unto God for salvation by Jesus Christ which glorifying of God in way of thankfulness is a more effectual Motive unto obedience vvith a believer notvvithstanding the remainders of sin then the obtaining of life and that according to order of justice was unto Adam though vvithout sin as appears by the Apostacy of the one and perseverance of the other through Grace The means whereby faith is wrought are twofold External Of the means of faith or Internal External scil the Word by divine Institution the Instrument of Conversion hence called the Word of Faith Rom. 10.8 Which moveth by propounding Arguments and by perswading 2 Cor. 5.11 By Woing John 3.29 By Commanding 1 John 3.23 it is by Divines commonly called a Moral Suasion or Moral Cause acting only by way of propounding the Object no cause properly but improperly and Metaphorically it produceth not the effect without the concurrence of the Spirit vvhich is the Efficient Cause The internal means is the supernatural saving and effectual Motion of the Spirit concurring vvith the Word of Faith or which is all one with the Word of Grace and in an accepted time vvorking in the soul that faith which the Word calleth for Hence called the Spirit of Faith 2 Cor. 4.13 Whence the Moral Suasion of the Word becometh effectual by the real persvvasion of the Spirit The Word calleth upon us to believe the Spirit causeth us to believe The Word calls upon us to will and to do the Spirit of Christ worketh in us to will and to do the Word commands us to be according to our duty the Spirit vvorketh in us to be according to the Word God in the Creation spake the Word that such a creature should be and therewithal sent forth a power causing that creature to be according to his Word So whilest the Angel reveals unto Mary the Conception of Christ the Power of the Highest overshadowed her Whence it vvas with her according to his Word Luke 1.35 38. So also whilest Jesus cried vvith a loud voice Lazarus come forth there proceeded from him a Power whereby Lazaras doth come forth John 11.43 44. The Ministery of the Word whether Law or Gospel is but a dead letter and profiteth nothing without the Spirit 1 Cor. 3.7 Neither is he that planteth any thing nor he that watereth but God that giveth the increase After all instructions Timothy must vvait if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2.25 No Oratory how excellent soever can prevail with the blind to see with the deaf to hear or with the dead to live God is not only an Orator Deus Autor non tantum Orator gratiae Twiss de Elect. l. 1. p. 2. dig 6. Sect. 16. but a Creator of grace Which notwithstanding yet are we vvith diligence to attend upon God in the use of means for though the means cannot work vvithout the Spirit the Spirit ordinarily will not work upon subjects of discretion without the means Man is a reasonable creature therefore God proceedeth with him by vvay of Arguments but because man is a dead creature therefore he must work in him that which he persvvades thereunto The Proposition of the Word of Faith is the External Ames Coron de Convert 4 cap. 1. the Operation of the Spirit of Faith is the Internal Call that as was said before is a moral Suasion this is a real Perswasion that a moral Cause this a physical Cause that commands us who are unwilling to be willing Interna gratiae Efficatia quae praedestinationis decretum exsequitur sine dicenda sit actio physica ut loquuntur Dominica vel potius divina supernaturalis vel occulta cui fortasse aptius nomen non occurrit sicut cautiùs in Augustino nostri fere statuunt uon multum interest Prideaux this through its powerful Efficacy by a real and as it were a physical change of the Will of unwilling makes us willing By the first God stands at the door and knocks Revel 3.20 By the second he opens the door i. e. the hearts of his Elect Luke 24.45.16.14 As the Word is called the Word of Faith Rom. 10.8 And the Spirit the Spirit of Faith 2 Cor. 4.13 So the conjunction of both is called the Door of Faith Acts 14.27 The Manner of the working of faith is irresistable The Manner of working of Faith Non alium enim irresistibilitateÌ„ propugnant nostri quam realem efficacem donationem cujus vi effectum certò vel infallibilitur Existit Coron art 4. cap. 3. that is it is such Whence notwithstanding the resistance made by corrupt nature yet at last prevaileth over all opposition