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Calvin and Calvinism » 2008 » April » 11

Archive for April 11th, 2008

11
Apr

Thomas Ridgeley on the Free Offer

   Posted by: CalvinandCalvinism    in The Well-Meant Offer

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5. This Mediator being provided for man, without his desert or expectation, we proceed to consider him as offered to him, and, together with him, life and salvation. The great design of the gospel is to discover or make an overture of Christ and his salvation to man. Without this, the gospel could not be preached, nor a visible publication made of the grace of the covenant which it contains. But as the overture of grace, or the call of God to accept of and embrace Christ as offered in the gospel, is more particularly considered un&r a following Answer, shall reserve the farther consideration of this matter to that place. Thomas Ridgeley, Commentary on the Larger Catechism, 1:454.

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The doctrine of particular redemption is supposed then, to be inconsistent with the goodness of God, as it renders salvation impossible to the greater part of mankind, and their state irretrievable by any means which can be used, and so has a tendency to lead them to despair. Now, it must be owned that they for whom Christ Did not die cannot be saved, and that, had God described any persons by name, or given some visible character by. which it might be certainly concluded that they were not redeemed, it would follow that their state would be desperate. But this is not his usual method of dealing with mankind. He might, indeed, have done it ; and then such would, have been thereby excluded from the means of grace, and not encouraged to attend them. But he has, in wisdom and sovereignty; concealed from the world the event of things, with respect to the individuals who were redeemed. There is hence a vast difference between men’s concluding that a part of the world are excluded from redemption, and that they themselves are included in that number. We have no warrant to say the latter concerning either ourselves or any others, especially so long as we are under the means of grace. There is, indeed, one character of persons in the gospel which gives ground to conclude that Christ did not die for them ; and that is what respects those who had committed the unpardonable sin. I shall not, at present, enter into the dispute whether that sin can now be committed or not, since we may have occasion to insist on the subject under another Head. But there seems to be sufficient ground to determine, either that this cannot be certainly known, since the extraordinary gift of discerning of spirits is now ceased; or, at least, that it cannot be applied to any who attend on the means of grace with a desire of receiving spiritual advantage thereby. Again, if Christ’s not dying for the whole world be a means to lead men to despair, as salvation is hereby rendered impossible, this consequence may, with equal evidence, be deduced from the supposition that all mankind shall not be saved, which they who defend universal redemption pretend not to deny. But will any one say, that this supposition leads men to despair? Or ought it to be reckoned a reflection on the divine goodness, that so many are left to perish in their fallen state by the judicial hand of God, which might have applied salvation to all, as well as purchased it for all mankind?

