in that day that thou eatest therof thou shalt surely dye Gen. 2.17 that is either in thy selfe or in thy surety therefore Christ performed both active and passive obedience If the Law requireth not only passive but active obedience and the Elect by beleeving fulfill the Law then he in whom they beleeve and that as the object of their faith hath fulfilled both active and passive obedience but the Law requireth active and passive obedience as is evident in the foregoing Arguments and the Elect by beleeving fulfill the righteousnesse of the Law Rom. 8.4.10.4 therefore he in whom they beleeve and that as he is the object of their faith hath fulfilled both active and passive obedience This further appeareth in that Christ was to answer the Law instead of the Elect and that the Law pronounceth every one accursed that continueth not in all things which are written in the Book of the Law to doe them Gal. 3.10 If Christ had no done what the Command required of us as wel as suffered for our disobedience unto the command Obedientia Christi est una copulativa Alsted Theol Sect 3 loc 22 how wil it appear either that Christ is a perfect Saviour or that any man can be saved the whole obedience of Christ both active and passive make up one intire and perfect obedience why should any particle of the one or the other be excluded As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5.19 It were too strait an interpretation to restraine the words to his passive obedience only And for their sake I will sanctifie my selfe Joh. 17.19 Obj. Justification is often in the Scripture ascribed unto the death of Christ Mat. 20.28 and 26.28 Act. 20.28 Rom. 3.24 25. and elsewhere therefore not the active and passive but the passive obedience of Christ only seems to be the matter of our Justification Ans 'T is true that Justification is often ascribed in the Scripture unto the death of Christ but to his death as the Meritorious cause not as the material cause of our Justification neither yet is it ascribed to his death as the Meritorious cause wholly but partly a part being put for the whole viz. the passive for both active and passive obedience a trope often used in the Scripture and as in the places alleged the part or at least that which is as a part is put for the whole in respect of the cause so also is there a part put for the whole in respect of the effect of that cause viz. Justification which is but a part of the good of Redemption is put for the whole good thereof Take for example Mat. 26.28 For this is my blood of the New Testament which is shed for many for the remission of sins by remission of sins which is but a part of the good of Redemption we are to understand the whole good of Redemption with the application of it Que. If the obedience of Christ be an ingredient into the Meritorious cause and be also the whole Material cause how then doth the obedience of Christ as it is an ingredient into the Meritorious cause differ from the obedience of Christ as it is the Materiall cause of our Justification Ans In the Meritorious cause it is considered together with the Person Office actual execution of that Office and Merit In the Material cause it is considered as distinct from all these They are distinguished as the cause and effect Obedience considered in the Material cause is in part the effect of obedience considered in the Meritorious cause they are distinguished as the whole and the part Christs obedience is but a part only of the Meritorious but the whole of the Material cause in the Meritorious cause it is both a Legal and Evangelical act Christs obeying the Law is Legal but his obeying it for us is Evangelical in the Material cause 't is only an Evangelical act it is given to us freely Willet Synops cent 4. error 56. qu. 1. in that it is considered formally in this vertually though Christ obeyed the Law formally yet 't is not the formal working of obedience or doing of the command but the good vertue and efficacy thereof that is imputed to the Beleever there it is considered as wrought by him for us here as applied to us there it is as a garment made here as a garment put on there it may be compared to the payment of the Mony by the Surety for the Debtor here to the Mony both payed and accompted unto the use of the Debtor The formal cause of Justification is by imputation The formal Cause Imputation is the actual and effectual application of the righteousnesse of Christ unto the Beleever To impute reckon or account in this place intend the same thing the same word in Greek being translated indifferently by any of these three To impute Perkins in Gal. câ—p 3. ver 6. is to reckon that unto another which in way of righteousnesse whether of Justice or Grace or both belongs unto him Imputation is either Legal imputing unto us that which we have done so the word is used Rom. 4.4 or Evangelical imputing unto us that which another hath done thus to impute is for God in his act of justifying a sinner to account the righteousnesse of Christ which is not ours formally not by debt to be ours by Grace as verily and really as if it were wrought by us and in this sense the word is used ten times Rom. 4. v. 3.5 6.8 9 10 11.22 23 24. The justification of a Beleever is either by righteousnesse inherent or imputed but not by righteousnesse inherent therefore by righteousnesse imputed The righteousnesse whereby man is justified before God is perfect but the inherent righteousnesse of a Beleever is not perfect It were destructive to the merit and righteousnesse of Christ to say we were justified by a righteousnesse inherent in us We are made righteous by the obedience of Christ as we are made unrighteous by the disobedience of Adam But this is by imputation therefore All justification of the ungodly that is such as are under the guilt and power of their-sins is by imputed righteousness but the Justification of a Beleever Justificat impios in sensu diviso non in sensu composito Trelcat sen Justificat impios antecedenter non consequenter Paraeus in Rom. 4.5 is the Justification of the ungodly Rom 4.5 therefore God justifieth the ungodly viz. objectively not subjectively that is such who were ungodly until they were justified but doe not remain ungodly being justified That Justification which is by the righteousnesse of another is by way of imputation but the justification of a Beleever is by the righteousnesse of another that is such the matter whereof is the righteousnesse of Christ as we saw largely in the Material cause of our Justification Paul calleth Sanctification his righteousnesse Phil. 3.9 for
truth c. 12 p. 281 Peace of conscience what c. 14. 324 The state of the beleever is a state of perfect peace with the grounds thereof c. 14. p. 324 325 Perfection in God what c. 1. p. 20 The perfection of the whole creature is in God eminently c. 15. p. 332 A person in the Divine Nature what c. 2. p. 22 What constitutes a person in God ibid. Difference between a created and an increated Person c. 2.23 A Person how distinguished from a Person c. 2. p. 27 A created Person what c. 3. p. 37 The Person of Christ what c. 11. p. 249 The soul by faith receiveth the Person of Christ yet not personally but objectively c. 11. p. 250 A Personal property what c. 2. p. 28 The Personal notions in number five and which c. 2. p. 30 Positive Attributes what in number six c. 1. p. 16 Poverty legal and preparatory before faith and saving after faith c. 8. p. 184 185 Preparatory work what c. 6. p. 130 Preparatory work taken in its extent what c. 7. p. 141 Works Preparatory properly or in the judgement of charity c. 6. p. 129 130 Preparatory works by way of meer order c. 6. p. 130 Four objections against Preparatory work answered c. 6 p. 139 140 Preparatory work no whit darkneth free grace c. 6. p. 139 The heads whereunto the Preparatory work of the Gospel may be referred c. 7. p. 152 Three cases of conscience concerning Preparatory work c. 7. p. 160 161 c. The notion Preparatory as concerning preparatory work distinguished c. 8. p. 164 The peculiar wayes of Gods Presence with divers creatures c. 1. p. 8 A preservative against temptations concerning the justice of God c. 5. p. 122 Actuall Providence what c. 52 p. 102 Q. Soul-Qualifications what c. 8. p. 163 Saving-Qualifications taken properly or improperly c. 8. p. 164 165 Taken properly what c. 8. p. 164 The variety of Judgements touching the relations that Qualifications before faith have unto conversion c. 8. p. 165 Texts of Scripture against the ascertaining salvation to any Qualification before faith c. 8. p. 166 167 Ten arguments to the same effect c. 8. p. 167 to 175 Our best Qualifications as also our operations before faith are sin c. 8. p. 174 Authorities against ascertaining salvation upon a Qualification before faith c. 8. p. 175 to 179 Nine Objections against the not ascertaining salvation upon some Qualification or Qualifications before faith fully answered c. 8. p. 179 to 190 The four Celestial Qualities of the glorified body opened c. 15. p. 350 351 352. R. Receiving Christ is either active or passive c. 12.267 Reconciliation twofold one before the other after our conversion c. 14. p. 316 The Ministry and Word of Reconciliation why so styled 2 Cor. 5 18 19. c. 9. p. 215 Relative Attributes in number seven c. 1. p. 10 Relative Attributes put no change in God ibid. Repentance legal or saving c. 7. p. 153 Preparatory or legal Repentance what c. 7. ibid Repentance legal or preparatory before faith or saving after faith c. 8. p. 184 185 Reprobation is not an act of Justice c. 4. p. 66 67 68 Reprobation is not the cause of sin though the antecedent thereof c. 4. p. 69 None in this life can ordinarily conclude they are Reprobate c. 4 p. 84. The Gospel why called a Revelation c. 7. p. 152 Revelation of Christ so far as is necessary to salvation what c. 7. ibid. The Law not the Decree is the Rule of life c. 4. p. 80 81 Seven Rules to be observed in propounding of the Doctrine of the Decree c. 4. 82 83 84 85 S. Faith in what sense it is affirmed to be a part of Sanctification c. 11. p. 255 256 To ascertain salvation before faith is to ascertain it to a worke or as it were to a worke c. 8. p. 174 Saving faith what c. 10. p. 219 Saving faith the effect of Election c. 10. p. 199 Before the grace of faith there is nothing that is saving c. 8.170 Seeking Christ without faith and with faith what c. 7. p. 159 Though we cannot seek Christ in faith yet it is our duty to pray c. 7. p. ibid. Jesus Christ findeth the soul while it so seeks him as yet it cannot seek him c. 7. p. 160 The souls selling of all is either legal or saving legal what and how distinguished c. 8. p. 182 183 Saving threefold and what ibid. Simplicity in God what c. 1. p. 5 Adams sin original sin actual sin what c. 7. p. 142 143 144 God is not the author of sin c. 4. p. 61 to 67 As God is not the author of sin so be is not a meer permitter thereof c. 4. p. 66 God delighteth not in the death of a sinner c. 4. p. 73 Man is the cause of sin c. 4. p. 70 Sin is the cause of punishment c. 4. p. 71 Acknowledgement of the Sovereignty of God in point of shewing or not shewing mercy is a point of our humiliation c. 7. 158 The term special to be attended in this Proposition faith is the effect of sperial grace c. 10. p. 228 The Spirit of Christ received by beleevers what and why so called c. 11. p. 249 150 How the soule receives the Spirit of Christ c. 11. p. 250 The Angels and Spirits of the just made perfect how they speak one unto another c. 15. p. 347 T. High cause of Thankfulnesse to be seen in the Decree c. 4. p. 99 A Trance what c. 15. p. 339 The usefulnesse of the doctrines of the Trinity c. 2. p. 31 32 33 34 What Terms are to be avoyded in speaking of the Trinity c. 2. p. 29 V. The effects of the beatifical Vision c. 15. p. 334 The fault of Vnbelief lyeth wholly upon our selves c 9. p. 205 206 It is impossible for an Unbeleever how ever qualified to please God c. 8. p. 173 Every Vnbeleever is in such a condition to which the Scripture speaks wrath c. 8. ibid. God to be taken in the best sense in his tender of grace to an Vnbeleever c. 9. p. 215 T is a truth concerning every Unbeleever how ever qualified that if Christ sheweth him mercy it is meer mercy if hee doth not shew them mercy he doth them no wrong c. 8. p. 172 173 The Vnderstanding of God Angels and men in respect of the manner thereof how distinguished c. 1. p. 16 17 The Personal Vnion what c. 3. p. 38 The manner of the Personal Union c. 3. p. 40 Three most eminent Unions and which c. 13. p. 283 284 The Union betwixt Christ and the Beleever held forth in Scripture under divers lively metaphors c. 13. p. 284 Union between Christ and the Beleever what c. 13. p. 285 The whole Person of Christ is Vnited to the whole Person of the Beleever c. 13. p. 286 Vnion between Christ and the Beleever is reall substantial and supernatural c. 13. p. 290 Union followeth Vocation in order of Nature c. 13 p. 291 Vocation what c. 12. p. 257 Vocation is wrought in an instant c. 12. p. 282 283 W. Waiting on the Lord Jesus in the use of means with preparatory hope what c. 7. p. 159 The Will of God is the first and universal cause of all things c. 4. p. 91 The Will of God is one c. 4. ibid. The Will of God is absolute c. 4. p. 93 No motive of Gods Will besides or without himselfe c. 4. p. 58. seq The All-decreeing and All-disposing Will of God is a ground why we should sanctifie him in all our changes c. 4. p. 99 The distinction of the absolute and conditional as also of the antecedent and consequent Will in God both unsound c. 1. p. 17 18 The Will is determined by God in its operations c. 5. p. 110 and 114 Wisdome in God what c. 1. p. 16 Christ as God-man the object of Divine Worship c. 3. p. 47 FINIS
God by one eternal-free-constant act What the Decree is absolutely determining the Futurition i. e. the infallible future being of whatsoever is besides himself unto the praise of his own Glory the cause and disposer of all things the Antecedent and disposer of all events It is God decreeing because whatsoever is in God is God Ratio actus pueri licèt per negationē a nobis explicitur formaliter consistit in positiva perfectione includente omnē perfectionē formaliter et eminenter quā sequitur talis negatio Smising tract 1. dis 2. n 32. Deus omnia simul et semel comprehendit ab illo aternitatis NVNC ex quo fuit Deus Less de perfect ◠4. c. 1. It is God Decreeing by one Act whatsoever God willeth he willeth by one single act hence God calleth himself I Am Exod. 3.14 to shew that he is without begining without end and without succession In him there is nothing past nothing to come but all is present Whatsoever he thinks he always hath thought and always doth and will think Whatsoever he willeth he always hath Willed and always doth and will Will. There can be no more a new thought a new intent or a new purpose in God then there can be a new God This is further evidenced from the Simplicity of God which is God considered as one meer and perfect Act without all composition Whence he might either not have been or may not be Of him it never could or can be said that any thing was to be in him which is not or cannot be that is A pure Act includes all perfection and removeth all imperfection It is an Eternal Act without beginning without end without all alteration or succession God comprehendeth all things and all events together and at once in the moment of Eternity Eternity is an everlasting NOW without beginning without end without succession all at once always It is a free act proceeding from God not as the Son from the Father nor as the Holy Ghost from the Father and the Son by a necessity of nature but so as there is no necessary connexion between his absolut being and the being of the things that are Decreed God hath no need of the things decreed he might have been without them he had been blessed for ever though they had never been It is a constant act What God willeth he willeth always a meer and a pure act without any interruption or shadow of change By it God determineth absolutely because his Decree is the first and and universal cause it is one Act certain and independent all things and all events depending thereupon By it He determineth infallibly God being immutable infinitly wise and able to see all his will fulfilled By it He so fore-disposeth of all as serveth to the manifestation of his all-glorious perfections He made all things for himself Even the Wicked for the day of Evil Prov. 16.4 He is both Alpha and Omega the First and the Last Rev. 1.17 It is the cause and disposer of all things being the first and universal cause before all second causes which are the effects of it It is the Antecedent and disposer of all events consequently of sin The Decree is the antecedent not the cause of sin sin is the consequent not the effect of the Decree As the Decree is the antecedent so it is also the disposer of sin God is the Orderer of sin Acts 4.28 the disorder of the second cause falleth under the order of the first but he neither is nor can be the Author of sin Iam. 1.13 A Consequent Non paucos dissolvitnodos distinctio illa necessaria inter effectū et consequens Prideaux lect 1. de Absol decreto is an event infallibly following something foregoing not as an effect followeth its cause but rather as the night followeth the day of which the day foregoing is no cause according to order of divine institution Death is the Antecedent of the Resurrection but not the cause The Resurrection is the consequent but not the effect of Death The fall of the Jews was the Antecedent not the cause of the calling of the Gentiles The removing of the Romane Empire from the West was an Antecedent not a cause of the Revelation of Antichrist The calling of the Gentiles the Revelation of Antichrist were consequents not effects of these there Antecedents As the Sun had it the faculty of seeing could the whole Globe be presented at the same time halfe whereof only in regard of its figure is now in sight of it at once would with one look behold it all so God by one act comprehends all things and all events always The Decree is that everlasting womb wherein is conceived whatsoever hath been is or shall be Time and Eviternity that is the duration of the Creature upon Earth and in Heaven or Hell do but bring forth what is therein conceived according as it is conceived The Decree is all things in Gods purpose Creation and Providence are but the execution of the Decree the Decree containeth all things eminently The Decree is that one from which is all If the Prophet contemplating the Comprehensiveness of Gods Providence concerning the Waters and Heaven the dust of the Earth the Mountains and the Hills all which is but a little part of the execution of his Decree breaketh out thus Who hath measured the waters in the hollow of his hand and meted the Heaven with a span comprehended the dust of the Earth in a measure and weighed the Mountains in Scales and the Hills in a Ballance Isai 40.12 how much more cause have we to be wrapped up with holy admiration in contemplating the Decree it self which eminently containeth all and say who is this that doth not only measure the waters mete out the Heavens comprehend the dust weigh the mountains and hills but doth also exactly and infallibly comprehend and dispose of all things all events which have been are or shall be in this world or in the world to come yea and in Hell it self in one eternal act Whatsoever can be conceived besides God himself What the object of the Decree is falleth under one of these our conditions viz. of 1. Impossibility 2. Possibility 3. Futurition i. e. the infallible after-being of things 4. Existence Impossibility is when the nature of things is such as their very being implyeth a contradiction as for a thing to be and not to be at the same time of these as was said before it is more conveniently said that they cannot be then that God cannot do them Possibility is that condition of things wherein as their is no repugnancy in the nature of such things but that they may be so neither is their any determination by God that they shall be this is founded in the sufficiency of God as for the like things to be done in Tyre and Sidon that were done unto Corazin and Bethsaida was possible but not decreed Futurition