whatsoever and causeth the effect certainly and infallibly to follow Jer. 24.7 I will give them an heart to know me and they shall be my people And Chap. 31.18 Turn thou me and I shall be turned ver 33. I will write my Law in their hearts and they shall be my people Ezek. 36.27 28. I will put my Spirit within you Concursus volunâ—atis cum gratia in opere conversiones non est co-ordinatus sed subordinatus Prideaux Motives to believe and cause you to walk in my Statutes c. And ye shall be my people John 6.37 All that the Father hath given me shall come unto me The Concurrence of the Will with Grace in the Work of Conversion is subordinate not co-ordinate the drawing of the soul is efficacious but not violent God by an Omnipotent Facility on his part and after an experimental impossibility in some measure at least on our part doth not force us unwillingly but of unwilling makes us willing Amongst many other precious means for both the obtaining and confirming of faith Consider 1. The Love of God to man though a sinner Tit. 3.4 'T is not our sin which fell out after the beginning of time that can alter the affection of God which was before time Those of whom the Apostle saith ver 3. That they were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another When such though not as such God loved God hateth sin loveth not any as sinners but loveth his Elect though sinners Rom. 5.8 2. What Christ hath done for sinners He hath obeyed the Law and suffered the punishment Rom. 5.8 And actually procured the application of grace and reconciliation Col. 2.15 Rom. 5.10 Though there be many strengthless Representatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei Christi eâ—â—icacissimum medium ad ingenerandaÌ„ fidem Spanh ex de grat resp ad Erot. 14. ungodly sinners enemies whom neither God loveth nor Christ died for yet all whom God hath set his heart upon or that Christ died for either are or have been such If thou neither wert nor art nor becomest such Christ never died for thee 1 Tim. 1.15 The high account which that great Preacher of Free-grace and Doctor of the Gentiles had
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
though we are made partakers of it by a power which is without us yet it is inherent in us as in its proper subject and in that notion is opposed to the righteousnesse of Christ whereby we are justified whereof he is not only the worker but which also is inherent in him as its proper subject therefore the justification of a Beleever is by way of imputation No sinner remaining a sinner when he is justified can be justified otherwise than by imputed righteousnesse but all Beleevers though justified yet remain sinners while they live in this world 1 Joh. 1.8 therefore all Beleevers are justified by an imputed righteousnesse The final cause is the manifestation of the glory of grace The finall cause in a way of Mercy tempered with Justice in a way of Mercy in that he justifieth the ungodly Rom. 4.5 and that freely Rom. 3.24 tempered with Justice in that he justifieth not without Christs full satisfaction unto the Law Rom. 3.26 The instrumental cause or instrument of our Justification The instrumental cause or instrument for faith here is but a meer instrument is faith the fuller understanding of this Proposition followeth in the next particular Here observe the intent and consent of such Scriptures as speak diversly of the cause of Justification we are sayed to bee justified by grace Rom. 3.24 i. e. as the Efficient cause by his Blood Rom. 5.9 i. e. as the Meritorious cause by his obedience Rom. 5.19 i. e. as the Material cause by imputation of his obedience Rom. 4.6 i.e. as the Formal cause by faith Rom. 5.1 i. e. as the instrument This Proposition We are justified by faith is figurative How Faith justifieth i.e. Metonymical whereby that which belongs to the principal cause is attributed to the instrumental cause Faith justifieth not for its own worth but for the worth of the object which it apprehends Faith doth not justifie as an act of ours but all the vertue thereof proceedeth from its object the vertue that healed the Israelites proceeded from the object viz. the brazen Serpent they looked upon not from the looking upon the Brazen Serpent and the vertue that healed the Woman Luke 8.46.48.50 proceeded out of Christ who was touched not out of the Womans touch we are declared righteous