Milton

¶1Dictum est de hominis REDEMPTIONE: sequitur ejus RENOVATIO.

¶2HOMINIS RENOVATIO est qua IS AB STATU MALEDICTIONIS ATQUE IRÆ DIVINÆ AD STATUM GRATIÆ DEDUCITUR. Eph. ii. 3, 5, &c. eramus natura filii iræ. gratia estis servati. et cap. i. 3, 5. qui benedixit nobis omni benedictione spirituali in cœlis in Christo. Col. iii. 10. et induentes novum illum qui renovatur in agnitionem secundum imaginem ejus qui creavit illum. Eph. iv. 23, 24. renovati vero spiritu mentis vestræ, et induere novum illum hominem, qui secundum Deum conditus est ad justitiam et sanctimoniam veram. 2 Cor. iv. 16. internus tamen renovatur indies. Tit. iii. 5. per lavacrum regenerationis et renovationis Spiritus Sancti. Rom. xii. 2. per renovationem mentis vestræ ad hoc, ut probetis quæ sit voluntas Dei—. Heb. vi. 4, 6. nam fieri non potest ut qui semel—: si prolabantur, denuo renoventur.

¶3In renovatione consideranda est vel ejus ratio, vel rationis ejus manifestatio.

¶4Renovationis ratio est vel naturalis vel supernaturalis. Naturalem voco, quæ in naturali homine terminatur; estque vocatio, eamque sequens in naturali homine alteratio.

¶5VOCATIO est naturalis illa renovationis ratio qua DEUS PATER EX PRÆSTITUTO IPSIUS IN CHRISTO, AD AGNITIONEM NUMINIS PLACANDI ET COLENDI, LAPSOS HOMINES INVITAT, ET CREDENTES QUIDEM EX GRATUITA BENIGNITATE AD SALUTEM, NON CREDENTES AD TOLLENDAM OMNEM EORUM EXCUSATIONEM.

¶6QUA DEUS PATER. Act. ii. 39. quoscunque advocaverit Dominus Deus noster. 1 Cor. i. 9. per quem vocati estis in communionem Filii ipsius. 2 Cor. v. 20. velut Deo vos rogante per nos. Joan. vi. 37. quicquid dat mihi Pater. v. 44. nisi Pater traxerit eum. 2 Thess. ii. 13, 14. Spiritu, quo vocavit vos. 1 Pet. v. 10. Deus omnis gratiæ, qui vocavit vos. et 2 Pet. i. 3. per agnitionem illius qui vocavit vos.

¶7EX PRÆSTITUTO IPSIUS: Rom. viii. 28, 29, 30. ex præstituto ipsius vocati. 2 Tim. i. 9. vocatione sancta ex suo proposito et gratia.

¶8IN CHRISTO. Gen. iii. 15. hoc conteret tibi caput. et xxii. 18. benedictas fore in semine tuo. 1 Cor. i. 9. in communionem Filii ipsius. Gal. i. 6. in gratiam Christi. 1 Pet. v. 10. qui vocavit vos in Christo Jesu.

¶9AD AGNITIONEM NUMINIS &c. Gen. xvii. 1. indesinenter ambula coram me, et esto integer—.

¶10EX GRATUITA BENIGNITATE. Isa. lv. 1, &c. venite, et cui nulla est pecunia comparate absque pecunia et absque pretio. et lxv. 1. expositus sum iis qui non interrogabant, inventus sum ab iis qui non quærebant me: dixi, ecce me, ecce me, genti quæ non vocatur de nomine meo.

¶11AD SALUTEM. 1 Tim. vi. 12. ad vitam æternam. 1 Thess. ii. 12. ad suum regnum et gloriam. 2 Thess. ii. 14. idem. 1 Pet. ii. 9. in admirabilem suam lucem. et v. 10. ad æternam suam gloriam.

¶12NON CREDENTES AD TOLLENDAM OMNEM EORUM EXCUSATIONEM. Prov. i. 24. quandoquidem invito et renuitis—, ego quoque in calamitate p. 236vestra ridebo. Joan. xv. 22. si non venissem, et locutus essem iis, peccatum non haberent; nunc autem non habent quod prætexant peccata sua. Rom. i. 18, 19, 20. qui veritatem in injustitia detinent; quoniam id quod de Deo cognosci potest, manifestum est intra ipsos; invisibilia ex iis quæ fecit pervidentur, ad hoc, ut sint inexcusabiles: qui igitur non vocantur, inexcusabiles non sunt. Et x. 14. quomodo credent ei, de quo non audierint?

