The Orthodox Evangelist, Treatise · Chapter 6
CHAP. VI. There are certain Preparatory works coming between the carnal reſt of the ſoul in the ſtate of ſin, and effectual vocation; Or, Chriſt in his ordinary Diſpenſation of the Goſpel, calleth not ſinners, as ſinners, but ſuch ſinners; i. e. qualified ſinners, immediately to believe.
FOr the better handling this Poſition, it may be convenient to obſerve the following Method.
1. Premiſe ſome diſtinctions.
2. Deſcribe preparatory work.
3. Prove the Point by Texts of Scripture, by Types of Converſion, by Reaſon, by Examples.
4. Satisfie ſome principal Objections.
The term preparatory (nothing works ſo fore-going,Diſtinct. 1. as that they imply converſion to follow after) is to be conſidered either in reſpect of God; ſo only, thoſe common works, which are in the Elect, are preparatory: i. e. properly preparatory: becauſe in them only vocation, or converſion followeth thereupon. Or in reſpect of us, and ſo theſe common works in all, are preparatory; yet in the judgment of charity only. Foraſmuch as we are to hope concerning all where we ſee them, that they are the fore-runners of converſion: and till converſion, we can but hope concerning any: the Secret of Gods intention, touching this or that perſon in particular, being not revealed until vocation. The firſt may be called Preparatory, in reſpect of Gods intention; the ſecond in reſpect of the judgment of charity.
Preparatory Work is ſaid to be ſo;Diſtinct. 2. either by way of meer order, aſſerted by the Orthodox, according to the Scriptures: or by way of Cauſation, Merit, and Congruity; aſſerted by the Papiſts, and Arminians; contrary to the Scriptures.
Calling,Diſtinct. 3. is either extraordinary, as in Elect Infants, dying in their Infancy: or ordinary: Of this laſt the queſtion ſpeaks.
Ordinary calling to believe,Diſtinct. 4. is either mediate, or immediate
Mediate, when we are called to believe; yet ſo, as that ſome other duty, or duties are to be done, before we can believe: thus all are called to believe, that live under the Goſpel.
Immediate, when we are not only called to believe, but the very next duty we are called unto, is to believe; ſo are all they called to believe, that living under the Goſpel, are in meaſure preparatorily; i. e. in reſpect of Miniſterial capacity, nextly diſpoſed thereunto.
By preparatory Work,Preparatory Work, What ?we underſtand certain inherent qualifications, coming between the carnal reſt of the ſoul in the ſtate of ſin, and converſion, wrought in the Miniſtry, both of the Law, and Goſpel; by the common work of the Spirit concurring, whereby the ſoul is put into a Miniſterial capacity of believing immediately; i. e. of immediate receiving of the Lord Jeſus Chriſt.
Before ſinners are invited immediately to believe,Arguments from Scripture. they muſt be ſuch ſinners, qualified ſinners.
1. Sinners that are ſenſible of ſin, as appeareth from theſe Scriptures, Matth. 9.13. Mark 2.17. Luke 5.31, 32. I am not come to call the righteous, but ſinners to repentance. He came not to call all ſinners; for the righteous here mentioned are ſinners; but ſuch ſinners, ſick ſinners: the Text can admit no other interpretation. Senſible of their death in ſin, Rom. 7. For I was alive without the Law once, but when the commandement came, ſin revived, and I dyed; And the Commandment which was ordained to life, I found to be unto death. Paul was dead before, though he thought otherwiſe; but now he is ſenſible of his death, he found that he was dead. Senſible of their bondage, both in reſpect of the guilt and power of ſin. Rom. 8.15. For ye have not received the ſpirit of bondage again to fear, but ye have received the ſpirit of Adoption, whereby we cry Abba, Father. The ſtate of bondage was alwayes until faith: the Spirit of bondage ſignifieth the ſenſibleneſs of that bondage. We muſt diſtinguiſh between the ſtate of bondage, and the Spirit of bondage. Senſible of their want of Chriſt. Ho every one that thirſteth, come ye to the waters, &c. Thirſt doth not only ſignifie a want of water, but a ſenſibleneſs of that want. Luke 15.14, 17. And when he had ſpent all, there aroſe a mighty famine in the Land, & he began to be in want. And when he came to himſelf, he ſaid, how many hired ſervants in my Fathers houſe have bread enough, and to ſpare, and I periſh with hunger? Hunger, eſpecially ſuch hunger, doth not ſignifie only a want of bread, but a ſenſibleneſs of that want▪ Senſibleneſs of a loſt eſtate. Luke 15.32. For this thy Brother was dead, and is alive again, and was loſt, and is found: The elder brother was in a loſt, i. e. a periſhing eſtate, as is alſo every irregenerate Son of Adam: but the younger brother was loſt, i. e. Senſible of his loſt eſtate. Loſtneſs ſignifieth that a man is out of the way, perceiveth that he is out of the way, and alſo that he cannot find the way; i. e. cannot believe, repent, deſire, &c. See more Chap. 7. under the Head of a loſt eſtate.