affirmeth that one Act of Volition or Willing in God should be the object of another and then by the same reason that again may be the object of another and so in infinitum This Answer unto this Objection concerning faith foreseen may serve in like manner for an answer unto the objection concerning works foreseen being the cause of Election As also unto that of sin foreseen being the cause of Reprobation Good works are the way to salvation not the cause of Gods Decree to save Sin â—is the cause of punishment which is the actual execution of justice for sin but not of Gods intent to punish sin Sin is the cause of damnation and consequent of reprobation Election is not without the sight of faith and new obedience nor Reprobation without the sight of sin yet faith though it be the instrument and means of the application of salvation following thereupon is the effect not the cause of Election and sin though it be the cause of the application of all the evil of punishment yet is it the consequent not the cause of Reprobation Obj. 3. If sin followeth necessarily upon the Decree then God is the Authour of sin But sin followeth necessarily upon the Decree Therefore God is the Authour of sin Ans This blasphemous Inference is in effect the same with what the ancient Enemies of the Doctrine of the Decree of old calumniated the Teachers thereof with thereby through their sides blaspheming the Scriptures and God himself So objected the Adversaries of this great Truth against Paul the greatest Preacher thereof amongst those that were but men Rom. 9.19 Thou wilt say then unto me Why doth he yet find fault for who hath resisted his Will i. e. If Gods Will determining the being of sin be irresistable then man in committing sin is unblameable Prideaux Lect. 1. de absoluto Decreto Bellarmine de Amiss gratiae cap. 4.5 6 7. why is fault found with that which was unavoydable So the Pelagians against Augustin An absolute Decree necessarily concludeth God to be the Author of sin So Bellarmine against Zuinglius Calvin Beza and other Orthodox Divines slandering their Doctrine of the Absoluteness of the Decree with these horrid Criminations viz. That thence it followeth that God is the Author of sin 2. That God sinneth truly and properly 3. That God is the only sinner 4. That sin is not sin For satisfaction of the Objection we must distinguish of Necessity There is a necessity of Coaction and a necessity of Infallibility Sin followeth not the Decree by a necessity of Coaction or Compulsion in which sence the Objection only holdeth but by a necessity of Infallibility which consisteth with and hindereth not the liberty of sin of which afterwards Hence the Decree though it be the antecedent that is the foregoer of sin yet it is not the cause of sin and sin though it be the consequent that is somewhat infallibly following upon the Decree yet it is not the effect thereof The day goeth before the following night and the night foregoeth the following day yet night and day are far from being causes one of another The diligent attending to the difference between an Antecedent and a Cause and between a Consequent and an Effect for the clearing of which sufficient hath been spoken before is of great use to unty many knots in this place But meeting here with this Satanical and abominable Sophism of imputing unto God the being of the Author of sin it will not be unseasonable to remove other Arguments disputing for the same Conclusion though not all of them upon the same grounds Arg. 1. If God hath absolutely fore-determined all Events then God hath willed sin if God hath willed sin then God is the Author â—f sin Answ Though sin as sin he evil yet the being of sin for a better end is good God doth not will sin as sin For thou art not a God that hast pleasure in iniquity neither shall evil dwell with thee Psal 5.4 yet God hath willed the permission of the being of sin for a better end In peceato actus volendi in Deo non transit in rem permissaÌ„ sed in permissionem Twisse Cr. 3. l. 3. Rivet disp 1. Th. 24. Cum dicitur Deus vult peccatuÌ„ esse hoc refugit pia mens non quia quod dicitur non bene dicitur sed quia quod bene dicitur malè intelligitur Vide Twisse Cr. 3. l. 2. The Jews Acts 4.27 did what God had determined to be done in his Decree when they did what he forbad to be done in his Command Those who give their Kingdom to the Beast Revel 17.17 in so doing fulfilled the word of the Decree yet brake the word of his Command The water whilest it runneth his own course serveth the end of the Artificer in turning about the Mill according to his intent For who hath resisted his Will In the mystry of sin the Decree of God saith a learned and judicious Author passeth into the permission but not into the evil that is permitted that is God willeth the permission of sin but he doth not will sin as sin That better End in order unto which God willeth the being of sin is the manifestation of his own Glory the glory of his Mercy upon the Elect the glory of his Justice upon the Reprobate The manifestation of the glory of God is a greater good then the transgression of man is an evil Had not there been sin there had not been a Gospel had not there been sin there were no need of a Saviour if there had been no sin Jesus Christ had not been Arg. 2. If God ascribeth unto himself the doing of actings that are sinful then God is the Author of sin But God ascribeth unto himself the doing of actions that are sinsul Therefore Concerning the selling of Joseph by his Brethren the Scripture saith It was not you that sent me hither but God Of the Egyptians hatred against the Israelites He turned their heart to hate his people to dâ—al subtilly with his servants Psal 105.25 Of the Incest of Absalom I will do this thing before Israel and before the Sun 2 Sam. 12.12 Of the Rebellion of the ten Tribes and Jeroboam This thing is from me 1 Kings 12.24 Of the cruel plunder of the Babylonians I will send them against an hypocritical Nation and against the people of my wrath will I give him a charge to take the spoyl and to take the prey and to tread them down like mire in the street Isa 10.6 the like is to be seen in many other places Answ We must distinguish between the action and the evil of the action God is so the Author of the action Acts 17.28 as that he neither is nor can be the Author of the evil of the action James 1.14 It is impossible either that God should not be the Author of all good or that he should be the Author of any evil The act or effect hath
things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy * So in the Angels Song Luke 2.19 Glory peace and good-will All comes from good-wil that 's the first cause as God-glory 's the last end Under the Law the first and the tenth were the Lords the beginning and ending are his so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly 1. Mercy Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confidence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130.7 False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift that he should act freely and entertain us as a King not as an Host Merit The event sheweth that Ioah should dye according as David had given order to Solomon 1 King 2.5 yet is this order of Davids no cause of that Treason for the commission of which Solomon justly brings down his hoary head to the grave with blood In like manner David had given a command to Solomon concerning the death of Shimei yet Solomon proceeds not to execution until Shimei by a presumptious violation of his confinement whereof Davids command was no cause had given Solomon cause to put him to death according to his appointment 1 King 2.18.40 Lastly God delighteth not in the death of a sinner So he testifieth of himself once and again Propos 5. and to this testimony subscribeth his Name For I have no pleasure in the death of him that dyeth sayth the Lord God Ezek. 18.23.32 yea to put it out of all controversie and to cleer himself fully in the hearts of all Elect and Reprobate both men and Angels he confirmeth this testimony with an Oath and giveth charge that it be made known to the House of Israel Say unto them As I live sayth the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil ways for why will ye dye O House of Israel Ezek. 33.11 But it may be sayd The Scripture seemeth to speak otherwise elsewhere I also will laugh at your calamity Pisc obs in Ezek. 18. I will mock when your fear commeth Prov. 1.26 27. Answ Death is considered either as it is the destruction of the creature or as it is the execution of justice God delighteth in it as it is the declaration of justice but not as it is the destruction of the cteature of which more afterwards The sum of the Answer to this Objection is God being an absolute Lord having freely enabled man with power whereby he might have lived for ever and not have Sinned His Decree being only the Antecedent not the cause Man an Antecedent and the cause of Sin Sin the only deserving cause of punishment and lastly God not delighting in the death no not of Sinful man most unjustly and unthankfully do the non-elected complaine of God Because besides that power given them whereby they might have been happy He was not pleased over and above to bestow upon them that absolute-special grace which yet he was pleased to do unto his Elect whence they could not make themselves miserable and whereby he would make them happy The doctrine of the absoluteness Obj. 5. and necessity or infallibility of the Decree takes away the liberty of the second cause For answer to this Objection Ans consider these three particulars 1. Wherein the nature of Liberty doth consist 2. Partic. 1. That the same act in a diverse sence is both Evitable and inevitable 3. That necessity and liberty consi strogether The liberty of the second cause doth not consist in a power of indifferency to act or not to act independent of and not subordinate unto the Decree The second cause however it acts is subordinate to the first cause for notwithstanding the will is a free agent yet it is a second cause therefore must needs be an effect in respect of the first cause and consequently subordinate thereunto The will of man is a free agent but so as it is a second free agent not a first free agent The will is a free principle but yet it is a second not a first principle The will is its own free mover yet not its first mover 'T is true the will is the cause of its own acting yet so as it is also true that it is not the first but the second cause of its acting It is sufficient unto the being of humane liberty In creaturis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spontaneū in solo Creatore est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spontaneū et independens Pareus in Gen. 45.8 that man acts without all constraint deliberately and according to the proper free-motion of his own will So far is the Decree which is an immanent act or the determination of the second cause in its working by the first which is a transient act from being a prejudice unto liberty that the second cause can neither be free nor act freely without both It is truth that the subordinate free-agent the thing being yet to do may either do or not do the same act Albeit which of the two he will freely incline unto is infallibly fore-decreed For example Thomas not yet being come into the house 't is a truth 1. That he may either come or not come into the house which he pleaseth 2. 'T is not a truth That he can both actually come and not into the house 3. T is a truth he will do that of these two freely which God hath decreed absolutely The same action in a divers sence is both evitable Partic. 2. and inevitable Evitable in a divided sence i. e. in respect of mans liberty Inevitable in a compounded sence i. e. in
of our transgressing of this holy Law Sin is considered in respect of its nature the kinds of it and the dominion of it Sin is the transgression of the Law 1 John 3.4 The kinds of Sin are three Adams sin Our first Fathers sin Isai 43.27 Original sin 3. Actual sin and that by way of Omission or Commission The Actual Sin of Adam was that transgression of Adam yet standing as a publick person in eating the forbidden fruit This actual sin of Adam is made ours by participation and imputation By Participation Adam being a publick person his Posterity in a seminal respect was contained in his loyns and so sinned in him sinning Liberi sunt purs parentū Adam was not only the Progenitor but the root of mankind Rom. 5.12 as Levi is said to have paid tythes in Abraham Heb. 7.9 By imputation God imputes the legal guilt thereof unto his whole posterity descending from him by way of ordinary generation Rom. 5.18 19. 1 Cor. 15.22 Original Sin which is the hereditary and habitual contrariety and enmity of the Nature of man against the whole Will of God is propagated to the soul by reason of the sin of Adam the meritorious cause thereof and floweth from thence in an unknown manner as a punishment from the offence by the Seed of our next parents as the instrumental cause Sin is derived in the Seed dispositively not effectually Peccatum in semine traducitur dispositivè Tho. 1.2 ae qu. 83. art 1 2 3. Whitak de peccato cri inali l. 1. c. 8. non effectivè Nothing is more known to be preached nothing more secret to be understood then Original Sin that is then the propagation of it Nihil Peccato Originali scil Propagatione ejus ad praedicandum notius nihil ad intelligendum secretius The soul by its contradiction to the body contracts vice as when one falls into the dirt he is defiled and besmeared Anima ex contractione ejus ad corpus contrahit vitium sicut quando quis cadit in lutum faedatur commaculatur God whilest he creates souls doth together therewith justly deprive them of Original righteousness Deus animas dum creat simul justè privat origin li rectitudine Sin passeth from the parents unto posterity neither by the body nor by the soul but by the fault of our parents i. e. our first parents for which God whilest he creates souls doth together therewith justly deprive them of oginal righteousness It was just for God to punish the sin of Adam with such punishment Idem Peccatum transit a parentibus in posteros neque per corpus neque per animam sed per culpam parentum Propter quam Deus animas dum creat simul justè privat originali justiria Justū fuit Deum peccatū Adami tali poe na punire The Offence of the chiefest Good deserved the greatest punishment Vrsin Explic Catech. Part 1. qu. 7. Let justice be done and let the World perish Idem Summi boni Offensio meruit summam poenam Fiat justitia pereat Mundus Actual Sin is the swerving of the act of man either in thought word or deed from the Law of God either by Omission or Commission The Dominion of Sin is that reigning power of concupiscence whence we sin freely necessarily continually and together with its malignity doth notably appear in the irritation of concupiscence by occasion of the Doctrine of the Law But sin taking occasion by the Commandement wrought in me all manner of concupiscence Rom. 7.8 Hence the Law is said to be the strength of sin 1 Cor. 15.56 Because sin by occasion of the restraining command breaketh out the more fiercely From the not-being of this accidental irritating power of the Law in the soul the Apostle denyes the dominion of sin Rom. 6.12 as on the contrary from the being thereof in the soul he implicitely infers the dominion of sin and compares the dominion of the Law in respect of its occasional