¶13Vocatio igitur est generalis aut specialis. Generalis est qua Deus omnes aliquo modo ad agnitionem veri numinis, et quantum satis sit quidem invitat. Joan. i. 9. hic erat lux illa vera, quæ illuminat omnem hominem venientem in mundum. Act. xiv. 17. non passus est se esse expertem testimonii. Rom. i. 19. quoniam id quod de Deo cognosci potest, manifestum est intra ipsos. et ii. 15. ut qui ostendant opus legis scriptum in cordibus suis, una testimonium reddente ipsorum conscientia, et cogitationibus sese mutuo accusantibus aut etiam defendentibus.

¶14At inquis, omnes Christum non norunt. Respondeo, id non obstare quo minus in Christo solo omnes vocentur, cum nisi is mundo datus fuisset, Deus omnino neminem vocasset: cumque pretium redemptionis in se quidem omnibus sufficiat, ad illam gratiam participandam omnes vocantur, tametsi non ab omnibus intellecta ratio illius gratiæ sit. Si enim sacrificia sua Jobus credidit valere pro liberis suis etiam non assistentibus, etiam fortasse nihil tale cogitantibus, cap. i. 5. si reduces Judæi se pro tribubus decem reliquis, tum quidem longissime remotis, et quid ageretur Hierosolymæ nescientibus, non frustra sacrificare crediderunt, quanto magis perfectissimam Christi hostiam pro iis etiam qui nomen Christi nunquam audiverunt, Deo solum credentibus abunde satisfacere credamus? De quo plura infra de fide.

¶15Vocatio specialis est qua Deus hos quam illos, sive electos quos vocant, sive reprobos, clarius ac sæpius quandocunque vult invitat.

¶16Hos quam illos. Sic Abramum, nec opinantem fortasse, domo sua evocavit, Gen. xii. 1, &c. immo idolorum cultu imbutum: Jos. xxiv. 2, 3. colebantque deos alienos; sed assumpsi patrem vestrum Abramum—. Sic gentem Israeliticam propter nomen suum et promissa patribus facta. Et Psal. cxlvii. 19, 20. indicat verba sua Jacobo—: non fecit ita ulli genti, ideoque jura ista non noverunt. Alia ratione, Matt. ix. 13. non veni vocatum justos sed peccatores. et xv. 26. non est bonum accipere panem liberorum, et abjicere catellis. Act. xvi. 6, 7. prohibiti a Spiritu Sancto loqui sermonem Dei in Asia; tentabant, sed non sivit eos ire Spiritus Jesu. et v. 9. visum per noctem—.

¶17Sive electos. Rom. viii. 28, 29, 30. iis qui diligunt Deum, iis videlicet qui ex præstituto ejus vocati sunt. 1 Cor. i. 26. cernitis vocationem vestram fratres—: quæ stulta sunt mundi elegit Deus. 2 Tim. i. 9. vocatione sancta, ex suo proposito et gratia. Apoc. xix. 9. beati qui ad cœnam nuptiarum agni vocati sunt.

¶18Sive reprobos. Isa. xxviii. 13. sed fuerit iis verbum Jehovæ, præceptum præcepto. Ezech. ii. 4, 5. ut filii isti sunt obdurati. et v. 7, 17, 21. et cap. iii. 12. Matt. x. 18. ut hoc sit iis et gentibus testimonium. et xi. 21. væ tibi Corazin. et xxii. 8, 9. qui vocati fuerant, non erant digni: quotcunque inveneritis, vocate. et v. 10. malos pariter ac bonos. et xxiii. 37. quoties volui, et tu noluisti? Luc. vii. 30. consilium Dei aspernati sunt. Act. vii. 51. vos semper Spiritui Sancto obnitimini. et xiii. 46. postquam illum repellitis, et indignos vos ipsos decernitis—.