2. Sinners that are broken hearted, Iſai. 61.1.foreign. Broken hearted, and bruiſed, Luke 4.18. That are weary and heavy laden, Matth. 11.28. Sinners that are priſoners in a pit, where is no water, Zach. 9.11. Senſible of their miſery, and of their being deſtitute of any remedy. The Prophet comparing the ſpiritual captivity of the ſoul, to the corporal captivity of the Jews in Babylon; ſheweth, That Chriſt finds the ſoul, not only in a pit, but in a waterleſs pit, in a pit wherein there is no ſuccour. He will not mix his blood with our water. Sinners that mourn in Sion, Iſai. 61.3. The cable muſt be unreavelled before it can paſs through the eye of a neédle: ſo muſt the ſoul be broken before converſion. Matth. 19.24. Believers (as Abigail had Nabal before ſhe had David) have experience of two Husbands, the Law, and Chriſt: But, firſt of the tyrannical Dominion of the Law, in reſpect of its rigour, malediction, and irritation, before they are married unto Chriſt, Rom. 7.1, 3, 4 Tis not only a truth, That the Elect uncalled are fooliſh things, weak things, baſe things, deſpiſed things, nothings; but that they alſo ſee it ſo. You ſee your calling, Brethren, 1 Cor. 1.26, 27, 28, 29. To this purpoſe the Apoſtle, Gal. 3.24. The Law is our Schoolmaſter to lead us unto Chriſt. The Law is threefold. Moral, Ceremonial, Judicial: And anſwerably had a threefold Paedagogical, or Schoolmaſterly Diſcipline, leading the ſoul unto Chriſt. The Moral Law by its accidental direction, as ſickneſs occaſioneth us to ſeek after the Phyſician. The Ceremonial, by direct ſignification, and its duration. The Judicial, by its diſtinction of the Nation of the Jews, from all other Nations, and likewiſe by its duration. This Schoolmaſterly Diſcipline of the Ceremonial, and Judicial Law, is ceaſed with the Laws themſelves: but that of the Moral Law ſtill remains by convincing of ſin, denouncing of the curſe, making us to deſpair in reſpect of our ſelves, and ſo enforceth us to ſeek for help out of our ſelves, in Jeſus Chriſt. So John preached, Matth. 3.2. Repent ye, for the Kingdom of Heaven is at hand. So Chriſt preached, Matth. 4.17. Mark 1.15. thereby explaining, and confirming John's Doctrine of preparatory repentance before believing; which is alſo further cleared and proved, Matth. 21.32. For John came unto you in the way of righteouſneſs, and ye believed him not: but the Publicans and Harlots believed him. And ye when ye had ſeen it, repented not afterward, that ye might believe. So Peter preached, Acts 3.19. Repent ye therefore, and be converted. So Paul preached, Acts 26.20. but ſhewed firſt unto them of Damaſcus, and at Jeruſalem, and throughout all the Coaſts of Judea, and then to the Gentiles, that they ſhould repent, and turn to God, and do works meet for Repentance.
The ſecond Head of Arguments to prove preparatory work,Arguments from Types. is taken from the proportion that this work of ſpecial Providence, viz. Converſion, the thing figured, holdeth with thoſe Works of Gods more common Providence, which were types and figures thereof.
For the right uſe and prevention of the abuſe of Arguments taken from types and figures, it is requiſite that we keep in mind theſe three Cautions.
1.foreign ſignum rei futurae, 1 Cor. 10.11. That we inform our ſelves concerning the nature of a Type; namely, that it is a perſon, action, or thing (whether having or not having any phyſical aptneſs thereunto) by divine inſtitution appointed and declared, to ſignifie, teſtifie, and oft times to exemplifie ſome ſpiritual truth.