irritation or provocation of concupiscence unto an hard Husband Rom. 7. beg In this irritation of sin by occasion of the Law the command is only the occasion sin dwelling in us is the cause As the shining of the Sun is the occasion why the dunghil sendeth forth its filthy savour the corruption thereof or putrifaction therein is the cause The prohibition of the Physician is the occasion only the feaver is the cause why the Patient desires drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denocat eum qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habetur tenetur stringitur aliqua re ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The higher the dam is the higher the water swelleth yet the dam is only the occasion the abundance and fierceness of the water is the cause of the swelling of the waves 3. The Conviction of Guilt is such a conviction of sin as doth not only argue the sinner to have offended but also bindeth over the offender to punishment according to the Law Guilt is the debt of the offender Suffering punishment in way of satisfaction is the payment of that debt Obligatiopeccatoris ad poenam dicitur relatus Kek. Theol. lib. 2. cap. 7. The curse of the Law-giver is the bonds of the offender keeping the sinner unto judgement as the prisoner is kept until the Assizes Thus the Angels guilty of sin are delivered into everlasting chains of darkness to be reserved unto the judgement of the great Day 2 Pet. 2.4 Jude 6. The truth justice and power of God do not only reserve the sinner in safe custody unto punishment in due time but also execute that punishment in the season thereof 4. The concluding the soul under sin is a judicial dispensation whereby God by the accusation conviction and condemnation of the Law shuts up the soul in the prison of the power and guilt of sin From whence without the mercy of God in Christ there is no escape For God hath concluded or shut them up all in the prison of unbelief that he might have mercy upon all Rom. 11.32 Concluded under sin kept under the Law shut up unto the faith which should afterwards be revealed Gal. 3.22 23. To which prisoners no Law nor man only he whom God hath given as a Covenant unto his people can say Come forth Isai 49.9 The Law could not do it Rom. 8.3 and 3.20 Man is without strength Rom. 5.6 To this purpose you may frequently observe in the Scripture the soul in this condition compared to a prisoner sin unto a prison God unto a Judge See Isai 42.7 and 49.8 9. and 61.1 Luke 4.18 Rom. 11.32 Gal. 3.22 25. To justifie God is to acknowledge 1. God just in case he should punish man for sin That God in the Execution of the Curse doth the sinner no wrong 2. That he doth that which is right he should do wrong unto himself and with reverence so to speak be unjust if he should not execute justice upon
The Prison is the place of hope mercy visits the prisoners of unbelief Rom. 11.32 Christ finds them that are lost Luke 15. After the House of Israel say Our bones are dried and our hope is lost we are out off for our parts then God opens their graves this Order of Gods Dispensation we are there called upon to take notice of Behold they say Our bones are dried Behold O my people I will open your graves and cause you to come out of your graves and bring you into the Land of Israel Ezek. 37.11 12. 9. The certain condemnation without faith Let a mans sin be never so great if he believeth he shall be saved the very sin against the Holy Ghost is not unpardonable for want of grace in a Saviour but for want of faith and repentance in the sinner God justly in his righteous judgement punishing that sinner universally with final impenitence Meritum damnationis jux a Evangelium non est peccatum sea perseverantia finalis in peccato infidelitatis impaenitentiae Twiss vinâ—â— dic grat de erratis lib. 3. Sect. 3. Nec quicquam obstat quo minus dicamus eum qui non credit ideo jam condemnatum esse quia non credit in nomen unigeniti Filii Dei quatenus nulla ex condemnatione emergendi ratio datur nisi per fidem in Dei Filium Spanh Exeer de grat univ resp ad Erot. 39. N. 3. and be his sin never so little if he believeth not he shall be damned Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved and he that believeth not shall be damned Mark 16.16 The cause of condemnation according to the Law is all sin but the cause of condemnation under the Gospel is unbelief not that all other sin is not as much yea more doubtless under the Gospel then under the Law it self but because there is no way to escape condemnation for sin but by faith and because no sin should condemn those that live under the Gospel if there were not added unto their other sin final perseverance in unbelief CHAP. X. Saving Faith is the Effect of true special Grace that is of Grace flowing from God according to Election and from Christ according to Redemption viz. as the Redeemer and Designed Head of his Elect. FOr the better proceeding in the Discussion of this Question Let us see 1. Consider what Saving Faith is 2. Free the Term of Grace from ambiguity by a just distribution thereof 3. Discribe Free-grace 4. Declare the Nature thereof 5. Shew the use of that exact distinctness in this point which is intended and expressed in the term Special 6. Prove the Proposition Justifying Faith is a Saving Grace of the Spirit Saving Faith What flowing from Election whereby the soul receiveth Jesus Christ as its Lord and Saviour according as he is revealed and propounded in the Gospel Tit. 1.2 John 1.12 Col. 2.6 Grace is Increated Created Natural in Nature Pure The Distribution of Grace Fallen Supernatural Common Saving Effectually i.e. in respect of its efficacy Formally Increated Grace is God himself willing spiritual gifts freely unto men In Order to those spiritual gifts which are peculiar to the Elect it may be called increated special grace and is nothing else but Election In Order to such spiritual gifts as are common both to the Elect and such as are not elected it may be called increated common-grace Natural Grace or the Grace of Nature is that Image of God according to which man was created it is called grace because it is a free spiritual gift Natural because concreated with and infused into the Soul so soon as it had its being in pure nature The Grace of Nature in Nature fallen is the Remainder of the Image of God in the Soul after the fall Rom. 2.14 15. The Gentiles do by nature the things contained in the Law Supernatural common Grace are spiritual gifts flowing from God in Christ whereof those who are not elected are made partakers They are called Supernatural because they are not attainable by the power of free-will strengthened with the Grace of Nature and common in that they are communicated to the Elect and not elected Such are gifts of Edification in the Ministration of the Oracles of God in Christ 1 Pet. 4.10 11. Gifts and Grace of Office in the Church Rom. 12.3.6 Ephes 3.7 Gifts of Miracles of which 1 Cor. 12. Gifts that qualifie for some eminent Service as in Jehu 2 King 9.6 Saving Grace taken for that which is saving effectually i.e. in respect of its efficacy is an Impulse or Motion of the Spirit of Grace working from Christ as a designed or actual Head upon the Soul so as it enables the Soul to yeild obedience in measure unto that Command to the obedience whereof it moveth In it 4 things are diligently to be attended and distinguished 1. The Authour of this Motion viz. the increated Spirit of Grace 2. The Motion it self viz. a created transient act which notwithstanding the effect thereof remaineth yet it self ceaseth and passeth away as the touch of Peters wives mother ceased though the cure remained Matth. 8.15 The Angels motion upon the waters ceased though the healing quality continued John 5. The touch of the Loadstone ceaseth the vertue yet abiding in the needle 3. The Kind of this Motion is from Election from Christ as a Redeemer and Head either designed or actually so unto the person so moved It is not only from Christ who is a Redeemer but from Christ as a Redeemer 'T is peculiar to the Elect and its effect such as accompanyeth salvation in which respect it is called created speciall grace and is such whereof none but the Elect nor they until vocation are made partakers of that by the means of the word Saving Faith and all other formal saving-grace are the next effects thereof As Election is increated special grace so this may be fitly called created special grace Saving Grace which is formally so and according to which sence the words are ordinarily used is a permanent effect accompanying salvation flowing upon such an effectual motion of special grace whether upon the Soul and imputative as in justification and adoption Or in the Soul and inherent as in any other effect of Election viz. Vocation wherein is Faith Sanctification Perseverance Glorification c. Saving Grace is not only above the Power of the grace of nature but also above the Power of supernatural common grace and consequently not attainable by free-will Spiritus Sanctus non operatur vel unicum etiam graduÌ„ fidei salutaris justificantis in non electis Sph. ex de gra univ resp ad Erot. 28. Habitus gratiae gloriae in ipso in nobis unius sunt speciei Twiss de Elect l. 1. p 2. strengthened with both the grace of nature and supernatural common grace Of this kind are all the
thus 1 In what sense the term Justification is here used 2 What Justification by Faith is 3 The causes of Justification viz. Efficient Meritorious Material Formal Final Instrumental 4 Plow Faith justifieth 5 Divers objections satisfied 6 Many mysteries that shine forth in the doctrine of Justification 7 The peace of conscience following thereupon In what sense the term Justification is used in this question Justification is the making of a person just or righteous and it is done either by infusion or declaratively by ajudicial sentence To justifie by infusion Justitia imputata est quoad essentiam idem ille status coram Deo quem perdidimus in Ademo B. ex T. 4. lib. 6. cap. 1. Pemble Treanise of Justification Pag. 2. is to make a person inherently righteous by infusing into him an indwelling principle of holinesse So Adam was made just Eccl. 7.29 To justifie declaratively is when a person accused or both accused and convicted as an offender is justly acquitted by the judicial declaration of his Legal innocency and freedome from guilt and punishment To justifie in this place is not by way of infusion viz. to sanctifie that is of a person unclean unholy and unjust to make him formally and inherently pure holy just by working in him the inherent qualities of purity sanctity and righteousnesse but judicially to absolve a guilty sinner at the Tribunal of Gods Justice from guilt and punishment and to declare him righteous Justification in this place doth not signifie a change of our nature but a change of our state i. e. of our spiritual condition in order to the curse and promise so as the person which was under the Law before is now not under the Law but under grace Rom. 6.14 It is a Court-phrase taken not Physically but Judicially for a Judicial not a Physical act it signifieth a relative Justification of accounting a man just not an habitual Justification of making a man just thus Barrabas a Thief is acquitted judicially whence followed a Legal not a Physical change of Barrabas Justification is sometimes applyed to God when a man justifieth Psal 51.4 Rom. 3.4 Luke 7.29 Matth. 11.19 Luke 7.35 sometimes to man between man and man Deut. 25.1 Isa 5.23 Prov. 17.15 2 Sam. 15.4 In which last places and the like Pemble after others observeth that to justifie is in judicial proceeding to absolve a party from fault and blame whether it be rightly or wrongfully Ezek. 16.52 Luke 16.15 Sometimes unto man between God and man Exod. 23.7 Isa 50.8 Rom. 8.33 34. 1 Cor. 4.4 Act. 13.38 39. which places can intend no other but a judicial or declarative not a physical or infused Justification whereby a person of unjust is made just Infused righteousnesse which is sanctification is distinguished from Justification Though they are inseparable yet they are distinguished as light and heat in the Sun 1 Cor. 1.30 6.11 The subject of our Justification is Christ the subject of Sanctification is the Beleever Justification is onely imputative Sanctification is inherent Justification makes a relative change Sanctification an inherent Physical change Justification is an individuall act all at once Sanctification is gradual by degrees Justification is perfect in this life Sanctification is imperfect It is plain that the Apostle by Justification intends remission of sins therefore not inherent righteousnesse We are justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 24. which redemption is remission of sins Eph. 1.7 Col. 1.14 See Rom. 8.33 Act. 13.38 Justification is opposed to Condemnation Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Jujtificare opouitur 3 ad Rom. Condemnare Rom. 5.18 As condemnation therefore consists not in infusing a principle of guilt into a person but in a Legal pronouncing of a person to be guilty so Justification is not by infusing a principle of righteousnesse into a person but onely the pronouncing of a person to be righteous To justifie is not to make a person habitually righteous Praeterea nullo nec Hebraico nec Greco nec Latino nec Vernaculo idiomate justificare est habitualiter justum efficere Par. in Rom. c. 3. neither in the Hebrew Greeke Latine nor any other Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Old Testament many times yet it is but once used in any other sense which also is observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie never signifieth to make inherently but alwayes to make declaratively just excepting Dan. 12.3 where it signifieth not those that pronounce righteous but those who instruct others unto righteousnesse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Hebrew is rendred hath the same signification in the New Testamenent and difficult it is to produce it in any other sense except Rev. 22.11 This observation saith Pareus is firmly to be urged against false teachers Haec observatio fermiter tenenâ—a urgenda est emtra Sophistas quia evincit justificationem Apostolo nequaquam significare justificationem seu habitualis justitiae infusionem quod illi contendunt sed gratuitam absolutionem à peccatis justitiae impulationem propter Christi meritum Pareus in Rom. 3.28 Praeter unum locum ex Danielis 12. alterum ex Apocrypho Syracida ecclesiast 18. tertium ex Apocalypsi his exceptis audacter dico non dari posse alium Cham. Tom. 3. lib. 21. c. 5. n. 11. because it doth evince Justification in the Apostles sense in no wise to signifie the making of one righteous or the infusion of habitual righteousnesse which they contend for but a free absolution from sins and imputation of righteousnesse for the merit of Christ These places being excepted viz. Dan. 12.3 Rev. 22.11 Chamier boldly affirms that there cannot be found another place in Scripture where Justification is used in any other sense What Justification by Faith is What Justification by faith is Justification is a gracious act of God upon a beleever whereby for the righteousnesse sake of Christ imputed by God and applied by faith he doth freely discharge him from sin and the curse and accept him as righteous with the righteousnesse of Christ and acknowledge him to have a right unto eternal life The Efficient cause of Justification is the gracious good pleasure of God Efficient cause the Father Son and Holy Ghost In the Scriptures it is called Grace In the Schools grace that makes us acceptable He is God Lord Law-giver and Judge whose will is the rule of righteousnesse Sin as sin In scripturis appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scholis gratia graâ—â—n faciens is properly committed against God Psal 51.4 and God only can remit sin Mark 2.7 It is called the Righteousnesse of God Rom. 3.22 The righteousnesse