¶19Quandocunque vult—. Matt. xx. 1, 2, 3, &c. egressus est circa horam tertiam. Act. xiv. 16. qui præteritis ætatibus sivit omnes gentes suis ipsarum viis incedere. et xvii. 27, 30. temporibus istis ignorantiæ connivendo dissimulatis, nunc mandat omnibus—. Eph. iii. 5. quod aliis ætatibus non innotuit. Rom. xvi. 25. quod a temporibus secularibus tacitum fuit. Tandem promulgato evangelio, Matt. xxviii. 19. profecti, docete omnes gentes—. Marc. xvi. 15. omni creaturæ. Rom. x. 18. annon audierint? immo vero in omnem terram et ad ultima orbis terrarum. Col. i. 26. absconditum, nunc manifestum—.

¶20Vocationem sequens alteratio est qua naturalis hominis mens et voluntas aliqua ex parte renovata ad agnitionem Dei divinitus movetur, et ad tempus saltem in melius convertitur.

¶21Hæc, quoniam a Deo est, illuminatio vocatur et velle datum; et nunc Patri velut fonti tribuitur: Eph. i. 17, 18. Deus Domini nostri Jesu Christi—, illuminatis oculis mentis vestræ. 2 Cor. iv. 6. qui illuxit in cordibus nostris ad illuminationem scientiæ—. Jacob. i. 17. a Patre luminum. Luc. xi. 13. Pater cœlestis dabit Spiritum Sanctum: nunc Filio: Joan. i. 9. hic erat lux illa vera, quæ illuminat omnem hominem venientem in mundum: nunc Spiritui Sancto: Heb. vi. 4 &c. illuminati, et participes Spiritus Sancti.

¶22Ut in homine effecti rationem habet, vocationique respondet, nunc auditio vel auscultatio, sed hæc quoque ex Deo esse fere docetur, nunc gustus dicitur. Auditio Matt. xi. 15. qui aures habet ad audiendum, audiat. Sic Herodes dicitur Joannem Baptistam libenter audisse, Marc. vi. 20. et Agrippa Paulum, Act. xxvi. 28. cap. xvi. 14. cujus Dominus adaperuit cor, ut attenderet—. Rom. vi. 17. gratia habetor Deo, ex corde auscultastis. Heb. iii. 7. hodie si vocem ejus audieritis—. Gustus Heb. vi. 4. illuminati, gustaverintque donum illud cœleste, participes Spiritus Sancti— si prolabantur—. Huc refertur vel minimus hominis conatus. Luc. xi. 13. quanto magis Pater cœlestis dabit Spiritum Sanctum petentibus ab ipso? Philipp. ii. 12, 13. cum tremore ac timore vestram ipsorum salutem conficite. Deus enim is est qui efficit in vobis et velle et agere, pro beneplacito. Quid hoc aliud est nisi efficere in nobis libere agere, quod lapsi antea non potuimus nisi vocati ac restituti? neque enim efficitur in nobis velle, quin libere quoque agere simul efficiatur, quandoquidem hæc libertas ipsum esse voluntatis est.

¶23Alterationis hujus, quatenus effecti rationem habet, partes duæ sunt: pœnitentia, eique respondens fides: utraque non solum vere inchoata, sed etiam vel naturalis vel fictitia esse potest: utque pœnitentia ad resipiscentiam, ita fides hujusmodi se habet ad fidem salvificam. Methodi causa distinguo; neque nempe negarim pœnitentiam pro resipiscentia p. 239sæpe usurpari; quemadmodum non unius generis fides, unum tamen fidei nomen in scripturis habet.

¶24Pœnitentia, quæ et μεταμέλεια dicitur, est qua quis pœnæ metu peccato abstinet, et propriæ tantum salutis causa ad Deum vocantem se convertit.

¶25Pœnæ metu. Jer. vi. 8. erudire ô urbs Hierosolymorum, ut non luxetur anima mea a te, ut non reddam te desolatam. Rom. ii. 15. una testimonium reddente ipsorum conscientia, et cogitationibus sese mutuo accusantibus. 2 Cor. vii. 10. at mundi tristitia mortem efficit. Matt. xix. 22. abiit tristitia affectus. Gen. iv. 13. major est pœna mea quam ut sustinere possim. Num. xxiii. 10. moriar ego morte justorum, et sit finis meus sicut illius.

