Gods Love to Man and Mans Duty Towards God, Part 2 · Section 8

Gods Love to Man and Mans Duty Towards God · Part 2 · Section 8

p. 148Joh. 6.44.

No man can come to me, except, &c.

Sect. 8. PROP. VIII. Though we are to perform the condition of th… Covenant of Grace, yet we ſhould never perform it of our ſelves, without the help o… ſpecial Grace.

THis appears,

1. From the conſideration of mans natur… condition: what we all are without Grace. Nat… rally we are without ſtrength, Rom. 5.6. under th… power of Satan, Luk. 11.21, 22. blinded and le… by him, 2 Cor. 4.4. Eph. 2.2. unable to diſce… ſpiritual things aright, 1 Cor. 2.14. Our minds a… p. 149wills at enmity againſt God, ſo ill diſpoſed, that they cannot ſubject to, cannot but rebel againſt the Law of God, Rom. 8.7. and we all found dead in treſpaſſes and ſins, Eph. 2.1, 5. Col. 2.13.

Hillary wrote to St. Auguſtine of many in France, who thought, In naturâ licèt vitiatâ, reſiduam eſſe talem facultatem, quae ſuo conatu poſſit medicum quaerere, i.e. incipere. A likely thing, that dead ſouls ſhould ſeek to the Phyſitian of themſelves; or that they ſhould come upon a bare external call. Suadela non ſufficit, ſed opus eſt medelâ. They have too ſlight thoughts of the corruption of mans nature, who ſee not ſpecial grace of abſolute neceſſity to converſion. That corruption which hath depraved all a mans faculties, which renders man an enemy to God, and his own ſouls trueſt good, where this ill conſtitution of ſoul is become natural, it muſt needs be a mighty work indeed to ſubdue this corruption, to turn the ſoul from darkneſs to light, and from the power of Satan unto God.

2. From the Scripture expreſſions uſed, to ſet forth the firſt inward diſcriminating grace, that without which there is no believing, no repenting, or obeying aright.

The Father's drawing, Joh. 6.44. No man can come to me, except the Father draw him: and I will raiſe him up at the laſt day. Hereupon ſays our Ameſius. It would ſeem to be of no leſs power this drawing men to Chriſt, In Coron. Art. 4. c. 8. Sect. 5. (mihi) p. 252.than raiſing them from the dead: otherwiſe Chriſt ſhould attribute the leſſer work to his Father, and the greater to himſelf. Sure it is, the Fathers drawing muſt denote ſome inward efficacious work, not meer Moral ſuaſion. p. 150For all that are drawn of the Father (in th… ſenſe of this Text) they come to Chriſt, (ſee ver. 45.) but all that have morall ſuaſion do not come. Thoſe carnal Jews, Chriſt was preaching unto there, ha… moral ſuaſion; yet did not come, not being draw… of the Father. And is it not as plain, that the Fathers drawing determineth mans will, is not determined by it? Otherwiſe he ſhould not ſo properly be ſaid to draw men, as to be drawn: he ſhould not lead, but follow.

It is giving a new heart, Ezek. 36.26. Does Go… give a new heart to all? Surely no. Therefore thi… intended ſomething more, than any common help afforded to all. All have not a new heart given them. If no more were included in it, than moral ſuaſion then Miniſters might be ſaid to give men a new heart, when they perſwade them to get their hearts renewed. But that an inward efficacious heart-changing work is intended in that expreſſion may appear from Deut. 29.2. Yet the Lord hath not given you an heart to perceive] when as he had given them (beſides their natural faculties) his word, miracles, abundance of means, fitted to work on them objectively, morally. And certainly Gods putting his Law in our inward parts, and writing it in our hearts, Ezek. 36.27. is more than bare revealing it, more than offering it to our underſtanding.

Beſides the illumination of the underſtanding, it muſt needs include a renewing of the will. And there is no obeying God aright, till he give us this heart to obey. No believing in Chriſt, till the Lord give us an heart to believe.

Thus Faith is the gift of God. Miniſters may preach the neceſſity of faith, may perſwade to it, but cannot give it.

p. 151It is Gods taking away the heart of ſtone, and giving an heart of fleſh, Ezek. 36.26. The ſtony heart of man would never yield of it ſelf, or relent of it ſelf.

It is called regeneration, Joh. 3.3. A being born again, born from above, born of God. And no believing till we are born of God, Joh. 1. v. 12, 13. We muſt be ſpiritually alive otherwiſe we cannot act ſpiritually. No believing without regeneration, therefore no believing without ſpecial grace. Will any ſay, that regeneration is no more than moral ſuaſion? or that it is common to all? Is this their gratia ſufficiens, which they would have given to all? Then if all have regeneration, if all are born of God, it follows, all are the children of God, and all are believers; for ſo are all that are born of God. Methinks this i… plain, All are not born of God; but it is of his ſpecial grace that any are thus born again. Yet no believing without being born of God: and ſo no believing without ſpecial grace.

Not that we are to ſuppoſe any intervall, or diſtance of time betwixt the Act of Gods Grace, irradiating the underſtanding, and renewing, rectifying the will, and the enlightned and rectified mind and wills act of cloſing with Chriſt: but that Gods Act is firſt in order. His drawing in order of nature before mans coming.

Again, It is foreign, and, foreign, Eph. 1.19. … exceeding greatneſs of his power, the ener… … the might of his power, which he puts forth, …enabling ſouls to believe. Now were it not nee…leſs, that he ſhould put forth this extraordinary, … natural p. 152power, if men could believe of them ſelves, without any ſpecial grace, or help from him?

So it is called a new creation, quickning or reſurrection from the dead, Anaſt. Sinait. d. rect. fid. dog. l. 1.Eph. 2.5, … Neque enim ab alio aliquo potes recr… ari, praeterquam ab eo qui initio te creavit. To create, quicken, raiſe from the dead, theſe are ſpecial works of divine almighty power.