The doctrine of particular redemption is farther supposed to be inconsistent with the preaching of the gospel, which is generally styled a door of hope. The doctrine, it is said, is such that the dispensation that we are under cannot be called a day of grace ; and it renders all the overtures of salvation made to sinners illusory, and contains a reflection, not only on the grace of God, but on his holiness. In order to our replying to this, something must be premised to explain what we mean by a day of grace, and the hope’ of the gospel which accompanies it. Now, by calling the state of things under which we live ‘day of grace,’ we do not mean a dispensation in which all men might repent and believe, and obtain salvation by their own power, without the special influences of the Holy Ghost, for this would be to ascribe that to man which is peculiar to God; nor do we mean that God will give special grace to all who sit under the sound of the gospel, for this is contrary to common observation and experience, since many make a profession of religion who are destitute of saving grace. As for the hope of the gospel, or that door of hope which is opened in it to sinners, we cannot understand any thing else by it, but that all without distinction are commanded and encouraged to wait on God in his instituted means of grace, while the event must be left to him who gives or withholds success to them as he pleases. All have this encouragement, that, peradventure, they may obtain grace, under the means of grace; nor is the encouragement inconsistent with these means being styled a door of hope. God is not obliged to grant sinners a greater degree of hope than this, to encourage them to wait on him in his ordinances; though, indeed, there is a farther motive to induce us, namely, that this is the ordinary way in which ho works grace. Or, if God is pleased to give us desires after the efficacy of his grace, or any degree of conviction of sin and misery, this is still a farther ground of hope, though it falls short of that grace of hope which accompanies salvation.-As to the preaching of the gospel, and its overtures of salvation to all, being, on the supposition of Christ’s not dying for all men, alleged to be illusory, and repugnant to the holiness of God, we do not deny that, in preaching the gospel, Christ is offered to the chief of sinners, or that the proclamation of grace is made public to all, without distinction. This, however, will not overthrow the doctrine of particular redemption, if we rightly consider what is done in offering Christ to sinners. Let it be observed, then, that God has given us no warrant to enter into his secret determinations respecting the event of things, or to give any persons ground to conclude that they are redeemed, and have a warrant to apply to themselves the promise of salvation, or any blessings which accompany it, while in an unconverted state. Ministers are not to address their discourses to a mixed multitude of professing Christians, in. such a way as if they knew that they were all effectually called and chosen of God. Our Saviour compares them to ‘ the faithful and wise steward,’ whose business it is ‘ to give to all their portion of meat in due season.’” They are, therefore, consistently with what is contained in scripture, to tell their hearers that salvation is purchased for a part of mankind, that they know not but they may be of the number, and that therefore they must be importunate with God for that grace which will be an evidence to them that they are so. Again, Christ’s being offered to sinners, in the preaching of the gospel, is his being set forth therein as a most desirable object, altogether lovely, worthy to be embraced and submitted to ; and not only so, but that he will certainly save all whom he effectually calls, inasmuch as he has purchased salvation for them. Further, the preaching of the gospel includes an informing of sinners, that it is their indispensable duty and interest to believe in Christ, and that, as a means to this, they are commanded and encouraged to ‘wait on him for that grace which can enable them to believe. Also as a farther encouragement, the gospel lets them know that there is a certain connection between grace and salvation ; so that none who are enabled by faith to come to Christ, shall be cast out and rejected by him. This is the preaching and the hope of the gospel; and in this sense, the overtures of salvation are made. But this is not in the least inconsistent with the doctrine of particular redemption. Thomas Ridgeley, Commentary on the Larger Catechism, 1:528-529 .

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They who express some regard to this call, are generally said to have common, grace, as distinguished from others who are under the powerful and efficacious influence of the Spirit, which is styled special. The former are often under some impressive influences by the common work of the Spirit, under the preaching of the gospel, and, notwithstanding, are in an unconverted state. Their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of consequences, they abstain from many enormous crimes, as well as practise several duties of religion. They are also said to be made partakers of’ some great degrees of restraining grace. These results all arise from no other than the Spirit’s common work of conviction; as he is said to ‘reprove the world of sin.’ They are styled, in this Answer, the common operations of the Spirit.’ They may be called operations, inasmuch as they include something more than God’s sending ministers to address themselves to sinners, in a way of persuasion or arguing ; for, the Spirit of God deals with their consciences under the ministry of the word. It is true, this is no more than common grace; yet it may be styled the Spirit’s work. For though the call is no other than common; and though the Spirit is considered as an external agent, inasmuch as he never dwells in the hearts of any but believers; yet the effect produced is internal in the mind and consciences of men, and, in some degree, in she will, which is almost persuaded to comply. These operations are sometimes called “the Spirit’s striving with man.” But as many of these internal motions are said to be resisted and quenched,-when persons first act contrary to the dictates of their consciences, and afterwards wholly extinguish them, the Spirit’s work in those whom lie thus calls, is not effectual or saving. These are not united to Christ by his Spirit or by faith; and the grace which they possess is generally styled common grace.