Being of himself and also his giving Being to all creatures and to his Word both Promises and Threatenings 2. Iah Psal 68.4 signifying that God is an absolute Being of himself and gives Being to all creatures 3. Ehjeh asher Ehjeh Exod. 3.14 I am that I am or I will be that I will be It signifieth Gods eternal and unchangeable Being in himself and that he is now and will be for ever that which he was before to Abraham Isaac and Iacob To this Name Christ alludeth Iohn 8.58 Before Abraham was I am 4. El Isai 9.6 signifying that God hath all Power in himself and giveth to all creatures the power which they have 5. Eloah Psal 18.32 of the same signification 6. Elohim Gen. 1.26 signifying that he is the Object of divine Worship he that alone hath power to make happy and miserable it is a word of the plural number aptly pointing us unto a plurality in the divine Essence and so may note the mystery of the Trinity or three Persons of the divine Essence 7. Adonai Psal 2.4 Lord it is also of the plural number and signifieth the absolute Lordship of God also that God sustaineth and upholdeth all things and so holdeth forth the proof of his Providence 8. Shaddai Gen. 17.1 signifying the Alsufficiency of God or that God is he who is alsufficient wanting nothing and able to provide for all 9. Iehovah Tsebaoth Lord of Hoasts who as is well observed hath two general Troops as his Horse and Foot the upper and the lower Troop or the creatures above and beneath already prest and ordered waiting for the word to do him service 10. Ghnel-jon Psal 9.2 translated the most High signifying that God in his Being and Glory is far above all creatures The first three come from Being Pasor in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second three from Power The third three from Government The last is from Eminence In the New Testament two Names are more especially observable Theos Mat. 4.7 God signifying a Being that is to be feared of all which disposeth of all things and beholdeth all things Kurios Col. 4.1 Lord or Master signifying that God is the only Lord and hath absolute power over all creatures The divine Attributes are certain essential Properties which God is pleased in Scripture to ascribe or attribute unto himself they are also called the Perfections of God or divine Predications or Titles They are not distinguished from the Essence really but notionally that is they are not distinguished at all in God but only to us-ward according to our manner of conceiving All the Attributes in God are one and the same Perfection It is better said of God that he is his Attributes then that he hath Attributes The Attributes are not distinguished in God but in our manner of understanding Est inadequatus conceptus sed non falsus See Weemse Of the Image of God in man cap. 13. who being unable to comprehend that meer act at once do conceive thereof after the manner of many acts The Sun when it is perpendicular had it an eye would behold all that at once which we by reason of the inadequateness and unproportionableness of our sight are necessitated to view by parts In God all things are one and the same according to the Nature of God though out of God many and divers according to their own proper and created nature The same heat in the Sun produceth divers effects according to the various disposition of the objects Hardness in Clay softness in Wax Life in Insects and Plants c. The same lines are one in the Center but distinguished and multiplyed in the Circumference Water that is the same in the Sea out of the Sea is variously and diversly qualified sweet bitter Sulphureous c. The matter in the Liver is the same but the four humors of Blood Choller Melancholy and Flegm that proceed from thence are very divers The Soul which is one and the same produceth very differing effects as appears in the operations of the understanding will and affections The sum is The Attributes as was said before are not distinguished in God that is from the divine Essence or one from another really but only notionally or virtually in our conception and in their objects in respect of the various effects thereupon For every and all the Attributes are the divine Essence it self according to that received Proposition Fenner Theol lib. 1. c. 3. Alsted Theol. sect 3. loc 2. Zanch. de Nat. Dei lib. 2. cap. 5. qu. 2. Whatsoever is in God is God And this is the reason why some well describe the Attributes from the Essence of God which manner of description besides many useful notions clearly intimated thereby doth in the describing of the Relative Attributes principle and fortifie the understanding against that perilous Tenet of Arminianism concerning the Decree passing upon good or bad foreseen with the evil consequences following thereupon The divine Attributes though they can neither exactly be numbered or distributed yet for our better understanding we may consider of them as Negative Relative Positive Negative Attributes are such as remove from God all imperfection Negative Attributes by these we help our understanding in our meditation of God by way of Negation The more principal of them are in number five viz. Simplicity Eternity Immensity Immutability Infiniteness to which or some of which any other of like nature may conveniently be referred Simplicity is God one meer and perfect act without all composition God calleth his Name I am Exod. 3.14 that is meer Essence wherein is nothing past nor to come Because spirits are immixt in respect of bodies to shew that he is not compounded he saith he is a Spirit Iohn 4.24 When we say that God is a meer and perfect Act the meaning is that God is a Cause without any Cause a Being that is not from any Being not compounded of an Act by which he is and Possibility by which he might not have been or may not be of whom it never could nor can be said that any thing was to be in him which was not or cannot be that is That God is a pure and simple Act without all composition is evident Because of his Perfection all composition supposeth imperfection because he is the first Being Were there any composition in God it would follow there were first and second in God Something in God that were not first or that there were more first Beings Because God is a Being of absolute necessity Deus est ens necesse esse Smising de Deo uno tr 2. disp 2. n. 49. Composition implyeth either that there must be more Beings of absolute necessity or that there is something in God that may not be Composition supposeth Succession i. e. something past or to come in God contrary to his Name I am Nay it supposeth that not-being is not repugnant to the Nature of God Where there is Composition
Liberty of God in the Decree is Of the Liberty of the Decree i. e. Of God decreeing Deus ita liberè nos elegit ut potuerit etiam non eligere Zanch. de Nat. Dei lib. 3. cap. 4. qu. 6. God willing whatsoever is besides himself not of any necessity of nature but out of his meer good Pleasure Rom. 9.16 Ephes 1.4.11 1 Cor. 12.11 Matth. 20.15 and Matth. 11.25 26. The Liberty of God appeareth in his freedom from Necessity Moral Obligation Any Motive thereunto besides himself 1. He was free with freedom from necessity Scot. lib. 1. dist 39. n. 15. Objecta à Deo nequaquam necessariò voliâ—a esse demonstrare possimus quomodo tamen nutus divinus liberè transeat ad Objecta perscrutari non est nostrum Twiss praefat in libros de Sc. Med. Liberty is increated or created Created Liberty is in respect of the Acts themselves so men are said to be free Agents because they are free to act or not to act But Increated Liberty is in respect of the Objects not of the acts that is There is no necessary connexion between the being of the creature and the Being of God He might have been without the creature he had been God blessed for ever although that had been nothing for ever Each possibility which yet shall never be is equally founded in the Sufficiency of God with those things that have an actual being And the things that have an actual being might had God so pleased have remained in their nothing and possibilities that never shall be have had their actual beings God can do whatsoever he will though he will not do whatsoever he can He is Omnipotent but not Omnivolent 2. God is free in respect of any moral obligation so as that he had done the creature no wrong if he had never willed it to be he cannot become a debtor unto the creature otherwise then as he makes himself a debtor of his meer good pleasure 3. Extra Deum nulla causa officiens decreti esse possit quia Decretum Dei re ipsa nil aliud est quam ipsamet Essentia Dei decernens God is free from any Motive thereunto besides his own will There can be no Motive of Gods Will besides himself Not in the creature it self whether we suppose faith or good works foreseen or ought else Either the creature must be considered as it is in God or as it is in its own actual being but this is the effect of the Decree therefore cannot be the Motive thereof If as it is in God the Objective Being of the creature in God is nothing else but God himself considered as able to cause the creature to be as the futurition of the creature is God willing the creature to be Not in Christ whether we consider Christ in respect of his Incarnation Deus vult hoc esse propter hoc sed non propter hoc vult hoc Tho. p. 1. q. 19 art 5 Office or Acceptation he is not the cause but the effect of the Decree See Chap. 9. intitled Faith is the effect of special grace yea notwithstanding the Decree is rightly conceived by us according to the order of the end and the means conducing to that end yet the end willed of God is not the cause of Gods willing the means for that end because God willeth all that he willeth with one single act whether means or end Otherwise there would follow two Acts in God Twiss de Elect. which is inconsisting with his Nature who is one meer act God willeth one creature to be the cause of another Deus hoc vult esse hoc hoc propter hoc non autem propt r hoc vult Hoc est Deus vult effectus esse causas effectus esse pr. pter causas non tamen propter causas vult effectus Twiss lib. 1. de Elect. part 2. and to be for the use of another but yet that other thing is not the cause of Gods so willing God willeth both the Being of the Father and the Son and willeth the Father to be the means to beget the Son yet the Father is not the cause why God willeth the Son God hath willed the Sabbath and other creatures to be for the good and use of man so as man is the subordinate end of their being but yet man is not the cause of Gods willing their being to that end Man is the subordinate end of their being that are so willed but he is not the cause of Gods willing their being to that subordinate end Obj. 1. The Merit of Christ is the Cause of Election The Chiefe Objections made against the Doctrine of the Decree considered answered Christus ut Mediator non est praedestinationis causa sed effectum Pisc Cont. sch Th. 97. Ephes 1.4 6. Therefore the meer good pleasure of God is not the only cause of the Decree Ans We must distinguish between Election it self and the Application of the good of Election The merit of Christ is the cause of the application of the good of Election but not of Election it self Obj. 2 Faith foreseen is the cause of Election therefore the meer good pleasure of God is not the only cause of the Decree Ans Faith as every other creature considered without the Decree is but a possibility a may-be founded in the sufficiency of God who is able to give being to what he pleaseth and consequently to faith That this may-be become a shal-be i. e. That faith yet but a possibility passeth from the condition of a thing possible unto the condition of a thing that shall be can proceed from no other cause then the Decree or the Will of God Which one consideration well observed and applyed affordeth a sufficient answer to all objections arguing for any thing in the creature foreseen as a cause of the Decree This Proposition God electeth for faith foreseen inferreth a Succession of Acts in God Faith foreseen necessarily presupposeth a fore-going Decree concerning the being of that faith which is foreseen according to it Thus 1. God decreeth faith to be Neque enim actus aliqu s vilendi cum fit actus immanens in Deo suboritur de novo Twiss de Elect l. 1. p. 2. 2. Foreseeth that faith 3. Upon that faith foreseen passeth the Decree of Election so as the sight of faith coming between the two Decrees there must needs be two Acts and the second succeed the former But God is one Act in whom there is no succession It is as if one should say God intends to intend or he determineth to determine which cannot be true of God because it would not only imply divers Acts in God contrary to his simplicity and those divers acts to be by way of succession that is one after another contrary to his Eternity Deus voluit sibi rationem esse volendi aliquid praepostere dictuÌ„ Twiss ibid. But also it
an efficient Cause now God is the cause of all Efficiency the evil cleaving to the action is a defect therefore hath no efficient Kâ—ck Log. lib. 1. sect 1. cap. 15. but a deficient Cause Now God cannot be a deficient Cause because he is the first and absolutely perfect Cause therefore cannot be the cause of a non-ens i. e. a nullity or or that which is defective To say God is the cause of sin is to deny God to be the first and absolutely perfect Cause The Rider that causeth the Horse to go is the cause of his going but not of his halting The ready Scribe that writes upon bad paper is the cause of the letter but not of the blot The Musician that playeth upon an Instrument out of tune is the cause of the sound but not of the untuneableness The heat of the Sun that attracts the secret virtues of the Earth is not the cause of the stink of the dunghil His similibus dictu bo minum Satanae mala opera adse â—ibuistur Deo non absâ—lute sed secundum quid in juantum per eadem occulta sua judicia perfecit Parcus in Apocal. cap. 17. The upper wheel of a Clock going well and turning about the lower wheel out of kilter is the cause of its going but not of its going amiss The child illegitimately begotten is the good creature of God its illegitimation is of its parents Notwithstanding God is no way the Author of the evil of the action yet God ascribeth unto himself the doing of these actions that are sinful 1. Because he is the Author of the act wholly 2. Because he is the fore-determiner Orderer and Governor of the sinfulness of the action to his own glorious and blessed End The action is ascribed to him absolutely the sin cleaving to the action not absolutely but only in such sort and respects That Proposition of Aquinas viz. that the act of sin is of God Twisse Cr. 3. l. 2. is by some conjectured probably to have been the occasion why the unlearned Libertines not distinguishing between the act and the defect did infer that God was the Author of sin Arg. 3. Shimei's cursing of David was a sin Exod. 22.28 God bade Shimei curse David 2 Sam. 16.10 therefore God is the Author of sin Answ The bidding in the text is not a bidding properly i. e. a moral Command obliging Shimei thereunto for God had expresly forbidden the thing that he did and the contrary thereunto was his duty but it is a bidding improperly i. e. a natural Command a part of the Decree a Command as some call it of Providence and intends no more then that God by denying the assistance of his grace and leaving Shimei to his own heart and temptations whereupon sin infallibly and inexcuseably followed did so order the cursing of Shimei as that he used his tongue as scourge to chasten David justly in the self-same action wherein he himself abused his tongue to revile David sinfully These Sophisms thus removed it may be also useful upon this occasion to confirm our hearts with some Arguments in the contrary truth namely that God is not the Author of sin From Scripture God makes a Law against the commission of sin Gen. 2.17 smiteth with a curse for sin in all Gen. 3.17 condemned sin in the flesh of his Son Rom. 8.3 gave Christ for the destroying of sin in all his Rom. 6.6 1 John 3.8 therefore God is not the Author of sin Lo this only have I found that God hath made man upright Eccles 7.29 For all that is in the world the lust of the flesh the lust of the eyes â—â—us nemineÌ„ teniat tentatione ad peccatuÌ„ formaliter Twisse Cr. 3. and the pride of life is not of the Father 1 John 2.16 Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man scil by inticing and moving him unto sin James 1.13 love God The children of God would be troubled if grace should fail though their priviledges should not be cut off you are sure of both For as grace is sure so are also the priviledges of grace This was figured under the Law an Israelite could never wholly alienate his inheritance and title to the Land Levit. 25.23 His title to the Land shall not be cut off nor sold for ever This was a type of our spiritual inheritance in Christ which cannot be alienated from us he might for a while pass it away but it was to return again so those that are made coheirs with Christ are never dis-inherited 'T is true we forfeit it by the merit of our actions but God doth not take the advantage of every offence 'T is true we lose the evidences that are in our keeping peace of Conscience and joy in the Holy Ghost but the estate it self is undefeasible and cannot be made away from us Sometimes we are under a kind of sequestration and there is a suspension of comfort and grace as the Israelite might make away his inheritance for a time but we shall recover possession again though not by our selves yet by our Goel our kinsman or him that is next of blood As under the Law if a person were not able to redeem the inheritance the kinsman was to redeem it so Jesus Christ our kinsman after the flesh he is our Goel he interposeth by his merit and reconcileth us to God Well then You see grace is kept and the priviledges of grace are kept in Christ But now because comforts are never prized but in their season and men that have not been exercised in spiritual conflicts nauseate these sweet truths they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another therefore let us see when this truth will be most sweet and seasonable 1. In great troubles when God seemeth to hide his face Oh how sweet is it to hear him say I will not forsake thee till I have perform d all that I promised thee Gen. 28.15 all this shall better thy heart and hasten thy glory In times of distress we are apt to think that God hath cast us off and will never look after us more though formerly we have had real experiences of his grace What a foolish creature is man to weaken his assurance when he should come to use it to unravel all his hope and experiences in times of trouble which is the only season to make use of them 2. In the hour of temptation and hard conflicts with doubts and corruptions when we are sensible of the power of sin and how difficult it is to remove it out of the heart we are apt to say as David after all his experiences I shall one day perish by the hand of Saul 1 Sam. 27.1 and many times out of distrust give over the combate Oh then remember now you are preserved in Christ and
