Influences of the Life of Grace, Part 3 · Chapter 12
CHAP. XII.
What may be done in the uſing of means, hearing the word by us, to fetch influences, if there be any truth in that, Deus facienti quod in ſe eſt non negat gratiam. God denies not grace to the man who does what he can. Whether doth God command all uſe of means external or internal, in whole and part? 2. Whether grace be above. 1. The deſire. 2. The diſpoſition. 3. The prayer. 4. The purchaſe of nature. 3. No ſufficient univerſal grace is due to Braſilians. 4. Martinez de Ripalda abuſeth many Scriptures to prove ſufficient grace. 5. No Goſpel-promiſe, no Goſpel-threatning in Scripture concerning univerſal grace. 6. Sinners are now interdited heirs. 7. The connexion betwixt natural and ſupernatural acting in converſion. 8. Of the natural providence of God Creator, and the ſupernatural and Redemptory providence of God by which the choſen are converted.
1.Whether God commands all uſe of means external and internal, and every part thereof. IT's a queſtion whether the Lord commands the only meer bulk of the duty, to uſe means, and hear and read, whether we act in faith or no; certain it is not the full and plenary intent, ſenſe or purpoſe of any command of God to enjoyn acts that are maimed, lame, hypocritical.
1. It's againſt the perfection of the command; The Law of the Lord is perfect, converting the ſoul, Pſalm 19. 7. Not only extenſively, but alſo intenſively, and arreſts the whole man, and all the thoughts and powers of the ſoul, and the principles of the moral actions.
2. The Lord forbids rather, and rebukes ſuch an uſe of means, as includes ſinful defects in the principles, manner and end. Pſalm. 50. 16. But unto the wicked God ſaith, What haſt thou to do to declare my ſtatutes? Iſa. 1. 12. Who required this thing at your hand, that ye ſhould tread in my Courts in the way and manner that you do. So Chriſt rebukes the Phariſees praying and alms-giving with the blowing of a trumpet in ſo doing, and ſhews them they have no reward for ſuch works, Matth. 6. 1, 2, 3. therefore there was no reward promiſed to ſuch works.
3. Hypocrites, as touching the manner of their doing, do counterwork their own work as touching the ſubſtance of the duty commanded: vain-glory, hypocriſie-like poiſon, and death in the pot pollutes the action as Ink and mire vitiates a cup of wine being mixed therewith; better it is comparative to do ſomething of the bulk of the duty, then wholly to omit it, and do nothing leſs or more.
2. Aſſ. Both all the good action and every part of it, totae actio & totum actionis falls under the command of God: he who commands us to hear in faith, and read with believing, commands us alſo to walk and journey to the place of hearing, and commands us to encline our bodily ears to give attention of mind to the word, as we hear a moral oration without wandring of heart, though in theſe (hear the word of God, conſider, hear diligently, encline your ears, lay to your heart what is ſpoken) God laies the obligation of a divine command on us, to the phyſical act of walking to the place of liberal hearing, as to the ſubſtance of the act, and a tie to far more, even to do the act with all the ſpiritual circumſtances; he who commands his ſervant to go to ſuch a City fourty miles diſtant, he commands him to go ten miles of theſe fourty miles alſo, and while the ſervant is moving ten miles towards the City, he gives obedience in part pro tanto, and in ſo far to his maſters command: hence it muſt follow, that giving of alms in the ſubſtance of the act, is neerer in nature to the giving of alms in a ſpiritual Goſpel-way, then not giving of alms at all, but a cloſing of both bowels and hand to the ſtarving and famiſhing of the poor.
To the other queſtion it may be enquired, 1. Whether grace be above the deſire of nature?
Anſw. Nature hath no power of getting ſupernatural gifts by the ſtrength of nature; but nature hath a capacity, not ſuch an actual deſire, which ſuppoſeth uſe of reaſon and diſcourſe to ſupernatural happineſs;Nature and Grace. a capacity is an inclination to that which may perfect it; ſo man intends or enclines toward God, and is unquiet while he find him: but it's to abuſe all Grammer to call a natural capacity an inbred appetite, and natural deſire.
2.Whether grace be above the diſpoſition of nature? Whether grace be above the diſpoſition of nature?