3. To ſome, which implies, that they have it not of themſelves: but muſt have it from Him. Promiſit enim quod ipſe facturus fuerat, non quod homines; quia etſi faciant homines bona, ipſe facit, ut illi faciant quae praecepit; non illt faciunt ut pſe faciat, quod promiſit, Aug.From the promiſe God hath made of giving Grace. When the Lord promiſeth to circumciſe their heart, to love him, Deu… 30.6. doth not this imply that a natural uncircumciſed heart cannot love him (the uncircumciſed heart cannot love God, as the uncircumciſed ear cannot hearken to him, Jer. 6.10.) And that no man can circumciſe his own heart, no… can any creature ſo prepare, and diſpoſe the heart o… another to love God? But that this muſt be the work of the Lord God. [The Lord thy God will circumciſe thine heart, &c.] So Ezek. 36.26. I will take away the ſtony heart out of your fleſh. The Lord needed not to have made ſuch promiſes, if ſinne… could do the work of themſelves.

4 If men may believe, and repent of themſelves, Fruſtra…n. & ſtultè ab alio petimus, q…od vel jam habemus, vel quod ſic in noſtra poſitum eſt poteſtate, ut ab alio dannum, ſeu faciendum non expecte mus. D. Ward. (Grat. Diſerim.) p. 343.without the ſpecial help of Divine grace then what need they to pray to God for Grace what need they pray for that, which is in their p. 153own power already? As S. Auguſt. noteth of the Pelagians, Destruunt etiam orationes quas facit Eccleſia, ſive pro infidelibus, & doctrinae Dei reſiſtentibus, ut convertantur ad Deum: ſive pro fidelibus, &c. de haereſ. c. 88.

I cannot underſtand how they can heartily pray for grace for themſelves or others, that aſſert the liberty of mans will, in oppoſition to the ſpecial determining grace of God. How ſhall they pray to the Lord to turn them, (as Jer. 31.18.) to change their hearts, to order their ſteps in his word, to encline their hearts to keep his Laws, who hold that all God does is to ſet mans will in aequilibrio, in an equal poize, not that he ever determineth mans will ſo by his grace, but leaveth it free to determine it ſelf?

And if we muſt hold, that God giveth to all men that are alike in their carriage, like grace, in common; not to one more, to another leſs; then how can I pray or hope, that he ſhould do that for me, which he will not do for every one in the world, of the like condition and capacity with me? Yea, why ſhould men pray at all? If this be the inflexible rule of his dealings with the children of men, there would ſeem to be no more ground for prayer here, than that we ſhould pray that the ordinances of heaven, and Gods Covenant with day and night might continue to the end of the world, that ſun and moon might ſtill keep their courſe, or on the other hand pray for an alteration of the moſt ſettled courſe of nature.

Thus all our prayers for grace ſhould ſignifie no more, than ſuch a declaration as this, Lord, thou haſt given man freedom of will to chooſe, or refuſe p. 154life and happineſs, and ſuch means and m… tives thou haſt vouchſafed and given, the bett… to direct him in his choice. Now this is all that or any one can expect at thy hands, that th… wouldſt aſſiſt my natural faculties in that genera… way, as thou doſt aſſiſt the faculties of all me… notwithſtanding which general help there is n… one of many, but chooſeth death and miſery befo… everlaſting life and happineſs; yet I crave … more, and look for no more, but that comm… help thou wouldſt not deny to any one in … circumſtances, and let it be left to my own will, … take what courſe it pleaſeth. Now is this to pr… for converting grace, or rather is it not to declar… we have no need of it, or no ground to pray for in yet, This is the Reſult of that opinion, which ſe… up the Liberty of mans will, or power of nat… againſt the ſpecial grace of God; which wheth… it be not very horrid, let thoſe that know wh… prayer is, and what their own hearts are, how co… rupt and ill inclined, and that know what grace … conſider ſeriouſly of it, take advice, and ſpeak the… minds.

5. Take away ſpecial Grace, deny that, an… you muſt ſay, believers are no way bound to prai… God in ſpecial, above other men. How are the… obliged to praiſe God above others, for whom … does no more, than he doth for others? But does n… this ſound very harſhly, that they that believe, a… are ſaved, are no more beholden to the Grace… God, than ſuch are, who reject Chriſt and the Go… pel, and ſo dye and periſh? yet ſo it muſt be, God give but the ſame help to thoſe, which the… p. 155other had. **Nec dici poteſt Petrum ideo accepiſſe majus beneficium quam Judas, quod habeat gratiam adjuvantem per modum concurſus, quam Judas non habet. Nam praeterquam quod Petrus ſua acceptatione ſeſe a Juda antecedenter diſcrevit ad gratiae adjuvantis cooperationem; haec ipſa gratia adjuvans aeque parata eſt ex eorum hypotheſi Judae atque Petro, ac proinde hac ex parte aequale eſt beneficium cum ex aequo utriſque paretur, & offeratur, Dr. Ward [Grat. Diſcrim.] p. 328, 329.Yea, for as much as many that are now amned did once enjoy more …f the means of ſalvation, …ore common helps, more …f that they call ſufficient …race, than ſome that are …ved; if there be not ſome …ecial grace vouchſafed to …eſe, which the other had …ot, they ſhould be leſs obli…ed unto God, which one …ould tremble to think of. That ſome do believe, when …thers believe not, if you …ny ſpecial grace, you muſt …y, it is not becauſe God did more for the one, than …r the other: but becauſe by the free act of their …wn will, the one did improve that grace and help …ouchfafed to men in common, which the other ſort …eglected, would not improve. Thus indeed the …ill of man is made the direct, true, and proper …uſe of his firſt converſion and coming unto Chriſt; …nd the divine grace and help no more than barely an …ntecedent, or a faint cauſa ſine quâ non, That …hich being put, yet it was altogether uncertain, …hether the happy effect would follow; which had …en in vain, and utterly loſt, but that the free …ill of ſuch thought good to determine the matter …n its ſide. Thus a man ſhould owe the praiſe of …s own converſion, not ſo much to Gods Grace as … his own free will; his willing to accept of, and …prove that ſame exciting grace, which others had … common with him, and rejected, or reſiſted. p. 156Thus a man maketh himſelf to differ, even in th… main, that higheſt point of difference, true ſavi… grace. Surely common grace (which they ſupp… vouchſafed to all upon equal terms) this can… make the difference: therefore it muſt be either Go… ſpecial Grace, or mans free will. If you deny theſ… mer of theſe, you give the praiſe of that to the… ter. What a graceleſs opinion is that (Sirs) wh… tendeth to make men ſo ungratefull to Gods grac… Once we find the Phariſee brought in, as givi… thanks to God, that he was not as the Publican. … if they that are converted, had not ſtood o… as well as others, but for ſome ſpecial grace vou… ſafed to them, which was denied to others that ſta… out, they cannot (with underſtanding and ſerio… neſs) give thanks to God for making that differen… which not his grace, but their own free will make.