rule There is no repugnancy between these two propositions 1. It is the duty of man to beleeve 2. It is not the purpose of God to give him grace to cause him to beleeve Obj. 8. The Event out of which according to the Decree of God cometh good yea that great good of the manifestation of the glory of God ought not to be counted sin nor is the doer thereof to suffer vengeance But sin is that event out of which cometh this great good Therefore why should sin be accounted sin or the doer thereof suffer vengeance See Rom. 3.5 7. Ans This Objection is framed in the person of man I speak as a man vers 5. not as from God and being both blasphemous and absurd the Apostle censures it in the same place with an holy abomination God forbid vers 6. Sin in it self tendeth only unto evil it is by accident that it becometh a means of any good 'T is the occasion Lambertus Danaeus censuit periculosam istam Gregorii magni sententiam ubi loquens de culpa Adami sic ait O foelix culpa quae talem tantū habere meruit Redemptorem Twisse de Praed l. 1. part 1. Nisi esset hoc bonum ut essent mala nullo modo sinerentur ab Omnipotente bono August Twiss referente Cr. 3. l. 2. Vid. Cr. 3. l. 2. not the cause of the manifestation of the glory of God That sin which in its own nature tends only unto evil is turned into an occasional commendation of the Righteousness and other Attributes of God doth not at all excuse sin but commends the wisdom and goodness of him that brings good out of evil yea a far greater good out of sin then sin it self is an evil So of the Objections The Decree is to be propounded in the same order in which God hath revealed it in his Word God knoweth best how to reveal his own mind And we speak well when we speak after him In particular these Rules are to be observed Rule 1. What order is to be observed in propounding the Doctrine of the Decree Not Gods Decree but the Command is the Rule of Faith and Obedience Rule 2. Consider of the Decree as proceeding according to the order of the End and the means conducing to that End hereby finding the End of God in them that perish not to be the death of a sinner but the manifestation of the glory of his Justice in punishing man for sin and the blameable cause of death to be sin appears the unwarrantableness as well as the offensiveness of such expressions as God made man to damn him c. together with the groundlessness and sinfulness of blasphemous charging God with cruelty in his Decree of Reprobation O Israel thou hast destroyed thy self but in me is thy help found Hosea 13.9 Here God removeth from himself the being the cause of the destruction of Israel He also denyeth solemnly Ezek. 18.23 32. yea with an Oath Ezek. 33.11 That he taketh any pleasure in the death of a sinner Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil ways why will ye dye O house of Israel Death as we saw before is considered as the destruction of the sinner or as an execution and declaration of Justice God delights in it as it is a declaration and execution of Justice but not as it is the destruction of the sinner In the execution of Justice upon a Malefactor we must distinguish between punishment and destruction Punishment is from the Judg destruction is from the evil doer Punishment proceeds from the Author of the Rule of Justice as the efficient Cause but destruction from sin as the meritorious Cause Though punishment as it destroyeth the creature be an evil to Nature yet as it is a declaration of Justice it is a moral good 'T is true Condemnation followeth infallibly upon Reprobation yet so as Reprobation is the antecedent not the cause of sin sin both an antecedent and cause of condemnation None are condemned because reprobated but because they sin Notwithstanding man be reprobated yet if he had not sinned he should not have dyed Rule 3. We must not separate between the end and the means That Diabolical Sarcasme and bitter scoffe invented to the abuse and derision of the Doctrine of the Decree is not only an untruth but implyeth a contradiction viz. If I be elected howsoever I live I shall be saved and if I be not elected live I never so well I shall be damned Satan in this Sophism divides the end and the means asunder which God hath joyned together The Decree consists not of the end without the means nor of the means without the end but of both together Both end and means are contained in one Decree Yea so far is the Decree from admitting such an inference as that the contrary infallibly followeth thereupon and in point of Election is not only necessarily concluded but irresistably caused Faith repentance new-obedience and perseverance being the effects of Election Acts 27.24 God had decreed by the ship-mens staying in the ship to run the ship a ground near the shore so as that all there might escape safe to land He concludes unsafely from thence that saith Do now as they will Stay the ship-men in the ship or not there shall no man perish For except the ship-men abide in the ship ye cannot be saved ver 27. Just so do they reasonlesly and to their own destruction conclude who notwithstanding God hath from the beginning chosen us to salvation through sanctification of the Spirit and belief of the truth 2 Thes 1.13 Yet infer if they were elected live as they will whether they believe or not be sanctified or not they shall be saved There was one saith Augustine of our society who when his brethren expostulated with him Quidam in nostro Monasterio qui corripientibus fratribus c. August de bono persever l. 2. c. 75 why he did some things which ought not to be done and why he did not some things that ought to be done answered What kind of one soever I now am I shall be such an one as God hath foreknown me to be Who truly saith that Ancient said the truth and by this truth profited not in good but so much profitted in evil that forsaking the Society of the Monastery he became a Dog returned to his vomit again and as yet what he will be is uncertain Rule 4. We must be carefull to distinguish between the Doctrine of the Decree and the Personal Application thereof in point of Election and Reprobation The Doctrine of the Decree is commanded to be taught and learned and is many ways useful both before and after faith respectively But the Personal Application thereof before faith in point of Election or during this life in point of
unto the Will of the Creator 2. The Law of Nature scil The Impression of the Will of the Creator concerning the creatures stamped upon them from the beginning by virtue of those imperative effectual words Let there be and it was so Gen. 1.3.5.7.9 Hence they are said to have received a Command Job 38.12 To keep covenant with God Jer. 31.6 and 33.20.25 Knowest thou the Ordinances of the Heaven canst thou set the Dominion thereof in the Earth Job 38.23 i.e. The constant Order and Reason of the Motion of the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Maker hath fixed in them as a Law or Statute according to which they move and act 3. A Propensness of Nature which is a Principle to do according to that Law of Nature In things that have not life it is called an inclination The Sparks flye upward Job 5.7 The Sun knoweth his going down Psal 104.19 In things that have life it is called an instinct whereby some living creatures by instigation of nature act as if they had reason Prov. 6.6 30.24 God ordinarily governeth the creature according to the Law of Nature extraordinarily according to his good pleasure above the course of nature i. e. answerable to the Decree but not according to the Law of Nature as in case of Miracles and Monsters Gods Government of the reasonable creature is his actual ordering Angels and men according to his Decree with such relation unto the Moral Law as containeth them in the acknowledgement thereof by way of obedience or in case of disobedience subjects them unto the curse annexed thereunto The creatures reasonable and unreasonale always are ordered according to the Decree the unreasonable creature ordinarily also is ordered according to its rule man by reason of sin often erreth from his rule God prescribes unto the reasonable creature a rule having in the Creation enabled the Angels in their proper persons man in Adam to yeild obedience unto that rule rewarding obedience according to the Promise either by way of Merit as in the first or by way of Grace as in the second Covenant and punishing disobedience according to the curse Those Nations who are without the Law that is without the written Word of God owe obedience unto the Law being in Adam the root of man-kind created after the image of God Quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam fuit revelatum tales damrabuntur non propter fidem non praestiram vel propter neglectam conditionem sed propter Legi◠vel Naturae vel Scriptae violationem vel propter peccatum ac reatum quibus ab utero sunt abnoxii Spanh Ex de grat Sect. 25. N. 13. and contained in the Covenant of Works Such Nations shall be judged according to the Moral Law for their disobedience thereunto For this cause the Prophets do not only denounce judgement to those who have that Law written though unto such the greater punishment is due For he that knoweth his Lords will and doth it not shall be beaten with many stripes Luke 12.47 But also to the Gentiles who had not the written Law Jer. 10.25 Jeremiah causeth not only Jerusalem but every other Nation there mentioned to drink of the Wine-cup of the Fury of the Lord Jer. 15.15 Writs of Execution are given out against the Ammonites Ezek. 21.28 and Chapt. 25. ◠Against Moah and Seir ver 8. Against Edom. 12. Against the Philistins 12. Against Tyrus Chap. 26 27. Against Zidon Chap. 28.20 Against Egypt Chap. 29.32 Against Assyria Chap. 31. Against Babylon Jer. 50. 51. Against Gog. Ezek. 38. Whence also it is That not only the Jews such as have heard of the written Word of God but likewise the Gentiles which have not heard of the Word of God are reserved unto the Judgement of the great Day Rom. 2.6.9 John 5.28 29. and 1 Cor. 6.2 Do you not know that the Saints shall judge the world then the World shall be judged Those that have the Law and Gospel written owe obedience to the Law and Gospel As many as have sinned in the Law shall be judged by the Law Rom. 2.12 that is Their condemnation will be aggravated because they have sinned against greater light John 15.22 Matth. 11.22 The Elect who in this life both disobey and obey the Rule are for their disobedience punished in their Surety according to the Curse annexed to the Precept and chastened in themselves God truly testifieth against sin and unto duty makes due provision for his own glory and just difference between obedience and disobedience so as the disobedient have always cause of repentance and fear the obedient of encouragement their obedience being rewarded according to the Promise annexed to the Precept So far as the Elect yeild obedience to the Rule they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule even in those violations thereof they are contained in respective and just subjection thereunto and fulfil the Decree The reasonable creatures obeying is ordered and governed according to the Decree and the Rule The reasonable creature disobeying is ordered and governed according to the Decree The Effectual Concurse of the first Cause with the second What the Concurse of the first cause with the second is is an external transient influence of God upon the creature in time exactly answering to the Decree of God before time moving upon co-working with and assisting of the second cause to its operations It is the clearer understood by considering on Gods part the Decree which is an immanent and eternal act abiding in God and his efficiency which is an external and passing act put forth upon the creature in time For the better understanding of the Concurse Co-operation and Co-working of the first cause so far as it concerneth man which also is respectively applicable to other Subjects there are considerable two acts in respect of God viz. an immanent and transient act and two acts in respect of the soul viz. a first and a second act The immanent and as it were indwelling Act in God is his Decree eternal increated and before time The transient Act of Gods Efficiency is a created external passing Act of the Spirit of God upon the soul in time touching man The first act is an active Principle or inherent Habit in the soul The operation is the second act proceeding from that Habit. The Concurse of the first cause is unto the active principle in the second cause as the first mover is unto the inferiour Orbes as an impulse thrust or put on is unto a round body of it self propense to rowl as the Nurses lifting the child up the stairs is unto the child inclined to go up or as the leading power put forth of him that goeth before is to him that is inclined to follow after as the Midwife is unto the deliverance of her that is in travail The Necessithereof in respect of the second cause
God governeth according to his Law nor how his Word and Works of Providence do agree the error is in our Judgment not in his Government We know that God is just in all his ways though the reason of the Justice of some of his ways we know not That Gods Word and his Works agree is manifest unto us though how they agree is sometimes hidden from us The seeming defects of Beauty or Justice in the Works of God proceed from the error of our understanding not from any want in Providence The offence that man takes at the Providence of God is taken not given A preservative against temptations arising from difficulties concerning the Justice of the Government of God is to captive Reason unto Faith and to hold these three Conclusions firm though we see not the reason of the premisses 1. That God is righteous Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy Judgments Jer. 12.1 2. That godliness doth us good and no hurt Truly God is good to Israel even to such as are of a clean heart Psal 73.1 3. That sin doth us hurt and no good Though a sinner doth evil an hundred times and his days be prolonged yet surely I know that it shall be with well them that fear God which fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Eccles 8.12 13. Obj. Some things in Scripture are ascribed unto Chance Eccles 9.11 Luke 10.31 therefore all things are not ordered by God Ans Chance is taken for an Event Túxn non legitur in N. T. Fortuna gentilium est blasphemia quam Diabolus expuit in divinaÌ„ providentiaÌ„ unde bea uÌ„ AugustinuÌ„ paenituit se toties impiâ hac voce usum fuisse supposed to fall out by a meer contingent efficiency or casual working of the second cause besides the intent and therefore without the Efficiency of the first Cause Such Events the Heathens ascribed unto Fortune in this sence there is no Chance It is not unworthy our observation that the word properly signifying Fortune is not used in the New Testament Or else Chance is taken for such an Event good or bad as falleth or meeteth a man in his way unlooked for viz. unexpectedly in respect of men but not unintendedly in respect of God The word used Ecclesiast 9. verse 11. is translated an occurrent 1 Kings 5.4 a Metaphor taken from something meeting of a man or one meeting another upon the way unexpectedly So that Solomons scope in the place objected is to shew that the event of humane affairs is not in the power of man however furnished thereunto with second helps but depends upon the Decree and efficient Providence of God This the Wise-man holdeth forth by an enumeration of some particulars whence as by several instances God would teach this truth by denying success to such persons who according to second causes might expect it and giving it to them who according to second causes could not expect it I returned and saw under the Sun that the race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favor to men of skill but time and chance happeneth to them all Eccles 9.11 The word used Luke 10.31 and translated it chanced is of the same signification with the Hebrew word used Eccl. 9.11 turned Chance and with that vers 2. turned Event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeb Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisc in loc from the root whereof the Greek word is by some thought to come it is taken for a good event Ruth 2.3 for a bad event 1 Sam. 6.9 Those things that fall out casually or necessarily in regard of the second cause fall out alike infallibly and therefore alike intendedly in regard of Gods Decree Those effects which proceed from second necessary causes as heat from fire are said to fall out necessarily Those effects which proceed from second contingent causes that is such whose effects in respect of their second cause was likely not to be as to be as namely the elicit acts i. e. the free choyce of the will or the tyle falling from the house to alight upon the head of the passengers are said to fall out casually These modifications or qualifications of things namely Necessity and Contingency as they stand opposed one unto another are only found in things in respect of the second causes not in respect of the first Cause Those things which fall out most necessarily in regard of the second cause in respect of the first cause they may be said to fall out freely rather then necessarily In like manner those things which fall out contingently in regard of second causes upon supposition of the Decree so predetermining them may be said to fall out necessarily No necessary act of the creature is necessary simply an experiment whereof is the Babylonish furnace Every contingent act of the creature is necessary upon the supposition of the Decree The same effect is contingent and casual in respect of the second cause and necessary in respect of the Decree Contingent or casual because in respect of the natural agency or causality of the second cause it might not have been but necessary in respect of the Decree all whose volitions infer a necessity of infallibility The Doctrine of the Efficiency of God affords an Antidote or Preservative against many pestilent Errors concerning the Providence of GOD The Vse of this Doctrine The chief whereof are 1. Atheism concluding from the seeming disorder of second causes that there is no God 2. Epicurism concluding from the appearing confusion of humane affairs that God neither governs nor regards them and thereupon looks at it as the only good to take its fill of pleasure during life 3. Stoicism Non Deus est numen parcarum carceclausum Qâ—ale putabatâ—r stâ—icus esse Deus which maketh the first Cause to be depending upon and determined by the second causes in respect of their operations 4. Such who ascribe the administration of things unto Fortune that is neither unto the irresistable order of the second cause with the Stoicks nor unto God with the Truth but unto that blind Idol devised by the Heathen and justly censured to be the spittle of the Devil upon the face of divine Providence 5. Libertinism denying the Efficiency of the second cause and thereby introducing that Chaos of confusion and transgression Bellar. de amiss grat stat pec lib. 2. cap. 18. Vasquez in 3. disp 14. cap. 8. ex Twiss câ—im 3 Suarez Mâ—taph disp 22. Sect. 2. of which before 6. The Doctrine of the Jesuites who albeit they teach the concurrence of the first cause to be necessary unto each operation of the second cause yet so as