¶26Causa propriæ salutis. Matt. xix. 16. quid boni faciam, ut habeam vitam æternam? Ezech. xviii. 21, 28. si—, omnino vivet, non morietur. et xxxiii. 14, 15, 16, idem. Hos. vii. 14. neque inclamant me ex animo suo, quum ejulant in cubilibus suis; quum propter frumentum et mustum congregantes se divertunt ad me. et Joel. i. 5. propter mustum quod excisum sit ex ore vestro.

¶27Pœnitentia et regenitis et non regenitis communis est. Exempla non regenitorum sunt Cain, Esauus, Pharao, Saul, Achabus, et Judas, aliique permulti; in quibus et contritio et confessio aliaque pœnitentiæ signa cernuntur. Exod. ix. 27. peccavi hac vice; Jehova justissimus, ego vero et populus meus improbissimi sumus. 1 Sam. xv. 24. peccavi, quod transgressus sum præstitutum Jehovæ—.

¶28Pœnitentia differri non debet. 2 Cor. vi. 2. dicit enim Deus, præstituto tempore accepto exaudivi te, et in die salutis succurri: ecce nunc est præstitutum illud tempus acceptum, ecce nunc dies salutis. Heb. iii. 7, 8. hodie, si vocem ejus audieritis, ne obdurate corda vestra.

¶29Hortatio ad pœnitentiam insignis est Deut. xxx. 1, &c. Job. xi. 13, &c. 2 Chron. xxx. 6. Isa. i. 16, &c. et lvii. 19, &c. Jer. iv. 1, &c. p. 240et xviii. 8. Hos. xiv. 1, &c. Hortatio autem omnis frustra adhiberetur, nisi hominibus naturali saltem hac renovatione aliquem in modum affectis, id est, aliquo mentis judicio atque arbitrii libertate præditis.

¶30Fides, quæ pœnitentiæ respondet, est assensus etiam naturalis divinæ vocationi perhibitus cum fiducia itidem naturali et sæpe falsa: divinæ vocationi; nam fides, cujusquemodi ea demum sit, in rebus divinis non nisi divino testimonio inniti potest. Rom. x. 17. fides ex auditu est, auditus autem per verbum Dei.

¶31Ea vulgo distinguitur certis quasi gradibus in historicam, temporariam, et fidem miraculorum. Sed temporaria pœnitentia quoque esse potest; immo quælibet fides, ut infra demonstrabitur.

¶32Historica est, quæ historiæ sacræ sanæque doctrinæ assentitur. Hæc fides necessaria quidem est ad salutem, non tamen per se salvifica. 1 Tim. i. 19. retinens fidem et bonam conscientiam, qua expulsa, nonnulli naufragium fidei fecerunt. et iv. 1. fore ut desciscant quidam a fide, attenti doctrinis—. Heb. xi. 6. qui accedit ad Deum, hunc credere oportet esse Deum, et præmia—. Jacob. ii. 19. dæmonia credunt et contremiscunt.

¶33Temporaria est, quæ et auditis assentitur, et fiduciam aliquam habet in Deo, sed plerumque non ultra naturalem: plerumque dico, quia nihil repugnat quominus et regenita quoque possit esse humano vitio nondum penitus extirpato duntaxat temporaria, tametsi rarius, ut infra de perseverantia disputabitur. Matt. xiii. 20, 21. qui sermonem audit, et eum statim cum gaudio excipit; non habet autem radicem in se, sed temporarius est. Luc. viii. 13. qui ad tempus credunt, et tempore tentationis abscedunt. Joan. vi. 66. ex eo tempore multi discipulorum ejus pedem retulerunt. Act. viii. 13. Simon vero et ipse credidit, et baptizatus—. et v. 18. quum conspexisset Simon—. et v. 21. cor tuum non est rectum in Dei conspectu. 1 Tim. v. 12. damnandæ quod primam illam fidem irritam fecerint.

¶34Fides miraculorum est, qua quis miracula Dei nomine edendi potestate præditus est, aut alium ea potestate esse præditum credit. Matt. vii. p. 24122. nonne per nomen tuum prophetavimus, et per nomen tuum multas virtutes edidimus? et x. 8. idem. et xvii. 20. quare non potuimus—? Marc. xvi. 17. signa autem eos qui crediderint hæc consequentur. 1 Cor. xii. 9. alteri vero fides per eundem Spiritum—. et xiii. 2. si habeam totam fidem, adeo ut montes transponam, charitatem autem non habeam, nihil sum.