Though ſome may ſay, They owe this to G… that he hath given them ſuch liberty of will. A… noble, Seraph. Love p. 117.and ingenious writer ſpeaks of Jew, that thought men owed more God, than the very Angels do; … this reaſon, that whereas God without any go… work of theirs, Was not that a blaſphemous ſaying of Seneca, nigro carbone not andum, (Epiſt. 53) Eſt aliquid quo ſapiens antecedat Deum; ille naturae beneficio, non ſuo ſapiens eſt.but p… out of his goodneſs confe… on them that bleſt conditi… they enjoy; by giving … a free will, by the goodn… of which he may glorifie … maker, when by abuſing 'tis in his power to diſhonour him, he allows … that higheſt ſatisfaction, and priviledge of coope… ting to his own felicity. Thus the Jew.

p. 157But here I digreſs a little, only in him we may …e our own hearts naturally, we are proud, loth … be beholden, would ſacrifice to our own nets.

But that which I was ſaying, is, that it is not …ough for men to acknowledge themſelves indebted …nto God, for giving them ſuch power and freedom …f will; though it is true, thus it appears to be …iginally from God, that any do accept of Grace …dered. (Pelagius that was all for ſetting up the …ower of Nature, yet ad frangendam invidiam, and … beguile others, would call it grace.) But grant …at the power is from God ††At vero inquies, habuit a Deo id poſſe. At vero inquam, habuit a Deo poſſe & in malum ferri, idque ex veſtra ſenientia, nempe, foreign. Ergo non aliter erit a Deo quod voluntas fertur in bonum, quam quod in malum, Camer. Defenſ. cap. 20. p. 277.…et if that be all that God …oth in converting a ſinner, … give him this natural …ower, and ſome common …ace beſides; and ſo does …ave it to a mans own will … ſtrike the concluding …eak, it followeth, God is …ut the remote cauſe of a …ans converſion; and mans …ill the immediate cauſe; yea, the onelyonly cauſe of …e difference, that one man is converted, when …thers remains unconverted, to whom God vouch…fed equal means and help. This is an opinion …erefore, that robbeth God of the praiſe due to his …ame, to give undue praiſe to man. Of the Covenant. p. 24.…s Mr. Ball ſayes well, "That man … believeth, this he oweth unto God, and … that not ſimply alone, but comparatively … in reſpect of others, who believe not.

6. If faith were of our ſelves, if we ſhould be…eve without any ſpecial Grace, then have we ſomething p. 158of our own, whereof to glory. But we h… nothing of our own to glory of. Boaſting is … terly excluded by the Law of faith, Rom. 3.27. 1 C… 4.7. The good uſe of common Grace (which … moſt abuſe) is a conſid… ble ſomething ††Quod ergo minus eſt, voluntas accepit a Deo; nimirum, ut poneretur in indifferenti quadam medietate, ut crederet, vel non crederet; quod autem majus eſt, ipſumque eventum ſpecificat, ſibi ex ſe praeſtitit voluntas ipſa, nempe, ut actu crederet. Suffrag. Britan. de 3. & 4. art. theſ. 3. p. 140.. And here ſomething which the ad… ſaries of ſpecial grace … deny, that men receive. Th… will grant men receive … poſſe credere; but Tò cred… (which is a great deal mo… that we uſe that power … common grace better th… others, this we do not … ceive, but have it of our ſelves, our free will. … yet the Apoſtle tells us, God worketh in us, Tò foreign, to will, as well as to do.

Now I come to anſwer ſome objections again… ſpecial grace; and its efficiency in the work of ſinners converſion.

Object. 1. Does not this overthrow the nature mans will? The will is free, and cannot be forced.

Anſw. The will is not compelled, but enclin… and determined by grace.

Mans will (conſidered in his lapſed eſtate) is … morally free, not free from a vicious ſinfull incl… tion. All that do not denye original ſin, muſt gr… this. Now hence it follows that without a ſpec… work of Grace, turning and changing the natural be… and inclination of the will, a man cannot break … his ſins, give up himſelf to obey God, to be … and governed by Jeſus Chriſt. That a man left himſelf would do nothing but ſin, would never le… p. 159the trade of ſinning, Gen. 6.5. Every imagination of the thoughts of his heart being onelyonly evil continually. Jer. 13.23. Can the Ethiopian change his skin, &c. Now it is the work of divine grace to enlighten the mind, and renew the will, to heal it of that corrupt inclination, to take off that ſtrong propenſion of the ſoul to ſin, and its prejudice, perverſeneſs, and obſtinacy againſt God and Jeſus Chriſt. And as this is taken off, the ſoul is coming on towards God, of unwilling is made willing to believe, repent, obey. And the more that the former ſinfull inclination, and perverſe diſpoſition is taken off, the more willing and free is the ſoul unto theſe gracious Acts.

Now if you can but diſtinguiſh betwixt the natural power, or faculty of the will, and the moral vicious habits and inclinations of the will, you will ſee clearly that Grace doth not overthrow the nature of the will or of its Acts: but onelyonly is contrary to that evil inclination brought in by the fall. They that ſuppoſe Gods Grace goeth thus far with all, as …o ſet their wills in an equal inclination, to good as to evil, they will not deny (ſure) but that without this grace, mans will was only enclined and determined unto evil. Now if when mans will was wholly, and onelyonly enclined unto evil, the Grace of God could work thus far on it, as to bring it to an equilibrium, to an indifferency or hovering betwixt two (whereas it was only one way bent before) I ſay, if Grace could thus far turn the bent of the will without overthrowing the nature of the will, and intrenching on its Liberty, let any man give us a reaſon, why the grace of God may not goe one ſtep further with the will, ſo as to encline and determine p. 160it to good, (that the prevailing bent of th… will ſhould be that way) ſtill without infringing … Liberty.