2. That we allow not any perſon, action, or thing,Allegoria non ex legantis voluntate ſed ex ſcribentis Authoritate eſt intelligenda. Hieron. in Gal. 4. to be a Type, but what from the Scripture appears ſo to be. No Allegory is to be grounded upon the will of the Reader, but upon the authority of the Writer.
3. That our arguing from thence be adequate to the intent of the Spirit in the Scripture; neither more, nor leſs, nor otherwiſe. Theſe Cautions premiſed, the Types themſelves follow.
Iſaac born of Sarah ninety years of age, with whom it now had long ceaſed to be after the manner of women, Gen. 18.11. her womb was dead in reſpect of conception, Rom. 4.19. ſo as no one would have ſaid that Sarah ſhould give children ſuck, Gen. 21.7. Iſaac (I ſay) thus born of this Sarah, was a Type of the Regeneration and Converſion of the Elect, Gal. 4.28, 29. As therefore the birth of Iſaac was not by the ſtrength of Nature, like Iſhmaels of Hagar, but by virtue of the Promiſe, after a ſupernatural manner, upon ſenſibleneſs of barrenneſs and impotency to ſuch a birth foregoing thereunto: So, ſeemeth it to be according to ordinary diſpenſation proportionably, and in meaſure, with every one that is born of the Spirit, in reſpect of their new birth.
The Deliverance of Iſrael out of Egypt, figured the Deliverance of the Elect from ſin; witneſs the Inſtitution of the Paſſover: ſee alſo Ezek. 16. Hoſea 2.14.15.
The ſtate of ſervitude of the Hebrew ſervants, Exod. 21. figured our ſubjection unto ſin under the Law, Rom. 6.6, 16, 17. The ſeventh year and the Jubilee, figured our ſpiritual liberty in Gods accepted time, by the effectual grace of Chriſt, Iſai. 61.2. Luke 4.18, 19. John 8.32, 36.
An Iſraelite ſtung with the fiery Serpent, and healed by looking to the brazen Serpent, was a figure of a man ſtung with ſin, the fruit of the old Serpent, and cured by faith in Jeſus Chriſt, Numb. 21.8. John 3.14. As Moſes lift up the Serpent in the Wild rneſs, ſo muſt the Son of man be lifted up.
Cyrus ſetting the Jews at liberty, from the Babyloniſh Captivity (of whom the Prophet thus ſpeaks, Iſai. 45.1, 13. I have raiſed him up in righteouſneſs, and I will direct all his ways: he ſhall build my City, and he ſhall let go my captives, not for price nor r…rard, ſaith the Lord of Hoſts) was a figure of Chriſt, opening the priſon to them that are bound, and ſeting them free, from the bondage of ſin and Satan: of whom the ſame Prophet, Chap. 42.6, 7. I the Lord have called thee in righteouſneſs, and I will hold thine hand, and will keep thee, and wi… give thee for a Covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the priſoners from the priſon, and them that ſit in darkneſs out of the priſon houſe. See alſo Iſai. 61.1. Ezek. 37. Zach. 2.11. and 9.11. and 10.9.
As therefore God brought not the children of Iſrael out of Egypt, without letting them have experience of their ſtate of bondage, and that for many years, and ſuch whereby their lives were made bitter unto them, Exod. 1.14. Neither was the Hebrew ſervant ſet free, without ſome ſenſe of his corporal ſervitude: Nor was the brazen Serpent, lift up unto the Iſraelite ſtung with the fiery Serpent, before ſome feeling of his ſting, ſin, and incurableneſs thereby: Nor was the Babyloniſh Captivity looſed without ſeventy years experience thereof, and that in ſuch a degree, as they ſay, their hope is loſt, and they are cut off for their parts, before they are delivered, Ezek. 37.11. So that there be ſome analogy and anſwerableneſs between the Type and the Anti-type; the figure, and the thing figured. It cannot be expected, according to the ordinary diſpenſation of God, that the Soul ſhould be made partaker of the liberty of the Goſpel by faith in Chriſt Jeſus, without ſome foregoing ſenſe of the bondage, ſervitude, ſting and captivity of ſin and the Curſe.
