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-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-creature-effects do not presuppose principles in the subject formally or virtually containing such acts Resp 1. Albeit acquired habits were such creature-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-creature-effects as acquired habits are not but the argument ex abundanti proving all creature-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-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-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
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
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
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
〈◊〉 〈◊〉 Sicredideris particula si non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buc. loc 21. q. 3. In which respect we are said to be chosen in him Ephes 1.4 Ascribing due glory unto the Father takes not from but adds to the glory of the Mediatour That Name above all names given unto the Mediatour is Jesus Christ the Lord Philip. 2.9 10 11. Gods Name is the God and Father of our Lord Jesus Christ 2 Cor. 1.3 Ephes 1.3 1 Pet. 1.3 Christ is all and in all Col. 3.11 God is all in all 1 Cor. 15.28 Christ is all and in all efficiently and meritoriously God is all in all essciently and originally Obj. 3. The active and passive Obedience of Christ is the condition of the salvation of the Elect Jes 53.10 As Adams personal and perfect obedience was a condition in the first Covenant therefore though grace be free in respect of election yet it is not free in respect of the Application of the good of Election Ans The Application both of grace and glory and all the good of the Covenant of grace are free to us though conditioned unto Christ Free-grace exciudes not Christs Merit but mans merit Obj 4. Faith is a condition though not of it self yet of salvation that in the Elect themselves therefore the Application of salvation seems not to be free in respect of the Elect. Ans A Condition is either a Condition properly so called i. e. an antecedent Condition Or a Condition improperly so called i. e. a consequent Condition A Condition properly so called is a Law or Observation annexed to a business the performance whereof lyeth upon the Covenant and accordingly the business becometh valid or null Such a condition was Works in the first Covenant If Faith were such a condition there would soon be an end of the Covenant of grace yea the Covenant of grace were indeed no Covenant of grace A Condition improperly so called or a Consequent Condition is such a condition whose performance by the Covenantee is absolutely undertaken for and irresistably wrought by the Covenantor and not left in suspence upon the Covenantee to be performed by his own strength Faith is a consequent condition not an antecedent condition So as this Proposition I will give Eternal life unto the Elect if they do believe is aequivolent unto this I will out of my absolute will give unto the Elect Eternal life because I will out of my absolute will give unto the Elect to believe The Condition of Faith depends not upon the Will of the Elect either to be or not to be but upon the absolute and gracious Will of God Obj. 5. Repentance and New-obedience are necessary to salvation Luke 13.3 Heb. 3.14 Therefore the Application of the good of Election seemeth not to be free in respect of us Ans Good Works which is also true of Repentance are necessary as the way appointed of God unto salvation but not as the cause this were to change the Covenant of grace into a Covenant of works Our good works are the effects of grace the reward of our good works is a reward of grace Good Works are necessary to salvation as the way not as an instrument or cause Faith is necessary as the way and as an instrument The term Special why diligently to be observed the active and passive Obedience of Christ is necessary as a Meritorious cause The Reason why the term Special is diligently to be observed in this Proposition is That we may the more distinctly conceive of the nature of grace and both discern and eschew the errour of the enemies of grace who so affirm it as in effect they deny it and whilest they seem to stand for grace they indeed withstand and overthrow it either by an equivocation in or by a sophistical interpretation of the term Grace * Pelagiani naturae vim gratiae nomine nuncupare solebant quo sententiāsuā occultarēt offensam hominū de gratia Dei sanctè sententiā e◠commodiùs vitarent Twiss vind grat errat 9. Sect. 9. The Pelagians Semi-pelagians Jesuits and Arminians all affirm this Proposition viz. That Faith is the Effect of Grace but understanding the word Grace therein in such a various and graceless sence as followeth The Pelagians understand by grace only the grace of nature that is the remainder of the Image of God in man after the fall whereby the Will without any further help from supernatural grace is able to believe Thus the Pelagians confound grace and nature The Semipelagians or Massilienses men of much account for learning their time whom Prosper in his Epistle to Augustine calleth the Reliques of the Pelagians understand by grace the conjunction of supernatural grace with free-will So as they both concure together as Joynt-workers and partial-partial-causes i. e. fellow-fellow-causes in working of faith Which help of supernatural grace man according to them merits by the good use of his free-will The Jesuits understand by grace Facientiquod in se est presertim si vivat sub notitia Evangelii Deus non denegat auxilium primae gratiae Smising disp Theol. Tom. 1 Tr. 3. disp 6. Fidelis faciens quod ex se est ex congruo meritur gratiā justific antē idem 623. Justificatus potest de congruo mereri gratiam perseverandi idem 700. N. 518. Justificatus potest de condigno mereri salutem ibid. the conjunction of free-will and supernatural grace So as they both concur as joynt partial or fellow-causes in the working of faith Where also note That they understand not faith as we do but define their faith to be a general knowledge and certainty whereby they conclude the Word of God to be divine and true The Sum of their Doctrine comes to this To the natural man that doth what in him lyes especially if he liveth under the knowledge of the Gospel God will not deny the help of the first grace The believer that doth what in him lyeth merits with the merit of congruity justifying grace i. e. habitual grace according to them The justified person may merit with the merit of conguity the grace of perseverance The justified Person persevering may merit salvation with the merit of condignity The Arminians understand by grace the conjunction of supernatural grace yet that is but supernatural common grace with free-will So as both concur together as co-working joynt partial or fellow-causes of faith as it is with a man and a boy drawing the sameship together So as the work is not wrought by grace alone without free-will nor by free-will alone without grace but by both together Whence it followeth according to them which they also affirm that as much grace on Gods part may be put forth upon one that finally resisteth the motion of grace as there is upon one that yeildeth obedience thereunto And that the last and conclusive reason in such a case why one believeth and the other believeth not is from the free co-operation of
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-act is the exercise of grace The habit is conversion in the first act the Life-operation or 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
clearly seen in respect of its divers created objects which as they have their being from Gods good pleasure so had he so pleased they had never been but continued for ever in their nothing himself notwithstanding eternal all blessed and all glorious Omnipotency is God able to do whatsoever his wisdom doth conceive Gen. 18.14 Matth. 19.26 Isai 46.10 All Contradictions Impossibilities and Repugnancies unto the revealed Will of God are excluded in this Proposition God is Omnipotent or God can do all things That things which imply a contradiction as namely for the same thing to be and not to be and impossibilities as namely for a man not to be a reasonable creature and the like fall not under the compass of Omnipotency is not from any defect it is indeed from the perfection of power in God but from the impossibility of the things so that concerning matters of this nature it is more convenient to say Vnde convenientius dr Ea non possunt fieri quam quod Deus ea non possit facere Tho. Part. qu. 25. art 3. that they cannot be which sheweth their non-possibility to be then that God cannot do them which seemeth to touch upon Omnipotency So likewise that God cannot sin lye or deny himself is not from defect but from the Eminency of his Power and Absolute Perfection whence he is uncapable of being touched with any imperfection Obj. God cannot destroy Sodom until Lot be gone out of it Gen. 19.22 Like speeches whereunto are used elsewhere it seems therefore God is not Omnipotent Ans The Power of God is either absolute and unlimited by it he is able to do all things that are possible though he never do them or ordinate and limited by his Decree and revealed Will according to which God having freely bounded himself changeth not being immutable These words and the like spoken elsewhere are to be understood of his limited not of his unlimited power Though God be Omnipotent yet he is not Omnivolent that is though God can do whatsoever he pleaseth yet God is not pleased to do whatsoever he can Perfection is God all-sufficient and all-excellent not having need of any thing giving sufficience unto and having in him the perfection of all things Gen. 17.1 2. Exod. 6.3 This Attribute renders God as that infinite Sea of all happiness Perfection is increated Glory that is all the Attributes in one word as Happiness is the Sum of Mans good so Glory is the Sum of all Gods Attributes The Perfection of God is Essential Independent Unlimited without increase or decrease As the Power of subordinate causes is contained in the first cause virtually and as the Authority of Under-Officers is in the Prince after a more excellent manner so the virtue of all second causes is contained in the first cause eminently The word Eminently taken in its strict and proper sence seemeth to intend the effect to be in the cause not only in a more excellent manner then in it self but also in a super-created manner Things are in God agreeable to the Nature of God in themselves according to their proper natures Eminential Continency and Virtual Continency that is for one thing to be contained in another eminently as the Excellency of the creature is in the Creator Or Virtually as all things saleable are in money Eccles 10.9 are not the same the first is proper to the Creator the second is found in the creature The Essential Perfection of God is Increated Glory Eternal alwayes the same from which nothing can be taken to which nothing can be added The acknowledgement of the manifested Perfections of God is Glorification viz. The Act of the creature done in time admitting more or less according as God is known or acknowledged CHAP. II. Of the Trinity FOr our better proceeding in searching into this Mystery of Mysteries Consider 1. The Clearness of the Truth from Scriptures 