¶35Sine hac tamen miraculorum fide miracula nonnunquam incredulis etiam sunt edita. Num. xx. 10, 11. audite hæc o rebelles: an ex petra hac proferemus vobis aquam? hic et qui edidit et quibus editum est inter edendum increduli videntur fuisse. 2 Reg. v. 12. annon melior est Abana—?

¶36Vocatio itaque eamque sequens in naturali homine alteratio, cum de naturali tantum ratione renovationis sint, citra regenerationem non conferunt salutem. Matt. xxii. 14. multi sunt vocati, pauci electi. 2 Cor. vii. 10. at mundi tristitia mortem efficit. Heb. iv. 2. nobis evangelizatum sicut et illis: at non profuit illis auditus sermo; ut qui fide contemperatus non fuerit apud illos qui audierant. 2 Pet. ii. 20. si postquam pollutiones mundi per agnitionem Domini effugerint, his rursus implicati—.

¶1Having concluded the subject of man's REDEMPTION, his RENOVATION is next to be considered.

¶2THE RENOVATION OF MAN is that change whereby HE WHO WAS BEFORE UNDER THE CURSE, AND OBNOXIOUS TO THE DIVINE WRATH, IS BROUGHT INTO A STATE OF GRACE. Eph. ii. 3, 5, &c. we were by nature the children of wrath ...... by grace ye are saved. i. 3, 5. who hath blessed us with all spiritual blessings in heavenly places in Christ. Col. iii. 10. and have put on the new man, which is renewed in knowledge after the image of him that created him. Eph. iv. 23, 24. that ye be renewed in the spirit of your mind, and that ye put on the new man, which after God is created in righteousness and true holiness. 2 Cor. iv. 16. the inward man is renewed day by day. Tit. iii. 5. by the washing of regeneration, and renewing of the Holy Ghost. Rom. xii. 2. by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God. Heb. vi. 4, 6. for it is impossible for those who were once enlightened ...... if they shall fall away, to renew them again to repentance.

¶3In renovation two things are to be considered; the mode by which man is renewed, and the manifestation of that mode.

¶4The mode by which man is renewed, is either NATURAL or SUPERNATURAL.

¶4 cont.By the natural mode, I mean that which influences the natural affections alone. This includes the calling of the natural man, and the consequent change in his character.

¶5THE CALLING OF MAN is that natural mode of renovation whereby GOD THE FATHER, ACCORDING TO HIS PURPOSE IN CHRIST, INVITES FALLEN MAN TO A KNOWLEDGE OF THE WAY IN WHICH HE IS TO BE PROPITIATED AND SERVED; INSOMUCH THAT BELIEVERS, THROUGH HIS GRATUITOUS KINDNESS, ARE CALLED TO SALVATION, AND SUCH AS REFUSE TO BELIEVE ARE LEFT WITHOUT EXCUSE.

¶6WHEREBY GOD THE FATHER. Acts ii. 39. to as many as the Lord our God shall call. 1 Cor. i. 9. by whom ye were called unto the fellowship of his Son. 2 Cor. v. 20. as though God did beseech you by us. John vi. 37. all that the Father giveth me. v. 44. except the Father which hath sent me draw him. 2 Thess. ii. 13, 14. the Spirit ...... whereunto he called you. 1 Pet. v. 10. the God of all grace, who hath called us. 2 Pet. i. 3. through the knowledge of him that hath called us.

¶7ACCORDING TO HIS PURPOSE. Rom. viii. 28—30. the called according to his purpose. 2 Tim. i. 9. who hath called us with an holy calling ...... according to his own purpose and grace.

¶8IN CHRIST. Gen. iii. 15. it shall bruise thy head. xxii. 18. in thy seed shall all the nations of the earth be blessed. 1 Cor. i. 9. unto the fellowship of his Son. Gal. i. 6. into the grace of Christ. 1 Pet. v. 10. who hath called us by Christ Jesus.

¶9TO A KNOWLEDGE OF THE WAY IN WHICH HE IS TO BE PROPITIATED AND SERVED. Gen. xvii. 1. walk before me and be thou perfect.

¶10THROUGH HIS GRATUITOUS KINDNESS. Isai. lv. 1, &c. come buy wine and milk without money and without price. lxv. 1. I am sought of them that asked not for me; I am found of them that sought me not; I said, Behold me, behold me, unto a nation that was not called by my name.