I cannot ſee any danger, or inconvenience in gra… ing [that men have a natural power to believe a… obey] rightly explained. That when God co… mandeth us to believe, repent, &c. he doth … command what is naturally impoſſible, what we ha… no more power to do, than to cauſe the ſun a… moon to ſtand ſtill, or to remove mountains with … word. No, God hath given man thoſe faculties, … powers of underſtanding and will, which are a… to obey, and receive his Commands, if they we… not hindered by an evil diſpoſition, and inclinatio… at firſt contracted by the fall, and further increaſ… ſtrengthened and rooted, by the abuſe of them … the practice of ſin, but though men have the natur… powers, or faculties, for want of a right conſtituti… of them, they would never produce any graci… Acts of themſelves. A meer natural power is … enough here, where there is no moral power, … true diſpoſition and inclination to that which is tr… ſpiritually good. And there is no ſuch diſpoſiti… or inclination without Grace. Now as men ha… a Natural power to believe and obey, but no true … clination thereunto without Grace, ſo we may … on the other hand, men have a natural power to rep… Chriſt and his commands, where ſpecial grace vouchſafed **Note, that the Anti-Arminians grant both reſiſtibilitatem connat… natural power of reſiſting (inſeparable from the will, as it is a … faculty) & reſiſtibilitatem adna…am, which is more than a powe… reſiſting, even a proneneſs to reſiſt, ariſing from the depravation of will; yea, and actualem reſiſtentiam, ſome actual reſiſtance, a… from that vicious adnate power or proneneſs to reſiſt; they only … actualem reſistentiam vincentem, to be conſiſtent with converting gr… Vid. Dr. Ward. ubi ſupra. p. 270, 271, 199, 303, 306., but they are otherwiſe inclined, th… p. 161ſee that in Chriſt and the Goſpel, and have their wills ſo far rectified by grace, that they would not for a thouſand worlds reject him. The prevailing bent of their wills now is fully, heartily, thorowly to cloſe with, and cleave to him.

But by this which hath been ſaid, I hope it is not hard to underſtand, how God by his ſpecial grace enclineth and determineth mans will after ſuch a manner, that the will does alſo determine it ſelf. That his people become willing in the day of his power, Pſal. 110.3. As Mr. Ball ſolidly and judiciouſly. Repentance is the Gift of God, Of the Covenant, p. 344.but the Act of Man. God is the cauſe of willing, efficient, but not formal; the cauſe external and effective: but not vitally efficient &c. plainly thus, It is man that repenteth, believeth by the help of Gods Grace. And grace …oes ſo move and encline the will to believe and repent, as doth admirably agree with the nature of the will, According to that ſpeech of one of the An…ients, Gratiâ Dei humanum non aufertur, ſed ſana…ur arbitrium: non adimitur, ſed corrigitur, non …vacuatur ſed adjuvatur. Certainly, the will ne…er Acts more freely, than when made free by Grace. I will run the way of thy Commandments, when thou ſhalt enlarge my heart. Draw me, and we …e will run after thee. Yet take this along with you, that as the influx of divine grace, is very ſweet in the ſouls converſion, So it is very powerful …nd efficatious. As it doth not oppoſe the wills acting freely, So neither doth it leave the will at un…ertainty. Turn thou me and I ſhall be turned; for thou …rt the Lord my God, Jer. 31.18. Neceſſariò pec…at homo ante gratiam, neque tamen haec peccandi ne p. 162ceſſitas pugnat cum Naturali voluntatis libertate, … potius cum eadem pugnabit bene volendi neceſſitas … gratiam? (Teſtard. d. Nat. & grat. Sect. 25… p. 211, 212.) As a Learned man obſerves. … is ſo ordained of God (as general Law of Nature That betwixt the object appointed, Amyrald in Theſ. Salm. par. 2. de fide p. 101. Sect. 40.to certain fac… ties, and the faculties the… ſelves rightly conſtituted there ſhould be ſuch a ce… tain proportion **Which I ſee Arminius ſometimes grants, Orat. de Aut. & fine Theol. Sequetur intellectus dilatationem ampliatio voluntatis—ex nativa intellectus & voluntatis convenientia, acingenita utrique analogia. &c., anſwer ableneſs and conſent, th… if they be fitly applyed … one another, it cannot be b… there ſhould hence proce… a ſuitable operation. Th… (there is as he ſays) inter intellectum ac veritatem is luctabilis analogia, ſuch an unavoidable proport… and ſutableneſs betwixt the underſtanding and tru… that the underſtanding rightly diſpoſed, cannot b… aſſent to truth demonſtrated. And there is no … agreement inter bonm & appetitum, that the rat… nal appetite rightly conſtituted cannot but cleave good clearly apprehended, and duly preſented to certainly it muſt be granted that the underſtand cannot aſſent to that which is falſe, ſub ratione … as falſe; nor can the will chooſe that which is e… ſub ratione mali, as evil. As I told you before, … incogitancy or inadvertency was the firſt ſtep to … fall, want of a due application of the object to … faculty. Thus on the other hand ſerious conſid… tion is the firſt ſtep to recovery. Spiritual thi… ſpiritually diſcerned would produce ſpiritual affe… p. 163…ns, and put upon gracious endeavours. It is true, that there is no proportion or agreeableneſs betwixt … carnal mind and ſpiritual things. But it is as natural for the ſoul prepared by divine grace, freely …o cloſe with Chriſt offered, and to ſubmit to his Laws (as deſirous in all things to be governed by …im;) as it is natural to carnal unregenerate men to …n freely, who are only that way inclined, Though grant there is a contrary corrupt inclination ſtill remaining in the regenerate, who are renewed and ſanctified but in part, yet the prevailing bent and in…lination of the ſoul is towards God and Chriſt.

But

Object. 2. Where is the iuſtice of God, in re…uiring faith of men, and condemning men for un…elief, if it be ſo, that they have no power to be…ieve without ſpecial grace?