So hath this Propoſition been made good by plain Texts and Types, that is, by Scripture both proper and typical: The third ſort of Arguments follow from Reaſon. The firſt whereof is taken from
The good pleaſure of God and Chriſt to proceed unto Vocation according to this order. 'Tis in the works of Grace,Reaſon 1. as we ordinarily ſee in the works of Nature;Natura non facit ſaltum. God proceeds not immediately from one extream unto another, but by degrees. They that be whole have no need of a Phyſician, but they that are ſick; but go ye and learn what that meaneth, I will have mercy, and not ſacrifice: for I am not come to call the righteous, but ſinners to repentance, Mat. 9.12, 13. Here Chriſt, the only Phyſician of Souls, ſo cures his Elect, as that by the common work of the Spirit he maketh them ſick, before by the ſaving work of the Spirit he maketh them well: He firſt maketh them to feel the need of a Phyſician, before he ſuccours them according to their needs. There ſeems to be little or no joy in Heaven for that Convert on Earth, who was never ſenſible of his need of repentance, Luke 15.7. Chriſt profeſſeth, he came not to call the Righteous: The very Elect then, whom yet Chriſt in his order came not only to call externally, but alſo effectually (whileſt righteous in their own conceit, and inſenſible of their ſin) he calleth not immediately to beleeve, but firſt calleth them to ſenſibleneſs of their ſin, to repentance, &c. then calleth them nextly to beleeve. Paul had a righteouſneſs of his own, Phil. 3.9. thought he was alive, Rom. 7.9. him Chriſt came to call, though in his conceited righteouſneſs, becauſe he was elected; but before he obtained mercy to beleeve, he is made ſenſible both of the dung and unrighteouſneſs of his own righteouſneſs, Phil. 3.7, 8. and alſo of his ſin, Rom. 7.9.
The ſecond Reaſon is taken from the Ends that this Preparatory Work ſerves unto.Reaſon 2. Firſt, To convince of ſin: The Scripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that beleeve, Gal. 3.22. For God hath concluded all in unbelief, that he might have mercy up n ali, Rom. 3.19. Secondly, To juſtifie the Law, i. e. the Curſe: The Law is holy, and the Commandment holy, juſt and good, Rom. 7.12. the Precept holy, the Promiſe good, the Curſe juſt. Man muſt acknowledg himſelf a lawful captive, before God will deliver him: Shall the prey be taken from the mighty, or the lawful captive be delivered? Iſai. 49.24. Before God will juſtifie man according to the Promiſe, man muſt juſtifie God, had he proceeded with him according to the Curſe: We muſt condemn our ſelves, before God will pardon us. Even in this reſpect God will make his Law honourable. Thirdly, To teach the Soul the nothingneſs of all it is and hath without Jeſus Chriſt: You ſee your calling Brethren, &c. 1 Cor. 1.26, 27, 28, 29. that no fleſh ſhould glory in his preſence; and that not only after they were called, but alſo in the manner of their calling. God calleth them that are not, Rom. 4.17. Chriſt is ſent to bind up the broken hearted, Iſai. 61.1. His people know him to be the Lord, by the manner of his bringing them out of their graves,Ʋt ſentiant ſuam foreign. Cal. in Dan. 4.35, 37. Noſtrum eſſe nihil al…ud eſt quam ſubſiſtere in Deo ſumus aliqi id in D…o in nobis autē nihil id…m ibid. Ezek. 37.13. As God in the Creation brought the creature by his Fiat [i.e. Let there be] Gen. 1. from its term nothing, unto its being: So in Vocation, by his word Vive, I ſaid unto thee, Live, Ezek. 16.6. He bringeth it from its term of a ſpiritual nothing, unto its ſpiritual being: Which in time paſt were not a people, but now are the people of God; which had not obtained mercy, but now have obtained mercy, 1 Pet. 2.10. 1 Cor. 13.2. 'Tis one of the Attributes of God, that thoſe that walk in pride he is able to abaſe, I an. 4.37. Job 40.11, 14. Fourthly, To teach the Soul how to eſteem of, and magnifie the free mercy of God in Chriſt, Rom. 11.32. For God lath concluded them all in unbelief, that he might have mercy up n all: See Ez k. 16. ult. Iſai. 30.18. Here God getteth unto himſelf a Name, Rom. 4.17. the Quickner of the dead, the Caller of thoſe that are not as if they were; the Juſtifier of the ungodly. Hence alſo the people of God receive their name; Iſai. 62.12. And thou ſhalt be called, Sought out, A City not forſaken; that they might be called the trees of righteouſneſs, the planting of the Lord, that he might be glorified: Hoſea 2.1. Say to your brethren, Ammi, and to your ſiſters, Ruhamah.
