The Riches of Gods Love, Part 2 · Treatise · Type of argument 3 · Section 3
DISCOURSE. SECT. III.
1. THe Miniſtry of the Word and Sacraments is given alſo to the ſame end, and is in its owne proper nature and uſe an inſtrument of conveying the ſpirit of regeneration Suffrag. Brittaine p. 30. 31. Art: 2. Theſi. 5.to thoſe that enjoy it, and to all thoſe: I cannot have better proofes for this than thoſe that our Reverend Divines of Dort have gathered to my hands. Iſa. 59. 21. This is my Covenant with them (ſayth the Lord) my ſpirit which is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor ſeeds ſeed for ever. Hinc patet (ſay they) from theſe words it appears, that the Word and Spirit are joyned together in the Miniſtry of the Word, with an inſeperable bond by promiſe of God. Hence it is that the Miniſters of the New Teſtament are called Miniſters not of the letter but of the Spirit, not of the letter which kills, but of the Spirit which gives life: and the Miniſtry of the Goſpell is called foreign, in the ſame place; v. 8. the Miniſtry of the Spirit. 2 Cor. 3. 6, 8.Hence is the Goſpell called foreign grace bringing Salvation, Tit. 2. 11. and foreign The word of reconciliation. 2 Cor. 5. 19. To theſe let me adde 1 Pet. 1. 23. where the word is called the ſeed of the new birth, and 2 Cor. 5. 20. where Miniſters are called Embaſſadours for Chriſt, to beſeech men to be reconciled to God; and they are ſo called to ſhew that the Word preached, is by Gods appointment an inſtrument to make men new creatures, and that the matter of Miniſters errand is peace and reconciliation; and the proper fruit of it in Gods intent is not the obduration and deſtruction, but the converſion and ſalvation of men. The ſame men out of Ioh. 15. 22. (if I had not come and ſpoken to them, they ſhould not have had ſinne, but now they have no cloake for their ſinne) doe ſay it is evident, that Chriſt in his Preaching did adminiſter ſo much inward grace, as was ſufficient to convince thoſe that rejected the Goſpell of poſitive unbeliefe, and ſo to render them obnoxious to juſt puniſhment, and conſequently (ſay I) ſo much as ſufficed by their good huſbandry, to have converted and ſaved them. For that grace leaves none inexcuſable, which is unſufficient to convert them. I will conclude that which they ſay of this gratious intention of God in the Miniſtry of the Word, with that ſpeech of Proſper cited by them in the ſame place; non omnes vocari ad gratiam eos, quibus omnibus Proſp. ad cap: Gall: reſp. ad obiect: 4.Evangelium praedicatur, nonrecte dicitur; etiamſi ſint qui Evangelio non obaudiant. They that ſay, that all thoſe to whom the Goſpell is Preached (even thoſe that obay not the Goſpell) are not called to grace, they ſay an untruth. God looks for grapes (ſayth the text) Iſai. 5. 2. What doth this imply? but that it was Gods principall aime in the huſbandry which he beſtowed upon the Church of Iſraell, that it ſhould bring forth good fruit, though in the end it did not. How oft would I have gathered you, ſayth Chriſt to Jeruſalem, Math. 23. 37. and in John, 5. 34. Theſe things have I ſpoken to you that ye might be ſaved, but ye will not come unto me that ye might have life. v. 40. Intimating no leſſe than this that it was his full intent by his preaching to gather and to ſave thoſe very particular men that in the end were not gathered nor ſaved through their neglect or contempt of Chriſts Miniſtry,
TWISSE Conſideration.