upon our beleeving Faith in the matter of our Justification is the instrument apprehending and applying that which doth justifie the proper act of Faith is to receive the righteousnesse of another we are justified by faith correlatively that is we are justified by that which is the correlate of faith namely the obedience of Christ the meaning is it is the Obedience of Christ not Faith that justifieth that which is apprehended not that which apprehendeth Faith alone justifieth that is faith as it justifieth is alone but justifying faith is not alone that is faith as it justifieth is without workes but the faith that justifieth is a working faith We are justified by faith alone 1 Because as it justifieth it is not a work Rom. 4.5 2 Because we are not justified by our own righteousnesse i. e. that righteousnesse whereof we are the subjects 3 Because we are justified by the righteousnesse of another sometimes called the righteousnesse of God viz. that whereof God is the Author and Ordainer sometimes the righteousnesse of Christ viz. that whereof he who is God-man is both the Worker and the Subject 4 Because we are justified by a righteousnesse that is made ours by imputation not by infusion as Abraham was justified 5 Because we are justified by a righteousnesse that is actually procured before we doe beleeve Our righteousnesse is compared unto a garment Reval 19.8 Rom. 13.14 Gal. 3.27 which we put on by beleeving yet faith never took stitch in it What was accounted to Abraham for righteousnesse Zanch. in Phil. 3. Not the action by which but that which he did beleeve or as others speak faith not in respect of it self apprehending but in respect of the object apprehended Zanchy Gen. 15.6 Quid reputatum ad justitiam non actio quâ sed id quod credidit seu ut alii loquuntur ipsa fides non sui apprehendentis sed objecti apprehensi respectu This Proposition We are justified by faith understood legally with the Papists is not true but Blasphemous but being taken correlatively it is true Vrsin Haec propositio Ursin explicat catech part 2. qu. 63 fide justificamur legaliter intellecta cum Papist is non est vera sed Blasphema correlativè autem accept a hoc est Evangelicè est vera Faith as a quality doth not justifie but as an instrument receiving and applying to us the imputed righteousnesse of Christ Rivet Fides pro qualitate sumpta Rivet Cathol orthod tract 4. q. 10 non justificat nos sed justificat tanquam instrumentum recipiens applicans nob is imputatam Christi justitiam Faith justifies relatively to wit by a Metonymy whereby the effect of the principal is attributed to the instrumental cause Faith justifieth not habitually as a quality but relatively Paraeus Fides justificat relatè Paraeus in Rom. 3. phrasi nimirum Metaleptica quâ effectus causae principalis tribuitur instrumentali Fides justificat non habitualitèr ut qualitas sed Relatè Faith justifies not simply but relatively after the manner of an instrument applying Chamier Fides justificat Cham. Tom. 3. l. 22. c. 11 non simpliciter sed Relatè per modum instrumenti applicantis He saith Calvin shal be said to be justified by faith that being excluded from the righteousnesse of workes doth by faith take hold of the righteousnesse of Christ wherewith when he is cloathed he appeareth in the sight of God not as a sinner but as righteous and saith he after a few lines we say that the same consisteth in the forgivenesse of sins and imputation of the righteousness of Christ Contra justificabitur ille fide Calvin institut lib. 3. cap. 11. s 2. qui operum justitia exclusus Christi justitiam per fidem apprehendit qua vestitus in Dei conspectu non ut peccator sed tanquam justus apparet ita nos justificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro just is habet eámque in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus Confer Sect. 21. 23. Faith doth not justifie as a work Welleb comp l. 1. c. 30. but as an instrument apprehending Christ Wollebius Etsi igitur fides sola non sit sed cum operibus conjuncta sola tamen justificat Fides non tanquam opus sed tanquam instrumentum Christum apprehendens Justification consists in faith organically Spanh de gr un erot 21. in the obedience of Christ objectively and meritoriously Spanhemius Justificatio consistit in fide organicè in Christi obedientia objectivè meritoriè We say with the Apostle Beza in confe majore c.
