inſtant, but in continuance of time, and that by certain meaſures and degrees, though in the very firſt act and degree of Converſion, the ſinner is both juſtified, adopted and incorporated into the Myſtical Body of Chriſt. Now we muſt know, That man willeth not his own Converſion of himſelf by Nature, either in whole or in part, but by Grace wholly and alone; becauſe of the want of that Original Righteouſneſs which was in man by Creation, as alſo now by reaſon of his proneneſs and inclination to that which is evil, and to nothing that is truly good, Gen. 8.21. Rom. 8.7. for all Natural Freewill of man in things Spiritual, is directly excluded, Phil. 2.13. yet mans Will hath a work in doing that which is good, not by Nature, but by Grace: for when God gives man power to will good things, then he can will them; and when he giveth him a power to do good, then he can do good, and he doth it; for though there be not in mans Converſion a Natural co-operation of his Will with Gods Spirit, yet is there a Supernatural co-operation by Grace, enabling man when he is to be converted, to will his Converſion, 1 Cor. 15.10. Thus we ſee that man willeth his Converſion in the act thereof, but yet it is God that worketh that will in him, it is not of himſelf, as the blaſphemous Idolaters affirm: which here offering it ſelf to our conſideration, may not be thought any great digreſſion to ſpeak a word or two thereof.
This liberty of the Will, is a Power, Right or Ability proper unto a reaſonable Nature, to will any thing, to chuſe or refuſe any object, repreſented unto it by the Underſtanding, and to move it ſelf by her own proper motion, without any conſtraint or violent compulſion from any external cauſe. Free-will before the Fall was a fitneſs or aptitude in man to chuſe good or evil; after the Fall, in man unregenerate a proneneſs onelyonly to chuſe evil; in the Regenerate a mixt aptitude partly to do good partly evil; in the Glorified to will good onelyonly. Now the ſtate of the principal Queſtion about Free-will, is this, Whether as man averted himſelf from God and corrupted himſelf, ſo on the other ſide he be able of his own ſtrength to return to God and to receive Grace offered by God, and to amend himſelf: And further, Whether the Will of man be the firſt and principal Cauſe why ſome are converted, others perſiſt in their ſins, as well of the converted as not converted, others are more, others leſs good or evil, ſome after one maner, ſome after another doing good or evil. Now the erroneous Adverſaries to this Queſtion anſwer it thus, That ſo much Grace is both given of God, and left by Nature to all men, that they are able to return unto God and obey him; Neither that we ought to ſeek any other cauſe before or above mans Will, for which others receive or retain, others refuſe or caſt away Divine Succor and Aid in a voiding Sin, and do after this or that maner order and inſtitute their Counſels and Actions.
Contrary to this Opinion do we learn out of the Sacred Scripture, That although by Nature ſo much of God and his Will be known to all, as may ſuffice for taking away all excuſe from them of ſin; and although it be manifeſt, That many Works morally good may be done even of the Unregenerate, and the Will doth freely in them make choyce either of good or evil, yet no work pleaſing to God can be undertaken or performed by any man, without Regeneration, and the eſpecial Grace of the Holy Spirit; Neither can more or leſs good be in any mans Counſels or Actions, then God of his free and purpoſed goodneſs doth cauſe in them; Neither any other way can the Will of any Creature be inclined, then whither it ſhall ſeem good to the Eternal and good Counſel of God: and yet all the actions of the created Will are wrought freely, whether they be good or bad. Now Free-will to outward good actions, without an inward Faith and Obedience, is not Free-will to good, for outward actions good in themſelves, are made evil by want of inward Faith and Obedience, which is onelyonly in the Regenerate; whoſe Wills are not taken away, but corrected, as which before would onelyonly that which is evil, will now that which is good, Eph. 2.10. which being inclined, moved and governed by Gods Spirit, will themſelves of their own accord, and are able to work do well and work well; that is, becauſe God worketh good things not onelyonly in them, but alſo by them, as joynt-workers with him, Phil. 1.6. and in them both the will and the deed even of his good pleaſure, Phil. 2.13.
To do any thing with free arbitrement and will, is to do any thing upon a foredeliberation according to the Will of God, ſometimes ſimply, and ſometimes in ſome reſpect onelyonly; yea, and againſt it alſo ſometimes in ſome reſpect, but never ſimply againſt it: for the liberty of working is not taken away in any creature, when God is ſaid ſo to rule and bend their Wills, that they be not inclined any other way then whither God will have them inclined, either ſimply or in ſome ſort. And there is no ſuch will of free working, as excludeth all action and working of the firſt Cauſe, guiding, inviting and bending the Creatures Wills whither it ſelf liſteth. The Wills of Angels and Men are ſo the cauſers of their actions, that nevertheleſs they are carried by the Secret Counſel of God, and his Power and Efficacy, which is every where preſent, to the chuſing or refuſing of any object; and that immediately by God, or mediately by Inſtruments, ſome good, ſome bad, as it ſeemeth good unto God to uſe; ſo that it is impoſſible for them to do any thing beſide the Eternal Decree and Counſel of God: therefore God is ſaid to be abſolutely, perfectly, and ſimply his own, and at his own Will, but man onelyonly voluntary and free in ſome reſpects.