NO queſtion but The word of God is the ſword of the ſpirit. Epheſ. 6. And the Law of the Lord is a perfect Law, converting the Soule, Pſal. 19. And it ſeemes to be delivered in oppoſition to the Book of the creatures, as if he had ſaid, though The Heavens declare the glory of God, and the firmament ſheweth his handy work, yet this is the peculiar prerogative of the Book of Gods word, and the Doctrine contained therein, that it converteth the ſoule: and upon this is grounded the great preferment of the Jews above the Gentiles, chiefely that unto them were committed the Oracles of God. Yet this Author is content to make no difference, between the uſe and end of the Book of Creatures, and the Book of Gods word; but profeſſeth the uſe and end of both, to be the very ſame. The paſſage alleadged out of the ſuffrages of the Brittain Divines, is moſt aliene from the preſent purpoſe: For the Theſis of theirs, proceedeth of the adminiſtration of grace by the word, not of regeneration, but of conviction of all ſuch, who believe not, and continue impenitent; that through their own fault, they periſh for neglecting or contemning the Goſpell. In Eccleſia ubi, juxta promiſſum hoc Evangelii, ſalus omnibus offertur, ea eſt adminiſtratio gratiae, quae ſufficit ad convincendos omnes impenitentes & incredulos, quod ſua culpa voluntaria, & vel neglectu, vel contemptu Evangelii perierint, & oblatum beneficium amiſerint. And in the explication of this Theſis, they propoſe two things to be cleared. 1. That ſome meaſure of grace is ordinarily adminiſtred in the Ministry of the Goſpell; aliquam menſuram gratiae ordinarie in Miniſterio Evangelii adminiſtrari: and for proofe hereof alone, they alleadge this paſſage out of Iſai. 59. ult. This is my covenant with them ſaith the Lord, My ſpirit which is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth: So that the word and ſpirit are joyned togeather alwaies; but not alwaies to regenerate; but either to regenerate and bring to obedience, or to convict of diſobedience.
And accordingly, The Miniſters of the New Teſtament, are called Miniſters not of the letter, but of the ſpirit: that is not of the Law; the Miniſtry whereof, is not the Miniſtry of the ſpirit, but yet this is rightly to be underſtood, to wit, of the ſpirit of adoption, for undoubtedly even the Miniſtry of the Law, is the Miniſtry of the Spirit alſo, but Rom. 8. 2 Cor. 3. 9.of the ſpirit of bondage, to hold men under feare: it is called the Miniſtry of condemnation, and the reaſon hereof I conceive to be, becauſe God doth not concurre with the Miniſtry of the Law, by the holy Spirit, to worke any man to the performance of the condition of the Law, which is exact and perfect obedience: but thus he doth concurre with the Miniſtry of the Goſpell, namely, by his ſpirit, to work men to the performance of the condition thereof, which is faith in Chriſt, and true repentance, therefore the letter, to wit of the Law, is called a killing letter; but the Goſpell is joyned with a quickning ſpirit, and therefore Piſcator conceives, that the Goſpell in this place is called by the name of the ſpirit. Soe then the Goſpell giveth life by the ſpirit which accompanyeth the Miniſtry thereof; but to whom? To all, as this Author ſuppoſeth? Nothing leſſe, the generall experience of the world doth manifeſt the untruth thereof. But this Author is ready to ſuppoſe (though not very forward to ſpeake out in this) that it would regenerate if men were not defective to them ſelves. So then man muſt firſt performe ſome worke on his part, and then the ſpirit of the Goſpell doth regenerate them: as much as to ſay the grace of regeneration, is diſpenſed by God according to ſome work of man, which in plain termes Pelagius durſt not profeſſe, but joyned with others to anathematize it in the Synod of Palaſtine. Yet this Doctrine is the very Helena wherewith the Arminians are enamored. Now the Apoſtle profeſſeth in plaine termes of himſelfe and his fellow-labourers, we are unto God the ſweet ſavour of Chriſt in them that are ſaved, and in them which periſh; to the one we are the ſavour of death unto death and to the other a ſavour of life unto life. 2 Cor. 2. 