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
beings themselves as appeared but now from the instance of fire and may further be seen in the example of the Sun which whilest experience witnesseth to warm and heat us upon Earth with the presence of its virtue yet Sense and Reason shews to be far absent in respect of its body being in the Heavens Yet such is the nature of the first Cause as that wheresoever it worketh it worketh immediately both with the immediation of his virtue without which there could be no effect and with the immediation of his presence because he is in every place Although the first Cause worketh immediately in respect of the immediation of its being and virtue yet in respect of those things which it acts by means of second causes whether by the mediation of the beings themselves Ames Med. lib. 1. cap. 9. or of their virtues into which things the second agents do send their influence by virtue of their proper forms I say in respect of such things it worketh mediately whence the first Cause is said to be a mediate cause in respect of the order of the second causes Vna estactio I ei creaturae respectu operis sed non respectu modi agendi 4. Determining For though as the beings so the operations of the second causes are from the first Cause efficiently yet they are from their next causes formally God causeth the burning of the fire yet we do not say God burneth but the fire burneth God worketh repentance in the Soul yet it is not a truth to say God repenteth but man repenteth God is the next efficient Cause but not the next formal Cause 4. The first Cause so concurreth as it determineth the second cause in its operation This is readily granted in natural agents in free-rational agents it is proved thus If the futurition of the operation of the second cause is determined by the Decree of God then the operation it self is determined by the Efficiency of God 1. Because the Efficiency is adequate to the Decree 2. Because there can be but one absolute Determiner 3. If the operation of the second cause were not absolutely determined by the Decree God might suffer disappointment in respect of the Decree Either the Will is determined by God in its operation or else it would follow either that there were not an essential subordination of the second cause unto the first that is of man to God which were repugnant to the nature of the second cause it being imperfect and dependent or that the first Cause were subordinate to the second which were repugnant to the nature of the first Cause being perfect and universal If as often as the Will doth not will it therefore doth not will because God hath not determined that it should will then as often as it willeth any thing it therefore willeth because God hath determined that it should will But as often as the Will doth not will it therefore doth not will because God hath not determined that it should will Therefore the Minor appeareth in two particulars 1. As often as the Will doth not will God hath not determined it to will 2. The Non-determination or Suspension of the Determination of God is the Antecedanious Cause in respect of God this cause cannot be positive A positive cause cannot be terminated in a Non-ens such as mans Non-volition i. e. Not-willing is it must therefore be suspensive The meer Suspension or withholding of the Influence of God without any positive action sufficeth to the annihilation of the creature that is Twiss lib. 2. crim 3. therefore the Suspension of the Determination of God sufficeth to the preventing of that operation of the creature which yet is not Obj. 1. If All-efficiency be from the first cause Against the All-Efficiency of God then the second cause hath no efficiency it doth nothing neither good nor evil man neither sinneth nor obeyeth no difference between good and evil the high way to confusion Thus the Libertines Ans Causes are either co-ordinate namely such as in respect of their Efficiency depend not upon their co-working cause or subordinate namely such as in respect of their efficiency depend upon their co-working cause In co-ordinate causes the Argument holds but second causes in respect of the first being subordinate and therefore as in their being so also in their working depending upon the first cause the Argument is of no force To deny the Efficiency of the second cause Tho. Part. 1. q. 105. art 5. Calvin contra libert c. 13 14 15 16 Suarez Metaph Tem. 1. disp 17. S. 1. is to deny that which experience proclaimeth namely That the Sun shineth or the fire burneth The denyal of the proper and formal efficiency or working of the second cause is repugnant to the whole Order of Nature Things that have not life it depriveth of their first qualities which are nothing else but active principles as power to heat in the fire power to cool in the water It disinables us from collecting effects from second causes or second causes from effects because it denyeth all such causes and effects It makes void all those dispositions in several creatures that tend to action Vain is the disposition in fire to ascend or in the earth to descend if there be no motion of ascent nor descent by them It takes away all perfection from those creatures as also from all other which consists in action Lastly If action be only the first cause in the presence of such a