2. What a Person is 3. What it is that constitutes a Person 4. What a Personal Act is the attending whereunto helps much to clear both the Nature of a Person and the Trinity of Persons 5. The Names or Appellations ascribed to the several Persons in the Scripture 6. The Distinction between a Person the Essence 7. The Distinction between a Person and a Person 8. What terms we are to avoid in speaking of the Trinity 9. Satisfaction to some few Objections 10. The Usefulness of this Doctrine Amongst the Multitude of Scriptures The Clearness of this Truth from the Scriptures holding forth the Doctrine of the Trinity of Persons in the Divine Essence Let it at present suffice to transcribe these And God said Let us make man in our image after our likeness Gen. 1.26 And the Lord God said Behold the man is become as one of us to know good and evil Gen. 3.22 Go to Let us go down and there confound their language that they may not understand one anothers speech Gen. 11.7 But none saith Where is God my Makers so is the Hebrew who giveth Songs in the night Job 35.10 And one cried unto another and said Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Isai 6.3 And the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him and lo a voyce from Heaven saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Go therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 But when the Comforter is come whom I will send unto you from the Father He shall testifie of me John 15.26 The Grace of the Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen 2 Cor. 13.13 For there are three that bare record in Heaven the Father the Word and the Holy Spirit and these three are one 1 John 5.7 A Person viz. an Increated Person is the Divine Essence subsisting in a Relative Property What a Person is The Essence with its Subsistence not the Essence alone not the Subsistence alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistentia but both the Essence and the Subsistence constitute a Person this the Greek word holds forth Heb. 1.3 which is translated a Person Subsistence adds unto substances the independing manner of their existing In reasonable Nature it giveth Created in the Divine Nature it is Increated Personality Subsistence considered in its abstract notion as distinct from Essence the manner of the Essence the manner of the Existence for Essence or Being and Existing in God are all one A Relative Property an incommunicable property are Synonima's i. e. they are divers terms and expressions signifying the same thing they give personality and distinguish one person from another The Subsistences in the Divine Nature are relative and individuating that is they are relative properties They are Relative Hae
of a Mediator by the divine institution of the Father John 10.36 Sealed i. e. authorized as it were by a Commission under hand and seal Joh. 6.27 sent into the world for the execution of this office so far as it was to be performed upon earth John 3 17. 10.36 This Call of the Lord Jesus unto office includes election on the Fathers part and acceptation on the Mediator's part and is set down after the manner of a mutual transaction between God and Christ whereby he was designed thereunto as it were by way of Covenant If his soul shall set it self an offering for sin for so according to the Original do good Authors read the text he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand Isai 53.10 As Christ since the incarnation is a Mediatour incarnate so before the incarnation he was Mediatour to be incarnate He was designed and accepted to be Mediatour from Eternity Jesus Christ yesterday and to day and for ever Heb. 13.8 He was declared and declaratively accepted to be Mediatour presently after the fall Gen. 3.15 Hence it was as free and entire unto God to save those that dyed before the incarnation for the sake of a Mediatour to be incarnate as it is to save those that dyed since the incarnation for the sake of a Mediatour actually incarnate Though Christ was not actually slain until his passion yet he was virtually incarnate slain that is in God's Decree and acceptation from the Foundation of the world Rev. 13.8 Therefore he must needs be a Mediatour from the foundation of the world The Parts of this Office are three viz. Prophetical Priestly Kingly Christ revealed and revealeth effectually to his Elect the whole Counsel of God as a Prophet He procured and procureth for them all the good therein revealed as a Priest What is revealed by him as a Prophet and procured as a Priest but as yet un-applyed he applyed and applyeth as a King The Parts of his Office are by some mentioned in this order rather then otherwise for a three-fold reason 1. In respect of man whose ignorance is healed by him as a Prophet his alienation as a Priest his impotency to subjection as a King 2. In respect of the Manner of the actual Dispensation of Salvation made known by him as a Prophet procured by him as a Priest applyed by him as a King 3. In respect of the Manner of the Execution of his Office he taught as a Prophet he suffered as a Priest he entered into Heaven as a King The common Work of Christ viz. Promulgation of the truth unto illumination gifting governing c. Of such as live under the Gospel if not elected proceedeth from Christ as a Mediatour If elected it proceedeth from him who is their Mediatour Saving work is proper to the Elect and proceedeth from Christ not only as a Mediatour but as their Mediatour Christ in regard of his Office and humane nature is called the Servant of God Jer. 42.1.49.3.53.11 Matth. 12.8 receiveth a command John 10.18 receiveth the written mind of God Psal 40.8 Matth. 26.24 Heb. 10.17 Luke 2.24.47 John 6.38 God by his absolute power could have saved man without a Mediatour Tho. Part. 3. qu. 46. art 2. Estius lib. 3. dist 24. ss 1. Twiss de Elect lib. 1. part 2. dig 8. he is omnipotent and could have done what he pleased Besides his Will is the Rule of righteousness God doth not will things because they are just but they are just because God willeth them Besides the Exectuion of Justice sheweth that it is not dispensed of absolute necessity for he doth not punish sin alwayes Adam's sin was not punished until Christ Nor doth he punish sin to the uttermost of his power the torment of hell might have been greater then it is both which properties are inseperable from necessary Agents As the Sun because it shineth necessarily it shineth always and shineth with all its might fire because it burneth necessarily having a fit matter it burneth continually and with all its force The punishment of sin then being the effect of his pleasure it followeth had he so pleased there might have been no punishment of sin at all But God for the Manifestation of the Glory of his mercy in a way tempered with justice having constituted this way of satisfaction to his relative Justice and the salvation of the Elect his power in it self absolute being now determined unto such an Order of proceeding by the Act of his own free good pleasure As it is impossible that any should be saved but the Elect so it is impossible that any of them should be saved but by the Man Christ Jesus Acts 4.12 Matth. 26.39.42.44 From the Premises it is clear That Christ together with his Office Acceptation Merit and Efficacy thereof Mediatorens agere convenit Divinae Naturae non ut naturae sed ut tali modo existenti qui modus non convenit Patri aut Filio Bell. Enerv. To. 1. lib. 2. cap. 3. is the fruit and effect of the love of God and therefore is far from being the cause of the love of God Christ is a Mediatour of our Salvation but not of our Election Obj. To be a Mediatour implyeth inferiority But Christ is God being then God that is the Divine Nature subsisting in the relation of the Son and man in one person God is not inferiour unto any the Persons are equal Ans Christ in respect of the Divine Nature considered in it self is equal with God Philip. 2.6 But in respect of his office and the humane nature both which the word Christ precisely taken holdeth us unto he is inferiour to the Father My Father is greater then I John 14.28 Obj. 2. Christ being both God and Mediatour which is an office implying inferiority it followeth hence That Christ is inferiour unto himself Ans Christ as Mediator is inferiour to himself as God Inequalitas Officiorum non tollit aequalitatem Naturae aut Personarum Inequality in respect of office consisteth with equality in respect of Nature and Persons Obj. 3. Christ being both God and Mediatour it followeth That Christ is a Mediatour unto himself Ans A Mediatour is so Properly or Analogically Properly who reconcileth others unto others Analogically who reconcileth others unto himself Polan Synosp l. 6. c. 27 As he that doth justice unto another exerciseth justice properly but he that doth justice unto himself exerciseth justice proportionably Christ performeth the part of God accepting and of a Mediatour reconciling in a divers respect Obj. 4. 1 Tim. 2.5 For there is one God and one Mediatour between God and man the Man Christ Jesus it may seem from hence That Christ is Mediatour as man not as God-man Ans The word Man is not taken in this place in an abstracted sence for the humane nature alone but in a concrete sence signifying the Person and Nature yea
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
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
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 the Proposition is good but both the antecedent and consequent of the Proposition being taken asunder are false sc either that Beleevers could live finally after the flesh or that Beleevers shall dye eternally The Decree being God himself decreeing Of the usefulness of the Doctrine of the Decree and the Cause of all things as it helps our understanding concerning God himself so is it exceeding useful for our better and fuller understanding of the creature and the whole mystery of Godliness As the knowledg of the Cause conduceth to the better knowing of the Effects Foelix qui potuit rerum cognoscere causas Other Consectaries for many might be drawn omitted Hence we learn 1. What is the first and universal Cause of all things 2. That the Will of God is one 3. The Absoluteness of the first Cause 4. That no effect nor event falleth out besides the intent and deliberate constant purpose of the first Cause 5. That God knoweth all things and seeth all things always 6. The Soveraignty of God i. e. That God's Will is the first Rule of all things 7. The perfect wise Administration of all things and all events 8. The nothingness of the creature 9. The Dependance of the creature upon the Will of God and especially in matters of grace 10. The Sanctifying of God in all our changes by the due acknowledgement of and quiet subjection to the all-decreeing and all-disposing Will of God 11. Matter of high thankfulness unto the Elect. 