Anſw. This receives the ſame anſwer almoſt: the habit of ſin by which a man is dead in ſin, Eph. 2. cannot conſiſt with a ſweet diſpoſition of nature to get grace; the ſame wine cannot be both ſweet and ſour; nor is there any ſweetneſs in ſour and bitter or unrenewed nature.
3.Whether grace be above natures prayers? Whether the grace of God be above the impetration, purchaſe and prayers of nature?
Anſw. The Scripture teacheth us of no prayers by natures help, but by the Spirit interceeding in the Saints, Rom. 8. nor of any purchaſe of grace that nature can make; grace prevenes nature, but nature prevenes not grace.
4.Whether grace be above natures merit? Whether grace be above natures merit?
Anſw. It were ſtrange to ſay that nature can of condignity merit grace, ſo as God ſhould be unjuſt if he deny grace to nature: where is that written? and does not this make man and nature to make God a debtor? as for the other merit of congruity, if grace were not above this merit, we ſhould teach that nature may ſo far act as to make God a debtor to the mans acting, as God ſhould fail againſt decency, good manners, courteſie, if he ſhould deny ſaving grace to Seneca, Cicero, Ariſtides, and ſuch.
5.Whether God gives ſupernatural grace as due to natures acting? Whether to the man, who prepares himſelf by the works of nature to receive grace, any ſupernatural grace is neceſſarily due?
Martinez de Ripaldo ſaith, this opinion cannot be defended, ſine ſcrupulo, without ſome ſcruple of conſcience: but an opinion may be true, and yet by ſome weak conſcience cannot be defended without ſome ſcruple of conſcience; but it is the bottom and marrow of Pelagianiſm, as any verſed in the doctrine of grace, and in Auguſtine, Hieronymus, Fulgentius, their works know.
6. Whether the Lord does infallibly tie grace to works done by the ſtrength of nature, not as to a diſpoſition or merit,Whether the Lord tieth grace to works of nature, though not as by merit, yet by condition. but as to a condition by the law of God (ſaith Martinez) or by the law of grace, and covenant of grace, and pur-chaſe of the merit of Chriſt (as Alvarez. lib. Reſponſ. aſcribes to divers School-men and Jeſuits) which condition is conjoyned with the gift of helping grace. This hath no ſhadow of ground in Scripture.
6. Whether Gabr. Vaſquez. 1. part. diſp. 91. q. 1. 14. doth upon good grounds defend that rotten opinion of the School-men? Whether God doth confer ſuch an help of grace, which is neceſſarium ad fidem & juſtificationem neceſſary and ſufficient to ſaith and juſtification, to the man who doth what he can, ex viribus gratiae naturalis, by the help of natural grace? this alſo deſtroys it ſelf.
Q.Whether God gives, or whether God denies not ſufficient grace to the man who doth what he can. 7. Whether or not God uſeth to give ſufficient grace, or not to deny ſufficient grace, and other more abundant helps of grace, to him who does what he can by the ſtrength of grace intrinſecally ſupernatural?
This is not better then the reſt; for it ſuppoſeth that free-will diſpoſeth abſolutely of, and determines this grace, and earns by its endeavours faith and juſtification; no man ever yet did what he can.
Q. 8. Whether Martinez de Ripalda, Tom. 1. de Ente ſupernaturali lib. 1. diſp. 20. ſect. 3. ſect. 4. ſect. 5. ſaith right, that God doth ſo ever confer helps of ſupernatural grace to all men, as he ſtands and knocks at the door, Rev. 3. 20. and its in mens free-will, be they Jews, Chriſtians, or Pagans, to open and believe; but grace, ex lege providentiae ſupernaturalis eſt neceſsaria, is neceſſary to excite and ſtir up free-will. Hence theſe Aſſertions.
1. Aſſert. This rotten principle of the School-men, that to the man in nature who does what he can, either by the ſtrength of nature, or by the ſtrength of ſome grace which is ſufficient, univerſal, and common to all men, but yet determines not the will, but leaves it to its own indifferency to will or nill, God denies not ſaving grace for converſion, is not to be holden.