15, 16.So then it is foreign Tit. 2. 11. and foreign the word of reconciliation. 2 Cor. 5. 19. And the ſeed of the new birth. 1 Pet. 1. 23. As where by God regenerates man; according to that of Saint Iames, of his owne will hath he begotten us by the word of truth, Iam. 1. 18. Not whereby man doth regenerate himſelfe according to the Arminian tenet, whoſe doctrine it is, that God workes in us foreign velle credere and reſipiſcere modò velimus. Now as God hath mercy on wom he will in converting his heart unto obedience, of faith and repentance, Rom. 9. 18. and 11. 30. So God regenerates whom he will. So that we all grant that Gods word is by Gods appointment an inſtrument to make men new creatures. But whom? Not all indifferently, but the elect of God called the ſheepe of Chriſt; Iohn 10. 16. Other ſheepe have I which are not of this fold, them alſo muſt I bring and they ſhall heare my voyce. Marke I pray, who they are that ſhall heare Chriſts voyce, to wit, Chriſts ſheepe, called alſo Chriſts people. Acts. 18. 9, 10. Then ſaid the Lord to Paul by night in a viſion feare not but ſpeake and hold not thy peace, for I am with thee and no man ſhall lay hands on thee to hurt thee, for I have much people in this Citty. Paul knew not who theſe were, yet for their ſakes being thus encouraged, he would goe on to Preach, and to become all things to all men, that he might ſave ſome. 1 Cor. 6. 22. And who were theſe ſome, but the elect, as elſewhere he ſignifies, ſaying, I endure all 2 Tim. 2. 10.things for the elects ſake, called alſo the children of God. Ioh. 11. 51, 52. This he ſpake not of himſelfe, but being High-Prieſt that ſame yeare, he Propheſyed that Jeſus ſhould dye for that Nation, and not for that Nation only, but that he ſhould gather together in one, the children of God which were ſcattererd. This gathering was to be performed by the word the inſtrument, by Gods appoyntment, to make men new creatures: but upon whom ſhould it worke effectually? The Text plainly calleth them, and ſetts them forth unto us, by the name of Gods children. The ſame men (ſaith this Author) that is, our Brittaine Divines at the Synod of Dort, doe ſay out of Iohn. 15. 22. (If I had not come and ſpoken to them, they ſhould not have had ſinne, but now they have no cloake for their ſinne) it is evident that Chriſt in his Preaching did adminiſter ſo much inward grace as was ſufficient to convince thoſe that rejected the Goſpell of poſitive unbeliefe, and ſo to render them obnoxious to juſt puniſhment; Now hence this Author frames this inference, And conſequently (I ſay) ſo much as ſufficed by their good husbandry, to have converted & ſaved them; For that grace leaves none unexcuſable which is inſufficient to convert them. Now to this I anſwer, If our Divines had acknowledged any ſuch conſequence to be juſt, they had a faire calling to make profeſſion of it at that time. But conſider we the reſt of their Theſis delivered in the ſame place. The firſt is this, Ex ſpeciali amore & intentione tum Dei patris tum Chiſti, mortuus eſt Chriſtus pro electis, ut illis remiffionem peccatorum & ſalutem aeternam reipſa obtineret, & infallibiliter conferret. It was of the intention and ſpeciall love of God the Father and God the Sonne, that Chriſt ſhould dye for the elect, effectually to procure for them, and infallibly to conferre on them pardon of ſinne, and ſalvation. The ſecond is this, Ex hoc eodem amore per & propter meritum & interceſſionem Chriſti dantur iiſdem electis fides, & perſeverantia, caetera que omnia per quae conditio foederis impletur, & beneficium promiſſum, id eſt, vita aeterna infallibiliter obtinetur: out of the ſame love through and for Chriſt are given, to the ſame elect, faith and perſeverance, and all other things, whereby the condition of the covenant is fulfilled. The third is this, Deus lapſi generis humani miſereatus, miſit filium ſuum qui ſeipſum dedit pretium redemptionis pro peccatis totius mundi; God