¶11BELIEVERS ARE CALLED TO SALVATION. 1 Tim. vi. 12. lay hold on eternal life. 1 Thess. ii. 12. who hath called you to his kingdom and glory. See also 2 Thess. ii. 14. 1 Pet. ii. 9. out of darkness into his marvellous light. v. 10. who hath called us unto his eternal glory.

¶12SUCH AS REFUSE TO BELIEVE ARE LEFT WITHOUT EXCUSE. Prov. i. 24. because I have called, and ye refused ...... I also will laugh at your calamity. John xv. 22. if I had not come and spoken unto them, they had not had sin; but now they have no cloke for their sin. Rom. i. 18—20. who hold the truth in unrighteousness: because that which may be known of God is manifest in them ...... for the invisible things of him from the creation of the world are clearly seen ...... so that they are without excuse. Those therefore who have not been called, are not without excuse. x. 14. how shall they believe in him of whom they have not heard?

¶13This calling is either general or special. The general calling is that whereby God invites the whole of mankind, in various ways, but all of them sufficient for the purpose, to the knowledge of the true Deity. John i. 9. that was the true light which lighteth every man that cometh into the world. Acts xiv. 17. he left not himself without witness. Rom. i. 19. because that which may be known of God is manifest in them. ii. 15. which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.

¶14It may be objected, that all have not known Christ. I answer, that this proves nothing against the doctrine, that all are called in Christ alone; inasmuch as, had he not been given to the world, God would have p. 335called no one: and as the ransom he has paid is in itself sufficient for the redemption of all mankind, all are called to partake of its benefits, though all may not be aware of the source from which they flow. For if Job believed that his sacrifice could avail for his sons, who were not present at its offering, and were perhaps thinking of nothing less, i. 5. if the returned Jews believed that their sacrifices could be available for the ten tribes, who were then far distant, and ignorant of what was passing at Jerusalem; how much more ought we to believe that the perfect sacrifice of Christ may be abundantly sufficient even for those who have never heard of the name of Christ, and who believe only in God? This will be treated more at large under the head of faith.

¶15God's special calling is that whereby he, at the time which he thinks proper, invites particular individuals, elect as well as reprobate, more frequently, and with a more marked call than others.

¶16Particular individuals in preference to others. Thus he called Abraham from his father's house, who probably expected no such call, Gen. xii. 1, &c. and who was even an idolater at the time.⁹ Josh. xxiv. 2, 3. they served other gods, and I took your father Abraham from the other side of the flood. So also he called the people of Israel, for his name's sake and for the sake of the promises made to their fathers. Psal. cxlvii. 19, 20. he sheweth his word unto Jacob ...... he hath not dealt so with any nation, and as for his judgements, they have not known them. Another reason is given Matt. ix. 13. I am not come to call the righteous, but sinners. xv. 26. it is not meet to take the children's bread, and to cast it to dogs. Acts xvi. 6, 7. they were forbidden of the Holy Ghost to preach the word in Asia ...... they assayed to go into Bithynia, but the Spirit suffered them not. v. 9. a vision appeared to Paul in the night.

¶17Elect. Rom. viii. 28—30. to them that love God, to them who are the called, according to his purpose. 1 Cor. i. 26. ye see your calling, brethren ...... God hath chosen the foolish things of the world. 2 Tim. i. 9. with an holy calling, according to his own purpose and grace. Rev. xix. 9. blessed are they which are called unto the marriage supper of the Lamb.

¶18As well as reprobate. Isai. xxviii. 13. the word of Jehovah was unto them precept upon precept. Ezek. ii. 4, 5. they are impudent children and stiff-hearted; I do send thee unto them. See also v. 7. iii. 7, 11, 27. Matt. x. 18. for a testimony against them and the Gentiles. xi. 21. woe unto thee, Chorazin! xxii. 8, 9. they which were bidden were not worthy ... as many as ye shall find, bid to the marriage. v. 10. both bad and good. xxiii. 37. how often would I have gathered your children together ...... and ye would not. Luke vii. 30. the Pharisees and lawyers rejected the counsel of God against themselves. Acts vii. 51. ye do always resist the Holy Ghost. xiii. 46. seeing ye put it from you, and judge yourselves unworthy of everlasting life.