1. Becauſe the places which ſpeak of our natural inability prove the contrary.
Now if the natural man cannot know nor diſcern the things of God,The natural wicked inability of all to know, believe and love Chriſt, proves that there is no ſuch thing as ſufficient grace given to Braſilians and Indians, thoſe of China. but judges them fooliſhneſs 1 Cor. 2. 13, 14. If his wiſedome be enmity againſt God, and is neither ſubject to the Law of God, neither indeed can be, Rom. 8. 7. If there be a neceſſity of the Spirit of revelation, that the eyes of the underſtanding being inlightned he may know what is the hope of his calling, and what is the riches of the glory of his inheritance in the Saints, and what is the exceeding greatneſs of his power to us-ward who believe, Eph. 1. 17, 18, 19, 20. And if as touching the will and the affections, he be wicked in all the frame and imaginations of the heart, Gen. 6. 5. Gen. 8, 21. Jer. 17. 9. Ezech. 36. 26. Ezech. 11. 19, 20. and that he cannot believe or come to Chriſt mediatly or immediatly except it were given him of God, John 6. 65. Phil. 1. 29. 1. Act. 5. 31. 2 Tim. 2. 25. and except the Father draw him, Joh. 6. 44, 45. Eph. 2. 1, 2, 3, 4. Tit. 3. 3.
Why ſhould the Maſters of general grace tell us that Chriſt enlightens every man that comes in the world? Joh. 1. 9. for men enlightned by Chriſt the true light, are no more blind then ſeeing men, and becauſe this is actual illumination, give us a place of Scripture where it is ſaid, that all the Braſilians, Indians, and other Gentiles are actually illuminated by Chriſt the true light even from the womb. If from the womb,Martinez de Ripalda Jeſuita tom. 1. de ente ſupernaturali l. 1. diſp. 20. ſect. 4. num. 17. p 180. Dum deum ante oſtium audio recolo illud Apoc. 3. Ecce ego ſto ad oſtium & pulſo, ſi quis operuerit mihi januam, Introibo ad illum: & mihi perſuades nunquam per deum ſtare (tanquam cauſam moralem, inquam ego Jeſuitae reſpondens) ut concurſus naturae in affectum virtutis ſalutaris non ſit; ac proinde auxilia gratiae pulſantia & excitantia voluntatem (ſuadendo tantum, ut Pelagius ſuaſu nihil virium novarum additur libero arbitrio) quibus talis concurſus edendus erat ſalutaris nulli conatus naturae in bonum defuiſſe aut deeſſe, alias operante voluntate quantum ex ſe eſt, neque deus neque ſalus hominis appropinquaret; ſi quidem ex defectu gratiae ſupernaturalis homo per eum concurſum, qui potuit eſſe ſalutaris, non promoveretur in ſalutem. Martinez ib. ſect. 7. num. 29. Gratia ſupernaturalis adeo frequens ut continua providetur homini animum advertenti ad bonum honeſtum, ut eo auxilio juvetur ad amorem honeſti; ergo ex lege & providentia ſupernaturali dei ſemper aſſiſtit gratia praeveniens ſupernaturalis homini agenni quod in ſe eſt, in amorem honeſti, adeoque fruſtranea eſſet tanta frequentia illuſtrationum ſupernaturalium & gratiae. when was that true Eph. 5. 8. Sometimes ye were darkneſs, but now ye are light in the Lord? for ſuch as are actually illuminated by Chriſt were never darkned: for the actual illumination denominates men as truly as the morning light names the air lightſome. And when did the Epheſians and other Gentiles walk in the vanity of their minds? having the underſtanding darkned, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſs of their heart? And if Chriſt ſhall deſtroy in this mountain the face of the covering caſt over all people, and the vail that is ſpread over all nations, Iſa. 25. 7. then there is ſuch a covering and vail over all faces: and if people be blind in darkneſs, and under the power of Satan, Acts 26. 18. untill the preached Goſpel open their eyes: If Chriſt the true light do actually illuminate the Braſilians, Indians, Turks, thoſe of China who never heard the Goſpel, is a queſtion.