creature and not by the second cause we can no better conclude that the fire is hot from its burning nor that the water is cold from its coolness then we can conclude that the fire is cold or that the water is hot from such operations of heat and cold The reason is the first cause can as well make hot in the presence of water or make cold in the presence of fire as the contrary It takes away all difference between things that have life and things that have no life that which takes away action takes away life Take away action from the second cause and you take away the vegetative soul and its operations from living creatures You take away the sensitive soul and its operations from the sensitive creature The reasonable soul and its operations from the reasonable creature There is no difference to be found between reasonable creatures and sensible creatures between reasonable sensible and those creatures which are vegetative only having life Between reasonable sensible and vegetative and those that are lifeless in respect of their formal and most noble difference which is a principle of action with the operations thereupon ensuing There remains indeed a difference between them in respect of their outward shape but not in regard of the respect fore-mentioned It takes away the distinction between good and evil actions for that which denyeth actions simply denyeth all kind of actions whether good or evil therefore man in all
his ways dothneither good nor evil He doth no good therefore there is no Heaven because of a double incapacity First In respect of Nature he that neither understandeth willeth remembreth or is affected all those are action is uncapable of blessedness blessedness consisting in the vision and fruition of the chief good Secondly In respect of the way to Heaven namely obedience which man not being a subject of action is uncapable of without action there cannot be obedience and as he doth no good so neither doth he any evil therefore sinneth not therefore there ought to be no conscience of sin nor punishment for sin The Sum is from hence it followeth That man may do what he lists he neither sinneth nor obeyeth There is neither Heaven nor Hell without the actions of man there could be no obedience of man if there could not be the obedience of man there could not be the obedience of Christ who is God-man if there could be no obedience of Christ Christ could be no Saviour nay if there were no actions of man the very reasonable soul by just consequence supposing action it would infer that there were no man and consequently no Christ Christ being both God and man See then and be astonished at that heap of transgression and confusion in this opinion that denyeth the Efficiency of the second cause It is against all experience against the whole order of the creature it takes away the vegetative sensible and rational souls with all other operations it takes away all difference between creatures in those respects it alloweth man and devils to do what they will it denyeth that there is either obedience or sin Heaven or hell Sic itaque administrat omni â— quae creavit ut etiam ipsa proprios exercere agere actus sinat Aug. de Civit. Dei cap. 30. Vna est actio Dei creaturaerespeclu operis non aâ—tem modi agendi Alsted Tom. 3. Metaph Pars 1. cap. 16. or that Christ is a Saviour yea upon point it denyeth that there is either man or Angel yea or Christ himself Confusion be upon that Tenet that brings all unto such confusion What more frequent in the Scripture then to ascribe Efficiency unto second causes For we are Labourers together with God 1 Cor. 3.9 So doth God administer all things which he hath created as that he also suffers them to exercise and act their proper Motions Obj. 2. Some operations of the second cause cannot be ascribed unto God as faith repentance we neither do nor may say God believeth or repenteth but man belieheth man repenteth Therefore God doth not work all things Ans Actions are done either efficiently or formally The Work of repentance is wrought by God efficiently 2 Tim. 2.25 by man formally 'T is God that worketh repentance not man 't is man that repents not God the very formal efficiency of the second cause in man is the effect of the first cause The formal efficiency of the second cause being the effect of and in all respects essentially depending upon the first cause is so far from denying of or detracting from the All-efficiency of the first cause as that it much commends and sets it forth The reason why works wrought by God efficiently are yet ascribed unto man are first because man God not for want of power but out of abundance of goodness being so far pleased to make use of him co-worketh with God therein Secondly Because man is the next formal efficient cause viz. in respect of the order of the ascent and descent of the causes Thirdly Because many operations of the second cause note imperfection as faith repentance c. Obj. 3. If the second cause be determined unto its operations by the concurse of the first cause then the second cause is not free Ans 1. The Will cannot be compelled to say That which is done willingly is done constrainedly is to affirm a contradiction namely that which is willing is unwilling God can determine the Will Sic itaque administrat omnia quae creavit ut etiam ipsa proprios exercere agere