it doth not determine but is determined by the second cause thus Bellarmine So as not fore-going only accompanying of the second cause thus Vasquez So as it co-operates with the second cause not after the manner of a principle but after the manner of an action thus Suarez It determineth the second cause say they negatively Hurtado Phys disp 10. Sect. 4. N. 53. not by way of influence which mystical sence of the Jesusuits Hurtado himself also a Jesuite opens by a familiar comparison thus As saith he in case you can write with two pens and I holding one of them hinder you writing with it permitting you to write with the other this permission compelleth not you to write you are free to both but if you write it must be with that pen which I leave not with that which I hold in my hand 7. The Doctrine of the Arminians Profunda subtilitas Twiss de praed digr 10. Sect. 6. who with the Jesuites yeild a concurrence of the Spirit to be necessary unto each act of obedience yet so as they make it subsequent not antecedent following not fore-going lackquying not leading of the operations of the Will Whence according to them the beginning of every good work or act of new-obedience is from the creature As this Doctrine ministreth an Antidote against many pernicious errours so is it also a principle whence we may deduce many precious truths Amongst many take these God's Decree is the Rule of his Efficiency Who worketh all things according to the Counsel of his own will Ephes 2.11 God's Efficiency is answerable unto his Decree The universal Efficiency of the first cause and the subordinate Efficiency of the second cause consist together Workout your own salvation with fear and trembling For it is God which worketh in you to will and to do of his good pleasure Philip. 2.12 13. The second cause acts and doth its actions as properly really and formally as if upon a supposition which yet is impossible there were no first cause The first cause acts and doth all things as properly and really as if there were no second cause Notwithstanding the creature in regard of its formal free-efficiency is somewhat distinguished from a meer instrument yet even those effects wherein God useth the second cause as a subordinate free-agent depend upon and are determined by the first cause as much as where the second cause is a meer passive instrument because the free-efficiency of the second cause is the effect of the first cause And as much as those effects for the producing of which a man makes use of a meer instrument depend upon and are determined by the man who used that instrument Because an instrument being a creature cannot depend upon its fellow-creature so much as every creature depends upon its Creatour And hence it is that second free-agents are sometimes compared unto meer instruments Notwithstanding sin is wholly of man and subordinate efficiency in sinful actions belongs formally unto the second cause yet the infallible futurition and execution of all effects the infallible futurition and ordering the execution of all events is as fully ascribed unto God as if man had no hand therein So then it was not you that sent me hither but God Gen. 45.8 As it is a truth that God is not the Authour of any evil so it is a truth that God is the Authour of all good God is the Eternal and only Independent the creature is a time-dependent He is the only all we are of our selves nothing The second cause is in respect of its being Nam si tu lumen facici averteris a me Mox abeo in nihilum qui nihil antefui Non secus ac vultu substracto aufertur imago In speculo corpus cum later umbra perit and continuance in its being so also in respect of its operation essentially dependeth upon the first cause This is true in spiritual actions John 15.5 For without me you can do nothing In all actions both Natural Civil Moral and Holy For in him we live and move and have our being Acts 17.28 All disorder in the second cause falleth under the order of the first cause yea the most ungoverned actions of the reasonable creature are governed by the Creatour and that not only according to his Decree but also according to his Law prescribed to them where the Gospel hath not been heard According to both Law and Gospel where the Gospel hath been promulgated It is the duty of man to sanctifie God by acknowledging of and acquiescing in his Decree and his All-glorious essicient execution thereof By Creation and Providence applying our selves to the care of our duty and leaving unto him the care of the event to be effected according to the All-predetermining Counsel of God This is the substance of Hesters answer to Mordecai Go gather together all the Jews that are present in Shushan and fast ye for me and neither eat nor drink three days night nor day I also and my Maydens will fast likewise and so will I go in unto the King which is not according unto the Law and if I perish I perish Hest 4.15 16. See Gen. 43 14. 2 Sam. 10.12 Acts 21.14 Prov. 29.26 There is grace enough in the Promise In hac fiducia recumbere unicum est reelè agendì compendium Calv. Epist ante Pralect in Daniel to enable believers to run the race of Providence Let us run with patience the race that is set before us looking unto Jesus the Authour and Finisher of our faith Heb. 12.2 There is also comfort enough in the Promise to support believers so running concerning all events of Providence And we know that all things work together for good unto them that love God to them that are the called according to his purpose Rom. 8.28 So much hath God revealed as that he who believeth and walketh according to the rule needs not be afraid of his secret Will Both the Decree and the Execution thereof though yet unknown as touching infinite particulars are for them not against them Unmortified discontent at the Providence of God is an Argument of an ungodly man the character and disposition of a sinner Eccles 2.26 Contentment therewith is the special gift of God unto his Saints The character and life of the life of a godly man As concerning all the infallible changes that pass upon us in their appointed time according to Gods Eternal Decree I know there is no good in them but for a man to rejoyce and do good in his life and also that every one should eat and drink and enjoy the good of his labour this is the gift of God Eccles 3.11 12. To speak properly no man is content with his estate but a godly man no godly man but is content with his estate CHAP. VI. There are certain Preparatory works coming between the carnal rest of the soul in the state of sin and effectual vocation Or Christ in
to be our duty to believe as that the fault of our unbelief lyeth wholly upon our selves Sol. For the better removing of this objection there is need of a threefold Distinction 1. Distinguish between unbelief and unbelief not cured 'T is easie to conceive how a Physician may be the cause why such a disease is not cured of which disease it self he is no cause Unbelief considered in it self is simply a sin Therefore God is no way the Cause or Authour of it 2. Distinguish of unbelief not cured unbelief not cured is considered either Negatively for a meer absence of faith where the rule requireth it not to be and therefore is unblamable so it is in those that never heard of the preaching of the Gospel Or Privatively for the absence of faith where the rule requireth it to be so unbelief is looked upon in those that live under or hear of the Gospel 3. Distinguish between a Physical and a Moral cause A Physical cause is such a cause as though without it the effect cannot be yet it is no ways bound to produce such an effect thus the absence of the Sun is the cause of the night A Physician is the cause why that disease remains uncured which he can cure but is not bound to cure A Chyrurgion the cause why the issue remains unhealed which he is not tyed to heal Thus the King not giving a pardon is the cause why the offender is executed whom no Law obligeth him to pardon A Moral cause is such a cause wherein the Agent stands by duty bound concerning the producing or not producing of such an effect so as by omission of what is commanded or commission of what is forbidden there is a guilt incurred so mans will is moral therefore the blameable cause of unbelief Gods Will is the Antecedent not the Cause of unbelief the abuse of mans free-will in the fall is the cause of unbelief Unbelief not cured considered Negatively is in respect of the Will of God a physical and unblamable effect of a physical and unblamable cause but mans will being a moral cause unbelief in this sence cannot be the effect thereof Unbelief not cured privatively considered is in respect of God as a blamable Consequent of an unblamable Antecedent in respect of the will of man it is a blamable effect of a moral and blamable cause In Adam having received povver whereby vve might not have sinned vve sinned freely Unbelief is the effect of our sin in Adam God together vvith the Object of Faith tenders us means so far sufficient to the begetting of faith as leaveth us without excuse We love our unbelief and resist this means of believing John 1.11.5.41 Our contumacious opposition to the command of believing is the effect of our love to unbelief 'T is then but Justice in God to leave us to our unbelief in so doing he doth us no wrong being free to have mercy upon whom he will The Difficulty of believing The Difficulty of believing appeareth in three things 1. in the Special enmity of the heart against this duty 2. in the Eminence of the Principle requisite to the creating of faith 3. in the Greatness and largeness of the obedience of Faith 1. The Special enmity of the heart against believing appeareth thus there is no obedience that God and Christ love better 1 John 3.23 Or that the Spirit laboureth more in John 16.9 No obedience that either Satan or man oppose more Satan opposeth none more For as the Spirit of truth leadeth unto all truth but into none more then this So the Father of a lye opposeth all truth yet none more then this Men that finally resist believing in Christ by so doing do the will of the Devil do shevv him to be your Father John 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do Vide Zanch. de peccat Angelorum lib. 4. c. 2. Theologitam nostri quam Pontisscis probabile aducunt Christum positum esse non modo in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum hominum sed etiam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum etiam Angelorum Twiss de Elect. l. 4. p. 1. To this purpose there is a good use to be made of Zanchy's Discourse concerning the Revelation of Christ's Incarnation and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Personal union the Doctrine of the grace of Christ ncarnate being that truth or at least contained in that truth whereof Christ speaks John 8. in which the Devil abode but hated not from the beginning Many Divines are conceived probably to think That Christ was not only set for the fall and rising again of many men but for the fall and standing of the Angels Man opposeth no truth more John 5.40 And ye will not come unto me that you may have lise What is said of the Jews Rom. 11.28 is true of all As concerning the Gospel they are enemies A formidable curse vvhereby the soul is smitten with an enmity against the Gospel of Blessedness The Gospel of Christ is a Doctrine of Contradiction Luke 2.34 Behold this child is set for the fall and rising again of many in Israel and for a signe that shall be spoken against A stumbling stone Rom. 9.32 A rock of offence 1 Pet. 2 8. A Doctrine of foolishness 1 Cor. 1.23 If he shall be in danger of hell fire that saith unto his brother Thou Fool What danger shall he be in that upbraideth the Gospel vvith foolishness They put it viz. the Word of God i. e. the Doctrine of the Gospel from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.46 They do not only not go to fetch it but being brought to them they put it away from them The Covenant of Works we could much better close vvith then vvith the Gospel any other Gospel command then that of believing any other person to be believed in then Christ Jesus John 5.43 I am come in mine own Name and ye receive me not if another shall come in his own Name him will ye receive any other way rather then the way of the Gospel Jer. 2.36 Why gaddest thou so much to change thy way Acts 22 4. I persecuted this way unto the death Grace likes no vvay to life so vvell Nature dislikes none so much We are not by nature so averse to the Turkish Alcoran as we are to Christs Gospel 2. The Eminency of the Principle requisite unto the creating of faith The Apostle excellently sheweth Ephes 1.19 20. And what is the exceeding greatness of his Power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Where this truth is held forth 1. By a Gradation Power his Povver the greatness of his Povver the exceeding greatness of his Power 2. By a Comparison the Povver which God puts forth in the Work of faith being compared unto
of himself as it is a great sin for the greatest sinner to be without hope in respect of Christ Carnal presumption of mercy because our sins are comparatively little lessens the demerit of sin Despair of mercy because our sins are great lessens the Merit of Christ A mans nearness unto or remoteness from the participation of grace according to Gods ordinary Dispensation is not to be judged according to his Commission of more or fewer sins but according to his proceeding in the preparatory work A man may have committed many sins yet being Ministerially disposed in respect of the receiving of Grace he is near to salvation A man may have committed fewer sins yet being without the preparatory Work of Law and Gospel he is far from salvation 'T is not a mans former commission of sin but his continuance in sin that keeps him far from salvation For the fuller clearing the description of Free-grace some Objections are to be removed the former whereof concern the Freeness of grace in respect of Election the other in respect of the Application of the good of Election i.e. that good whereunto we are elected Obj. 1. Ephes 1.4 According as he hath chosen us in him before the Foundation of the world Here the Apostle seemeth to make Christ the Cause of Election therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though it be be rendred through in English 'T is in in the Greek Election is not a free act Ans The Particle In is not always taken causally 2 Thes 2.13 Because God hath from the beginning chosen you to salvation in sanctification of the Spirit and belief of the truth i. e. in sanctification and belief of the truth as the way not as the cause of salvation True the Apostle saith We are elected in Christ but he saith not That we are elected for Christ We are said to be elected in Christ because Christ is the Meritorious cause of the Application of the good of Election so that in Christ in this place is the same with by Christ 1 Thes 5.9 For God hath appointed us to wrath but to obtain salvation by our Lord Jesus Christ 'T is here said We are saved for Christ because Christ is the cause of our salvation but 't is not said We are elected for Christ because Christ is not the Cause of Election To be elect in Christ and to be elect for Christ are not to be confounded * Est quaedam Dei Dilectio erga nos unde profecta est Missio Christi John 3. Twiss vind grat de elect lib. 1. part 2. deg 3. Sect. 1. Etenim ex dicto Petri constat ChristuÌ„ ut MediatoreÌ„ qualis hic consideratur non esse praedèstinationis causam sed effectum 1 Pet. 1.20 Pisc de praedest N. 97. Meritum Christi nonest absolutum Cham. To. 3. l. 9. c. 1. S. 7. That we may rightly discern this truth of so spiritual and high a nature we must carefully distinguish between Election and the Application of the good of Election between Gods Act of willing grace and glory to be applyed and the actual application of grace and glory willed by God God electeth that is he willeth grace and glory to be applyed unto his people without any respect of the Merit of Christ as a Cause or Motive of that volition but the actual Donation and Application of that grace and glory is for the Merit sake of Jesus Christ Christ is the Effect of Election or of the Love of God but he is the Cause of the salvation of the Elect. He is the Effect of Election therefore called a Servant and said to be elect of God Behold my Servant whom I uphold my Elect in whom my soul delighteth Isai 42.1 His Incarnation Heb. 10.5 His Office John 6.27 His Acceptation in that Office Jes 53.10 all proceeds from the Love of God Election is God himself electing according to that received and regulating Proposition Whatsoever is in God is God To say then That Christ is the Cause of Election or of the Love of God were to say There might be given a Cause of God yea that God is an Effect and consequently that God is not God God hath ordained that the Merit of Christ should be the cause of our salvation but he hath not ordained that Christ should be the Meritorious cause of his so ordaining which implyeth a manifest contradiction Christ then is the Cause of the gift of Eternal life but not of Gods Will to give Eternal life unto us Christ is the Cause of salvation but not of Gods Decree to save Christ Ephes 1.4 is made the Cause of Sanctification And 1 Thes 5.9 he is made the Cause of Salvation but he is no where made the Cause of our Election Christ is the Meritorious Cause the Application of all spiritual Benediction in Heavenly places but not of Election Obj. 2. Ephe. 1.6 To the prayse and glory of his grace wherein he hath made us accepted in the Beloved If accepted in Christ then loved only in Christ therefore Christ is the cause of Gods Love Ans The Love of God is taken for the Act of Love it self viz. Election or for the effect of his love viz. Vocation Justification c. Christ is the cause of the latter not of the former By Acceptation in this place we are to understand Justification of which Christ is the cause He is the cause why we are justified but he is not the cause of Gods Decree to justifie us Gods special Love is his Will to bestow all saving good upon us All which good he willeth to us without Christ as a cause of his volition but not without Christ as a cause of the application thereof 'T is the same Volition or Act of Willing in God by which he willeth the Being of a Mediatour and the Salvation of the Elect for the Merits sake of this Mediatour The Salvation of the Elect is not the last end of the Merit of Christ but Gods Supream end is the Manifestation of the glory of his grace in a way of mercy tempered with justice whereunto both the Merit of Christ and the Salvation of the Elect conjoyned are the means and make one fit Medium thereunto Like Objections from some other Texts of like nature may receive the like answer Notwithstanding it be a truth That Christ is not the cause of Election yet it is also a fundamental Truth That Christ is the Meritorious cause of the Application of the good of Election 1 Thes 5.9 2 Cor. 1.20 Acts 4.12 Particulo gratis excludu tur merita nostri non Christi Bucan loc 31. quest 16. Foedus graetiae nullaÌ„ propriè dictam aut antecedentem conditimem requirit Med. cap. 22. th 19 Ex tali inquam conditione si pendereÌ„t promissiones Dei actum esset de salute nostra Coron artic 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. 5. Si feceris hoc vives parâ—icula si est 〈◊〉 〈◊〉 〈◊〉