2. If Chriſt ſtand at the door of the heart of Braſilians, Indians, and knock, and they have power of free-will to open, as Martinez ſaith, and the Lord every moment knock and awaken up the will by moral ſwaſion, or preaching of the Goſpel (the Pelagian grace) by inſpiration, which adds no new ſtrength to the will; then is there here a market for the buying of influences of ſaving grace: how comes it that never man in Braſilia, India, was ever converted to Chriſt, and profeſſed Chriſt? The Scripture which ſaith, there is no name under heaven by which men are ſaved, but by the name of Jeſus, Act. 4. 12. is here ſilent; all ſtories of human writers are ſilent.
3. The place Rev. 3. 20. is meant of the viſible Church of Laodicea, v. 14. to the Angel of the Church of the Laodiceans, write, Theſe things ſaith the Amen, &c. 18. I counſel thee to buy of me fine gold tried in the fire, &c. Did ever Chriſt by John or any other Apoſtle or Paſtor write Goſpel and command faith and repentance to the Angels of the Churches of Braſilia, India, and thoſe who never heard any ſuch Goſpel-counſel to buy fine gold and white raiment, and eye-ſalve from Jeſus Chriſt? as alſo the Jeſuit with the ſame breath names this converting and ſaving Goſpel grace; for he cites that of John 15.The Jeſuit Ripalda citeth many texts of the Goſpel for univerſal grace to Braſilians, and to all which were never intended by the holy Ghoſt. without me ye can do nothing: and the other texts hereafter, which our Saviour clearly expones to be growing in Chriſt, as branches in the vine-tree, by faith drawing life from Chriſt, v. 4. Abide in me, and I in you; as the branch cannot bear fruit of it ſelf except it abide in the vine, no more can ye except ye abide in me. 5. I am the vine. 8. for without me (the true vine) ye can do nothing, ye can bring forth no ſaving fruit. Now▪ the baſtard-grace which the Jeſuit will have to be ſaving, and Chriſt knocking at the door is nothing, but cogitationes & affectiones naturales honeſti: and I ſhould gladly know if Chriſts meaning, John 15. 5. Without me, ye Braſilians and Indians, and except by faith ye abide in me, as branches in the vine-tree, you exerciſe no acts of deſiring or thinking on an honeſt object, nor can ye do what is in you to attain to natural thoughts of the ſame kind. Muſt the Jeſuit have the Apoſtle to ſpeak to the Braſilians and Indians, O ye Braſilians, work out your ſalvation with fear and trembling; for it's God that works in you to will and to do, Phil. 2. in all honeſt natural thoughts. And 2 Cor. 12. 6. God is in you working all in all; that is, v. 11. All theſe worketh the ſame Spirit of God, giving to you Braſilians the ſpirit of wiſedom, the gift of healing, the gift of working miracles, as v. 7, 8, 9, 10. And the God of peace (Heb. 13. 20, 21.) make you Braſilians perfect in every good work to do his will revealed in the Goſpel, working that which is well pleaſing in his ſight through Jeſus Chriſt. If this be not abuſing of Scripture, what is it? for he cites theſe Scriptures. So Prov. 1. Wiſedom crys without, ſhe uttereth her voice in the ſtreets. Chriſt,Suarez de gra. lib. 12. c. 32. Suarez lib. 3. de aux. c. 2. Suarez de praedeſt. lib. 2. c. 6, 7, & 18. Cumel. 1, 2, 4. 109. az. 3. diſp. 1. Bellar. to. 3. l. 2. de gra. & lib. arb. c. 6. & ſeque. Greg. de Val. 1, 2. diſp. 8, 9. 3. puncto 4. Vaſquez 1. part diſp. 97. c. 5. Bonav. m. 2. d. 18. art. 2. c. 1. Alb. Magnus in 2. d. 28. art. 1. ad 4. Si hoc fecerimus (quantum in nobis eſt) deus inevitabiliter dat gratiam. Marſilius in 4. 9. 20. poteſt homo interioribus dei motionibus, vel etiam excitamentis exte ioribus facere quod in ſe eſt: quod ſi faciat, deus dat illi charitatem. Dominico Sotus h. 1. de nat. & gra. c. 18. ad 2. ita deus eſt omnibus praeſentiſſimus ad oſtium pulſans et a ſe nihil omnino deſit officii quin perditiſſimo etiam cuique opem ferat. Stapleto. Antid. in Rom. 9. Antidot. in Joan. c. 6. Curiel. l. 2. controv. 4. num. 134. Vega. l. 13. III. Trident. c. 12. Driedo de capt. tra. 5. c. 3. Viguerius inſt c.10. 9. 4. auxilium ſpeciale ſemper eſt paratum homini facienti quod in ſe eſt. the eternal wiſedom of the Father, never proclaimed the wiſedom of the Goſpel, which hath ſo many Goſpelpromiſes annexed to it, to the ſtupid Braſilians: read Prov. c. 2. c. 3. c. 4. c. 8. and the manifeſtation that God makes to the Gentiles, Rom. 1. is a natural, not a Goſpel manifeſtation. But I cannot ſtay, ſee the Authors on the Margin.