having compaſſion on mankind fallen, ſent his Sonne who gave himſelfe, a price of redemption for the ſinnes of the whole World: this I underſtand of the ſufficiency of the price given, whereby it comes to paſſe, that Chriſt is remedium univerſo generi humano applicabile: as I have received from the mouth of one of thoſe, and a principall one, in ſuch ſort, that if all the World ſhould believe, all the World ſhould be ſaved: now marke I pray, how they carry themſelves in the explication of this Theſis, and what difference they put betweene Chriſts dying for the elect, and his dying for others. Sic ergo pro omnibus mortuus eſt ut omnes & ſinguli mediante fide poſſint virtute foreign hujus remiſſionem peceatorum & vitam aeternam conſequi: Sic pro electis eſt mortuus ut ex merito mortis ejus ſecundum aeternū Dei beneplacitum ſpecialiter illis deſtinato & fidem infallibiliter obtineant & vitam aeternā. So Chriſt died for all that all & every one by faith intervening, may by vertue of this redemption, obtaine pardon of ſinne, and ſalvation; the meaning whereof is this, that every one may obtaine remiſſion of ſinne and ſalvation in caſe he doth believe, not that they have power to believe; For they profeſſe immediatly before, that whereas God hath ordained that after the acceptation of Chriſts ſacrifice, remiſſion of ſinne and ſalvation, ſhall be conferred on none, but ſuch as believe on the redeemer, here the ſecret decree of election openeth it ſelfe, when the price which was paid for all (marke the explication hereof in the words following) and which unto all believers ſhall redound, certainly to eternall ſalvation, yet it doth not profit all, becauſe it is not given to all to fulfill the condition of this covenant; as much as to ſay, becauſe faith is not given to all. The fourth Theſis. In hoc merito mortis Chriſti fundatur Mark. 16. 16.univerſale promiſſum Evangelicum juxta quod omnes in Chriſtum credentes remiſſionem peccatorum & vitam aeternam conſequantur. In this merit of Chriſt, is founded that univerſall promiſe of the Goſpell, according whereto all that believe in Chriſt ſhall obtaine pardon of ſinne, and everlaſting life. The fifth Theſis, Is that which this Author inſiſts upon, but prepoſterouſly applyed by him; the Theſis runs thus, In Eccleſia ubi juxta promiſſum hoc ſalus omnibus effertur, ea eſt adminiſtratio gratiae quae ſufficit ad convincendos omnes impoenitentes & incredulos, quod ſuâ culpa voluntaria & neglectu vel contemptu Evangelii perierint. Take the laſt Theſis in the laſt place. Non obſtante hoc pacto univerſali de ſalvandis credentibus, Deus nulle pacto aut promiſſo tenetur Evangelium aut gratiam ſalutiferam omnibus & ſingulis communicare. Notwithſtanding this generall covenant of ſaving believers, God is not tied by any covenant or promiſe to communicate the Goſpell and ſaving grace to all and every one. And that he beſtowes it on ſome, paſſing by others, it is of divine mercy and liberty. But let us examine the ſobriety of the conſequence, which this Author makes: namely, that if the grace adminiſtred in the Goſpell, be ſufficient to convict them who reſiſt it of poſitive unbeliefe, then it is ſufficient alſo by their good Husbandry to convert them. Marke I pray the nature of grace here ſhaped thus, ſufficient by their good Husbandry (to wit, by the good Husbandry of the hearers) to convert them. Now wherein doth this converſion conſiſt? Surely in believing, for of unbeliefe they are convicted by the Goſpell, as many as contemne or neglect it: and hence he inferres, that it was ſufficient to convert them, which muſt be by the Antitheſis, to bring them to faith, provided that they (that is the hearers) play the good husbands in the uſing of it; But what is it to play the good husbands? Theſe and ſuch like Phraſiologies, are the uſuall ſculking courſes of the Arminians, like the inke which the Fiſh Saepia caſts forth, that ſhe may thereby the better hide her ſelfe, and eſcape from the hands of the Fiſher. But certainly it muſt be ſome worke or other to be performed by