Here let us consider that there are some things presented to us in an objective way, which contain the subject of the gospel, or that call which is given to sinners to pursue those methods which, by divine appointment, lead to salvation. As ‘faith cometh by hearing, and hearing by the word of God; so do common convictions, and whatever carries the appearance of grace in the unregenerate. In this respect God deals with men as intelligent creatures, capable of making some such improvement of those instructions and intimations as may tend, in many respects, to their advantage. This must be supposed, else the preaching of the gospel could not, abstractedly from those saving advantages which some receive by it, be reckoned an universal blessing to those who are favoured with it. This is here called the grace which is offered to those who are outwardly called by the ministry of the word. Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject. Of late, indeed, some have been ready to conclude that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in the expressions, I would choose to substitute others in the room of them. However, to remove prejudices or unjust representations which the use of them may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand by them. If it be said that such expressions are not to be found in scripture, the circumstance of their not being there should make us less tenacious of them. Yet they may be used without just offence given, if explained agreeably to scripture. Let it be considered, then, that the presenting of an object, whatever it be, to the understanding and, is generally called an ‘offering‘ of it. Thus Gad says to David, from the Lord, ‘I offer thee three things; choose thee one of them,” &c. So, if God sets before us life and death, blessing and cursing, and bids us choose which we will have, his doing so is equivalent to hat is generally called an offer of grace. As for invitations to come to Christ, it is plain that there are many scriptures which speak to that purpose. Thus it is wid, ‘In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.’ And, ‘Ho, every one that thirsteth, come ye to the waters.’” And elsewhere Christ says, ‘Come unto me, all ye that labour, and are heavy laden, and I will give you rest.’ And, ‘Let him that is athirst come; and whosoever mill let him take the water of life freely.’ Moreover, when an offer or invitation to accept of a thing, thus objectively presented to us, is made, the offer of it always supposes that it is valuable, that it would be greatly our interest to accept it, and that it is our indispensable duty to do so. Now, these are the principal ideas which I include in my sense of the word, when I speak of offers of grace in the gospel, or of invitations to come to Christ. Yet understanding the offers in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace. Thus it may be said that Christ came into the world to save sinners; that he will certainly apply the redemption which he has purchased, to all for whom the price was given; that a right to salvation is inseparably connected with faith and repentance; that these and all other graces are God’s gifts; that we are to pray, wait, and hope for them, under the ministry of the word; that, if we be, in God’s own time and way, enabled to exercise these graces, our being so will be to our unspeakable advantage; and that, therefore, it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings:–these things may be said, and the gospel may he thus preached, without supposing that grace is in our own power. Now this is what we principally intend by gospel overtures or invitations. At the same time, we cannot approve of some expressions subversive of the doctrine of special redemption, how moving and pathetic soever they may appear to be; as when any one, to induce sinners to come to Christ, says, “God is willing; and Christ is willing, and has done his part; and the Spirit is ready to do his; and shall we be unwilling, and thereby destroy ourselves? Christ has purchased salvation for us; the Spirit offers his assistance to us; and shall we refuse these overtures? Christ invites us ‘to come to him, and leaves it to our free will, whether we will comply with or reject these invitations. He is, as it were, undetermined whether he shall save us or not, and leaves the matter to our own conduct. We ought, therefore, to be persuaded ‘to comply with the invitation.” This method of explaining offers of grace, and invitations to come to Christ, is not what we intend when we make use of these expressions. 2. We are now to consider the persons to whom this common call is given. It is indefinite, not directed to the elect only, or those with respect to whom God designs to make it effectual to their salvation ; for, according to the commission which our Saviour gave to his apostles, the gospel was to be preached to all nations, or to every creature in those places to which it was sent. The reason is obvious; the counsel of God concerning election is secret, and not to be considered as the rule of human conduct; nor are they whom God is pleased to employ in preaching the gospel, supposed to know whether he will give success to their endeavours, by enabling those who are called to comply with it. Thomas Ridgeley, Commentary on the Larger Catechism, 2:49-51.

