given, but came by Jefus Chrift. But why should * I multiply Places? Our learned † Divines, whọ were at the Synod of Dort, do alledge fome of thefe, and other more places, to prove, that there is fuch a measure of Grace ordinarily accompanying the miniftry of the Gospel, as is fufficient to render all the impenitent and unbelieving guilty of contempt, or at least of aneglect, in not fulfilling the conditions required. Though by their favour, the places prove a great deal more, than that fuch a measure of fupernatural Grace goes along with the Word, as is fufficient to make Men chargeable with contempt, &c. namely, that fuch Grace accompanies it as might be fufficient for their converfion. The fentence of Profper, which they alledge fpeaks more home; viz. That it is not rightly said, that all are not called to Grace, to whom the Gospel is Preached, although there are some who obey not the Gospel. But to prove that Calling is the fame to them that obey not, as to them that obey, I fhall urge only thele two places more; the firft, is that of our Lord, Many are called but few are chofen. Here Matt. 22. many are diftributed into two forts, fome that are 14. Called, and not Chofen; fome that are Called, and allo Chofen: for thefe few Chofen, are a part of the many Called; fo that the whole many are put under one and the fame Calling. Which Calling is not by the outward Word alone, for from that Calling arife none Chofen. Therefore the Calling was by the Word and Spirit common to both; and the few Chofen excelled not in their Calling, but in fomething elfe, viz. in obeying the Calling, in coming when others refufed; or in coming worthily, in a wedding Garment, according to the Parable.

* 'Eyévero dia 'Inry Xem Joh. 1. 17.

Suffrag. Colleg. Theol. Magn. Britan. Pag. 30. Thef. 5a) de ado. Art.

The other is also an affertion of our Lord's, Mat. 12.41. The Men of Nineveh fhall rise up in Judgment with this Generation, and fhall condemn it, &c. If Jonas preached to the Ninevites without the Spirit, how did they repent? If Jefus preached without the fame Spirit, how is he greater than Jonas, nay how is he equal, in the Power of Preaching? If they that difobey, be not equally Called with them that obey, how can thefe rise up in Judgment against them? When their answer is ready, we had not the fame Calling with you, ours differed toto genere, you were partakers of an heavenly Calling, we but of an Earthly; you were called by the voice of God fpeaking to your Hearts; we, but by the bare voice of Men fpeaking to the Ear: if God had moved and excited us, as much as he did you, we would have done as well as you. Calling relates to the affiftance of God inwardly moving and Stirring up the mind to forfake Sin, as Aquinas very well faith; and the Example of the Jews at this day confirmeth this, for they are faid to be yet uncalled, not because they live without the found of the Gofpel, as the Indians have done, for they may hear our Sermons, and read our Scriptures, living in t Rome, Italy, and Spain; but because the veil is not taken from their Hearts, because the Spirit of Illumination and foftning is as yet withheld from them, which is granted Gracioufly to us Gentiles. To conclude; that diftinction of Calling, propounded in the beginning of this Chapter, into outward, and imvard; effectual, and ineffectual, feemeth to be vain.

I.

*

1. Because it giveth unworthily the name of Calling to the bare outward Preaching of the Word,

1. Part. 2dæ. Qu. 113. 1. ad 3m.

+ There were no Jews in England in our Authors time, they being formerly expelled, and not readmitted till the Ufurpation of Oliver Cromwell.

1

which may be a commanding, but not a Calling; a commanding as of the Law, for God may ftill require to be obeyed in whatfoever new thing he fhall command, because it is our duty natural, whether we be now able to do it, or no, inasmuch as we were once able, but then that would not be a Calling as of the Gofpel; for feeing the word of the new Covenant comes to call Men to Repentance and Faith, for their Recovery, after notice taken of their impotency to rife again of themselves, it seems an infulting Mock, and not a Call, to fay to Sinners, Turn, Repent, Believe and Live, unless there be fome Grace prepared for them, whereby they may be able to Repent and Believe.