¶19At the time which he thinks proper. Matt. xx. 1, 3, &c. he went out about the third hour. Acts xiv. 16. who in times past suffered all nations to walk in their own ways. xvii. 27, 30. the times of this ignorance God winked at; but now commandeth all men every where to repent. Eph. iii. 5. which in other ages was not made known. Rom. xvi. 25. which was kept secret since the world began. On the promulgation of the gospel, a new command was given: Matt. xxviii. 19. go ye therefore and teach all nations. Mark xvi. 15. preach the gospel to every creature. Rom. x. 18. have they not heard? yes verily, their sound went into all the earth, and their words unto the ends of the world. Col. i. 26. the mystery which hath been hid for ages ..... but now is made manifest.

¶20The change which takes place in man by reason of his calling, is that whereby the natural mind and will of man being partially p. 337renewed by a divine impulse, are led to seek the knowledge of God, and for the time, at least, undergo an alteration for the better.

¶21Inasmuch as this change is from God, those in whom it takes place are said to be enlightened, and to be endued with power to will what is good. This is ascribed sometimes to the Father: Eph. i. 17, 18. that the God of our Lord Jesus Christ ...... may give unto you the spirit of knowledge ...... the eyes of your understanding being enlightened. 2 Cor. iv. 6. God hath shined in our hearts to give the light of the knowledge—. James i. 17. every good gift cometh down from the Father of lights. Luke xi. 13. how much more shall your heavenly Father give the Holy Spirit. Sometimes to the Son: John i. 9. that was the true light which lighteth every man that cometh into the world. Sometimes to the Holy Spirit: Heb. vi. 4. &c. those who were once enlightened ..... and were made partakers of the Holy Ghost.

¶22As this change is of the nature of an effect produced on man, and an answer, as it were, to the call of God, it is sometimes spoken of under the metaphor of hearing or hearkening, (this faculty itself, however, being usually described as a gift from God) sometimes under that of tasting. Hearing: Matt. xi. 15. he that hath ears to hear, let him hear. Thus Herod is said to have heard John the Baptist gladly, Mark vi. 20. So also Acts xxvi. 28. Agrippa was willing to hear Paul. xvi. 14. whose heart the Lord opened, that she attended unto the things spoken of Paul. Rom. vi. 17. God be thanked that ...... ye have obeyed from the heart, &c. (ex corde auscultâstis). Heb. iii. 7. to-day if ye will hear his voice. Tasting: Heb. vi. 4. it is impossible for those who were once enlightened, and have tasted of the heavenly gift ...... if they shall fall away—. Even the weakest of man's efforts is ascribed to the same source. Luke xi. 13. how much more shall your heavenly Father give the Holy Spirit to them that ask him. Philipp. ii. 12, 13. work out your own salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure. This can only imply that he works in us the power of acting freely, of which, since our fall, we were incapable, p. 338except by means of a calling and renewal. For the power of volition cannot be wrought in us, without the power of free agency being at the same time imparted; since it is in this power that the will itself consists.

¶23The parts of this change, considered as an effect, are two; repentance, and a corresponding faith. Both the one and the other of these feelings may be either the genuine beginnings of conversion, or the mere effect of nature, or, lastly, they may be altogether fictitious; and repentance of this kind, or a transient sorrow for past sin, bears the same relation to solid and lasting repentance, which the faith corresponding to it bears to a saving faith.¹ I distinguish between the two species of repentance for the sake of clearness, although I do not deny that the same word is indiscriminately employed to denote the temporary and the permanent affection; in like manner as the various kinds of faith are all expressed in Scripture by the same term.

¶24This secondary species of repentance (in Greek μεταμέλεια) is that whereby a man abstains from sin through fear of punishment, and obeys the call of God merely for the sake of his own salvation.

¶25Through fear of punishment. Jer. vi. 8. be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate. Rom. ii. 15. their conscience also bearing witness, and their thoughts the meanwhile accusing one another. 2 Cor. vii. 10. the sorrow of the world worketh death. Matt. xix. 22. he went away sorrowful. Gen. iv. 13. my punishment is greater than I can bear. Numb. xxiii. 10. let me die the death of the righteous, and let my last end be like his.

¶26For the sake of his own salvation. Matt. xix. 16. what good thing shall I do, that I may have eternal life? Ezek. xviii. 21, 28. if the wicked will turn ... he shall surely live, he shall not die. See also xxxiii. 14—16. Hos. vii. 14. they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. Joel i. 5. because of the new wine, for it is cut off from thy mouth.