A short bio-entry from Richard Muller on Ridgeley:

Thomas Ridgley (ca. 1667-1734); studied for the ministry in Wiltshire at Trowbridge with John Davidson. In 1695 he was called as assistant to Thomas Gouge in the independent church at Three Cranes, Thames Street, London. When Gouge died in 1700, Ridgley succeeded him as pastor of the congregation, a post he held until his death. In 1712, Ridgley was appointed tutor in divinity at the Fund Academy, Tenter Alley, Moorfields. He was viewed as a defender of orthodoxy against Arianism and Arminianism. He was granted the D.D. by the University of Aberdeen for his A sody of Divinity (1731). Richard Muller, Post-Reformation Reformed Dogmatics, 51. [old edition]

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11
Apr

Edward Leigh on the Goodness of God

   Posted by: CalvinandCalvinism    in God is Good

So much concerning the affections attributed to God, his virtues follow; which as they their seat in man, in the will and affections; so it is not inconvenient for methods sake to refer them to the same in God. Gods virtues are his essence considered, as it always worketh orderly, firstly, and agreeably to perfect reason. They are not things differing from his essence as in us, but we must conceive them according to our capacity and hand them distinctly.

By virtues we understand first in general the idea of virtue, or the chiefest moral perfection, by which God is in himself absolutely the best, and in respect of which all virtues of angels and men are only slender shadows and representations. For God is Summon bonum, the chief good, and most perfect goodness, both metaphorically and morally; so that his nature and will is the first rule of goodness and rectitude, with which, as far as things agree, so far they are, and are called good. H is the cause of all goodness in the creatures, which have so much goodness as God works and keeps in them.

God’s goodness, is an essential property whereby he is infinitely, and of himself good, and the author and cause of all goodness in the creature.

God’s goodness is considered as he is good in himself, yea, goodness itself, Exod. 34:6. Psal. 119:68. or as he is good to his creatures, which is his bounty, which being referred to his creatures, either as having goodness communicated to them, in his love; or has being in misery, is his mercy, or as having deserved no good thing at the hands of God, but rather contrary, is his grace.

Goodness is the perfection of things for which they are desirable; good and appertible are convertible: What is good is to be desired. God is to be desired of all, he is the chiefest good.

The properties of which are these:
1. It is propter se amabile, to be desired for itself; so only God.
2. It is able to satisfy the soul, and that satisfaction which it gives is perpetual. In God there is both satiety and stability; satisfaction of the appetite, and continuance of that satisfaction.
2. God is causally good, worketh all goodness in the creature, and doth good to them, Psal. 33:5.
3. Eminently and absolutely good, the only good. There is a goodness in the creature, its nature is good, but goodness I not its nature; so there is none good but God; viz. Essentially, originally.

Our Saviour Matt 19:17. reproved one for calling him good; not that he is not so essentially, but because he thinking him to be no more than a Prophet, did yet call him so. God is the only good essentially, independently; comparatively to God the creature is not good; as a drop is no water compared to the Ocean.

The Scripture proves God’s goodness,

1. Affirmatively, when affirmed that God is good, and commends his goodness.
2. Negatively, when it denies that there is any evil in him, Psal. 92:16, Deut. 32:4.
3. Symbolically, when it celebrates the riches of his goodness, Rom. 2:4.
4. Effectively, when it affirms that all the works of God are good, Gen. 1:31. It was said of every thing particularly when it was mad, The Lord saw that it was good, yea, very good; that is, commodious for the comfort of man, and all other creatures. He made all things good, therefore he is good himself. This may be proved by the goodness which still remains in the creatures; each creature hath yet remaining in him a power and fitness to do much good, and brings much comfort to man, as daily experience proves; therefore he, that notwithstanding the rebellion of man hath continued yet much good in the world, surely good; the beasts do good to their young, man to his children; this power they receive from God.
5. God is to be loved, honored, praised, and served by man, therefore he is good; or else, he were not worthy this respect from the creature.

The goodness of God is either considered ad intra and absolutely, or else ad extra and respectively. For the first, God in himself is good.