The Will is able notwithſtanding not onelyonly to withſtand God moving it, but alſo of its own proper motion to aſſent and obey him, it ſelf exerciſing and moving her own actions; and yet this is to be underſtood of the actions of the Will, not of the new Qualities or Inclinations which it hath to obey God: for theſe the Will receiveth not by her own operation, but by the working of the Holy Ghoſt: And the Will of man withſtanding the Revealed Will of God, is yet guided by his Secret Will, and therefore reſiſting doth not reſiſt; for the Secret Decrees of Gods Will and Providence are ever ratified and performed in thoſe, even in thoſe who moſt of all withſtand Gods Commandments. Neither yet are there contrary Wills in God, for nothing is found in his Secret Purpoſes, which diſagreeth with his Nature revealed in his Word; and God openeth unto us in his Law what he approveth and liketh, and what agreeth with his Nature, and the order of his Minde: but he doth not promiſe or reveal how much Grace he will or purpoſeth to give to every one to obey his Commandments. And though God be chiefly the Mover of wicked Wills, yet is he not the Mover of the Wickedneſs of the Wills; for they diſagree from the Law, not as they are any way ordained by the Will of God, but as they are done by Men or Devils, by reaſon of this defect, that either they do not know the Will of God when they do them, or are not moved by the ſight or knowledge thereof to do it; that is, they do it not to that end that they may obey God who will ſo have it. For this Reaſon God cannot be the Author of the wickedneſs of the Will: Beſides, though now ſince the Corruption of our Nature by the Fall we have not Free-will to convert our ſelves, nor to turn unto God of our ſelves without the operation of his holy Spirit, yet our inclinations bent by his Spirit, the Will works freely, though God works by it as an Inſtrument, otherwiſe the Will were idle, which cannot be.
And albeit God was able to have wrought what he would without the Will, yet becauſe he will work by the Will, the working of the Will is not in vain; nor can God hence be ſaid to will the actions of ſinners, as they are ſins; but he wills them as they are Puniſhments of ſins, and the execution of his juſt Judgement. And we muſt know, That what liberty of Will we have to do good or to will it, is onelyonly but in part, viz. as we are regenerated by his holy Spirit; but not in whole and full, neither in that degree in which before the Fall we had it, and ſhall have in the life to come. And although the Unregenerate are able to will onelyonly thoſe things which are evil; yet they will them without conſtraint, even by their own proper and inward motion, and therefore freely: but the will and ability to do good Works is no more in their power, then the Creation: for the liberty which is in man now after the Fall, and not yet regenerated and recovered, is the very bondage of ſin: yet God had made man ſuch a one as was able to perform that Obedience which he requireth of him. Wherefore man by his own fault and folly loſing, and of his own accord caſting away this ability, God nevertheleſs hath not therefore loſt his Right to require Obedience from him.
Six things concur to conſtitute and make the liberty of the will; viz.
1. An Object, whether it be any end propoſed, which ſtill is conſidered as good, or the means whereby the end is attained.
2. The Minde knowing and underſtanding the Object.
3. The Will alike and equally apt to chuſe and refuſe the Object repreſented unto it.
4. The Will doing one of the two upon former deliberation.
5. The Will doing it of her ſelf, or having the cauſe and beginning of her motion, internal; this is to do by her own proper motion.
6. Not being conſtrained by any external Agent.
This Faculty or Power of the Soul is called Free, in reſpect of the will, for theſe Reaſons; viz.
1. The Will doth of her own accord follow the judgement of the Minde and Underſtanding.
2. Becauſe it is by Nature equally fit to receive or refuſe.
3. Becauſe it moveth her ſelf by its own proper motion.
4. In this Election or Rejection it ſuffereth no impediment or conſtraint of any external Agent.
There are four degrees of Free-will in Man, wch are diſtinguiſhed according to the diverſe ſtates and conditions of mans nature; viz.
1. In Man not fain, before ſin, when man had perfect liberty to continue good or to fall; and though moſt free, yet not ſo ſtrong but he might fall, God not aſſiſting him: which denial of Gods Grace was no cruelty, but a way to greater Mercy; nor any compulſion to make man fall, for he had Free-will to ſtand.