Anſw. 1. I ſhould fear advancing and honouring …ne Attribute of Gods in ſuch a way, as would ne…eſſarily deny, or diſhonour any other of his Attri…utes. As it is ſinfull to ſet up and advance grace …fter ſuch a manner, as is inconſiſtent with Gods …olineſs, or juſtice. This would be but to reproach …ur maker. But certainly Gods juſtice is to be …leared, without the clouding or ecclipſing, with…ut the denying or diminiſhing of his Grace. …or.

2ly. Is not God juſt in requiring perfect obedi…nce of fallen man? And are not ſinners obnoxious …o puniſhment for every ſin, and act of diſobedi…nce? Now Arminius will grant …ou, Reſp. ad. 9. queſt. f. 176.that a man cannot keep the Law …f God perfectly, ſecundum rigorem, …ut onelyonly ſecundum foreign. Corvinus p. 164I think ſtretcheth the Lawyers ſaying too … Lex aut ad obedientiam, obligat, aut … poenam, Cenſur. Anat. Arm. c. 8. Sect. 7. p. 122.that one is not obliged by … ſame Law both to puniſhment, and obedience. Which muſt be taken wi… reſtriction, in reference to the ſame act. For a La… may oblige to puniſhment for paſt diſobedience, a… yet oblige to obedience for future, too; yet ſayes b… when therefore man lay under the curſe, … was no further obliged to obedience, ibid.becauſ… God would no longer be ſerved by him. F… that God will be ſerved of his creature, it is … favour. But as Mr. Ball ſayes. It is altogeth… undecent, Ball of the Covenant, p. 289.eſpecially to the w… dom and righteouſneſs of Go… that that which provokes the ex… cution, ſhould procure the abrogation of his Law… That that ſhould ſupplant and undermine the Law for the alone preventing whereof, the Law w… before eſtabliſhed. The truth is, it cannot but … the creatures duty to ſerve God, and obey him … all that he is pleaſed to command. It is but rig… and juſt that God ſhould require this of all, even … ſinful creatures. The creatures guilt is no fair pl… againſt Gods right. It is againſt all reaſon that ma… diſobedience ſhould diſcharge him from a tye to ob… dience, that his tranſgreſſing Gods commands ſhow… void Gods right of commanding. Shall the cre… tures running into rebellion, deprive God of … Soveraign Authority, juſtle him out of his Thron… As Corceius reaſoneth well, d. foed. c. 4. Sect. 71. p. 76.ſi … lato praemio & introducto reatu p… ceſſaret obligatio, then it would ſee that man from the beginning could be bound by … p. 165Law, but what he voluntarily would accept of. For …f by a mans chooſing to undergo the guilt and pun…ſhment, rather than to perform obedience, the obligation be diſolved, it would ſeem the Obligation was rather arbitrarily taken on him, as in a free contract betwixt a ſervant and his maſter: not that he was naturally, neceſſarily bound to obey God, from his very being; as he was his Creature. And beſides it would follow (as the forementioned Author alſo notes) that there ſhould be no actual ſin, but onelyonly the firſt ſin of Adam.

Thirdly, To come cloſer to the objection, I would not ſay ſimply, that a man hath no power to believe, but no will to believe, without ſpecial grace, poſſe credere naturae eſt hominum; velle credere gratiae eſt fidelium. Or thus, we muſt diſtinguiſh of power (as was …inted in the Anſwer to the former objection) power …s either Phyſical, i.e. Natural; or Ethical, moral. That in Joh. 6.44. No man can come to me, may be well explained by that, John 5.40. ye will not come …o me, ye cannot come, becauſe ye will not: ye will not come, without ſpecial grace draw and encline you to it: But if mens wills were to it, they ſhould not be kept off for want of power. Did ever any thing hinder any ſoul's coming unto Chriſt that was truly willing to come.

But (you will ſay) ſinners cannot will to come to Chriſt, but I would ask you again, why can they not will to come to him? If they have Chriſt held forth, and hear the Goſpel inviting ſinners to him; what is it but a wicked perverſe diſpoſition, and inclination of will, that keepeth them from him, as p. 166Mr. Of the Covenant, p. 244.Ball ſayes well He that refuſe… to come, refuſeth not through inab… lity, as unable, though willing and deſirous to i… brace it, but willingly preferring ſome baſe inferi… good before it. And again, That man believeth, p. 245.this he oweth unto God, and th… not ſimply alone, but comparatively in reſpe… of others who believe not: but that man ref… ſeth the promiſes of mercy, this is of himſelf, n… of ſimple or Natural infirmity which might precure pity, but of his own perverſeneſs and low to ſome inferior good, &c. (you may ſee more i… him to this purpoſe, p. 343.

Object. 3. Do you not make God as one th… mocketh, in the tenders of his grace, offering mercy to ſinners on ſuch terms, and conditions, as they cannot attain to without ſpecial grace which i… vouchſafed but to a few of many.

Anſw. No. God do's not mock ſinners but is a… ſerious as may be, telling them on what terms he wi… be gracious to them. That if they will come i… they ſhall find mercy; otherwiſe not.

Thus the Covenant of Grace holdeth forth a poſ… bility of Salvation to ſinners, condemned by th… Law and Covenant of works, and is there no grac… in this? Again, here the Lord requires leſs, than i… ſtrict juſtice he might require, leſs than the law o… works, (which all men naturally are under) doth exact. And is there no grace in that?

And what he requires, he hath abſolute… promiſed to work in ſome. And is wont to work i… his people by the calls, invitations, promiſes, &c. … his word and Goſpel. His grace and ſpirit concurring, and is there no grace herein.

p. 167But let God be true, and every man a liar. Is He not beforehand with ſinners? Did he mock the world, when he gave his Son to be the Saviour of …ll, and every one that would believe in him? Does …e mock men, in calling, and perſwading them to Chriſt in the Goſpel? ſhould any one of them be re…ected, if they came? yea, does he not ordinarily concurre with the word and outward means, in ſome ſort to prepare men for converting grace? And can it be proved, that ever he deſerted any one in the way to converſion, till provoked by their neglect of him, and rejecting of his grace offered? As one of the Antients, Qui & priuſquam deſeratur, neminem deſerit, & multos deſertores ſepe convertit. Does he not complain of ſinners, Becauſe when he called they refuſed, Prov. 1.24. Now what an unjuſt, and unworthy thing is it, for any to charge God, as if he dealt not cordially with us in the offers of his grace, when he denys ſpecial grace to none, but ſuch as have firſt neglected to improve common grace.