1. The Will of God is the Cause of all causes Consect 1. second causes are the effects of the first cause The will of man is an instrument disposed and determined unto its action according to the Decree of God The rod is not more subordinate unto the hand of the Smiter nor the staff to the hand of the Mover nor the Axe to the hand of the Hewer nor the Saw to him that shaketh it Isai 10.5.15 nor any other passive instrument to the hand of a free Agent then the will of man is unto the Decree of God It necessarily following from the perfection of the first cause That no creature can be so subordinate unto its fellow-creature as every creature is unto God As in the Genealogies of men descending from God there is no step in ascending from Son to Father until we come unto God the first and Universal Father in respect of whom all other fathers are sons So in the order of the creature descended also from the same God there is no stay unto the understanding in ascending from effect to cause until we are come unto God the first and universal Cause in respect of whom all other causes are effects 2. The Will of God is one and the same not divers Consect 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ipse in uno He is in one mind Job 23.13 There can be but one will in God because there is but one God willing what is willed and that with one Act. This is further confirmed from the Simplicity of God the contrary would argue imperfection and change in God The Will of God in the Decree and the Will of God in the Command are the same not two divers or contrary Wills distinguished only as the Will of God in general whether secret or revealed and the Revelation of some part of that Will The Decree determineth what shall be done the Command sheweth not what shall be done but what is the duty of man to do or leave undone The Command of Judas to believe sheweth that it is the Will of God to make it Judas his duty to believe but not that it is the Will of God that he shall believe The Command that Pharaoh should let the people of Israel go sheweth that God hath willed it to be Pharaoh's duty to let the people of Israel go but not that God hath willed that Pharaoh should let the people of Israel go The Command that Abraham should offer Isaac sheweth That it was God's will to try Abraham concerning the offering of Isaac and that it was Abrahams duty to apply himself to offer Isaac but not that it was Gods will that Abraham should offer Isaac Gods Will is always fulfilled Aug. de praedest Sanct. l. 1. c. 16. he cannot fall short thereof The Jews in crucifying Christ brake the Command Acts 2.23 Him ye have taken and by wicked hands have crucified and slain yet fulfilled the Decree For of a truth against the Holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Vnum fuit idem de eadem re Decritum voluntasque Dei aterna sed duabus constat partibus Zanch. de Natura Dei l. 3. c. 4. q. 10. for to do whatsoever thy hand and thy counsel determined before to be done Acts 4.27 28. Shimei in doing what God had forbidden in the Command Exod. 22.28 doth what God had bidden in the Decree 2 Sam. 16.10 Those ten horns in giving their power to the Beast brake the word of the Command yet fulfilled the Decree Revel 17. It is from the same Will of God that Christ should be crucified by the Jews that it shall be the duty of the Jews not to crucifie Christ and by a Command to impose this duty on the Jews of not crucifying Christ The infallible ordering of the Being of sin for a better end and the forbidding of sin are not at all inconsisting one with the other but fall under the compass of the same one Volition of God 3. The Will of God is absolute Consect 3. Either the Will of God is absolute or conditioned not conditioned Thence it would follow That he were not the first and universal Cause nor immutable nor certain of future events and that all things did not depend upon him Though the application of the thing willed be conditioned yet the willing together with the execution of the application thereof is absolute Faith is the condition of salvation Whosoever believeth shall be saved Deus non potest excidere fine Rhetorf de gratia yet both faith and salvation by faith are willed absolutely The Will of God is irresistable There is no hindering of the execution thereof But he is in one mind and who can turn him what his soul desireth even that he doeth Job 23.13 But our God is in the Heavens he hath done whatsoever he pleased Psal 115.3 The Lord of Hoasts hath sworn saying Surely as I have thought so shall it come to pass and as I have purp sed so shall it stand Isai 14.24 And he doth according to his will in the Army of Heaven Voluntas Dei neque potest mutari neque impediri Zanch. d◠Natura Dei l. 3. c. 4. q. 9. and among the Inhabitants of the Earth and none can stay his hand Dan. 4.35 For who hath resisted his will Rom. 9.19 I know that thou canst do every thing
and that no thought of thine can be hindered So some read that Job 42.2 As God is free to will what he pleaseth and immutable without any change of his Will so he is Omnipotent to effect what he hath willed 4. No effect nor event falleth out besides the intent Consect 4. and deliberate constant purpose of the first Cause Obj. Time and Chance happeneth to them all Ans The Hebrew word translated Chance doth not signifie chance in that sence wherein we ordinarily take it viz. For an event that falleth out besides the intent of the first cause but an evil occurrent Like as the same word is used 2 King 5.4 and in that place so translated So that the meaning is I returned c. but time and evil occurrents that is disappointment in respect of their expectation and order of the second causes happeneth unto all As for the word Fortune in the sence of the Gentiles it is a Blasphemy which the Devil hath spit upon Divine Providence whence it repented Agustine that he had so often used that word 5. Consect 5. From the Doctrine of the Decree it clearly followeth not to mention here how the like truth shineth forth also in other Attributes of God that God knoweth all things and seeth all things always He knoweth all things because he knoweth his own Will in which are all things eminently We know things Analytically by ascending from the effect to the cause but God knoweth things Genetically and in their cause The increated Idea of things is God himself representing the Being thereof in his own mind Hence God seeth things in his own Will before he seeth them in themselves He hath the Idea of things in himself and receiveth it not from the things themselves With us the creature is the Sampler and our knowledge of it is the image thereof But in God the Divine Knowledge is the Sampler and the creature is the image thereof As God knoweth all things so he both seeth and mindeth all things always because he always actually knoweth his own mind being a perfect and constant Act. All things are always present with him as fresh in his mind throughout their whole duration whether of time or Eternity as in the first or any other instant of their Being What Peter speaks of day and a thousand years in inference unto God One day is with the Lord as a thousand years and a thousand years as one day 2 Pet. 3.8 may be also said of a moment and the whole duration either of time or of the Eviternity of the creature One moment with the Lord is as all duration of time and all duration as one moment 6. Consect 6. It is God's Prerogative to dispose of all things as he will God is that only absolute Potter having power to dispose of one vessel unto wrath and of another unto mercy to make vessels of honour and dishonour Rom. 9.21 22 23. He giveth Kingdoms to whomsoever he will Dan. 2.21 and 4.17 He divideth gifts to every man severally as he will 1 Cor. 12.11 He hath mercy on whom he will Rom. 9.19 All is his and it is lawful for him to do with his own what he pleaseth Mat. 20.15 Gods pleasure is the supreme and satisfactory Reason of his Administrations Gods Will is mans Rule but Gods Rule is his own Will We have a Lord and are under Rule theresore owe an account Luke 16.2 Give an account of thy Stewardship God is an absolute Lord having no Rule but his own Will therefore giveth not account of any of his matters Job 33.13 This Truth containing in it no less then the knowledg of God and of our selves evidently leading us to the acknowledgment of Gods allness and mans nothingness is often inculcated in the Scripture Know the Lord Jer. 31.34 It is the Lord let him do what seemeth him good 1 Sam. 3.18 God may do what he will why He is the Lord. Thou shalt do this thou shalt not do that as in the Decalogue why I am the Lord thy God I have legislative Power Exod. 20.2 This Attribute of his Lordship in which a great part of his Name consists God will have known in respect of spiritual things Exod. 33.19 Rom. 9.15 16 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth In respect of temporal things Job though he knew this truth in an high degree and sanctified God accordingly Job 1.21 22. The Lord gave and the Lord hath taken away blessed be the Name of the Lord yet God takes much pains to teach him and he suffered much pain to learn it better and which is much to be observed God taketh not his hand off from him until he had profited accordingly and confessed his folly in complaining of Gods dealing with him and desiring to dispute with God as unsatisfied concerning his proceedings with him against whom he was moved without a cause Compare Job 2.3 and 13.2 and 40.3 4 5. and 42.1 6. God abased Nebnchadnezzar that child of pride by teaching him this lesson though with seven years sharp discipline And they shall drive thee from men and thy dwelling shall be with b asts of the field they shall make thee to eat grass as Oxen and seven times shall pass over thee until thou know that the most High ruleth in the Kingdoms of men and giveth it to whomsoever he will Dan. 4.32 17 25 35. We do not know our selves till we acknowledg Gods absolute Right over us nor do we acknowledg the glory of Grace till we see his Will as the first Cause thereof nor do we acknowledg the glory of his Will until we acknowledg and acquiesce in his Will as the Rule of Righteousness the first supreme and satisfactory Reason of all things and all events Christ rests here Even so Father for so it seemeth good in thy sight Mat. 11.26 The Saints rest here For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11.36 7. Consect 7. The administration of all things and all events is ordered in perfect Wisdom Who worketh all things after the counsel of his own Will Ephes 1.11 Counsel is attributed unto God to shew that whatsoever he doth is done in perfect Judgment All even the least of the motions of the creature are ordered not by a counsel of men or a counsel of Angels but by the Counsel of God The rings of the wheels which signifie the changes of this life though they were high and dreadful yet were full of eyes Ezek. 1.18 The Counsel of God runneth throughout his Providence The Counsel of God is to be seen in the folly of man The disorder of the second Causes falleth under the order of the first The Decree disposeth both of the Means and the End the Execution thereof consisting in Creation and Providence is the only and best way to the best End It is an Attribute of the first Being