The third Reaſon is taken from the ſeaſon of preparatory Work.Reaſon 3. The fitteſt ſeaſon to affect the heart with the ſenſibleneſs of ſin, is between the reſt of the Soul in ſin, and the infuſion of faith. God works upon man not according to his abſolute Power, but according to the nature of the ſubject, and fitneſs of the ſecond cauſe. The fitteſt time to affect the heart of man with fear, is, whileſt he looketh at the danger as in being, not when he looketh at the danger as over. If Joſeph intend to be an object of fear unto his Brethren, he acts this part, whileſt they look at him as a Judg, before he revealeth himſelf to be a Brother. The time between the reſt of the Soul in ſin, and the grace of faith, is not only the fitteſt, but the only ſeaſon to affect the Soul with the ſpirit of bondage. The Soul cannot be affected with the ſpirit of fear whileſt it is at eaſe in ſin; to be in fear, and not to be in fear in the ſame reſpect, is a contradiction: Neither can the ſpirit of bondage be in a Beleever; Ye have not received the ſpirit of bondage to fear again, Rom. 8.15. This fear is the work of the Spirit of God, in the working whereof the Spirit doth two things. 1. It threatens the Soul with the Curſe, as juſtly due to and impending over it in that eſtate. 2. It cauſeth the Soul to fear this wrath: Now the Spirit cannot cauſe this fear in a Beleever, to whom there is no condemnation, Rom. 8.1. for in ſo doing, he ſhould affirm, and cauſe the Soul to beleeve, and to be affected with an untruth, which vvere blaſphemy to think: beſides, the ſpirit of ſervile fear, and the ſpirit of Adoption, are oppoſite; either then there is no ſpirit of bondage, or it is betvveen the reſt of the Soul in ſin, and faith in Chriſt Jeſus.
Obj. Fear of eternal Wrath may be cauſed by the Spirit in a Beleever; Rom. 8.13. If ye live after the fleſh ye ſhall dye.
Anſ. 'Tis a threatening of them in reſpect of their Way, not in reſpect of their Eſtate.
2. 'Tis a filial fear, not a ſervile; that the Spirit works hereby. The fear of puniſhment for ſin, is ſo a means to awe them from ſin, as they yet fear ſin, more then the puniſhment for ſin.
The laſt Head of Argument,Examples. is taken from Experiences of the Saints: who being asked, will bear witneſs unto this truth.
The Parable of the Prodigals return unto his Fathers houſe,Senior filius Typum gerit Phariſaeorū, & Scribarū, quemadmodum junior Types eſt publicanorū, & peccatorum in genere omnium, qui ad Chriſtum conſugiunt. Aret. in loc. is propounded as a pattern of a ſinners being brought home unto Chriſt Jeſus. In him we may ſee the conſcience of ſin: Th…ne…ar ſea mighty famine in that Land, ver. 14. The ſence of this periſhing condition under ſin: And I periſh with hunger, ver. 17. The experience of his loſt eſtate; He fain would have filled his belly with the husks the ſwine did eat: And no man gave unto him, ver. 16. This my Son was leſt, ver. 32. His ſight of his need of Chriſt, and ſeeking after him: And when he came to himſelf, he ſaid, How many hired ſervants in my Fathers houſe, have bread enough, and to ſpare? I will ariſe, and go to my Father? &c. ver. 17, 18. Hereunto may be added many inſtances recorded in the Scripture: Matthew the Publican, before he was effectually called, was ſick of ſin, as may be well gathered from Mat. 9. ver. 9.12, 13. Zacheus confeſſeth his ſin, Luke 19.8. felt himſelf loſt, ver. 10. Had an high eſteem of Jeſus Chriſt, ver. 3.46. Thoſe three thouſand, Acts 2. ver. 37. were pricked in their heart, ask what they ſhall do? The like may be obſerved in the Jaylour, Acts 16.29, 30. Paul before his converſion, was ſenſible of his ſin and death, Rom. 7.9. juſtifieth the Law, ver. 12. ſaw the loſs of his own righteouſneſs, and his need of the righteouſneſs of Chriſt, Phil. 37.8. To this purpoſe we may read of others elſe where. 'Tis certain, That many of thoſe who have been converted, have had experience of a preparatory work, fore-going the converſion: but it cannot be proved out of the Scripture, That any who have attained unto years of diſcretion, have been converted without ſome experience thereof.