And certainly, men may as ſoon perſwade believers out of their ſenſes, to conceit the Sun is a dark ſpot, that ſnow is black, and fire cold, and honey bitter, As that God in the Covenant of Grace doth meerly pretend and make ſhow of grace and mercy to ſinners: but that in very deed he only mocks them.

O that ſinners would try, whether God is not ſerious. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God for be will abundantly pardon, Iſa. 55.7. As I live ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way and live, Ezek. 33.11. O ſinners will you trie, whether p. 168the Lord be not ſerious, O that you could b… perſwaded to try! you would never repent of th… repentance, Turn to the Lord and you would the reſolve, (by the help of his grace) never to tu… away from him more.

If now you will ſay, Alas, we cannot turn. … muſt tell you from God, then you cannot live. A… it is as if a malefactor taken and reprehended ſhoul… ſay, I cannot leave this courſe of mine, I canno… leave my trade of thieving, robbing. A moral cannot, that is indeed a will-not. It is very true, tha… the foreign velle, the moral power is not vouchſafed to al… God doth not work in every one [to will] yet h… vouchſafeth means for the removall of impotency natural; So they that have Goſpel-calls, have … poſſe ſi velint. They might come if they would. A… the hindrance is in themſelves, in their perver… wills. As Mr. Ball (p. 343.) The invitation is no… ſo hard, that a man cannot fulfill it, if he would but ſuch as if man would, he could not but execute. Now will you ſay God is not ſerious, whe… he calleth you? But one day it will appear, tha… you only were guilty in this reſpect, that yo… would not be perſwaded ſeriouſly to attend to God… moſt ſerious offers, indeed ſinners will not be ſerious, but tempt Chriſt, mock God moſt ſhamefully and yet think to excuſe themſelves by charging Go… fooliſhly, as if he mocked them, and dealt not truly and ſincerely with them.

But ſeeing the reaſon why men do not turn t… God, is not that the thing required is unreaſonable (what can be more reaſonable, than that a ſinner wh… deſervs to be for ever damned ſhould judge and condemn himſelf, acknowledge and turn from his iniquities, p. 169and moſt heartily and gladly lay hold on, and embrace Mercy and a Pardon offered, priſing it above any thing in the World.) Since it is thus, God does not require any unreaſonable thing of men, but the true direct and proper cauſe of their ſtanding off, is the unreaſonable wickedneſs and perverſneſs of their own wills: It is evident that men are in all the fault, that they do not turn to God, and that their Deſtruction is of themſelves.

And though God takes hold of ſome by his Grace, and Spirit (as the Angel took hold of Lot, who otherwiſe had periſhed in Sodom) thus the Lord by his ſpecial Grace prevents ſome (whom he hath Elected unto Life) that they ſhould not run upon Eternal Ruine, with the generality of the World; yet this is a most free Diſpenſation of his rich Grace. And had the Lord done no more for theſe choſen Veſſels, than for the baſeſt Potſheards of the Earth, yet they could not juſtly have blamed him, as any way behind-hand with them: Had he left all Mankind to periſh in their Sins, God had been Righteous and the whole World without Excuſe.

One thing more, They Argue thus, what is it, but to Mock men, for the Lord to Invite and Call on them to come, who (he knows) will not come without Special Grace, which yet he gives not to the far greater part of men Invited. They might as well Argue thus againſt Divine Preſcience: ††Num, obſecro te, non novit certo qui parituri, qui Minus? Deus igitur etiam veſtro judicio fuerit Hypocrita qui vocat quos ſcit non parituros. Non potuit Deus hanc contumaciam emollire, & penitus abolere? Deus igitur vo…is quidem arbitris, Tyrannus. Camero. Defenſ. c. 16. p. 273.If God certainly foreſees who will not come in upon the Goſpel-Call, why does p. 170he once Invite them? Are not all Goſpel Calls vain to ſuch, as he knows will never hearken them, and worſe than in vain (becauſe the Agg… vation of their Sin and Condemnation?) Will th… ſay, that thoſe gracious Calls will further cle… Gods Juſtice in the Condemnation of ſuch ungra… ful, ſinful wretches as deſpiſed them, that thus the will be left the more without Excuſe? So we … ſay the ſame.

Object. 4. Do you not evidently make God Reſpecter of Perſons, if he gives that ſpecial Gra… to ſome, which he denies to others every … equal to the former.

Anſw. I think that it is a good a… neceſſary Diſtinction here to Diſti… guiſh between a Benefactor and Judge, Vid. Cameron. Defenſ. c. 15. p. 227, 228, 229, 230.or Rector. Conſider God… Rector, and Judge, and ſo he is … reſpecter of perſons, he gives one Law to all, la… down the ſame Rule for all; he commandeth all m… every where to Repent. And according to the ſa… Law he Judgeth, 1 Pet. 1.17. VVho without … ſpect of perſons Judgeth. God is an Impartial Jud… In matters of Judgment it is a fault to reſpect Pe… ſons, and this cannot be charged upon God, … diſpenſeth both gracious Rewards, and juſt Puniſ… ments, according to thoſe certain, known Rules la… down in his VVord; he giveth Reward unto … Servants the Prophets, and to the Saints, and the… that fear his Name, ſmall and great, Rev. 11.1… So in that Text, Acts 10.34. God is no reſpect… of perſons, but in every Nation he that feareth hi… and worketh Righteouſneſs is accepted of hi… He that Believeth (of what Rank or Condition ſo… ver) p. 171ſhall be ſaved. On the other hand, he that Believeth not (be he who he will, how High or Rich, or Great ſoever) ſhall be Damned; God will Judge righteous Judgment, and render to every one according to his work. Tribulation and Auguiſh upon every Soul of man that doth evil, that obeyeth unrighteouſneſs, Rom. 2.5, 6, 9.