that is of God the Creator to be the last End Prov. 16.4 Revel 4.11 Isai 41.4 and 44.6 and 48.12 Rom. 11.36 Rev. 1.8 11 17. and 21.6 and 22.13 This appears in that God hath all perfection The final Cause therefore being a matter of perfection God must needs be the final and universal End of all things The same is concluded from the imperfection of the creature the end perfects the thing if the creature were its own end Gods work should end in imperfection As it is impossible that there should be any creature that doth not depend upon the influence of God in its next efficient Cause so it is impossible there should be any creature not depending upon the intention of the glory of God so as to be referred thereunto as unto its last End otherwise there would be a progressus in infinitâ—m an End without an End The goodness of the creature is not placed in its own well-being but in the representation of the Perfections of God Vniversa creatura est speculum in quo reluceat gleria Dei Tho. p. 1. q. 17. Art 2. Twisse Cr. 3. dig 4. S. 11. iteÌ„ de Elect. d. 3. S. 1. Rhetorf de grat Ex. 2. c. 3. The goodness of the creature is considered either in respect of it self or in respect of its end viz. to be a glass wherein the Perfections of God shine forth If it be considered in it self so it might have been better with it then it is Mat. 26.24 It had been good for that man if he had not been born But if it be considered in respect of its last end the present administration thereof is best Obedience is better then disobedience considered in themselves but had there been no disobedience there had not been so great a manifestation of the glory of God had not any sinned there had been no Hell no Gospel no Jesus and albeit God had always been blessed for ever yet he had not been the God and Father of our Lord Jesus The Wisdom of God is a Justice whereby God giveth unto himself that which is his due and consequently orders all things so as may conduce most to his own Glory Cum necesse sit ut quicquid Deus agit ad extra id ipsuÌ„ propter se agat tanquaÌ„ fineÌ„ ultimum cuÌ„ ipse sit summe amabilis postulat justitia Dei naturalis qua sibi tribuit quod suum est ut Leus statuat de mediis maximè cingruenter ad finem c. Twisse de Reprob l. 1. p. 3. dig 1. Tho. p. 1. q. 47. A. 2. Dicitur justitia condecentiae sine congruitatâ— qua Deus quicquid agit agit convenienter sibi Seeing it is necessary that whatsoever God doth without himself he should do for himself as the last End the natural Justice of God whereby he gives unto himself that which is his requires that God appoint such means as most conduce to that End and dispose of them in such a way as is most suitable thereunto This Justice of God say the Learned is nothing else but his Wisdom according to which all things are ordered to their due ends The good of the Elect being included in the glory of God it followeth that God administring things so as serveth best for his own glory he administreth things so as serveth most for the good of his children The way of the Wilderness forty years about when as the Journey might have been gone in a few days there being but eleven days between Horeb and Kadeshbarnea Deut. 1.2 was their right way Psal 107.7 The reason whereof we have Deut. 8.2 3 16. That he might humble thee and prove thee and do thee good in thy latter end He hath made every thing beautiful in his time Eccles 3.11 And we know that all things workt gether for good to them that love God c. Rom. 8.28 God fits his dispensation to our spirits If thy heart be out of frame in thy present condition it would be worse though possibly at more ease in any other 8. Consect 8. Since all things are of God it follows that all things besides God came from nothing and are in themselves nothing God calleth himself I am Exod. 3.14 We saith learned and godly Mr Rutherford are created results of God bits of dependencies upon him Rutherford Survey of the Spirit Antichrist Time-accidents Yesterday-startups branches budding from our Mother-nothing by the alone Will and Pleasure of God Behold all Nations are before him as a drop of a bucket as the small dust of the ballance as a very little thing as nothing as less then nothing as va ity Isai 40.15 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in Luk. 2.14 As Creatures we are the effects of his good-pleasure as Beleevers we are men of his special-good-pleasure The difference between a Saint for ever and nothing for ever is the meer good pleasure of God 9. Consect 9. From the perfection of the first Cause namely the Will of God also followeth the universal dependance of the second Cause thereupon both in respect of its Being Conservation and Operation Hence Reason necessarily and clearly concludes every second Cause to be meerly passive in respect of its Being and that notwithstanding in respect of its doing it be active and not only passive yet so as that it is passive before it is active This truth as it holds concerning the whole creature so especially concerning the new-creature whose passive dependence upon its Creator and Actor is so much the more evident by how much it arising from the same nothing excelleth its fellow-creatures in being and doing The evidence of this truth from the doctrine of the Decree may be looked at as no small occasion of the enmity and exasperation of Nature especially of the Enemies of Grace against the preaching thereof 10. Consect 10. Hence we further see cause to sanctifie God in all our changes by the due acknowledgment of him and quiet subjection to the all-decreeing and all-disposing Will of God The consideration that God is God and that we are men should prevail with all men hereunto Man must not contend with God Clay must not strive with the Potter Nay but O man who art thou that replyest against God Rom. 9.20 As this consideration namely that such a thing is the Wil of God ought to still the heart of all men so it doth still the heart of good men Psa 38.13 14. and 39.9 I was dumb I opened not my mouth because thou didst it So now It was not you that sent me hither but God Gen. 15.8 11. Lastly Consect 11. Here we see the greatest cause of thankfulness unto God That common love of God to man whereby when we lay equal with the residue of the Creation in our Mother-nothing he freely gave unto us so excellent a Being after his own Image far above our fellow creatures was unspeakably above what is unspeakable But that special love of
Vide Epist ad Ctesiphontem advers Pelagium Item Dialog adv pelag librum primum Hiero Epist To. 2. as the wind is unto a vessel under sail and ready upon the motion of the stream to lanch forth as light is to an open eye yet in the dark The Necessity of the concurrence of the first cause with the second in the operations thereof appears thus All creatures depend upon God in respect of their Being Conservation and Operation For in him we live and move and have our being Acts 17.28 We have our being there is our dependance in respect of our Creation we live there is our dependance in respect of our Conservation we move there is our dependance in respect of our Operation Creatures depend no less upon God in respect of operations then in respect of their beings because the operations of things in both instants viz. both of being and of operation are equally beings of participation 2. From the perfection of the first Cause such is the nature of the first Cause being God and the nature of the second cause being a creature as that thence necessarily followeth the amplitude of Perfection in the first Cause and a universal and subordinate dependance in the second cause in respect of its efficiency In this regard Plato called the second causes the instruments of the first Cause which though in some respect it holdeth not Rhetorf Ex. 3. c. 2. de effi grat because instruments properly so called have no proper efficiency yet so far it is a truth as that every creature universally dependeth more upon God then any creature upon its fellow-creature 3. It implyeth a contradiction Omnia pendent a Deo essentialiter immediatè intrinsicè absolutè aeque ac aequalitèr that the creature should be able to act without dependancy upon the Creator 1. Because the agent being a creature is depending therefore its power to act is depending the power of acting holds proportion with the agent 2. Because the action proceeding from this agent is a being by participation it is impossible for the creature to have other then a depending being 4. As the conserving influence of God is unto the conservation of the creature so is the assisting influence of God unto the operation of the creature If God doth but meerly cease his conserving influence the creature ceaseth to be if God ceaseth his assisting influence the creature ceaseth to act The insensible cessation of the influence of the first Cause without any further violence or hurt done puts a period to the being or stoppeth the operation of the second cause respectively In the Concurse of the first Cause Of the manner of the concurrence of the first Cause with the second 1. Foregoing the influence or concurence thereof 1. Foregoeth the operation of the second cause in order though it be together with it in time The concurring influence of the Creator is the action of the first Cause the operation of the creature following thereupon is the action of the second cause and an effect of that concurring influence Now such an operation of the second cause must needs follow the concurrence of the first because of the order of Causes the first is before the second Of the dignity of the first Cause the first is more worthy then the second Of the dependance of the second cause the second cause depends on the first Of the essential subordination of the second Cause that which is essentially i. e. by absolute necessity of Nature subordained is consequent to that whereto it is subordained And lastly it is manifest in the operation of the creature as an effect thereof the concurring influence of the Creator is the first Cause the effect is after the cause 2. 2. Co-working It is by way of Co-operation or co-working with the second cause in this co-operation Concurse as was now intimated is the action of the first Cause the operation is the action of the second cause from both conjoyned proceedeth the effect Though the effect wrought by means of the operation of the second cause and the operation by means whereof the effect is wrought are both the effects of the first Cause yet in the producing of such effects as are wrought by means of the creature as the second cause cannot produce such an effect without the first Cause so the first Cause will not produce such effects-without the second cause the conjunction of the operation of the first Cause with the second in bringing forth such effects is the co-operation here spoken of In this Co-operation of the first Cause with the second necessary it is that the co-operation of the second cause with the first which necessarily followeth thereupon is absolutely subordinate not co-ordinate with the first Cause A co-ordinate Cause worketh of it self not depending upon its co-working cause or causes A subordinate cause is that which dependeth upon its superior Cause in respect of its working as the Officer upon the Magistrate An absolute subordinate Cause is that which dependeth absolutely upon its superior Cause in respect of its working so all second causes depend upon the first Cause The concurrence of the first Cause with the second 3. Immediate is immediate both in respect of the immediation of its virtue and the immediation of his presence When we say the first Cause concurreth immediately with the second the meaning is that in the co-operation thereof it so works with and upon the second cause as it intimately reacheth it and so as nothing is interposed as it is with two things that touch one another between which there is nothing Immediateness of presence is when things so act one upon another as that the beings or substances of the things are present with one another and touch one the other So fire burning the stubble doth immediately touch it not only with the immediation of its virtue but also with the immediation of its present substance Immediateness of virtue is when notwithstanding the things that act one upon another touch not one another in respect of their beings yet the virtue of the one reacheth and as it were toucheth the other otherwise there could be no working of one thing upon another all acting being by contact i. e. mutual touching either really and virtually or virtually though not really So the fire that warmeth though it reacheth not him that sitteth by it with its substance for then it would burn him Deus agit indistanter Deus corporeus non est sed incorporeus Et ubique diffusus omnia penetrans ad omnē effectum non mod immediatione virtutis sed immediati ne suppositi pertingens Twi Cr. 3. l. 2. yet it reacheth him with its virtue otherwise it could not warm him Now though it be many times a truth concerning the working of second causes one upon another that they work immediately in respect of their virtue but not in respect of the presence of their