This appears:
1. In reckoning up all the kinds of good things that are; for there is 1, Bonum utile the profitable good: now how happy must they needs be who have him which can command all things; if thou hast him, thou hast all things else in him. 2. There is bonum jucundum, taste and see how sweet he is, At thy right are pleasures for evermore. 3. Bonum honestum, he is the holy God, the Author of all holiness, and the exemplar of it.
2.This goodness of his cannot be increased, it being his essence, it cannot be made better; for God has in him, not only all the actual, but all the possible goodness that is in the creatures; any creature still may be better; thy riches honors, comforts may be better, but thy God cannot be a better God; therefore we should infinitely affect him more than all creatures.
3. It is independent goodness, he is omnis boni bonum; hence he is said to be the only good essentially and immutably.
4. It is essential; the essence and goodness of the creatures is different; goodness in the angels the perfectest creature, is a superadded-quality to them, they may be good, but ill bonus suo bonest, He is good with his own goodness, he cannot e good if he be not good.
5.It is unlimited goodness, infinite, without all bounds, above all that can be conceived, he being essentially so, and not limited to this or that being, neither in his goodness.
6. It is unmixed goodness, 1 John 1:5. he is light, and there is no darkness in him, not the least evil of sin.
7. It is the samplar and form of all goodness in the creatures: so far a thing is good as it doth resemble him.

All the good of the creature is in God always:
1. Eminently, as you consider it in its kind, without imperfection.
2. Efficiently, as he is the Author and cause of all the good hath.
3. Exemplarily, as he is the rule and pattern of all goodness.
4. Finally, as he the chiefest good of all creatures, so that all terminate their desires in him.

Secondly, God is good respectively in what he doth to the creature: that appeareth in the good things bestowed upon them. He giveth to all liberally, especially the rational creatures, as men and angels, partake of his goodness, being made capable of enjoying him for ever. 2. In the evil he keeps off from the elect; as he will withhold no good things, so he will no evil befall them.
Object. God is infinitely good (say the Arminian) therefore he cannot but naturally will good to his creatures.

Sol. It doth not follow; for out of his goodness he made the world, his goodness freely communicated, not out of necessity, then it will follow that he is naturally made the world. 2. God is infinitely just, therefore he also naturally wills the perdition of all sinners, which they will not admit. 3. He is infinitely good in himself, not therefore so to his creatures, for so he should will all good to them, and actually communicate it and so should save all. Notwithstanding God’s goodness of nature, suffered man to fall; but yet he was so good that he would not have suffered it, unless he could have showed as much goodness to man another way; and indeed Christ is a greater good to us by faith, then Adam’s innocency could have been; but yet since that evil is come into the world how many calamities might befall thee, did not God’s goodness prevent it? that the earth swallows thee not up tis God’s goodness. The goodness of God is so great, that no creature should suffer punishment, but that the justice of God doth require the same, or else some greater good may be drawn from thence, Ezek. 33:11.

Object. How doth it agree with God’s goodness, that it is said Psal. 18:17. With the froward he will show himself froward?
Answ. In the general, the meaning is only, that God’s judgements shall agree with men’s manners, and David shows how God is in himself, but relatively how he is to us.

We should 1. Love God because of his goodness, for it is the proper object of love. That which is the chief good, ought to be the principal object of all powers of our souls. God is the principal good: O that we could account him so, and accordingly carry ourselves toward him. Sine summo bono nil bonnum, there is no good thing, without the chiefest good, Psal. 73:25,26.

2. To imitate him, to be good as he is good, be like our heavenly Father, good to all, summa religionis est imisariquem colis Aug. de Civ.Dei l.8.c.27. It is a chief point of all Religion to imitate him whom we worship, Rom. 12:9, Cleave to that which is good, we should still be doing or receiving good.

3. God’s goodness will support his children in their calamities, Nehem. 1:7. and arm them against poverty, and the fear of death itself. I do not fear to die (said Ambrose) because we have a good Lord. Nec pudes vivere, nec piget mori, qui bonum habemus Dominum.

We are much to be blamed for slighting, despising or neglecting him the fountain of all goodness. Man is the most loathsome creature that hateth, and foolish that slighteth his chief good.