But then ſecondly, Conſider God in thoſe ſpecial Acts of Grace and Bounty wherein he is not to be looked on as Judge, but as a Free-Doner, or Benefactor only: And who can ſay, that here he may not reſpect ſome, more than others? As a Benefactor may diſpenſe his Favours where he pleaſeth. May not God do what he will with his own? Indeed what is any mans by promiſe, he will not …lien, or take away. He hath promiſed Pardon and Salvation to every true Believer, and will be as good as his word. Every true Believer ſhall have them; and none but ſuch may expect them. But …s for the working of Faith, and giving of the Condition to which Heaven and Happineſs is promiſed, …e hath not ſo bound up himſelf. But it is certain, …e does that for ſome, which he denies to do for others, their Equals, or Betters. Here he will have mercy on whom he will have mercy, ſee Rom. 9.11.13, 14, 15, 16. Mat. 11.25, …6.

Object. 5. What is that ſpecial Graces you tell as of you know not what.

Anſw. 1. I have proved undeniably that there is ſuch a thing. Now becauſe we have not an Accu…ate Knowledg of it, ſhall we there…ore not acknowledg it? ††Motum hunc ſentiunt pii, modum ignorant. Camero. Defenſ. p. 90.Gods ways we read, Rom. 11. ult.) are paſt …nding out. As the ways of his p. 172Judgments, ſo the wayes of his Grace, Thou va… man, that wouldeſt know, how the new Cre… ture, the babe of Grace, is firſt formed in the hear… or thou wilt not believe it to be a work … grace, but the meer product of a liberum Arbi… um, the pure conception, and motion of a mans o… mind and will; Let me ask thee doſt thou know wh… is the way of the Spirit, or how the bones doe gr… in the womb of her that is with child; ſo neithe… knoweſt thou this wonderfull work of God.

Secondly, Though we cannot define it, yet that i… is a ſupernatural working, but congruous and ſui… able to the nature and faculties of the rational cre… ture, we are not to doubt. It is a ſweet drawing, … a powerful and moſt ſurely, and prevalent perſw… ding of the ſoul to Chriſt. It is divine teaching that is, teaching to purpoſe, Gods giving an he… to perceive; every one thus taught of God, cann… but learn, That divine light which ſtrikes the u… derſtanding, and breaks in upon the ſoul in the wo… of converſion, it neceſſarily, infallibly, irreſiſtably produceth a new apprehenſion of things, where… the ſoul was blind before, now it ſees clearly: It w… in a ſtate of darkneſs before, but is now light in th… Lord. This illumination of the mind is the found… tion-work of the ſouls renovation and ſanctificatio… Powerfull and thorow conviction the beginning … converſion. All ſides are agreed that the Lord can a… does oft ſhine in upon the underſtanding with th… clear manifeſtation of the truth, and of the chief… good, and of the onelyonly and neceſſary means cond… cing to the enjoyment of it, that the underſtandi… is neceſſarily captivated by it, cannot but give i… p. 173full Aſſent. That to believe the contrary were to believe a lye and falſity under the Notion of a lye, and falſity, which is impoſſible.

Now this may give us to underſtand the way and method of Gods grace ſo far as it is neceſſary for us to know it, ſcil. that he drawes with the bands of a man, deales with man as a reaſonable creature, worketh upon the will by the underſtanding firſt enlightned. And thus we may ſee how the word commands, calls, exhortations, promiſes of the word, are means of converſion, That the demonſtration of the ſpirit is the improveing of Scripture Arguments driving them to an head; foreign b.e. foreign, utego quidem certe illum locum accipio, Camero Defenſ. p. 90.the urging and faſtening of ſaving Truths on the mind, applying them ſo cloſe and home, as no creature can do. And we muſt needs think, there is a great difference betwixt the diſcovery of truth by the meer light of natural Reaſon; and the evidencing of it by the demonſtration of the Spirit, as there is a difference of ſeeing things by the dim light of a candle and of ſeeing them in the clear light of the Sun: Though there is a common illumination of the Spirit, yet there is alſo a ſpecial illumination. It is true the common illumination leaves men but almoſt perſwaded to be Chriſtians; but the ſpecial illumination cauſeth thorow ſound converſion. As the mind and underſtanding is never thus ſpiritually enlightned, but the heart is touched, the will rectified. As the ſoul at firſt was corrupted by the underſtanding, ſo by the way of the underſtanding it is renewed.

Thus I hope you have ſeen this laſt Propoſition of the neceſſity of ſpecial grace cleared. I cannot paſs p. 174from this point, without hin…ing what ſpecial uſe … to be made of it.

Firſt, It ſhould make Chriſtians very humble an… very thankful. O ſirs, it would become the beſt … you all to have very low thoughts of your ſelves, be exceeding high thoughts of God, and his free, an… powerfull diſtinguiſhing grace.

For my own part: I can ſay, ever ſince I came … underſtand any thing to purpoſe in Religion, an… Chriſtiany, I could not but have a ſuſpition, th… thoſe opinions were not right, that tend to ſet up th… power of man, and leſſen the grace of God in th… work of his converſion, and Salvation. And when firſt met with that of Grevinch… 's I make my ſelf to differ, Quis ſe diſcernit? in promptu ca uſa eſt. Ego me ipſum diſcerno.I cou… not entertain it but with abho… rence, As ſtill it ſeems to me … very impudent, arrogant and graceleſs ſpeech What he adds does not at all qualifie it, I think.

Quum enim Deo, ad prae determinationi divinae reſi… ere poſſem, non reſtiti tamen, at qui in enim quid in li… at mihi tanquam de meo gloriam? Quod enim potui D… quidem miſerentis eſt, quod autem volui, quum poſſ… nolle, id meae poteſtatis est. He ſhould have ſaid nu… virtuis. q. d. That I have a power to be good, th… is of God: but that I am better than another this i… of my ſelf

He would onelyonly acknowledge, that God gav… him the power, but that he had a will to uſe it a righ… this he had of himſelf and might glory of it, as his ow… Such men may ſeem to give the firſt fruits to God but clearly rob him of his Tenths. The firſt frui… under the Law might be one of ſixty. The Tithe… muſt be one of Ten. They devide unhandſomly, p. 175and take the greater ſhare to themſelves, and what is moſt Praiſe-worthy, giving God the Leſser ſhare; whereas indeed the whole work of Converſion is his, the will of man never inclining to God, till inclined by his Grace.