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
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
the sinner either in himself or in his Surety 3. That it is his glory by revealing and impartially executing such a measure of wrath in case of transgression upon the work of his own hands to manifest the Majesty of him who is offended the goodness of the Command that is transgressed the evil of sin and the vileness of the sinner Justice in God is his constant Will to render unto every one that which is theirs The Justice of God Rhetorf de Gratia Exeroit 2. cap. 3. is considered either in respect of himself or in respect of the reasonable creature in order to to himself whereby he is a necessary debtor to himself It is called essential justice in order to the reasonable creature whereby he hath freely made himself a debtor unto them it is called Relative Justice In the Essential Justice of God Vid. Twiss de reprob lib. 1. digress 1. Justitia condescentiâ—e is contained that which is called the Justice of Condecency or Comeliness which necessitates not God to constitute any rule of Relative Justice betvveen himself and the creature only in case he be pleased to constitute any it necessitares him so to do it as becometh such an Agent and as serveth best unto his end and which being done continueth inviolable and infallible The Essential Justice Constancy and Truth of God permitteth not any defect or alteration concerning the Execution of his Decree after he had once decreed it notwithstanding before the Decree he was free to have decreed or not to have decreed that Decree Relative or Moral Justice is an external Work of God whereby he proceeds with man according to the Law of righteousness freely constituted betvveen him and them rendring to every one what is due unto them thereby either by way of recompence in case of obedience or by way of punishment in case of disobedience For our better understanding of this Moral Justice of God in respect of man Consider 1. That nothing can be due from God to man as of himself 2. That which is due from God to man is from the free and meer good pleasure of God Non enti nihil debetur nam valet argumentuÌ„ est id cui aliquid dâ—betur Ergo est Twiss ubi supra 3. That this good pleasure or Will of God is the Rule of Righteousness 4. That God proceeding to Execution according to this Rule of Righteousness constituted by his good pleasure can do no wrong Nothing can be due from God to man as of himself the creature of it self being a meer nothing and God being all he cannot become a debtor to the creature either of good or evil otherwise then he is pleased to make himselfe a debtor Should God be looked at as a necessary Debtor unto the creature it must either be to the creature not yet in being or to the creature in actual being but he cannot be a Debtor to the creature yet not in being for to it nothing can be due but Creation and that should be due unto nothing Thence it would follow that God were bound to create every creature that were possible to be created and that also from Eternity Neither can he be a Debtor to the creature in actual being to which if he can owe any thing it must either be the continuation of it in its being or annihilation In Deo neque est justitia commutativa nedum distributiva propriè Rhetorf ubi supra If God doth not ovve unto the creature its creation he cannot owe unto it its continuation Continuation being nothing else but the continuance of Creation he that is not bound to give a creature its being for one instant which is done in creation is much less bound to give unto a creature its being for many instants which is included in continuation Besides Were God bound to continue the creature in actual being for one year by the same reason he vvere bound to continue them for ever Neither can he ovve unto the creature in actual being annihilation for then neither could the godly enjoy Eternal life nor the vvicked be punished vvith Eternal death to ovve annihilation is to ovve nothing The vvorth of the creature in order unto God is not intrinsecal For who hath first given to him a d it shall be recompensed unto him again Rom. 11.35 2. Whatsoever is due from God to man is from the meer Will and good pleasure of God Moral Justice flovveth from the good pleasure of God the Manifestation of the Glory of God in a way of justice is the end the permission of sin is the means that this should be the means and that should be the end is vvholly of the Will of God The Creation of man is an effect of Gods good pleasure That Prohibition of Adam to eat of the forbidden fruit upon the transgression of vvhich followed the death of mankind vvas an Interdict of Gods free-vvill The Moral Lavv it self is an effect of Gods good pleasure What reasonable man but will yeild that the being of the Moral Lavv hath no necessary connexion vvth the Being of God That this Moral Lavv should be a constant rule of manners and that all mans actions should fall vvithin the compass of this rule Quod talis sit natura illius rei quae est peccatum recurrendum semper est adfont mâ—â—dtissimum â—ei aeternum bene-placitum Idem ibid. Zanch. de Natura Dei lib. 3. cap. 4. quaest 12. cap. 5. qu. 3. is from the meer Will of God That the actions of men not conformable to this Lavv should be sin that death should be the punishment of sin that this punishment should be suffered in our ovvn persons or in our Surety as should seem good unto the Lavv-giver all these are the constitutions of God proceeding from him not by vvay of yecessity of nature but freely as effects and products of his Eternal good pleasure 3. This Good Pleasure or Will of God is the Rule of Righteousness The Will of God is God himself vvillng his Will is the Rule of our vvills Whose Will else should be the Rule The Will of God is the cause of all things the constituted Rule of Righteousness therefore being an effect it must needs proceed from the Will of God othervvise there should be an effect vvhich vvere not resolved to the first cause That vvhich is the Fountain of all good is the Rule of Righteousness but Gods Will is the Fountain of all good All Laws vvhich have their beginning in time as the Lavv of Nature the Lavv of Nations the Moral Lavv all Civil Lavv vvhether fundamental or positive that are conformable to the Moral Lavv as all ought to be flovv from the Will of God vvhich is the Eternal Lavv That vvhich is just in it self is the Rule of Justice to all other things that are just But the Will of God is just in it self because the Will of God is God himself vvilling God is essentially
that necessary and infallible connexion with Eternal life whence salvation may be certainly promised to the person so qualified Or Saving Qualifications are taken improperly First Causally viz. instrumentally for the external means whereby a saving work is wrought so that act of hearing the Word by which faith is begotten in the heart is called saving 2. In respect of the purpose of God and so all previous dispositions intended by God as preparative unto a saving work afterwards to be wrought by him are by some called saving But we are to know that a saving work in the two last sences neither being saving properly nor having a personal promise of salvation made thereunto and therefore indeed is no saving work falleth not under the compass of this question By Faith we are to understand the Faith of Gods Elect which we ordinarily call justifying or saving Faith Concerning the varity of judgements The various judgements concerning the question touching the relation that qualifications before faith have unto conversion Some erre on the one hand with the Enthusiasts not giving them their due by denying any preparatory use of them more on the other by giving them too much we all being prone thereunto by reason of that legal self the remainders of which are yet dwelling in us Albeit we take so much from Christ as we overgive to them whose differing tenets together with their gradual aberrations from the truth and defections even unto the Pelagian heresie it may not be unprofitable in this place to take a brief notice of beginning with the last Pelagius affirmed that man merited grace by the Works of Nature Acta Scripta Synod Art 3 4. The Missilienses by Prosper called the reliques of Pelagians and commonly Semi-Pelagians affirmed that man by previous dispositions performed by the strength of nature obtained grace as a reward The Papists teach Bellarm. de Justif l. 1. c. 2 Zeged sum doct Papist That there are certain pre-requisite and preparatory Dispositions that merit the infusion of grace and justification which to them is the same and more then conversion is with us with the merit of congruity The Arminians taxe the Orthodox Acta Scripta Synod ubi supra Pemble alii for asserting all acts before faith to be sin and teach that there is in a man not regenerate that is vvithout faith a hunger and thirst after righteousness a hatred of sin and such other like acts which ought to be accounted acceptable unto God unto the communicating of further grace that to all such God giveth sufficient grace to believe and leaveth it in the power of such a soul vvhether it will believe or not Others vvith vvhom the fore-mentioned are not to be named reverend learned judicious and pious though they justly abhor the tenets of the fore-mentioned yet seem to teach that there are some qualifications before faith that are saving vvhereunto faith and salvation may be ascertained This tenet religiously premising all due reverence and high esteem in the Lord unto the persons This discourse I hope in the Spirit of Christ craveth leave to examine and also to propound the following considerations for the negative alvvays asserting That it is our duty to encourage orderly to the uttermost to believe in Christ and to hold forth the increase of hope according as the preparatory work doth increase yet not so far as certainly to promise faith or salvation or to deny yea or not to teach the soul before faith however qualified to be the object of and to lye under the si credideris that is the If you believe of the Gospel So as it remains a truth concerning the Soul yet without faith however qualified that if God shevveth it mercy it is free and meer mercy if he doth not shevv it mercy he doth it no vvrong and that his purpose to shevv or not to shevv mercy thereto is yet unrevealed Texts of Scripture against ascertaining Salvation to any qualifications before faith Mark 16.16 He that believeth not shall not be damned John 3.34 He that believeth not the Son shall not see life but the wrath of God abideth on him Rom. 14.23 Whatsoever is not of faith is sin Heb. 11.6 But without faith it is impossible to please God 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be Reprobates John 5.12 He that hath the Son hath life and he that hath not the Son hath not life John 15.5 For without me you can do nothing Rom. 8.9 Now if any have not the Spirit of Christ he is none of his Mat. 7.17 18. Even so every good tree brings forth good fruit but a corrupt tree bringeth forth evil fruit a good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Mat. 12.33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt 1 Cor. 13.2 3. And though I give my body to be burned and have not charity it profiteth me nothing Which charity they that are without justifying faith have not it being the effect thereof Gal. 5.6 For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Rom. 