only receiveth the impression of the Agent The Will in respect of this first reception of Grace hath neither the nature of a free Agent nor of a natural Patient but of an obediential subjection Obediential subjection is that capacity in the subject to receive an impression from the agent whereby as it remaines without ability in itself to put forth any causal vertue in order to such an effect so neither hath it any such repugnancy or contradiction in its nature whereby it is rendred uncapable of being made partaker of such an impression or effect by the power of a supernatural cause Briefly Impossibile Naturâ Naturae there is in such a subject in order to such an effect an impossibility by Nature but not to Nature i. e. an impossibility in respect of its owne power but a possibility in respect to a supernatural power this was the condition of those bones Ezek. 37. in respect of Life though there was in them a simple impossibility to live of themselves yet there was no impossibility but that they might be made alive by the power of God Power to receive a new forme is either Natural or Obediential Natural is in the thing or matter that is changed as in the seed of an Herb there is power to become an Herb Obediential power of a subject to receive a new forme puts not any causal power in the thing or matter to be changed all such power is without it viz. in the efficient there is only a power of reception in the thing or matter all power of causality being without the thing in the efficient So stones are in an obediential power to become men that is there is in them a subjection to become Men but all causality whence they doe become men is without them and in the efficient thereof namely God Obediential subjection is a capacity in the Creature to receive the impression of the first cause For the Soule then to be passive in the work of Vocation is for the Soule to receive the first saving grace and supernatural effect of the Spirit of Christ so as the Soule it selfe in this work is no way active from any such principle of activity as is of any power to produce such an effect no more than there is in a dead man to produce life Tho. 1 â—ae qu. 111. Art 2. in this worke the will is only moved of God but moveth not it selfe The Soule in this passive reception acteth not only it receiveth the impression of the Agent as Adams body was a passive receiver of Life inspired by God thereinto Gen. 2.17 formed and organized but yet life-lesse and breathlesse so were those bones Ezek. 37.8.10 and the body of the Shunamites childe 2 King 4.34 Hence the infusing of life into the Soule is compared to quickning of the dead Ephes 2. As a vessel is a passive receiver of the liquor poured into it the Soule is compared unto a vessel Rom. 9.21.23 and 2 Tim. 2.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not only in the application of justifying grace is the love of God said to be poured out abundantly in our hearts Rom. 5.5 but also the creating of inherent grace in the Soule by the Spirit is compared to the infusion or pouring out of precious liquor thereinto God in effectual Vocation makes us vessels of honour In Vocation notwithstanding all preparatory work life is wrought by the quickning active Spirit of Christ Vocare est facere vas in honorem August Epist 105. Twiss vind grat l. 1. par 1. digr 8. S. 4. What the habit of faith or any other grace is in a dead passive Soule What the habit of faith or of any other saving grace is The habit of saving grave in general is an inherent and permanent frame of saving qualities infused into the Soule The habit of faith in particular is an inherent and permanent quality whereby Christ is received infused into the Soule by the Spirit in respect of which the Soule is only a meer passive subject and not any way an efficient The same habitual grace in several respects hath divers names Being considered as a potent quality that is such a quality as is predominant in the subject where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est ad malum qua tale coron Artic. quart de conversione and enabling the Soule through the concurrence of assisting grace to all duties and above all oppositions it is called a power Being considered as a causative quality that is such a quality as is not only first but hath the nature of a cause unto the consequent second acts following from thence it is called a Principle Being considered as an infused inherent and permanent quality disposing the subject to the second acts it is called a Habit. What the second act What the second act Life-operation or c. Life-operation or exercise of faith or of any other grace commonly called the Act is The exercise of faith or of any other saving grace is a Life-operation flowing from the infused power principle or habit through the help of the antecedaneous concurrence of assisting grace in respect of which the beleever is not only a subject but also an efficient co-working cause The just distinction between the habit The just distinction between the habit c. and the second act or exercise of grace is carefully to be observed The supernatural power principle or habit for all those termes mean the same thing is the first act the Life-operation is the second act The habit is the grace it selfe Pemble of grace and faith p. 84 or the nature of grace the Life-operation or life-Life-act is the exercise of grace The habit is conversion in the first act the Life-operation or life-Life-act is conversion in the second act The habit is actually or an active principle existing without its causes the Life-act is action The habit is an immanent act i. e. such an act as is inward and abideth The Life-act is a transient act that is such an act as passeth away The habit is the will it self the Life-act is the volition The habit is the inclining of the soule to the object of its action the Life-act is the union of the soule with the object In the infusion of the habit the soule acteth not but is onely acted Haminis vero primtsm passio quòa trahitur à patre deinde act io quòu tractus venit ad Christum Jun. de nat grat collat 11. l. 57. In the Life-act the soule being acted acteth The habit God worketh without us the Life-act God worketh with us In the habit of faith is the being of faith it self the Life-act of saith is the working of this grace now wrought The infusion of the habit is effectuall vocation The Life-act of faith is our answer unto the call of God Effectual vocation is called the drawing of the Father Joh. 6.44 our being taught of God our
hearing and learning of the Father John 6.45 The Life act of faith is the souls immediate comming unto Christ upon its being drawn taught of God and having heard and learned of the Father By the infusion of the habit the immediate and irresistable work of the Spirit of grace God converteth the soul By the Life-act the soule being converted converteth it self unto God By the insusion of the habit God maketh us his people Hos 2.23 1 Pet. 2.10 By the Life-act we avouch him to bee our God we say it in truth and lye not we unsay it not again By the habit we are made good trees by the life-act we bring forth good fruit The habit or first act doth not alwayes infer the second it may be without the second but the second alayes supposeth the first Two contrary habits may be together in the same subject as grace and originall concupiscence in the soul heat and cold in the same water but there cannot be two second acts proceeding from those contrary habits at the same time The habit is a principle inhering in the wil as its subject and denominating it willing after the nature of a quality the life-act floweth efficiently from this principle and is accountable to us as a good act unto which God in his mercy hath appointed a reward The habit unto the act Suarez Meraph Tom. post disp 44. Sect. 8. is as the faculty of sight to actuall seeing or vision Aristotle compareth the habit to a man sleeping the act to a man waking The habit of faith which also holds in any other grace precedes the second act or exercise thereof The habit of faith precedes the second act or exercise of faith The habit of faith which also holds in respect of any other grace goeth before the second act commonly called the act or Life-operation or exercise of faith appeareth thus from the order of the first and second act The habit is the first act the Life-operation is the second act First as before Second The nature of the thing teacheth the being of grace which is life it self to be before the vital operation of that grace the grace of faith is the being of faith it self called the Spirit of faith 2 Cor. 4.13 The vitall operation of faith expressed by the acts of coming to Christ Joh. 5.4 6.44 45. Eating of his flesh vers 54. Drinking of his blood ibid. answering the call of God must needs follow the being of faith we cannot act before we are we cannot act acts of life such as coming eating drinking answering are before we are alive the cause precedeth the effect the grace of faith is an efficient cause the Life-operation is the effect All creature-effects i.e. all such effects as proceed from the creature according to the order of second causes whether acts or habits for acquired habits follow acts presuppose a principle virtually or formally containing such effects But supernatural life-operations are creature-effects whose principle is the same with an habit as hath been cleared in the explication of an habit therefore supernatural life-operations presuppose a principle foregoing such acts That supernatural life-operations are creature-effects is manifest grace the new-creature whether considered in part or whole is a creature That creature-effects presuppose a principle in the subject formally or virtually containing such effects appeareth by this induction All creature-effects or actions are either supernaturall proceeding from a supernatural principle infused or inspired or moral whose principle is the Law written in the heart Rom. 2.14 hence are actions of external conformity to the Law or artificial whose principle is right reason or natural which flow from inclination or instinct Obj. 1. Acquired habits as Arts and Sciences ex gr the knowledge of a Physician the faculty of a Scrivener the skill of a Tradesman c. are gotten and caused by multiplied acts therefore all creature-effects do not presuppose principles in the subject formally or virtually containing such acts Resp 1. Albeit acquired habits were such creature-effects as did not presuppose their principle as before in the subject it weakned onely the argument not the cause which proceeds onely concerning such natural creature-effects as acquired habits are not but the argument ex abundanti proving all creature-effects and consequently acquired habits to presuppose some principle of them in the subject concludes the question much more evidently in respect of supernatural creature-effects 2 Notwithstanding there be many artificial acts that may be done without a habit acquired as he may scrible that hath not the faculty of writing well yet even those acts according to the ordinary course of second causes be not done without some inherent principle they may be done without a habit i.e. Such a principle that so affects the subject as to enable it to act promptly easily and with delight but they cannot be done without a principle simply to enable the subject to act Obj. 2. The act of Prophesying was not by way of habit therefore there were not principles thereof in the subject Answ The gift of Prophesie was miraculous therefore falleth not under the compasse of creature-effects proceeding according to the order of second causes 2 Principles are either transient or inherent the act of Prophesie flowed from the transient and passing inspiration of the Spirit whence they prophesied when they were inspired though not from an inherent principle therefore could not prophesie when they pleased We may distinguish between the matter of Prophesie and the act of publishing that matter of Prophesie the matter of Prophesie was miraculously inspired therefore without the limits of the question as before the publication of that matter was a creature-effect proceeding from principles natural rational and spiritual Obj. 3 The act i.e. the Life-act of faith by which the soule commeth to Christ is given in the work of Vocation without any foregoing habit Ans 1 This as it is barely affirmed without any reason given may untill then be sufficiently answered with a denial 2 We must distinguish between Vocation wherein is infused into the soul a power to come to Christ and the terme of Vocation wherein is contained our actuall coming to Christ If the act of faith be given in Vocation without any habit in order of Nature foregoing it then it will follow Either that the soul is not passive in Vocation or Conversion a pure Arminian affection justly opposed and abhorred by the joynt vote of orthodox Divines Or that Vocation precedes believing that is one may be a Member of the Catholick Church and consequently be a Member of Christ in order of Nature at least before he is a belecver which none will affirme Or that Vocation followeth the act of faith whereby the Soule cometh unto Christ which were to affirme Vocation to follow our union active receiving of Christ and Justification an assertion in no meane degree repugnant both unto Divinity and Reason That they i.e. the Arminians suppose the act