the hearer, whereby he ſhall be brought to faith: therefore I ſay, it is either the worke of Faith it ſelfe, or ſome other worke preceding it: not of faith it ſelfe, for faith it ſelfe, cannot in reaſon be ſaid to be a worke, whereby a man is brought to faith. Secondly, herehence it followeth, that Mans good husbandry, being here diſtinguiſhed from the worke of Faith it ſelfe, the act of Faith is hereby made the work of mans will, not of Gods grace: if ſome work preceding faith, whereupon faith is wrought by grace, it followeth that the grace of faith, is given according to mans works: this is the foule iſſue of their tenet, making faith either not at all the worke of God, or if wrought by God, to be wrought according to mans worke. And thus they ſhape the grace of God, conferring faith, not only towards Reprobates, but alſo towards the elect. Now obſerve I beſeech you, how our Brittaine Divines doe purpoſely reject this Doctrine in the Synod of Dort art. 3. in their third Theſis, of thoſe which are rejected by them. The Theſis which they reject is, poſitis omnibus gratiae operationibus quibus Deus ad efficiendam hanc converſionem utitur, voluntatem hominis relinqui in aequilibrio: velitne credere vel non credere convertete ſe ad Deum vel non convertere. All the operations of grace ſuppoſed, the will of man is left in an even ballance, whether he will believe or no, whether he will convert himſelfe to God or no: this is the very opinion of this Author, againſt which our worthy Divines diſpute there in this manner. If this were ſo, then it would follow that God by his grace, is not the principall cauſe of mans believing and converſion, but man by his free will rather: For in this caſe God ſhall not predominantly worke mans converſion, but upon condition only, to wit, in caſe the will firſt move it ſelfe whereby the leſſe worke is given to God, and the greater worke to man, to wit in mans converſion. 2. Herehence it will follow that God gives no more grace to the Elect than to the Reprobate, and that the elect are not bound to be more thankefull to God than the non-elect, becauſe the worke of God in both is no other than to place the will in an even ballance. 3. The grace of converſion is given with an intention that it ſhall prove effectuall and to move, nay rather to bring man to the producing of the act of faith, in ſuch ſort, as it cannot be made in vaine; Haec gratia a nullo duro corde reſpuitur ideo quippe tribuitur ut cordis duritia primitus auferatur.
And ſeeing the good Husbandry of mans conſiſts in obedience to the Goſpell it appears hereby, that the grace they ſpeake of is no other than the Goſpell, exhorting to repentance, and this we confeſſe is ſufficient in a certain kind, to wit, in the kind of inſtruction and exhortation: and is not this ſufficient to convict of unbeliefe as many as wilfully reſiſt it, and ſuch is the condition of all in hearing the Goſpell, to whom God gives not the grace of converſion, for as Saint Auſtin Ep. 89.ſaith, Libertas ſine gratiâ non eſt libertas ſed contumacia, and no other impotency of beliefe doe we aſcribe to a naturall man, but ſuch as conſiſts in contumacy, which is meerely a fault and corruption of the will, not the defect of any naturall power: and therefore as I ſaid, the impotemcy of converting to God by faith and repentance, is impotency morall, conſiſting meerely in the corruption of the will; and there is no queſtion but every man hath as much power to believe as Simon Magus, of whom it is ſaid that he believed. Fides in voluntate eſt (ſaith Auſtin) & credimus quando volumus, but the will of man is ſo corrupt, that without ſpeciall preparation by Gods grace, it is rather wilfully ſet to walke in the waies of fleſh and bloud, than obſequious to that which is good: we make no queſtion but that as Proſper ſaith, every one that heareth the Goſpell, is thereby called unto grace, even to obtaine pardon of ſinne and ſalvation upon his faith in Chriſt and is called upon alſo to believe: but withall we ſay with our Brittaine Divines, Art. 3. De Converſione