Motus sinat quamvis enim nihil esse possit sine ipso non tamen sunt ulla quod ipse Aug. de Civit. Dei lib. 7. cap. 30. Pertingit autem a fine uno ad alterum fortitèr disponit omnia utilitèr vel suavitèr Sap. 8.1 and not prejudice the Nature of the Will because he is an infinite Cause God determineth the Will sutably and agreeably to its own Nature i. e. freely He so determineth the Will as the Will determineth it self God so determineth the Will as a first free Agent as that the Will determineth it self as a second free Agent The Efficiency of God offereth no violence nor changeth the nature of things but governeth them according to their own natures it reacheth from one end to another mightily and sweetly ordereth all things The external transient efficacious Motion of God upon the Will determineth the will with a real determination the Will so moved moveth it self with a real and formal determination The Will in the sence of Composition that is Voluntas codem instanti quo agit habuit potentiaÌ„ actum suum suspendendi in sensu diviso Twiss de permiss lib. 2. crim 3. considered as subordinate to the Decree and Efficiency of God cannot but act in the instant of the determining Motion The Will considered in the sence of division that is as in it self without its subordination to the Decree and Efficiency of God may act or not act in the instant of the determining Motion The Will placed under this determining Motion of God inclineth it self freely to the Act and to that only whereunto it would have inclined it self if upon a supposition of impossibility there were no Decree nor physical or hyperphysical Determination thereof by God Deus ita utitur voluntate ut ipsa voluntas sese electivè vitalitèr expractico rationis judicio agat Rhetorf de gratia excercit 3. cap. 3. Against the All-governing Providence of God If the Decree of God hindered not the liberty of the second cause as we saw before then the Efficiency of God hindereth not the Liberty of the second cause Gods Efficiency being nothing else but the Execution of the Decree If the Decree of God be so far from being a hinderance unto liberty as that liberty cannot be without it nay is the effect thereof as its first cause then the Efficiency of God being but the Execution of the Decree will also be found to be so far from being a prejudice unto liberty as that liberty cannot be without it nay is the effect thereof as its next cause Obj. The Disorder of the second cause is often such as seemeth not to consist with the All-governing Providence of God Divine Government would not order things so disorderly Ans Order is two-fold either the Order of the Decree or the Order of the Command the whole
creature both reasonable and unreasonable is constantly and exactly governed according to the Order of the Decree in the best way to the best end viz. the Glory of the Creatour This Order can no more be violated then God can be disappointed of his Will Man even in violating Gods Command fulfilleth Gods Decree The Order of the Command is either the Law of Nature the Rule of the unreasonable creature whose Government according thereunto see in this Chapter a little after the beginning Or the Moral Law the Rule of the reasonable creature whose subjection thereunto is the greatest difficulty Touching which together with what the Reader may be pleased to recall of that which hath been spoken to this purpose immediately after the place fore-mentioned it may suffice at present to answer this Objection which Answer is yet easily and readily upon occasion applicable unto the Angels so far only as it concerneth the Government of ungoverned man The containing of man in subjection to the Rule is Government The subjection of man to the Rule is either obediential i. e. active-obediential or obligatory and penal Obediential in this sence consists in our yeilding obedience unto the Command Obligatory consists either in our bonds of duty or guilt whereby we stand bound over unto punishment in case of breach Penal consists in our suffering of the punishment denounced in the Curse for our disobedience unto the Command As the obediential subjection of the Saints satisfactory in their surety and gratulatory in their own persons together with their castigative and obligatory obedience respectively demonstrates Gods government of his Saints on the one hand so doth the obligatory and penal subjection of the Reprobate demonstrate Gods government of the wicked on the other hand and of both according to his Word Gods containing of the Saints in an obediential subjection to the Law sheweth his Government of them Gods containing the wicked in obligatory and penal subjection to the Law so as he reserveth them all in the bond of duty and prison of guilt unto the time of Judgment then to suffer the punishment held forth in the Curse proportionable to their disobedience unto the Rule sheweth his Government of them Both shew his Government of all More particularly The principal Objections against the divine Government of all things taken from the pretended disorder of the second Causes are either such as strike at the Wisdom or such as strike at the Justice of the Governor Touching that Objection taken from the seeming disorder of the second causes as striking at the Wisdom of God We are to know that Wisdom is the discerning the right