2. After the Fall, in man not Regenerate, in which ſtate it is a proneneſs in man to chuſe onelyonly evil; which evil neceſſity came from man voluntarily, and by his own will.
3. In Man Regenerated in this life, wherein the Will uſeth her liberty not onelyonly to do evil, as when the work is not done according to Gods Commandment, but partly to do evil, partly to do well, as when it does it as God hath commanded, his Spirit working by the will, giving him power to will what he commandeth and approveth.
4. In Man perfectly Regenerated after his Glorification; in this ſtate the will ſhall be onelyonly free to chuſe good, and not to chuſe evil; and this liberty is greater then the firſt before his Fall, becauſe this excludeth all poſſibility of falling, the other did not.
The diſterence between the liberty of Gods will and ours; viz.
1. God knoweth all things, of himſelf, perfectly and perpetually; but the Creatures know neither of themſelves, neither all things, neither the ſame at all times, but at ſuch or ſuch a time, and onelyonly ſo much as is revealed unto them.
2. In the VVill; the will of God is governed or moved, or depending of no other Cauſe but it ſelf, our wills are depending of him.
3. In the Underſtanding and the VVill: God determined all things which he will from everlaſting, and wills them unchangeable; we determine what we will in time, and many times change from that which we firſt determine.
In the Will are two things common both to Angels and Men with God; viz.
1. To do things upon deliberation and advice.
2. To will without coaction thoſe things which they have conſidered and thought of; that is, their will being by Nature fit to will the contrary, or diverſe from that which it doth will, or alſo to defer and forbear the action, doth encline to the other part of its own accord.
The uſe of the doctrine concerning the diverſities of liberty of the will in God and in Man, and of the diverſe degrees of the liberty of Mans Will; viz.
1. That this glory may be given to God, That he alone is the moſt free Agent, whoſe liberty and wiſdom dependeth on no other.
2. That we remember That they who wittingly and willingly ſin, or have caſt themſelves into a neceſſity of ſinning, are not at all excuſed; and ſo not God, but their own wills declining of their own accord from Gods Commandments, to be the true and onelyonly Cauſe of all their ſins.
3. That we may know God alone to be of himſelf and unchangeably good, and the Fountain of Goodneſs; but no creature to have more then God works and keeps in him.
4. That remembring what we are faln from, we may deplore our unthankfulneſs, and magnifie Gods Mercy in reſtoring us.
5. That knowing the naughtineſs of our diſpoſition, if God leave us to our ſelves, we may be humbled in his ſight, and crave his Aſſiſtance.
6. That knowing the liberty into which the Son of God reſtoreth us, we may the more deſire his Benefits, and be thankful unto him for them.
7. That knowing we alone are ſevered from them that periſh, we be not lifted up with a any conceit of worthineſs in our ſelves, but magnifie the free Bounty of God to us more then others.
8. That acknowledging the weakneſs and corruption that ſtill remain in the Regenerate, we may ſeek for Juſtification in Chriſt alone.
9. That knowing of our ſelves we are not able to withſtand Temptations, we may ardently and daily deſire to be preſerved and guided by God.
10. That underſtanding we are not preſerved againſt our wills but with our wills, we may wreſtle with Temptations, and endeavor to make our Calling and Election ſure, having received the Grace of Converſion: whereof we now again proceed in a word or two.
Converſion is twofold;
1. Paſſive, which is an action of God, whereby he converteth man being as yet unconverted: In this Man is but a ſubject to receive the impreſſion of Grace, and no Agent at all: for in the creating, ſetting and imprinting of Righteouſneſs in the heart, and Holineſs in the inward man, Will can do nothing.
2. Active, which is an action whereby man being once turned of God, turns himſelf, in all his thoughts, words and actions. This Converſion is onelyonly of Grace; for Grace is the Principal Agent, and Will but the Inſtrument of Grace; for being firſt turned by grace, we can then move and turn our ſelves: And thus there is a co-operation of Mans Will with Gods Grace. He that made thee without thee, will not ſave thee without thee.
In the Converſion of a Sinner there be three works viz.
1. The Holy Ghoſt; who is the principal Agent enlightning the Minde with true knowledge, ſoftning the Heart, and changing the Will from evil to good.
2. The VVord; which is the Inſtrument of the Holy Ghoſt: for now he worketh not by Revelation or ſpecial inſtinct, but ordinarily in and by the VVord.
3. Mans VVill; which though by Nature be evil, and dead unto Grace, yet being renewed by the Holy Ghoſt, in the very firſt act of Converſion moveth and ſtriveth to be turned. It is not like wax, onelyonly paſſive, but as fire, ſo ſoon as it is fire, doth burn; and ſo ſoon as it burneth, it is fire: So the VVill, though by Nature it move not, yet being renewed by Grace, it moveth; and ſo ſoon as it moveth, it is renewed.