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death To assert the death of sin before the in-dwelling Spirit of Christ Jesus is to assert the effect before the cause So of the Scriptures the Arguments follow Arg. 1. To promise salvation before faith and consequently before Christ holds not correspondency vvith the rest of Gods Dispensation of his Acts of grace who so orders the administration thereof as that Christ may have the preheminence in all things Which appeareth by the follovving induction of some particulars God his love to his viz. Election is in Christ Ephes 1.4 The Meritorious Procuring of the effects of this love to be applyed viz. Redemption was wrought by Christ In the first actual application of this Love by effectual Vocation the Soul passively receiveth Christ by the infused grace of faith for unto Dr Ames putting the Souls passive receiving of Christ before the active I fully consent and conceive it manifest that the nature and very form of faith consisting in receiving of Christ it thence followeth that if the Soul acting faith that is by the second act of faith receiveth Christ actively then by the grace of faith viz. by the first act it receiveth Christ passively If then Gods Love to his be in Christ the meritorious procuring the effects of this Love to be applyed be by Christ the first actual application of this Love be the receiving of Christ judg whether it be agreeable to that administration which giveth unto Christ the preeminence in all things that the revelation of this Love which is clearly
And this is the record that God hath given to us Eternal life and this life is in his Son The Word of Promise and saving Faith or the efficatious Relation of this Promise are Relates Hence Faith is compared to a Seal John 3.33 He that hath received his testimony hath set to his seal that God is true As the impression upon the wax answereth to the character of the seal so faith answereth the truth of this testimony or promise The promise is the mouth of Christ faith is the mouth of the souls by this act of faith upon the object of faith Christ and the soul kiss one another Kiss the Son Psal 2.12 As also by the reflex act of faith upon the testimony of his love by the Spirit Let him kiss me with the kisses of his mouth Cant. 1.2 By faith they saluted the promises Heb. 11.13 Here take seasonable and just notice That Election or Gods Intent concerning his Elect in the Work of Redemption is no part of the primary Object of saving Faith The Rule of Faith as it bindeth all is the first object of faith As the Command not the Decree is the rule of that obedience that floweth from faith so the Command not the Decree is the rule of the obedience of the grace exercise of faith it self for the better understanding whereof compare that act of saith whereby we believe in Jesus Christ a sufficient Saviour to every one that believeth in him which containeth the object of faith with the act of faith whereby we believe in Jesus Christ intended of God to be a Saviour unto us or believe that we are elected or that we are redeemed or that Christ died for us which all with others of like nature are the same in effect containing somewhat of Election of Gods Intent concerning his Elect in the Work of Redemption and their difference will appear in respect first of their object The first propounds Christ as the actual existing cause of salvation to the unbeliever believing The second propounds the Intent of God or Christ concerning our salvation The first holdeth out our duty but not the certain intent of God concerning our estate The holdeth forth purposely the certain intent of God concerning our estate The first holdeth forth a remedy scil the object to be believed in by a sinner that he may be justified the second holdeth forth consolation unto a sinner justified The first is faith in Christ the second is a faith concerning Christ Secondly These acts of faith differ in respect of their subjects the first is principally in the Will though it be also in the understanding the second is principally in the Understanding though it be also in the will Thirdly They differ in respect of Order we first believe in Christ a Saviour before we can believe that God intended Christ to be a Saviour unto us Fourthly They differ in respect of time The first looks at Christ as one who is present the second looks at the Intent of God and Christ which is a thing that is past Lastly They differ in their nature The first giveth us our being in Christ or at most extends not beyond our being in and union with Christ the second is the acknowledgement of what is done Obj. Divines frequently teach That Christ propounded in the simple term Christ neither containing truth nor falshood is the Object of Faith and not Christ held forth in a Proposition Suppose such as is before expressed viz. Jesus Christ a Saviour unto all believers and consequently unto me believing or any other to the like effect Ans The Object of Faith is considered two wayes Objectum fidei appellatur illud quod creditur vel illud de quo aliquid creditur quod creditur est propositio vel enuntiabile de quo creditur est res simplici termino significata Objectum dupliciter consideratur ex parte rei credita sic Objectum sidei est semper aliquid incomplexum vel ex parte credentis sic Objectum sidei est illud enuntiabile quod de illa re sides apprehendit Tho. 22 ae qu. 1. art 2. Durand l. 3. dist 24. q. 1. Davenant in Col. 1. either in respect of the thing believed so the Object of faith is the thing it self concerning which the Proposition of faith is formed propounded in a simple term wherein there is neither a truth nor falshood as Christ Creation Resurrection c. Or in respect of the Believer and so the Object of Faith is the thing which is to be believed held forth in a Proposition as that Christ is a Mediatour and Saviour that Christ shall come to judgement c. The present discourse acknowledging both considerations I chuse to speak in the latter as being more easie to the understanding of the Reader The Doctrine of the Gospel taken in a limited sense viz. for the first Objection of saving faith which the Reader is here desired to re-mind besides those particulars lately forementioned as contained in the Proposition concerning the Object of faith holdeth forth these remarkable truths 1. It is such as remaineth a truth concerning every one that heareth it 2. It is such the participation whereof every hearer is in equal Ministerial capacity of preparatory work which is common both to the Elect and Reprobate being alike in them 3. It is such as that all who hear the Gospel preparatory work being alike are equally bound to believe 4. 'T is such as ministers unto Judas in case of belief as much cause to hope in respect of the Promise as unto John and leaveth John in case of unbelief in as much cause to despair in respect of the curse as Judas that is notwithstanding the usefulness of the Doctrine of the Decree in general Here is no more place for Arguments either of encouragement or discouragement from personal Election or Reprobation then if there were no Decree Such as attests unto the formidableness and danger of the guilt of the least sin and also of greater sin proportionably in the offender whilest it testifies the greatest sins to be abundantly pardonable unto the penitent Believer it takes away from the impenitent all occasion to presume from the penitent all occasion of despair Sin appears no where more nor no where less then in the Gospel There is a Mystery of Wisdom in propounding this part of the Mystery of the Gospel namely the first Object of saving Faith unto a Soul as yet not effectually called so as all and only the pertinent truth may be spoken without any errour on the one hand or on the other either concerning the Decree Christ the Persons called to believe the Condition of those Persons or Motives to believing Quest How can God command them to believe conconcerning whom he hath decreed that they shall not believe Not Gods pleasure what shall be but his pleasure what shall be our duty together with our obligation is the ground of the Command
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 〈◊〉 〈◊〉 〈◊〉
electione fides electorum tantū Spanh exer de grat resp ad erot 24. Nam in Dei Decreto haec reciprocātur Christus mortuus est pro credentibus soli sunt credentes pro quibus Christus mortuus est Rhetorf de grat ex 2. c. 2 Twiss de erratis lib. 3. errat 8. S. 2. that is in this present general defection of the whole Nation there is a remnant a portion of Jews made the people of God by effectual vocation according to the Election of grace Faith and vocation in which is faith are expresly mentioned as the effects of election And as many as were ordained to Eteraal life believed Acts 13.48 Called according to his purpose Rom. 8.28 Other faith will not save the many who are only otherwise called are not amongst those few that are chosen Gods willing the futurition of all things is the cause of all things therefore Election which is his will to have mercy of which mercy faith is a part must needs be the cause of mercy which is the whole and consequently of faith which is a part of the whole 1 Pet. 1.20 I obtained mercy of the Lord to be faithful 1 Cor. 7.25 2 Tim. 1.9 Redemption is the meritorious cause of faith God according to Order of Justice hath bound himself for Christs sake to give faith unto the Elect Iesa 53.10 Because the active and passive obedience of Christ was not only satisfactory but meritorious both of grace and glory But redemption is the effect of election that which is the cause of the cause is the cause of the effect following from that cause In Gods Decree those two Propositions reciprocate that is they are true both ways for Wards and Backwards Christ died for believers and believers only that is such as are or shall be believers are those for whom Christ died The Elect and Believers are reciprocated that is All that are elected do or shall believe And all that do or shall believe are elected CHAP. XI What is the first saving gift actually applied unto an Elect Soul THe Person of Jesus Christ Mediator together with his Spirit whereof Faith is a principall part is the first saving gift actually applyed unto an elect person All Beleevers have received both the Person of Christ and the Spirit of Christ The Person of Christ Job 1.12 Col. 2.6 1 Joh. 5.12 Rom. 8.32 1 Cor. 6.15 Heb. 3.14 The Spirit of Christ Rom. 8.9 10. 