3. He who loves perſons and hates them e're they be born, or do good or ill, and hath mercy upon theſe ſame by ſoftning and hardning their hearts, not becauſe they run, or run not, or will, or will not, but becauſe the Lord hath mercy on whom he will: then there is no purchaſing by our endeavours of the work of converſion.
4. All Goſpel-promiſes and all Goſpel-threatnings are revealed in the Old and New Teſtament as well as the Goſpel it ſelf, and the Goſpel-commandment; for an unwritten Law and Goſpel binds not us. But neither in Old or New Teſtament is there ſuch a promiſe. The nation and the perſon that doth ſuch things ſhall be rewarded with the bleſſing of the preached Goſpel. Nor is there any ſuch threatning that the nation or perſon that commit ſuch ſinnes, and omit ſuch duties, ſhall be puniſhed with the want of the preached Goſpel for ever, and with the want of faith and repentance: only the latter ſuffers an exception in perſons that ſin againſt the holy Ghoſt: for of Nations that ſin, and that before they hear the Goſpel, we read not. It's true, the word of the Kingdome for great ſins may be removed, Zech. 11. 5, 6, 8, 9. v. 12, 13, 14. Amos 8. 4, 5, 6. v. 11, 12. Matth. 21. 33, 34, 35, 41, 42, 43. Acts 13. 44, 45, 46, 47. Rev. 2. 5. But that proves nothing, it's becauſe the elect in that place doe fail, and there be not any choſen thereto called.
5.The Goſpel-promiſe, or Goſpel-threatning of ſending or denying the Goſpel to Pagans, who act or who omit ſuch previous performances is an unwritten tradition. Sinners under the fall of Adam are now enterdited heirs and declared Idiots, not worthy of the truſt of grace. Nor ſhould the glory of converſion be due to the grace of God, but to our well-guiding free-will, and to the works of righteouſneſſe; that we had done contrary to 2 Tim. 1. 9. Tit. 3. 3. Eph. 2. 4, 5. if we could procure by our good endeavours our own converſion.
6. But ſo much the man fallen in ſin is under the ſtate of enterditement; as the eldeſt Son of a King, who is a fool, is declared an idiot, and the government not committed to him. In the Goſpel the Lord hath declared man a ſimple fool, and laid the Princedome of grace and glory upon the Catholick Tutor and chief heir Chriſt Jeſus; yet we fools will needs be Maſters and Free-men before we have ſerved our apprenticeſhips. Gladly would we be from under the dominion of Chriſt and free grace, and be our own; yea even fools and mad men take it not well to be fettered and in bands.
7. Influences of free grace, and the gracious actings of the ſpirit, are paid for by the price of blood, Heb. 13. 15. Let us by him (then) offer to God the ſacrifice of praiſe continually, Phil. 4. 18. Heb. 13. 15, 20, 21. 2 Theſſ. 2. 16. The budding and blooming of the branch in every act of growing, depends upon the immediate impulſions of life, and from the ſap of life that is in the root, and the vine-tree Chriſt.
Aſſert. 2. But the habit and ſeed of God being within, though the indiſpoſition be great, yet we would act, doe well.
2. Becauſe a natural heat in literal ſtirring doth pre-paratively work upon the ſoul (though not by way of any Goſpel-promiſe) to make it ready to receive an influence of believing. Moſes his wondering at the buſhes burning, and it was not conſumed, made him draw near to ſee more of God, and the acting of faith: and wondering ripened Chriſts hearers for influences of believing; ſo Cant. 5. 6. Moving of the bowels makes way for influences of opening to let the Beloved in, and of praying and ſeeking.