Here is the ground of thankfulness to God’s people, which enjoy the goodness of God in part here in the creature, and hereafter shall immediately and fully. God is especially good to some, whom he has chosen to life eternal.

We see the great evil ofsin; nothing is so opposite to this attribute of God’s goodness as sin; the Devils are not evil as creatures, but as sinful.

Edward Leigh, A System or Body of Divinity, (Printed by William Lee, at the Sign of the Turk’s-head in Fleet-street over against Fetter-lane, 1654), 172-175.

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11
Apr

Edward Leigh (1602-1671) on God’s Grace

   Posted by: CalvinandCalvinism    in God is Gracious: Common and Special Grace

Leigh:

So much in general of God’s virtues.
Secondly, in special, the virtues which imply not imperfection in the reasonable creature, are attributed to God.

The principal of which are,

1, Bounty or graciousness, by which God shows favor to the creatures freely, and that either commonly or specially: 1 Commonly, when he exercises beneficence and liberality toward all creatures, pouring upon them plentifully all goods of nature, body, mind and fortune, so that there is nothing which tastes not of the inexhausted fountain of his blessing and goodness, Matth. 5:44, 45. Psal. 36: 5, 6. God’s bounty is a will in him to bestow store of comfort and beneficial things on the creature of this kind. This bounty he shows to all things in the creation, even to all Spirits, all men and all creatures, and does in great part show still, for he opens his hand, and fills every living thing with his bounty, and gives all things richly to enjoy.

2. Specially toward the church, by which he bestows eternal life on certain men fallen by sin, and redeemed by Christ, Titus 2:11. And 3:4. As this is exercised toward the whole church, so in a special manner toward some members of it, as toward Enoch, Moses, Jacob, Paul, and especially Abraham, who is therefore often called The friend of God; he made with him and his seed a perpetual league of friendship, and he constantly kept his laws and statutes, John 15: 14, 15.

God’s Graciousness is an essential property, whereby he is in and of himself most gracious and amiable, Psal 145:8. God is only gracious in and of himself, and whatsoever is amiable and gracious is so from him.

God’s Graciousness is that awhereby he is truly amiable in himself, and freely bountiful unto his creatures, cherishing them tenderly without any desert of theirs, Psal. 86:15. and 111:5. Gen 43:29. Pelagius taught, that grace is given to men in respect to their merits, Gratia Dei datur secondum merita nostra, he said that God’s will had respect to the merits foreseen, so this Pelagius was condemned for an Heretic in three Synods. St. Austin refuted this error, and referred the matter to God’s will and purpose only. B Carleton against Mountagne, Ch. 3. Vide Bellarm. De Gratia & lib. Arbitrol. 6.c.4,5,6. John Scotus was the greatest Pelagian that in his time; for it was he that brought in the doctrine of meritum ex congruo, he teaches that Faith, Charity, Repentance, may be had ex puris naturalibus, which some of the most learned Papists do confess to be the true Doctrine of Pelagius, Vide Bellarminum de Gratia & libero arbitrio 1.6.c.2. [marginal reference in Latin: a Gratia in seipso est amabilis, siteque creatura favet & bene facit, unde hoc respecta gratia Dei est favoir quo creaturas suas & imprimis homines prosequitur. Wendelinus.]

God is gracious to all, Psal. 145:8,9,10. But especially to such whom he does respect in his well-beloved Son, Jesus Christ, Exod. 22:19. Isa. 30:19. Luke 1:30. Gen. 6:8. 1 Cor. 15:10. God’s free favour is the cause of our salvation, and of all the means tending thereunto, Rom. 3:24 and 5:15, 16. Ephes. 1:5,6. and 2:4. Rom. 9:16. Titus 3:5. Heb. 4:16. Rom. 6:23. I Cor. 2:4,9. The gospel sets forth the freeness, fulness, and the powerfulness of God’s grace to his Church, therefore it is called The word of his grace, Acts 14:3. and 20:32. The Gospel is the grace of God, Acts 20:24. Deus expandit gratia immensum Calum, Luther.