way unto the best End Now that the way of God consisting of Creation and Providence is the best way to the best End is clear first From the natural Justice of God whereby giving unto himself that which is his it is necessary that he doth all his work as becometh such an Agent that is by such means and in such order as is most suitable unto their End Secondly From the end of all things and all events The end of all things is either subordinate viz. the good of the creature looked at in it self Or supream viz. the manifestation of the glory of the Creatour God ordereth things in such a way as though it serveth not most to the good of the creature considered in it self though it be also a truth concerning the Elect that their happiness is included therein yet such as serveth most unto their chief good and last end namely the Manifestation of his own Glory We must distinguish between the Order of the Decree and the Order of the Command Disorder in respect of the Command is Order in respect of the Decree Thus both order and disorder in respect of the Command are order in respect of the Decree The Wisdom of the first cause shineth in the folly of the second cause The Order of the Creatour disposeth of and runneth through the confusion of the creature The face of Providence is oftentimes like unto some picture which if you look upon it on the one side casteth a deformed shape but if you behold it on the other side it presenteth you with a most grateful aspect Faith seeth beauty where reason seeth only confusion What sight more horrid then the sufferings of Christ if looked upon in the wisdom of man few more glorious if beheld in the Wisdom of God He hath made every thing beautiful in its time Eccles 3.11 See more in the seventh Consection of the Doctrine of the Decree Chapter 4. Man was not of the Counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the making of the Decree Who hath been his Counseller Rom. 11.34 Neither can man in this life trace God in innumerable steps of his Execution thereof His ways are past finding out ver 33. The Path of a ship upon the Sea after a small space of time is not to be trackt by him that followeth it The way of Providence is a deeper Sea it is as high as Heaven what canst thou do deeper then Hell what canst thou know The measure thereof is larger then the Earth and broader then the Sea Job 11.8 9. Then I beheld all the works of God that a man cannot find out the work that is done under the Sun because though a man labour to seek it out yea further though a wise man think to know it yet shall he not be able to find it Eccles 8.17 Touching those Objections that strike at the Justice of the Governour they are fetched from 1. The Permission of sin as suppose the sin of Adam or of any other hainous transgressions amongst the Sons of men Carnal reason seeing wickedness in the place of judgment and iniquity in the place of righteousness thence inferreth that man hath no preheminence above a beast God regardeth the death of the one no more then of the other that is in way of Government he regardeth neither Eccless 3.16 18. 2. From the deferring of the punishment of man for sin which the wicked abuse as an argument that God taketh no judicial notice of their sin They slay the widow and the stranger and murther the fatherless yet the God to whom vengeance belongeth not shewing himself they say The Lord shall not see it neither doth the God of Jacob regard it Psal 94.6.1.7 3. From things falling out alike to those who are alike Eccles 8.4 and 9.2 Hence carnal reason supposing a man loseth nothing by ungodliness nor gets any thing by godliness concludes all events are casual and that the only Compendium of relief unto man against the temptation of so unequal administration of things is not to care for any thing but to eat drink and to be merry Ecclesiast 8.15 and 9.3 4. From the Adversity of the godly there is a righteous man that perisheth in his righteousness this was Asaps temptation Psal 73. If he were according as some think the Authour thereof Verily
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
effects of Election which are proper to the Elect. Saving Grace is of another kind therefore specially distinguished from all common grace which may be found in those who are not elected The Holy Spirit doth not work so much as one degree of saving and justifying Faith in those who are not elected Saving Grace is of the same kind with the created grace in the Manhood of Jesus Christ the Manhood of Christ received of the Spirit out of measure John 3.34 We receive from Christ of that Spirit in measure but he that is joyned to the Lord is one Spirit 1 Cor. 6.17 And of his fulness have all we received and grace for grace John 1.16 The Habits of Grace and Glory both in Christ and us are of the same kind Inherent saving Grace is distinguished from all common grace whether of nature or supernatural In respect of the first cause Est inter Christum omnia Christi membra continuitas quaedam ratione Spiritus Sancti qui plenissimè in Christo capite residens vnus idem numero ad omnia ejus membra diffunditur Dav. Col. 1.18 Cain Servatoris non fuit particeps ut Servatoris nec particeps ejus est impius quisquā Jun. de nat gratia collat confir rat 10.24 27. saving grace is from Election common grace is not from God electing but from