2. The very noiſe and literal ſtirrings in theſe actings, have far-off acting upon the dead habit to awake it up; ſo beating of the lump of perfume,The connexion betwixt literal acting and ſupernatural influences. wakens up the ſmell. The blowing of the wind on the garden of delicious flowers extracts ſweet ſmelling: the firſt three or four throwings of the iron bolt in the ſhip, brings not out water; but five or ſix cauſes the water to flow out apace. The two diſciples conferring, Luke 24. concerning Chriſt crucified, ſeem cold and indifferent; yea there is much unbelief and deadneſſe on the Spirit, v. 21. We truſted that it ſhould have been he which ſhould have reſtored Iſrael; though they ſay he was a Prophet mighty in word and deed before God and all the people, v. 19. Yet their ſpeech ſaith their heart was very cold concerning his office as Redeemer, and concerning his Reſurrection; but they goe on in the conference, and purſue the duty, though literally, till he begun, v. 25, 26, 27. to open the Scriptures to them, and then the heart begins to burn with heat, v. 32. It's conſiderable that the woman of Samaria's is very literal at the beginning, and only concerning Jacobs well; yet ſhe going on in the conference, there comes a warmneſſe, and a liking, and a ſeeking of the water of life, and a diſcerning of Chriſt to be a Prophet; and at length a warmneſſe, of faith in believing him to be Chriſt, and a leaving of the water-pot, and a running to the City to invite others to come to Chriſt.
Here it is that the firſt three or four ſteps bring not heat upon the man; but to walk a mile brings warmneſſe. To ſtrike the flint oftner then once brings out fire at length; and when there is a kindled and a fixed habit of grace, and gracious diſpoſitions, flamings of heavenly diſpoſitions follow apace: becauſe creation is a mids to the execution of the decree of predeſtination to life eternal, therefore he who in predeſtination to life giveth his own to Chriſt, John 17. 2, 6, 11, 12. v. 6. hath eſtabliſhed a new ſupernataral providence, or a providence of redemption different from that providence of God Creator, which ſhould have been, if Adam had never ſinned. Of this providence theſe Scriptures are to be underſtood. John 5. 17. My Father worketh hitherto and I work. The new ſupernatural providence ſet up by Chriſt the ſecond Adam, by which the converſion of the elect is brought to paſſe, and influences accordingly given.Col. 1. 16. All things were created by him and for him. 17. He is before all things, and in him all things conſiſt. Hence Rev. 3. 14. He is the beginning of the Creation of God. Col. 1. 15. Who is the image of the inviſible God, the firſt born of every creature. Rev. 21. 5. And he that ſate upon the throne ſaid, Behold I make all things new. Heb. 1. 3. Ʋpholding all things by the word of his power.
1. As by the firſt fall all things fell. 2. The firſt Adam was the publick catholick miſguiding Tutor, who marred and deſtroyed all; and the Creation, and the workmanſhip of heaven and earth was made ſubject to vanity, becauſe of mans ſin, and is now as a woman travelling in birth, crying in pain under corruption and vanitie, Rom. 8. 20, 21, 22. So the ſecond Adam coming to the throne, made a new heaven and a new earth; and as a Midwife to the travailing woman, brings forth the birth, the free ſons of God, & carries on the work in bringing the man Chriſt in the world; for the man Chriſt is not created and brought in the world by God ſimply as Creator and Law-giver, by the covenant of works, but by God as now acting to redeem the world, and making a new Creation and a new world.
3. Hence the bleſſing of the creature, and of the earth, which was under a curſe for mans ſin, Gen. 3. 17, 18. is now from Chriſt, whom he hath appointed heir of all things, Heb. 1. 2. and by reaſon of Chriſts reigning and ſitting at the helm of the world, and governing all things, all the creatures becauſe of this King are called to rejoyce, as Pſal. 96. 11. Let the heaven rejoyce, a…d the earth be glad; let the Sea roar, and the fulneſs thereof. 12. Let the field rejoyce, and all that is therein: then ſhall all the trees of the wood rejoyce. Pſalm 98. 8. Let the floods clap their hands, let the hills be joyful together. See Iſa. 49. 13. Iſa. 65. 7. Jer. 31. 11, 12, 13.