God’s Graciousness is firm and unchangeable, so that those which are once beloved can never be rejected, or utterly cast off, Psal. 77:10. [Marginal Reference: The Arminians speak much of God’s offering mercy, all giving Christ and faith, is with them, but an offering of Christ and faith, if we will receive them. God does not only conditionally offer them, upon such performances of ours, but actually givens them to his people, 2 Pet. 1:5. And he gives them absolutely, he sees no loveliness in us to invite him thereunto.]

God bestows, 1. Good things. 2. Freely. 3. Plentifully, Psal. 111:4. 4 In a special manner he is gracious to the godly.

Love is 1. Grounded often in something which may deserve it; the grace of God is that love of which is altogether free. 2. Grace is a kind of love as flows from a superior to an inferior; love may be in inferiors toward their superiors.

We should be also liberal in our services toward God, in our prayers and good works.

We should desire and strive to obtain the grace and favor of God, David often called on God to cause his face to shone upon him, and to lift up the light of his countenance upon him. The holy Patriarchs often desired to find grace in the eyes of the Lord. It is better then life to him that has it; it is the most satisfying content in the world, to have the soul firmly settled in the apprehension of God’s goodness to him in Christ. It will comfort and stablish the soul in the want of all outward things, in the very hour of death. 2. It is attainable, Those that seek God’s face shall find him.

The means of purchasing God’s favor:

1. Take notice that your sins have worthily deprived you of his favour, and press these thoughts upon you till you feel your misery; meditate on the law to show that your cursedness.

2. Consider the gracious promises of the Gospel, and see the grace of God in Christ. His grace was exceeding abundant, says the Apostle.

3.Confess and bewail your sins, with a full purpose of amendment, and cry to God for grace in Christ.

4. This stays our hearts, when we apprehend our own unworthiness; God is gracious, and shows mercy to the undeserving, the ill-deserving. 2. We should acknowledge that all grace in us does come from him the fountain of grace and should go boldly to the throne of grace, and beg Grace be unto you. The Apostle, Ephes. 1:3. and so on, speaks of Redemption, Vocation, Justification Glorification, And all this, says he, is to the praise of his glory, and 12:14. Verses, we should give God the praise of all: He is the first cause, and the last end. The Arminians will seem to say, That all comes from grace, and that faith is the grace of God, but they will say it is a power given to all, and that God has done alike to all, only some improve the power and reason and will better then others, without any special discriminating grace from God: then God is not the first cause, that, I believe it is the free working of God within me. We should take heed of encouraging ourselves in sin, because God is gracious; this is to turn God’s grace into wantonness. We should frequent the Ordinances where God is graciously present, and ready to bestow all his graces on us: the word begets grace, prayer increases it, and the Sacraments seal it.

Edward Leigh, A System or Body of Divinity, (Printed by William Lee, at the Sign of the Turk’s-head in Fleet-street over against Fetter-lane, 1654), 175-176

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11
Apr

Robert Rollock on the Gracious Call of God to the Elect and to the Reprobate

   Posted by: CalvinandCalvinism    in The Well-Meant Offer

Rollock:

Next, faith, whereby we receive the promise of the Faith covenant, which is offered unto us in Christ, is of the mere grace of God. Philip, i. 29, For unto you it is given for Christ, not only to believe, but also to suffer for him. Hence it followeth that faith is the free gift of God. That former grace may be called the grace of our vocation; this grace is common to all that are called, elect and reprobate. But the latter grace in our effectual calling may be called the grace of faith, appertaining only to the elect ; for it is given only to those that are predestinated to life everlasting to believe. Under the grace of faith I likewise comprehend the grace of hope and of repentance as being subaltern graces, and comprehended under this argument of our effectual calling.

Robert Rollock, “Treastise on God’s Effectual Calling,” in Select Works, 1:269.

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