¶27This kind of repentance is common to the regenerate and to the unregenerate. Examples among the unregenerate are Cain, Esau, Pharaoh, Saul, Ahab, Judas, and many others, in whom contrition, and confession of sins, and other marks of repentance, are perceptible. Exod. ix. 27. I have sinned this time; Jehovah is righteous, and I and my people are wicked. 1 Sam. xv. 24. I have sinned, for I have transgressed the commandment of Jehovah.

¶28Repentance is not to be deferred. 2 Cor. vi. 2. for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation. Heb. iii. 7, 8. to-day, if ye will hear his voice, harden not your hearts.

¶29Among the most striking exhortations to repentance in Scripture are Deut. xxx. 1, &c. Job xi. 13, &c. 2 Chron. xxx. 6. Isai. i. 16, &c. lvii. 19, &c. Jer. iv. 1, &c. xviii. 8. Hos. xiv. 1, &c. All exhortation, however, would be addressed in vain to such as were not in some measure renewed, at least in the natural mode here described; that is to say, who were not endued with some portion of mental judgement and liberty of will.

¶30The faith corresponding to this species of repentance is an assent, likewise natural, yielded to the call of God, and accompanied by a trust which is in like manner natural, and often vain. I have described this assent as yielded to the call of God, inasmuch as faith, of whatever kind, p. 340can only be founded on divine testimony in matters relating to God. Rom. x. 17. faith cometh by hearing, and hearing by the word of God.

¶31This faith is commonly distinguished into the several degrees of historical faith, temporary faith, and faith in miracles. Any faith, however, may be temporary; so may repentance itself: as will be hereafter shown.

¶32Historical faith consists in an assent to the truth of the scripture history, and to sound doctrine. This faith is necessary to salvation, but is not in itself a saving faith. 1 Tim. i. 19. holding faith and a good conscience, which some having put away concerning faith have made shipwreck. iv. 1. some shall depart from the faith, giving heed to ...... doctrines of devils. Heb. xi. 6. he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. James ii. 19. the devils also believe and tremble.

¶33Temporary faith is that which assents to hearing, and exercises a certain degree of trust in God, but generally of that kind only which is termed natural. I say generally, because there is no reason why a regenerate faith should not itself sometimes prove merely temporary, owing to the remains of human frailty still inherent in us; this however seldom happens, as will be argued hereafter under the head of final perseverance. Matt. xiii. 20, 21. he that heareth the word, and anon with joy receiveth it: yet hath he not root in himself, but dureth for a while. Luke viii. 13. which for a time believe, and in time of temptation fall away. John vi. 66. from that time many of his disciples went back. Acts viii. 13. then Simon himself believed also, and was baptized. v. 18. when Simon saw that through laying on of the apostles' hands, &c. v. 21. thy heart is not right in the sight of God. 1 Tim. v. 12. having damnation, because they have cast off their first faith.

¶34Faith in miracles is that whereby any one is endued with the power of working miracles in the name of God, or whereby he believes that p. 341another is endued with this power. Matt. vii. 22. have we not prophesied in thy name, and in thy name done many wonderful works? See also x. 8. xvii. 19. why could not we cast him out? Mark xvi. 17. these signs shall follow them that believe. 1 Cor. xii. 9. to another faith by the same Spirit. xiii. 2. though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

¶35Even without this species of faith, however, miracles have been sometimes wrought for unbelievers. Numb. xx. 10, 11. hear now, ye rebels, must we fetch you water out of this rock? In this instance both he who worked the miracle, and those for whom it was worked, seem to have been in a state of unbelief at the time of its performance. 2 Kings v. 12. are not Abana and Pharphar better than all the waters of Israel?

¶36The call of God, and the consequent change in the natural man, do not of themselves ensure his salvation, unless he be also regenerate; inasmuch as they are are only parts of the natural mode of renovation. Matt. xxii. 14. many are called, but few are chosen. 2 Cor. vii. 10. the sorrow of the world worketh death. Heb. iv. 2. unto us was the gospel preached, as well as unto them, but the word preached did not profit them, not being mixed with faith in them that heard it. 2 Pet. ii. 20. if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein—.