Theſi 1a. In the explication thereof, that God gives his elect not only poſſe credere ſi velint (which in Auſtins opinion lib. 1. de gen. contra Manic. cap. 3. and de praedeſt. Sanct. cap. 5. is common to all,) but velle credere, nay they ſpare not to profeſſe that if God ſhould worke in us only poſſe credere, poſſe convertere, and leave the act of believing and converting to mans free will, we ſhould all doe as Adam did; and fall from God through our free will, and never bring this poſſibility into act; take their own words. Quod ſi vires quaſdam infundendo daret Deus tantum poſſe credere, poſſe convertere, ipſum interim actum committeret libero hominum arbitrio, certe quod primus parens fecit faceremus omnes: libero arbitrio a Deo deficeremus nec poſſibilitatem hanc in actum perduceremus. Haec ita que eximia eſt illa ſpecialis gratia qua non modo poſſunt credere ſi velint, ſed & volunt cum poſſunt. Phil. 3. 13. Dat Deus nobis & velle & perficere. As for that which he diſcourſeth of Gods principall aime, that the Church of Iſraell ſhould bring forth good fruit: let us ſpeake plainly, and not cheat our ſelves firſt, and then become impoſtors unto others: was it that which God did principally intend? Gods intentions are his decrees, now if God did decree they ſhould bring forth fruit de facto, who hath reſiſted his will? Nay take their own rules according to their doctrine of Scientia media. Why did God give them only ſuch a grace to move them unto fruitfulnes, which he foreſaw they would reſiſt? And refuſe to give ſuch grace, as he foreſaw would not be reſiſted, and that without all prejudice to their wills? Let thē anſwer unto this, for that God in the ſtorehouſe of his wiſdome hath ſuch courſes as being uſed, he foreſeeth infalliby that any ſin will be hindred, Arminius acknowledgeth, as I have oftē alleadged him. But we may ſafely ſay, 1. That God intended it ſhould be their duty to bring forth fruit. 2. If he did farther intend that the Church of Iſrael ſhould de facto bring forth fruit, this he did bring to paſſe alſo: but withall let us conſider what the Apoſtle teacheth us, and take that along with us alſo, namely, that all are not Iſrael, that are of Iſrael; and ſo in his elect he effecteth this. 3. I doubt not but this is pronounced chiefely for the elects ſake, and though they are not as yet ſo fruitfull as they ſhould be, yet I nothing doubt, but this paſſionate expoſtulation, was a means to turne them to the Lord, that is, ſome of them: For God calls them not all at once, but ſome at one houre of the day, ſome at another. 4. It might be a means to bring others alſo, though not to true converſion, yet ad exteriorem vitae emendationem. As for that of our Saviour over Jeruſalem Math. 23. 37. That is of another condition in two reſpects. Jeruſalem neither ſaw his teares, nor heard his bemoaning of it; but we heare of it, and read it in his word, and it is equally effectuall with the elect of God, and others alſo; as the expoſtulation we read Iſai. 5. Secondly our Saviour was a man as well as God, and though the Sonne of God, yet made under the Law, and accordingly as much bound to deſire and endeavour the ſalvation of all amongſt whom he was ſent, as any Prophet, or Apoſtle, or Miniſter of Gods word. That in the 5. Ioh. 34. Theſe things have I ſpoken unto you, that ye might be ſaved; What is the meaning thereof but this. Theſe things have I ſpoken unto you, exhorting you to believe, that ye might be ſaved; according to that v. 24. He that heareth me, and believeth him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but hath paſſed from death to life: and by the words following, in the words alleadged by him it appears, that there is no other intention of ſalvation meant, than in caſe they believe: But ye will not come unto me that ye might have life, v. 40. And as before I ſaid, Chriſt being made under the Law, was bound, as well as we are, to deſire the ſalvation of his Brethren, that is to deſire and labour the converſion of thoſe to whom he was ſent, that ſo they might be ſaved.