2 Cor. 13.5 They receive not his Person without his Spirit nor his Spirit without his Person but both his Person and his Spirit together For the clearing of this Proposition consider 1 What the Person of Christ is 2 What the Spirit of Christ is 3 Why it is called the Spirit of Christ 4 Why Faith is called a principal part of the Spirit of Christ 5 What it is to receive the Person of Christ and what it is to receive his Spirit 6 The Arguments concluding the Proposition By the Person of Christ we are to understand God viz. What the Person of Christ is The second Person in the Trinity and man Mediator in one and that an increated Person By the Spirit of Christ What the Spirit of Christ is we are to understand the universal habitual created frame of inherent saving grace The whole body of renewed saving qualities The saving gifts of the Spirit And hereby we know that he abideth in us by the Spirit which he hath given us 1 Joh. 3.24 It is called life Rom. 8.10 The Spirit is Life because of Righteousnesse The Spirit of the command and promise is Life The Divine Nature 2 Pet. 1.4 i.e. The divine qualities of the mind resembling the Nature of God The seed remaining 1 Joh. 3.9 The Image of God consisting of righteousnesse and true holinesse i.e. Of conformity of the understanding and will or the spirit of obedience unto both Tables Eph. 4.24 Col. 3.10 Created in the soul the second time The new man Eph. 4.24 The new creature 2 Cor. 5.17 Here distinguish between the increated Spirit which is the Author the created transient gracious motion of the Spirit which is the efficient cause and saving grace which is the permanent effect thereof It is called the Spirit of Christ Why is it called the Spirit of Christ First Because the Holy Spirit to which the work of saving grace is eminently ascribed notwithstanding it be equally wrought by all the three Persons of the Trinity proceedeth not only from the Father but also from the Son Joh. 14.26 15.26 Gal. 4.6 Secondly Because the motion of the Spirit upon the soul is from Christ as a Head the same individual action proceeds both from the three Persons whose works upon the creature are undivided and from Christ as a Head In the actions of Christ as a Head the whole person acts in way of office the Divine nature principally the Humane nature instrumentally Thirdly Because Christ hath merited the effectual operation of the Spirit Joh. 16.14 15. Fourthly Because the Spirit works according to the wil of Christ Joh. 5.21.26 Joh. 15.26 Fifthly Because the Spirit which we receive in measure is the same in kind with the Spirit which Christ as man received out of measure 1 Cor. 6.17 The soule by faith receiveth the person really and objectively but not personally it were blasphemy so to affirm that is How the soul by faith receiveth the Person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it apprehends the Person of Christ the immediate object of faith is Christ himself the Divine nature is in the three Persons essentially The second Person of the Trinity dwelleth in the Manhood personally The Spirit is in the Beleever energetically or operatively that is by its saving effects That by faith the soule receiveth the Person of Christ appeareth thus from the nature of Faith whose very being consists in receiving of Christ To receive Christ Jesus as our Lord and Saviour is of the form of faith and principally differenceth it from other saving grace wherewith in respect of its next matter it agreeth we may as well deny a man to be a reasonable creature as deny that the soul by faith receiveth Christ hence faith is called a receiving of Christ John 1.12 Col. 2.6 As therefore by the act of faith the soule actively receiveth Christ so by the habit of faith the soul passively receiveth Christ This appears yet further from the nature of Relates Fides per se est qualitas sed ratione respectus ad objectum vecatur relatio Keck Log. Lib. 1. Sect. 1 cap. 12. faith and the object of faith that is Christ are Relates faith in it selfe considered is a quality but in respect of Christ the object thereof it is a Relate Relates necessarily affirm one the other they are together not onely in time and nature but in knowledge also the one cannot be known without the other as it is impossible to be a Son without an actuall respect unto a
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 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
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.
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
is in this sense no worker working giveth glory unto man Rom. 4.2 beleeving giveth glory unto God Psa 20. None so unable to work as the Beleever legally and properly Justitia propria dicitur quia in illa acquirenda elaboratur propriis viribus homini à natura insitis Piscat in Phil. 3. none so able to work the work of new obedience that is to work Evangelically Faith puts on but doth not take one stitch in the garment of Justification it is as we saw before with the Beleever as with the Lilly which doth not so much as spin yet Solomon in all his royalty was not cloathed like one of them To work supposeth four things 1 That such an act be done by the principle of grace received in innocency i. e. by our own strength 2 That it be done by our own persons 3 That it be done exactly according to the Letter of the Law 4 That there be a reward due thereunto according to order of Justice To make Faith as it is a Work to be a part or whole of our Justification were to make a Covenant of Grace a covenant of Works and consequently to destroy the Gospel Rom. 4.14 Gal. 3.18 Justification by faith establisheth the Law Rom. 3.31 but Justification by works makes faith voyd Gal. 3.21 This Proposition We are justified by faith if it be understood Legally it is false and blaspemous if understood Evangelically it is true and giveth glory to God Obj. 4. It is true works that are done without faith can be no matter of our Justification but works done by the grace of Jesus Christ may which is so farre from eclipsing that it illustrates the glory of grace It is much more honour to Christ to merit that we may merit Ans Had the Papists not eyes to see saith Cartwright yet might they wel have groped the contrary of that is here cavilled Faith and Works are opposite in the matter of our Justification Rom. 4.5 Man is justified in such a way as giveth glory unto God and excludes boasting Rom. 3.27 But if we were justified by any works wrought in us we should have whereof to glory Rom. 4.2 Paul is afraid to be found in his own righteousnesse Phil. 3.9 viz. in that righteousnesse whereof he is the subject which justifieth according to the order of the Law A Meritorious work is such an act whereunto a reward is due according to order of Justice hereunto are required those fouring redients mentioned in the answer to the fore-going objection which cannot be found in Man since the Fall neither in the state of Sin Grace nor Glory not in the state of Sinne Fideles sunt vasa misericordlae ex omni parte praeparationis adgloriam imò in ipsa gloria sunt vasa misericordiae Bell. enerv To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23 Heb. 11.6 nor in the state of Grace where evil cleaveth to our best actions Luk. 17.10 nor in the state of Glory wherein the Elect remain vessels of Mercy their actions fruits of thanksgiving having their acceptation from the righteousness of Christ To say that Christ merited that we might merit is to say that Christ who merited that we should be saved by his grace merited that we should be saved by our own works a contradiction in Reason and a notable Master-piece of the mysterie of Iniquity as concerning the doctrine of Religion it were to merit away the nature of Merit and to turn the Covenant of Grace into a covenant of Works In the way of Salvation Merit and Grace are immediate opposites Rom. 11.5 Had Adam stood in the first Covenant he had merited but the Covenant of Grace hath removed Merit for ever from Man to Christ under the Gospel Christ is the only Person of Merit The Angels are confirmed by grace Man whether looked at as a vessel of grace or as a vessel of glory is a vessel of Mercy not the very Angels much lesse Men though in glory have any matter of glorying The faithful saith Doctor Ames in the very state of glory are vessels of Mercy Neither the Angels Ames Paraeus ubi supra nor the blessed in Heaven have matter of glorying Paraeus Obj. Vnto Justification by Faith Faith is required which is an act of the Beleever how then can we be sayed to be justified freely Ans Justification is actually procured and hath its being in Gods decree and in our Surety before we doe beleeve Faith is no instrument or motive of Gods absolute decree to justifie nor is it any instrument of Christs satisfactory and meritorious obedience either active or passive or of Gods acceptation of that satisfaction nor of the imputing of his obedience unto the beleever but the effect thereof The actual declaration in the Court of Conscience of the Beleever to be righteous is by faith not for faith by faith as a band means or instrument receiving not for faith as a cause of that which is received The nature of faith is to receive acknowledge and accept Free grace to seal to the truth of Free grace Lastly this grace whose nature is to apprehend and apply Free grace is the effect of Free grace surely it ariseth from the mist of remaining legalnesse that our being justified in such a way whose very nature is to acknowledge the freeness of our justification should occasion us to think Justification in that respect not to be free Faith and Free Grace agree therefore it is of faith that it might be by grace Rom. 4.16 Many Mysteries of the wisdome of God shine forth in the doctrin of Justification Many depths of the wisdom of God to be observed in the doctrin of justification Justification is universal God forgiveth all sin sins past sins present and sins to come sins past formally sins to come vertually those in themselves these in the subjects of them Justification is an individual act it admits not of degrees it doth not receive more nor lesse though our sensiblenesse of it be more or lesse yet our Justification is the same perfect from its first instant and not gradual Paul a beleever was as justified as Paul in glory because the righteousnesse of Christ which is the matter of the justification of the Saints is the same for ever of like vertue whether our faith be weaker or stronger it is not such a degree but the truth of our faith that sufficeth unto our being justified a thousand pounds received by a Palsie hand is a thousand pounds as wel as a thousand received by a healthful hand He that looked on the brazen Scrpent though with a weaker sight was healed as throughly as he that looked upon it with a strong sight A touch cureth the Woman as wel as a ful hold Mar. 5.34 The sense of our Justification is according to the degree and exercise of our faith but the truth of our justification is according to the truth of our faith the justification of