There is a fivefold Grace beſtowed in the true Converſion of a ſinner; viz.
1. Preventing Grace, whereby God inſpireth into the Minde of the ſinner that is to be converted, good thoughts, a good purpoſe, and a deſire of ſupernatural Grace.
2. Preparing Grace, whereby it is given us to conſent unto God offering Grace, or whereby the Minde and VVill are prepared, that they may yield Aſſent and Obedience to the Holy Spirit.
3. VVorking Grace, whereby we are delivered from the Dominion of Sin, and are renewed in Minde, VVill and Affections, having received power to obey God.
4. Co-working Grace, whereby God conferreth and perfecteth the Grace of Renewing, being received: And without this Grace following, the firſt is unprofitable.
5. Perſevering Grace, whereby after that we have received the Grace of Renovation, we do alſo receive a will to perſevere and continue conſtantly in that good which we can do, even by this gift of Perſeverance.
The Object of Converſion is
1. Sin or Diſobedience, from whence we are converted.
2. Righteouſneſs or New-Obedience, whereunto we are converted.
The ſubject or matter of converſion; viz.
1. In the Minde and Underſtanding a right judgement concerning God, his VVill and VVorks.
2. In the VVill an earneſt and ready deſire, purpoſing to obey God in all his Commandments.
3. A good and reformed Affection.
Mans Converſion conſiſts of theſe two parts; viz.
1. In mortifying the Old Man; that is, to be truly and heartily ſorry that thou haſt offended God by thy ſins, and daily more and more to hate and eſchew them.
2. By quickning the New Man; that is, to live to God through Chriſt, and an earneſt and ready deſire to order thy life according to Gods will, and to do all good works.
The Cauſes of Converſion; viz.
1. The Principal Efficient Cauſe of Converſion is the Holy Ghoſt.
2. The Inſtrumental Cauſes or Means are firſt the Law, then the Goſpel; the next Inſtrumental Cauſe is Faith.
3. The Furthering Cauſes, are the Croſs and Chaſtiſements; as alſo Puniſhments, Benefits, Acts of Providence, and Examples of others.
4. The Formal Cauſe is the Converſion it ſelf, and the Properties thereof.
5. The chief Final Cauſe is Gods Glory; the next and ſubordinate end is our own good, and the Converſion of others. When thou art converted, confirm thy Brethren.
How the true Converſion of the godly differs from the falſe Repentance of the wicked:
1. In their Grief; the wicked are grieved onelyonly for the puniſhment enſuing, not for that they offend and diſpleaſe God; the godly are ſpecially grieved that God is offended.
2. In the Cauſe; the wicked repent by reaſon of a deſpair and diſtruſt, ſo that they more and more offend God; but the godly repent by reaſon of Faith, and a confidence they have of the Grace of God, and Reconciliation in the Mediator.
3. In the Effect; for in the wicked New-Obedience doth not follow Repentance, which always accompanieth the Repentance of the godly: ſo that the Repentance of the wicked is no true, no ſound, no ſaving Repentance.
The former part of Converſion is called Mortification, and that for theſe Reaſons; viz.
1. Becauſe as dead men cannot ſhew forth the actions of one that is living; ſo our Nature, the Corruption thereof being aboliſhed, doth no more in ſuch ſort ſhew forth, or exerciſe her evil actions: For Mortification is, by the grace and operation of the Spirit, a decay and periſhing of the deeds of the fleſh, which are evil Actions and carnal Affections.
2. Becauſe Mortification is not wrought without grief and lamenting; and for this cauſe Mortification is called a Crucifying, conſiſting in the ſubduing by a holy Diſcipline our inordinate luſts which rebel againſt God, and in a patient bearing of the Croſs of Chriſt.
The latter part of Converſion is called Quickning; viz.
1. Becauſe as a living man doth the actions of one that is living; ſo Quickning is a kindling of new Faculties and Qualities in us.
2. In reſpect of that joy which the converted have in God, which indeed is ſuch as words are not able to expreſs, nor any heart conceive, but his who hath it.
Quickning comprehendeth thoſe things which are contrary to Mortification:
1. A Knowledge of Gods Mercy, and the applying thereof in Chriſt.
2. A Joyfulneſs thence ariſing, for that God is pleaſed, and New-Obedience is begun.
3. An ardent or earneſt endeavor or purpoſe to ſin no more, ariſing from Thankfulneſs, and becauſe we rejoyce that we have God appeaſed or pacified towards us; a deſire alſo of Righteouſneſs, and of retaining Gods love and favor, being now converted from ſin: which next comes to be ſpoken of.