2. Because it attributeth the effect of obeying the Calling to the kind of Calling it felf, and only to one caufe, that is, the Operation of the Spirit: as if many caufes did not concur to produce an effect, any one of which failing, the effect faileth ; as if obedience to the Calling of God were not an act of the Will of Man, under the aid of the Spirit of God; as if the aid of the Spirit was never refufed, nor the Grace of God never received in vain: for though God be Almighty, and able to draw all fecond Caufes into his part and fide, he doth not ufe to disturb or cross the nature of Caufes, nor the Order of things which himfelf hath established.

3. Because it maketh God's covenant to differ from all Covenants in human affairs, even in that which is effential to a Covenant. For in our Covenants, each party hath fomething to perform, and no one party doth all in a Covenant but by this

diftinction, God is fuppofed both to provide infallibly to have the conditions fulfilled, and alfo to fulfil his own promifes: whereas the term Covenant seems purposely borrowed from human tranfactions, to intimate to us a ftipulation made betwixt God

and

21.

and us, whereby he promiseth his Grace, and ex pects our Obedience. And certain it is, that all that he undertaketh for us, is to make the conditions poffible, and not to be wanting in his help Ifaiah. 59.fo far as is needful for us. Let none upbraid me that I am afraid to give too much to God, left I return upon him, that I fear he looks to be fo much favoured, as to be tyed to nothing. Truth flattereth neither God nor Man; 'Tis not the part of a good and found Faith, fo to refer all things to God's Will, and fo to flatter every one by saying, nothing can come to pass without God's permission, that we should imagine, our felves are able to do nothing.

Acts. 3. THE Converfion of a Sinner, is the end which God feeketh in fending his Word, and in Calling Men; the effect of Calling, when it speedeth. It may briefly be defined, the Obedience of him that is Called, for it is his part to hear and obey the call. And in it may be confidered from what a Sinner is converted, and to what, that is, from the power of Satan unto God. By this, the whole Man is changed; in his Understanding, he is turned from 1. Thef. 1. Darkness to Light; in his Will, from Idols of all forts to ferve the Living God; in his whole Life, from unrighteoufnefs to holiness. Converfion may be alfo diftinguished into two kinds; the firft is, when a Man, of a natural Man, is made a regenerate Man, and a member of God's Church, as the Acts. 15.3. Gentiles called by the Apoftles; fuch were we all that are converted unto God, having been first a

9.

Rom. 6. 19.

* Tertul. de Exhort. Caftitat. prop. Princip.

verted,

verted, foolish, difobedient, deceived, serving divers lufts; Tit. 3. 3the latter kind of Converfion is, when a regenerate Man, having committed iniquity, and fallen into Sin, returneth unto God by repentance of that Sin: thus Peter being foretold of his denying Chrift, and that yet his Faith should not finally fail, was commanded, that he, being converted, should ftrengthen his Brethren. Next, the Caufes of our Converfion are to be confidered; without queftion, God's holy Spirit working upon the Heart of a Sinner, is the prime, principal, efficient and powerful Cause of his Conver fion, in the Beginning, Progrefs and End of it; Lam. 5.at. whence the Prophet, turn us, and we shall be turn. Pfal. 19. 7ed. But the Word preached is the ordinary, inftrumental Cause of it, tho' the fame happy Effect is often greatly furthered by fome other things; fuch as Croffes and Afflictions, which humble the Soul of Man; God's Bleffings inviting him, the Prayers of others and the good Example of fuch who are already converted.

But the great Queftion is, what part the Sinner himfelf, who is the fubject to be Converted, bearethin his own Converfion, being a living and reasonable fubject; whether he be active or paffive in it; when, and how far; whether he can further it, or hin der it; or whether it be poffible for two, whom we fuppofe equally called, one to be Converted, and not the other? If fo, then whence this dif ference fhall arife, whether from God, or from Man?

The determination of thefe Questions cannot be clear, nor the manner of our Converfion opened, until we have declared what is to be holden according to the Scriptures, touching God's free Grace, and Man's free-Will; which we will endeavour to bring into more manifeft Light, after fo ve

Luk. 11. 32. fee Bilfon on Supremacy p. 278. 179. Quart.
hement