him as the Authour of common gifts 2. In respect of the Meritorious Cause Saving Grace is from Christ as so meriting for them common grace is from Christ who did merit but not from Christ as so meriting he did not so i. e. savingly merit for them Saving Grace is from Christ as a Redeemer of them who are made partakers thereof Common grace is from Christ who is a Redeemer but not from Christ as their Redeemer saving grace is from Christ as a Head unto those who partake thereof as a designed Head in the gift of the first saving grace as an actual Head in the gift of following saving grace Common grace is from Christ who is the Head of his Body the Church but not as such a Head unto them who only receive thereof Cain saith Junius was not partaker of a Saviour as a Saviour neither is any other ungodly man 3. In respect of the next efficient cause the next efficient cause of saving grace is a motion of special grace the next efficient cause of supernatural common grace is a motion of supernatural common grace 4. In respect of the Subject the Subject of special grace are only the Elect the Subject of common grace are not only the Elect but also those who are not elected 5. In respect of their formal Nature the Genus or next common Nature of saving grace is a free-saving spiritual gift its Species i. e. it s formal or particular Nature is its sincere disposing the soul to Evangelical obedience as an inherent principle Common grace neither disposeth the soul to obedience nor is it a saving gift 6. In respect of its Efficacy Saving grace reigneth and quickens the new man and gradually mortifieth the old man until sin be wholly expelled Common grace is in this regard powerless neither doing the one nor the other Lastly They are distinguished in respect of their duration common grace is mortal Matth. 25.29 Saving grace is immortal Free-grace What 1 Pet. 1.23 Free grace understanding thereby increated grace is that eternal absolute and constant act whereby God of his meer good pleasure hath willed the infallible application of grace and glory unto elect sinners so as election or the act of willing grace and glory Tua enim omnia à nobis petis nihil nisi salvari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc de Fide Orthodoxa lib. 4. cap. 24. Gratuitas Favor is meerly because it pleaseth him without respect of Christ as any Cause or Motive of Election but the actual application of all that good is with respect to Christ as the Meritorious Cause thereof and both Election and the actual Application of all this good without any respect of good or evil in the Elect themselves as any motive thereunto or hinderance therefrom This grace is briefly called the free favour of God in Christ Jesus By Created Free-grace taken as is usual for saving free-grace we are to understand the Effects of Election that is the saving free-gifts of the spirit viz. Vocation Union Justification Adoption Sanctification Perseverance Glorification c. The Freeness of Grace appears from the first cause viz. the meer good pleasure and will of God For it is God that worketh in you both to will and to do of his own pleasure Philip 2.13 So then It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Therefore he hath mercy on whom he will have mercy ver 18. The wind bloweth where it listeth and thou hearest the sound thereof but knowest not whence it cometh and whither it goeth so is every one that is born of the Spirit John 3.4 The Obedience of Christ is meritorious not absolutely in it self but by vertue of the Covenant of God accepting his obedience as meritorious i.e. as that whereunto remission and salvation should be due according to Order of justice The Obedience of Christ was of sufficient value in it self because he was God to redeem all mankind but it could not be a price i. e. a ransom further then as God was pleased to accept The matter offered by Ahab was of equal value with Naboths vineyard but it could not be a price without his acception of it And as the Obedience of Christ becometh merit through the acceptation of the good pleasure of God so the extension of this merit is enlarged and bounded according to the Will of God accepting it for such a number neither less nor more Had there been more to have been redeemed the Merit of Christ was sufficient even for the Redemption of the whole world and if there had been but one to have been redeemed his merit must have been infinite It cost Christ no more blood to save Manasses then to save John the Baptist no less to save Timothy then to save Paul The Freeness of the Application of Grace appears further from the Merit of Christ Grace is given according to the Merit of Christ not with any respect to mans merit of good or demerit of evil The least sin without Christ is incurable the greatest sin by Christ is curable One sting of the fiery Serpent was mortal without looking to the Brazen Serpent and one look thereunto would cure a thousand stings as well as one such is the demerit of sin as that it justly slayes the child that sinned not after Adams transgression such is the Merit of Christ as that it justly saveth Adam the great transgressour No sin is little in it self the Merit of Christ is infinite 'T is a great sin for the least sinner not to be without hope in respect
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