4. And look, as when a Kings ſon and heir is married, all the ſervants and Courtiers are cloathed in Scarlet and gorgeous apparel: So when Chriſt is declared Mediator, husband and head of the body the Church, the whole ſervants of the creation have a new right, through Chriſt the heir of all, to the liberty of the ſons of God, and to be delivered from bondage. And hence the Saints have a right through Chriſt to the influences of this new providence, the chief of which are the influences of ſaving grace: and though there be no promiſe made to the choſen, do this and ye ſhall be converted; yet Chriſt hath by his blood merited converſion, and influences for converſion to them; and as in Chriſt all providences are redemptory providences, ſo hath the Lord ordained according to the decree of predeſtination and of redemption, that hearing, coming to ſuch a place where Acts 2. Peter preaches, where the Gaoler heares Paul, Acts 16. to the well of Jacob, where the woman confers with Chriſt beyond her intention, are means of the converſion of ſuch as are ordained to ſalvation; ſo as providences of themſelves natural, are ſometimes through the intention of God made redemptory providences for the converſion of the choſen.
3. There is no connexion promiſſory betwixt natural or literal acting begun, and ſpiritual acting and heat of the life of Chriſt: As theſe actings are conſidered in themſelves, they ſeem to be one web; but the one part of the web is courſe and groſſe cloth, the other is ſilk and cloth of gold; they depend one upon another as ſome providential and general means, and are intended of God.
2. there is a coeviſtence betwixt them by a practiſe of grace, not by a promiſe of grace.
3. There is an order of priority and poſteriority betwixt them.
4. There is a vicinity material betwixt them; as five is a number nearer to ſeven then three; and yet three, five, ſeven, all differ among themſelves in nature and eſſence: to hear is nearer to hearing in faith, then no hearing at all, or obſtinate turning away the ear; they are knit together as a piece of inſtitution watered (if I might ſo ſpeak) with a command, and a heavenly acting of God; for as was ſaid before, the literal acting ſome way falls under a commandm…nt: he who commands hearing in faith, commands hearing alſo.
4. If there be a literal fixedneſs of conſideration in looking to the duty, and ſome literal miſſing and ſenſe of deadneſs: it puts the man in the borders of a ſpiritual duty, and hardly wants the ſoul ſo acting the ſaving flowings of the Spirit: the very bulk and body of a promiſe may give ſome literal wakening to a dead ſoul; and the skaddings of a threatning ma… put the dead ſoul in ſome motion, 2 Sam. 12. 1, 2, 3, 4. David gives a literal hearing by the light of a natural conſcience to Nathans general parable. At length, when the Spirit ſets it on by application, thou art the man, David, v. 10, 11, 12, 13. comes to ſome life of confeſſion, I …ave ſinned; and there begin the ſpiritual ſeeds of Pſalm 51. Indeed theſe two, the literal part, and the ſpiritual part, make (as it were) in groſs one bulk or body of a work; but they are conjoyned as the clay and the gold in Nebuchadnezzars image; they are joyned by God, not by congrui…y or decency on the Lords part, but of free grace, not by promiſe, not by merit, nay, not as work and wages, but accidentall, as touching their natures, yet the wiſe Lord intends the one …or the other; it's therefore good to be about means: the waiting at the tyde is not ſailing, yet it makes way for ſailing. What connexion is there betwixt Saul's journey in ſeeking his fathers aſſes, and Samuel's anointing him King of Iſrael? none at all, but a providential union there is; but no man can ſay that there is here either a divine inſtitution, or a gracious promiſe, yea, or a congruity of means and end, of work and wages: though there be ſomething of a marred inſtitution in dead and dull hearing tied to ſaving believing: here the ſame ſweet breathing that falls on the roſe, acts on the hemlock, which to me is ſome myſtery, to others merit of congruity (which is deteſtable) to others a free promiſe (but it being examined well is but merit) to others half a promiſe: however the diſpenſation forbids lazineſs, and commands all, even though yet in nature, to go about duties as creatures rational covenanted externally with God.