the passive voyce as being received by Christ before he makes mention of himselfe in the active voyce as having actively received Christ Receptie respeciu hominis est vel passiva vel activa Medulla l. 1. c. 26. Upon this Text Doctor Ames grounds that Spiritual and profitable distinction of a double receiving of Christ Passive and Active Passive whereby the Spiritual principle of grace is ingenerated Active proceeding from that ingenerated habit of grace and the operation of God fore-going and exciting thereunto we are received of Christ before we doe receive Christ Christ in working the grace of faith receiveth us by the act of faith we receive him Christ taketh the Soul before the Soul taketh him A third place to the same purpose is Ephes 2.1.5 And you hath he quickned who were dead in trespasses and sins even when we were dead in sins he hath quickned us together with Christ The infusion of the habit of Faith or Grace into the Soul is the quickning of the Soul until then the Soul is dead as a dead body so a dead Soul is passive in respect of its quickning or being made alive That the infusion of saving faith or saving grace is the infusion of Life appeares thus The Spirit of the Command and Promise viz. that infused grace which inclineth us to obey the Command and receive the Promise is Life the Image of God in Adam which consisted in a conformity to the Command was his spiritual life the spirit of Faith is the spirit of the Command 1 Joh. 3.23 this is his Commandement That we should beleeve on the name of his Son Jesus Christ that it is the spirit of the Promise is out of doubt Joh. 3.33 As the Image of God in Adam which consisted in conformity to the command was his Spiritual life so the Image of God created anew in the Soul is life either this is life or what can be life As the spirit of sinne is the spirit of death so by the rule of contraries the spirit of effectual saving grace is Spiritual life He that hath the Sonne hath life 1 Joh. 5.12 But every Beleever hath the Sonne From the nature of the grace of faith receiving of Jesus Christ as our Lord and Saviour being of the essence and form thereof as a natural principle of natural sense motion and action is natural life so a supernatural principle of supernatural sense motion and action is supernatural life But such a Principle is saving faith and each other saving grace No Life-lesse principle can enable the Soul to a Life-act it cannot be reasonably conceived how a Beleever as a Beleever should not be alive The summe is this text holds forth an Active-quickning Christ enlivening a dead passive Soul So from Scripture the Arguments follow First from the supernatural nature of the Habit of saving faith or of the habitual frame of the New Creature In receiving a supernatural Habit Theologi vocant habirum infusum per se quiaper se sua natusra postulat ita non alitèr fieri suarez Meraph Tom. post disp 44. sect 13 n. 6. or Principle the Soul is passive saving faith or the habitual frame of the New Creature is a supernatural Habit or Principle therefore in receiving saving faith or the habitual frame of the New Creature the Soul is passive Supernatural is that which exceeds the power of Nature and is received of the Soul by way of inspiration only as the gift of Prophecy or both by inspiration and infusion as the habits of grace such habits the Schools call Habits infused of themselves their very nature denying them to be otherwise attained either by acts or any created cause whereby they are distinguished from Habits infused by accident such as are the gifts of Tongues and the gifts of healing which though they are ordinarily acquired and gotten by acts of study and practise yet have sometime been infused as in the Apostles time In receiving that supernatural saving habit or principle before which the soul hath received no supernatural saving habit or principle the soul is passive But the grace of saving faith is such a supernatural saving habit or principle received before which the soul hath received no supernatural saving habit or principle Therefore in receiving the supernatural saving habit or principle of faith the soul is passive From the nature of the subject of saving faith which is wholly unable to confer any causative power towards the producing of such an effect In receiving a miraculous impression the soule is passive but the infusion of the habit of faith or principle of life in Vocation or Conversion is a miraculous impression Vocation is a miracle it being no lesse a miracle to raise a soul from spiritual than a body from natural death therefore in receiving the infused habit of faith the soul is passive notwithstanding God oft-times makes such use as he pleaseth of men in working a miraculous effect in them yet because in such works the whole efficiency alwayes flows from God and none from man Men are passive in receiving such miraculous effects or impressions Moses putting his hand into and plucking it out of his bosome Exod. 4.7 Naamans dipping himself seven times in Jordan 2 King 5.14 conferred no more power to the curing of their Leprosie nor the womans touching the hem of Christs garment Mark 5.28 29. to the healing of her issue of blood than if they had done nothing In receiving that saving power to do before which there is no such active saving power the soul is passive we cannot do any thing whilst we are but yet receiving power to do but in receiving the habit of faith we receive that saving power to do before which there is no such active saving-power Therefore in receiving the habit of faith the soul is passive Vocation is compared to Circumcision of the heart Deut. 30.6 to Creation to powring out of the Spirit so is the habit of faith there called Tit. 3.6 to quickning or making alive As therefore the person circumcised was passive in Circumcision the creature in its creation the subject quickned in its vivification and the subject into which precious water is powred is passive in respect of the water powred thereinto So the soul in Vocation which is all these spiritually as being that work wherein the heart is circumcised quickned hath inherent saving grace created in it and powred out into it by the Spirit must needs be passive The contrary tenet makes us in the creation of faith to be our own creators in part An assertion as full of pride as empty of reason it makes us in part authors of our faith a high degree of spiritual facrilege against the glory of Christ and grace of the Gospel Obj. 1. The Soul before and in receiving of grace is active in respect of the use of means therefore not meerly passive Sol. Passive is taken either absolutely for that which is simply passive and
In the putting on of the Garments of Christs righteousnesse there is a putting off of the filthy rags of our own righteousnesse In this sense Christ cloaths only the naked and he that is cloathed savingly owneth his own nakednesse and the unrighteousnesse of his own righteousnesse Our unrighteousnesse strikes against the Law but our righteousnesse takes away grace that is against God this against God and Christ that makes us need the remedy this keeps us incurable by it that is against the command this is against the promise Gal. 3.14 that makes the Law weak Rom. 8.3 this submits not unto the strength of the Gospel Rom. 10.3 the beleever accounts much of the righteousnesse of Christ and loatheth his own Phil. 3.8 he abhorreth himself for his own high account of his own righteousness onr own righteousness is called our shame Phil. 3.15 Christs righteousnesse is our glory Isa 55.25 In the Lord shall the seed of Israel be justified and shall glory The beleever how great a sinner soever formerly though a Murtherer Adulterer Lyar c. by this one act of beleeving Jesus Christ and his righteousnesse yeeldeth more obedience unto God than ever he committed disobedience honoureth God more than ever he hath hitherto dishonoured him pleaseth God better than if he had ever continued in innocency and never sinned God makes much account of the obedience of faith because faith makes much account of the grace of God It is a name of honour unto Christ to be called Our Righteousnesse Jer. 23 6. and a name of honour to the people of God that according to their duty they are known to acknowledge Christ according to this name And this is the name wherewith He shall be called The Lord our Righteousnesse Jer. 33.16 Object Bellar. de Just l. 1. c. 10. If we are justified by faith then faith is in order before justification and consequently the act is before the object whereas on the contrary the act depends upon the object and not the object upon the act To this effect Bellarmine Answ 1. We may distinguish between the being of Justification and our being justified that is between Justification taken in an abstract sense viz. without the receiving-subject thereof namely the beleever And Justification taken in the concrete sense i. e. together with the beleever Justification considered in the abstract i. e. simply and in it self in which sense it signifieth remission of sins and righteousnesse to acceptation prepared though not yet conferred upon the Elect hath before faith a being not onely in the purpose of God but also in the Covenant between the Father and the Mediator and in the purchase of Christ This truth held forth in the Gospel makes the object of faith and thus the object is before the act Or thus distinguish between Justification actually procured and actually applied Justification was eminentially procured before faith Docet A minius Christum satisfactione sua nactum esse jus peccatorum remittendorum non peccatorum remissionem Twiss de permiss l. 2. er 4 p. 84. in respect of those who beleeved before Christ dyed when it was as entire to God to justifie for the merit sake of Christ to dye as it is now for the merit sake of Christ dead it is actually procured for those who beleeve after the death of Christ though it be not actually applied before faith This actuall procuring of Justification as did also the eminential procuring of it before Christ giveth a being to Justification as considered in it self and constitutes the object of justifying faith Justification is compared to a garment our being justified to the putting on of that garment the garment is made before it be put on Justification is compared to a pardon our being justified unto the Delinquents being pardoned the pardon is procured before the Delinquent is pardoned These then are both truths First Justification hath a being before the Elect do beleeve Secondly That the Elect are not justified before they do beleeve Justification is the object faith is the act the object is before the act our being actually justified is an effect faith is the instrumental cause the cause is before the effect That Justification is actually and absolutely procured for the Elect before faith and shall infallibly be applied to them all in time seemeth to reach the scope intended by the godly Learned whose spirits have more particularly laboured to hold forth the full truth in this precious part of the soul-reconciling and soul-supporting mystery of the Gospèl To say that we are justified by vertue of a singular promise in the Court of Conscience and in our own persons in which sense the Scripture constantly saith that we are justified by faith is not that I know affirmed by any The grounds of this Distinction are thus evidenced Justification was in Gods Decree before faith before sin yea from all Eternity Gal. 3.8 whom God hath set forth that is fore-ordained Rom. 3.25 The Justification of the Elect is absolutely and actually procured for them by Christs satisfaction before faith Col. 2.14 The hand-writing of Ordinances cannot be limited to the Ceremonial Law onely because it had respect unto the Gentiles then living to whom the Ceremonial Law belonged not God hath declared his acceptation of this satisfaction of Christ whereby he hath actually procured Justification for the Elect before faith It is no small part of the Ministry of Reconciliation that God imputed unto Christ the sins of the world of the Elect before they did beleeve and will not impute them unto the Elect 2 Cor. 5.18 19. this great Gospel-truth is of special use to beget justifying faith in the heart of a sinner the same Apostle confirms Beleevers concerning their salvation Rom. 5.10 from this argument namely that their reconciliation was wrought for them when they were enemies that is unbeleevers Here then is a twofold Reconciliation mentioned one at the death of Christ before Paul or the Romans some of them at least here spoken to were beleevers The other at our Conversion The first Reconciliation though it was vertually wrought before by the Lamb slain in Gods appointment acceptance together with his own consent from the beginning of the world Rev. 13.8 yet it was not actually wrought untill the death Christ for this satisfaction sake God imputes not sin unto the Redeemed for he cannot impute sin to Christ and the Elect both yea he accepteth us in the Beloved Eph. 1.6 Loving the persons of the Elect Rom. 11.28 though hating theirs sins and also their state under the curse of the Law Ro. 6.14 Ch. 7.6 Eph. 2.3 The second is wrought at our Conversion when the enmity of nature is slain by the infusion of grace our persons are justified in themselves and our state changed by faith in Christ Jesus This place then seemeth not to be understood as that Rom. 4.5 God justifieth the ungodly viz. objectively that is such who were ungodly till they were justified
first cause with the second c. 5. p. 106. 108. seq The necessity of the Concourse of the first cause with the second c. 5. p. 106 107 The manner of the Concourse of the first cause with the second c. 5. p. 107 108 The Concourse of the first cause with the second is mediate both in respect of its vertue and its presence c. 5. p. 109 The Concluding the soul under sin and guilt what c. 7. p. 154 Though the Decree be absolute yet the dispensation thereof in the Gospel is Conditionall c. 4. p. 85 86. seq Certain Condemnation without faith c. 9. p. 218 A Condition properly and improperly what c. 10. p. 227 A double Consideration of the second Person in the Trinity helpful to understand the Person of Christ c. 3. p. 36 Conviction of the holinesse of the Law what c. 7. p. 142 Conviction of sin what ibid. D. To justifie God is our duty but to be contented to be Damned is no where commanded c. 7. p. 151 Decree what c. 4. p. 51 The Decree is the antecedent not the cause of sin c. 4. p. 52 What order is to be observed in propounding the doctrine of the Decree c. 4. p. 82 83 se The Decree proceedeth according to the order of the end and means c. 4. p. 82. The Dependence of the second cause upon the first is universall c. 4. p. 98 The Determination of the second cause by the first hindreth not the freedome of the second cause in its operations c. 5. p. 114 115 The Disorder of the second cause not such as is inconsistent with the all-governing providence of God c. 5. p 115. 116 c. The Disorder of second causes no prejudice to the wisdome of God c. 5. p. 117 How a person is Distinguished from the Essence c. 2. p. 26 Things are Distinguished really rationally or modally and how ibid. Distinguish between the Doctrine of the Decree and the personal application thereof in respect of Election and Reprobation c. 4. p. 82 83 Vpon the instant of Dissolution the soul immediately enjoyeth blessednesse c. 15. p. 336 The Dominion of sin what c. 7. p. 144 The Duration of eternity eviternity and time distinguished c. 15. p. 348 E. The Efficiency of God what c. 5. 101 The distribution of the Efficiency of God c. 5. p. 102 The All-Efficiency of the first cause prejudiceth not the Efficiency of the second cause c. 5. p. 111 To deny the Efficiency of the second cause how unreasonable and abominable c. 5.111 112 113 The Doctrin of the Efficiency of God an Antidote against Atheism Epicurism Stoicism Fortune Libertinism and the corrupt doctrine of the Jesuits and Arminians concerning the concurse of the first second cause c. 5. p. 124 125 Gods Efficiency is answerable to his Decree c. 5. p. 126 No person can know he is elected before faith c. 4. p. 84 Election no part of the primary part of the object of faith c. 9. p. 156 All the Elect first or last shall beleeve c. 10. p. 230 The Elect only do beleeve c. 10. p. 231 Eminential continency or for the effect to be contained eminently in the cause c. 1. p. 20 The grace of Eminency in Christ what c. 3. p. 46 The special Eâ—mity of the heart against beleeving c. 9. p. 207 Eleven Gospel-Encouragements unto a soul under preparatory work before faith c. 8. p. 191 192 Encouragement from the sense of our inability to beleeve c. 9. p. 217 218 Eternity what c. 1. p. 7 Eviternity what ibid. Probable that the Saints in glory see the Divine Essence c. 15. p. 327 328 329 It is mans duty to sanctifie God in respect of his Decree and his all-glorious Efficient execution thereof c. 5. p. 127 F. Faith and Repentance c. how ascribed unto God c. 5. p. 113 114 Every one before Faith is under the Law the Curse and Sin c. 8. p. 173 The eminency of the principle requisite to the creating of Faith c. 9. p. 208 The acceptablenesse of the obedience of Faith c. 9. p. 215 Faith a condition improperly not properly c. 10. p. 227 228 This Proposition Faith is the effect of grace is affirmed by Pelagians Semipelagians Jesuits and Arminians but with a diverse sense c. 10. p. 228 229 Faith i. e. Saving faith is the effect of speciall grace c. 10. p. 230 God hath bound himself for Christs sake to give Faith unto the Elect c. 10. p. 248 The habit of Faith is not infused alone without the habits of other saving graces c. 11. p. 152 c. How Faith justifies c. 14. p. 307 308 Faith in our justification acknowledgeth three things c. 14. p. 311 312 313 Fear filial and servile c. 6. p. 138 Three things to be attended in the form of Vnion between Christ and the Beleever c. 13. p. 287 Four things wherein Christ and the Beleever are united c. 13. p. 287 288 G. God knoweth and seeth all things always c. 4. p. 94 Goodnesse of God what c. 1. p. 12 The Gospel propounded with a Command and a Promise c. 9. p. 215 The Gospel holds forth power for the enabling of us to beleeve c. 9. p. 217 Gods generall Government of the creature what c. 5. p. 103 In the government of the unreasonable Creature three things to be considered c. 5. p. 103 Gods government of the reasonable Creature what c. 5. p. 104 c. Free Grace both increated and created what c. 10. p. 223 The distribution of Grace with a description of each part of the distribution c. 10. p. 219 220 Saving Grace and common Grace how distinguished c. 10. p. 222 In an elect person yet an unbeleever there is no other qualification than what is the effect of common grace c. 8. p. 170 Perillous consequences from not distinguishing between common and saving grace c. 8. p. 168 169 Special or saving Grace proceeds from Christ as our Head c. 8. p. 168 169 Guilt what c. 7. p. 144 Conviction of guilt what c. 7. p. 144 H. What the Habit of Faith is or of any other saving grace c. 12. p. 259 Justification of the term Habit c. 12. p. 265 266 The Habit of Grace proved by Scriptures c. 12 p. 267 By Arguments c. 12. p. 268 269 By Authorities c. 12. p. 272 Some Objections answered c. 12. p. 270 271 The distinction between the Habit and second Act c. 12. p. 260 The Habit of Grace precedeth the second Act c. 12 p. 261 Some Objections thereunto answered c. 12. p. 262 263 Created Habitual grace is in Christ in its full Latitude c. 3. p 46 The happiness of the glorified body consists especially in two things c. 15. p. 349 The third Heaven what c. 15. p. 342 With its name place and excellency c. 15. p. 342. to 346 Holinesse in God What c. 1. p. 16 Hunger legal or preparatory before faith or saving after faith c. 8. p. 284 I. The Incarnated Idaea of all things what c. 1.