O Chriſtians! be very ſenſible of the ſtrength of Natural Corruption, and of the Freeneſs, and Power of Gods renewing Grace. Indeed a right ſenſe of the one would help you to a clear diſcerning of the other, and a due Apprehenſion of both would tend to make you more humble and thankful. As the ſtate of Jeruſalem is deſcribed, Ezek. 16.3. &c. Such is thy Eſtate by Nature, ſo Poor, Miſerable, and Helpleſs wert thou, O Chriſtian, thy Birth and thy Nativity as that of the curſed Canaanites, thy Father as an Amorite, thy Mother as an Hittite, and thou all polluted in thy own Blood: Yet when it was thus, the Lord paſſed by thee, and looked with Compaſſion on thee, and ſaid to thee, When thou waſt in thy blood, Live; yea, he ſaid unto thee, When thou waſt in thy blood, Live: He paſſed by thee and behold thy Time was the time of Love, and he ſpread his Skirt over thee, and covered thy Nakedneſs: Yea, he ſware unto thee, and entered into a Covenant with thee, and thou becameſt his.

Art thou Implanted into Chriſt? When thou waſt a wild Olive-Tree, didſt thou Ingraft thy ſelf into the good Olive-Tree? Certainly, this is every whit as ſtrange, as for an evil Tree to bring forth good Fruit. Boaſt not, Chriſtian, thou beareſt not the Root, but the Root thee.

Art thou a Child of God? Quis credat parieti ſi ſe dicat parturire radium, quem ſuſcepit per feneſtram? Aut ſi glorientur nubes, quod imbres genuerint, quis non irrideat? Bernard in Cant. Ser. 13.It p. 176was his Spirit and Power that Regenerated and hi… Grace that Adopted thee. How hadſt thou thy Ne… Birth; certainly not of the will of the fleſh, nor … the will of man, but thou waſt Born of God, Jo… 1.13. Born of the Spirit, John 3.5. Art thou new Creature? Who made thee ſo? Surely tho… wilt not ſay, or think, that thou art thine own Cre… ture: If a man of his own will, without the ſpecial Grace of God did Convert and change himſe… then ſhould he be his own Creature. But the Ap… ſtle hath taught us otherwiſe, Epheſ. 2.10. We … Gods Workmanſhip, Created in Chriſt Jeſus. T… make a new Creature is the Work of God, not … any meer Creature. And to think what a chang… Divine Grace hath made in you that are Renewe… what a difference from your ſelves, from what yo… were before, and what a difference from others it ſhould not puff you up with any high Thoughts … your ſelves, but lift you up in praiſe and thankf… neſs to God. I admire free and ſpecial Grace, th… hath made ſuch a difference betwixt you and othe… where it found none. This is the Lords doing, a… ought to be Marvellous in our eyes.

Secondly, You that are under the Influence… Gods ſpecial Grace, let it appear more in your live… you ſhould carry it as a peculiar People indeed. Wh… ſingular thing do you? What do you more th… others? If the Lord hath done that for thee, whi… he doth for few in the world, does but for a few compariſon; he expects that thou ſhouldſt do m… for him. Thou ſhouldſt carry it ſo as few in the w… do. O that you would not think it enough wi… your Tongues to own, and plead for ſpecial Grac… but that your Lives might be a good proof of i… p. 177Chriſtians, Experimental Philoſophy takes with many now of late: O that more were for Experimental Divinity, Experimental Chriſtianity! And ſo for this Point of ſpecial Grace, I wiſh that you and I could give the world Experiments upon it, clearly to convince them, that there muſt be ſuch a thing indeed. O! let others ſee the Grace of God among us. As was ſeen there, Acts 11.23. Let the world ſee that in you, (Chriſtians) which corrupt Nature, which Fleſh and Blood would never produce. If you have known and felt the Influence of ſpecial Grace, I beſeech you, let it appear, that you have not received this Grace in vain. Let it appear in your more ſingular Piety, exemplary Strictneſs, Holineſs, Humility, Self-denial, Mortification, Contempt of the world, extraordinary Fruitfulneſs in good Works.

Thirdly, They that are yet ſhort of Grace may ſee, whither they are to go for it: Faith and Repentance, (thoſe better things that accompany Salvation) are not of our ſelves: No, they are the Gifts of God, and of his ſpecial Grace.

Sinner, How is it? Art thou convinced of the Neceſſity of Faith, Repentance, Holineſs, without which thou canſt have no true Hope of Future Happineſs? And doſt thou ſee thy ſelf ſhort of theſe; and ſo ſtill under Condemnation, being Sentenced by the Law and Covenant of Works, and not coming up to the Terms of the Goſpel and Covenant of Grace (the only way to get freed from Condemnation?) And art thou ſenſible, not only of thy coming ſhort of what the Covenant of Grace requires; but of thy own Inſufficiency to attain to it, as of thy ſelf? Doſt thou ſee a wretched Indiſpoſition, p. 178and Averſneſs to thy Duty, a Croſs and Crooked perverſe Inclination to what would Ruine thee? Yet do not diſpaire, there is hope in Iſrael concerning this thing. And if thou art ſenſible of thy own wretchedneſs, and canſt be perſwaded to apply thy ſelf to God, the God of a…l Grace, there is hope concerning thee: That God who hath been oft found of them that ſeek him not, if now thou wouldſt ſeek and ſue to him, it may be hoped, he would not deny to be found of thee, ſee Iſaiah 65.1. Mat. 25.27. He that had but one Talent is blamed and condemned, that he went not with it to the Exchanger, that is, ſays one, to the Promiſer, wh… might have furniſhed him with a Forreign ſupply Seek to God in the uſe of means: None will deny but it is in thy power, to uſe the means, where God is wont to work Grace. It's good being in th… way as Jeſus, paſſeth by. That Grace which is n… in thy power to command, yet thou haſt encourag… ment to Beg; in as much as it is promiſed to ſome and for any thing thou knoweſt, to thee among th… reſt; and this brings me to another Propoſition.