Object. 1.Objection ſatisſied. There is no uſe of preparatory work, becauſe there is no ſaving work to be wrought upon the Elect, which God cannot work without it.
Anſw. Were this Objection good, there would follow a total uſeleſneſs-of any ſecond cauſe, or fellow-creature towards the producing of any effect.
2. Not God's Abſolute, but his Ordinate Power: i. e. The common Courſe of his ſpecial Providence, is the ordinarily Rule of his proceeding with man; the Exerciſe of his Power is regulated by his Will. God is Omnipotent, he can do whatſoever he will; but he is not Omnivolent, he will not do whatſoever he can.
Obj. 2. Preparatory work ſeemeth to darken the freeneſs of grace.
Anſ. Preparatory works precede vocation in way of order, not in way of cauſality: God giveth Chriſt after them as the way, not for them, as the cauſe. Preparatory work, is the effect of free common grace: as ſaving work is the effect of free ſpecial grace. It can therefore be no more prejudice unto grace, then a free way is unto a free thing, whereunto it is the way. No more then freedom prejudiceth freedom: i. e. No more then a free act of an inferiour nature prejudiceth a free act of a ſuperiour nature. It doth no whit touch it in it ſelf, it in many reſpects cleareth it, but no way darkeneth it unto us.
Obj. 3. The Corinthians, 1 Cor. 6.11. that were Idolaters, Adulterers, Abuſers of themſelves with mankind, received Chriſt: yet we read of no preparatory qualification mentioned: Therefore there was no preparatory work?
Anſ. It is not ſaid ſo, therefore it was not ſo; is no good conſequence. 'Tis a frequent thing in the Scripture, to mention the thing done, without mentioning the manner of the doing of that thing, Pſal. 33.9. David ſpeaks of the Creation, yet is ſilent of the Order of creating, Matth. 1.2. We read that Abraham begat Iſaac, but of the manner of his begetting him, viz. By faith, not conſidering his own body now dead, Rom. 4.19. &c. There is no mention, Exod. 20.1. The Holy Ghoſt records the deliverance of Iſrael out of the Land of Egypt; the manner of it, namely, by ſignes and wonders, and by an out-ſtretched arme, is wholly omitted. 'Tis in this caſe between the thing done, and the manner of the doing thereof, as between the Sacrament inſtituted, and the Order of the inſtitution: The Sacrament is ſometimes mentioned, where the Order of the inſtitution is not obſerved, 1 Cor. 10.16. As therefore he that would inform himſelf of the Order of the Inſtitution, and Adminiſtration of the Elements in the Supper, is not to learn it from thoſe Texts, where (though the matter be recited, yet) the Doctrine of the Order is not held forth: ſo, he that would inſtruct himſelf concerning Preparatory Work in order to converſion, is not to look unto thoſe places: where (though the work of converſion be recorded, yet) the teaching of Preparatory Work is not intended; but unto ſuch Scriptures where the Doctrine of Preparatory Work is purpoſely taught.
Obj. 4. Jeremiah was ſanctified before he came out of his Mothers womb, Jer. 1.5. John the Baptiſt was filled with the Holy Ghoſt, even from his Mothers womb, Luke 1.15. when they were both uncapable of Preparatory Work.
Anſ. Jeremiah's Sanctification from the Womb may be underſtood, not of any actual, but only an intentional ſeparation of him to office: as Paul ſpeaks in like manner of himſelf, Gal. 1.15.
If we underſtand it actually it ſeemeth to be but an actual ſeparation of him to the Office of a Prophet.
By the Holy Ghoſt, whereby John was filled from the Womb, we may well underſtand, not the gift of ſaving grace; but eminent gifts of Office to fit this Eliah for that high ſervice whereunto he was appointed.
Whether we underſtand by the ſanctification of Jeremiah, and by the filling of John with the Holy Ghoſt, the grace or gifts of office; or the gifts of ſaving grace: The Diſpenſation of God unto them was extraordinary, not ordinary; and ſo teacheth not the queſtion. Only in John we clearly ſee God not only can, but doth even in Infants work in a ſecret manner by his Spirit when he pleaſeth.