the effect in its cause or Conclusions in their principles the creature is to be seen in God in a more excellent maner than in it self thence they are said to be eminentially contained in him Could we see cleerly a building in the perfect conception of the Artificer we should see it in a more excellent manner than in the Edifice it self Yet we are to rembember that the Divine Essence is an arbitrary Exemplum ideale Speculum voluntarium Speculum arbitrarium Of the maner of the Beatifical Vision or voluntary glass manifesting more or less of his works according to his good pleasure But of that day and hour knoweth no man no not the Angels which are in heaven neither the Son but the Father Concerning the manner of the Beatifical Vision not to say any thing that exceeds sobriety and yet to say something that may help our understanding only thus As unto the act of the understanding there is required the object the species or similitude of the object or else either the eminent or formal presence thereof which supplieth it the faculty and the exercise of the faculty so unto the Beatifical Vision there is requisite the concurrence of the object the light of glory the glorified understanding and the evercise of the understanding glorified The primary object is the Divine essence it self In corporeal vision sight is united to the object by the help of the sensible species i. e. the similitudes image or likenesse of the object in intellectual Vision the understanding is united to the object by intelectual species but in the beatifical Vision the Divine essence it self supplyeth the place of intelligible species for were there any other similitude of the Divine essence it must needs be a creature but it is impossible for a thing created to represent that which is increated a material species is unable to represent an immaterial object much more is a created species unable to represent the increated object there being more distance between the light of glory or any other conceivable created similitude and the increated essence than there is between a material and immaterial creature Again there is no use of any created species for the seeing of the Divine essence by reason of its perfection and immensity whence it can sufficiently unite it self to the glorified understanding The Divine essence concurreth with the understanding both as an universal Agent and as the object of such Vision Revel 21.23 The Beatifical object applieth it self to the created understanding together with the understanding causing this blessed Vision By its eminency it hurteth not but perfecteth the understanding as is implyed in its denomination of the Beatifical Vision The light of glory is a glorious supernatural influence concurring with and inabling of the inherent principle of the glorified understanding to see God The light of glory may be so called because it accompanieth the state of glory it is a created perfection As assisting grace is unto an act of new obedience so is the light of glory unto the Beatifical Vision as that extraordinary assistance was unto Moses whereby from the top of Pisgah he was enabled at once to take a true full and clear prospect of the Land of Canaan Deut. 3.27 and as that extraordinary assistance was unto Stephen whereby whilst he was yet on earth the Heavens being opened he saw Jesus Christ at the right hand of God so is the ordinary assistance of the light of glory in the life of glory unto the blessed in order to the Beatifical Vision The School-men speak thus of it Lumen gloriae est perfectio superaddita quâ intellectus fit efficax seu confortatur ad videndum Deum Thom. p. 1. q. 12. Lumen gloriae est actualis illustratio i. e. influxus Dei supernaturalis elevans intellectum ad visionem essentiae Divinae Sententia Scoti Nominalium Lumen gloriae est ipse concursus supernaturalis Beatifici objecti quatenus per illum objectum istud se ipsum immediatè intellectu manifestat efficiendo cum intellectu Beatissimam visionem Smising Tract 2. Dis 6. N. 93. some That it is a perfection superadded to the understanding whereby the understanding is made able to see God others That it is an actual illustration that is a supernatural influx elevating the understanding unto the Vision of the Divine essence others That it is the supernatural concourse of the Beatifical object whereby the object immediatly manifests it self to the understanding together with the understanding causing a most blessed Vision The glorified understanding is an inherent Principle or habit in the Soul after the manner of a permanent disposition as light is in the Sun not after the manner of a transient passion as light is in the Air or as the gifts of Prophesie were in the Prophets elevated by the light of glory unto the Vision of God Of the effect of the Beatifical Vision Scot. lib. 4. dist 49. Beatitudo est status omnium bonorum aggregatione perfectus The effect of the Beatifical Vision is Blessednesse as glory is the Sum of all Gods perfections so Blessednesse is the sum of all mans good that he either needs or is capable of God intending to make a Creature happy giveth it a principle capable to und erstand and enjoy him and giveth himself the object of that principle to be understood and enjoyed No Creature is capable of happiness or misery but the reasonable Creature there could neither be Heaven nor Hel the joys of the one nor the pains of the other without understanding the perfect union of the highest created Principle with the increated object makes blessedness There are four Attributes of the Beatifical object Attributum Beatitudinis objectivae 1. Ultimum 2. Perfectum 3. Expellens omnem miseriam 4. Vt satiet appetitum Valent. Tom. 2. disp 1. q. 3. p. 1. Ultimateness perfection expulsion of all evil satisfaction of the desire It is the last that whereunto all things are referred but it self is referred unto nothing it is perfect having absolute and universal excellency it expelleth all evil knoweth no want it is a sufficient good it satisfieth the desire the Wil willeth no more The Latitude of all being all truth and all good the object of the Understanding and Wil is contained in it and that in most eminent manner The formal Blessedness of the glorified Soul consists in the clear vision of this object which succeedeth Faith hereby we know God In perfect fruition thereof which succeeds Hope hereby we enjoy and possess God In perfect love thereof which succeeds our charity hereby we close with are like to rest and acquiesce in God By the Understanding Will and Affection the Soul doth as it were enter into God and God into the Soul whence followeth as it were a mutual in-being of one in another and an intimate vital union between God and the Soul Either the vision fruition and love of God is Blessednesse or
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.
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
doth it infer an impossibility of immediate Vision Anima Christi videt essentiam Dei Pol. lynt lib. 1. cap. 6. Might it not seem strange to question the soul of Christ which is a creature seeing the Essence unto which the Man-hood is united for otherwise he as man should not onely be without the sight of the most perfecting object but also be without the sight of himself and that for ever The Beatifical vision is that cleer sight of God Consider 2. What the Beatifical Vision is Videre Deum per Essentiam est videre Deum quidditalivè h.e. ita perfectè illum cognoscere ut quod at tinet ad quaestionem Quid est Deus non possit ullius creaturae intellect us ulterius progredi in cognoscendo Val. Tom. 1. Disp 1. q. 1. p. 1. wherein consists blessednesse t is called Vision because of its cleernesse The Learned attribute Revelation to faith and Vision to the light of glory 'T is called Beatifical because it makes the seer blessed 'T is a created sight of the increated good To see the Divine Essence is to see God as he is that is to see him perfectly so as the understanding of the creature cannot proceed further in point of knowledge◠concerning that great Query What God is The Vision of God is that cleer distinct and perfect sight of God in Christ according to what he hath revealed of himself conducing to his glory and our good whereby we are inlightned by him made like unto him satisfied in him and blessed with him We shall be enlightned by him For with thee is the fountain of Life and in thy light we shall see light Psal 36.9 We shall be like unto him But we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 We shall be satisfied with him As for me I shall behold his face in Righteousnesse I shall be satisfied when I awake to wit at the Resurrection with thy likenesse Psal 17.15 We shall bee blessed with him Blessed are the pure in heart for they shall see God Matth. 5.9 For the fuller understanding of the Beatifical Vision consider First The extent of the object of the Beatifical Vision Secondly The manner of it Thirdly The effects of it Of the extent of the object of the Beatifical Vision In general whatsoever God hath revealed concerning himself or the reasonable or unreasonable creature is comprehended in the object of the Beatifical Vision The primary object of the Beatifical Vision is of coequall largenesse with and co-extended to the object of faith Paul makes the thing or the object seen in the Life to come to be the same with the object seen in this Life but the manner of seeing is not the same When I was a childe I spake as a childe I understood as a childe I thought as a child but when I became a man I put away childish things For now we see through a glasse darkly but then face to face now I know in part but then shall I know even as I also am known 1 Cor. 13.11 12. The thing understood by a man and a child darkly or cleerly mediately or immediately perfectly or imperfectly is the same though the manner of understanding thereof be diverse Habitus intellectus beati differt ab habituintellectus nostri non objecto sedmode Cham. l. 25. c. 2. n. 13. The habit of understanding in the Blessed differeth from the habit of understanding in us not in respect of the object understood but in respect of the manner of understanding More particularly the Blessed see First The Divine Essence 1 Joh. 3.2 Secondly The Attributes of God Hence the Saints upon the Vision or contemplation of the Essence break out into an admiration of the Attributes Isa 6.3 Rev. 4 8 10 11 5.13 which also appears from the simplicity of the Divine Essence the Attributes of God are not distinguished from Essence all and every of the Attributes are the Divine Essence it self whatsoever is in God is God The Essence is not without the Subsistence nor the Subsistence without the Essence Thirdly The Trinity of Perions He that hath seen me hath seen the Father Joh. 14.9 not the Essence alone nor the manner of the Subsistence alone but the Essence with the manner of the Subsistence is a Person So that he that seeth the Essence seeth the Subsistences our communion here is with the Father Son and Holy Ghost 2 Cor. 13 14. Much more hereafter Fourthly They see Jesus Christ and consequently the great mystery of the Personal union with his office of Mediatorship The Throne of the Lamb shall be in it and they shall see his face Rev. 22.4 And truly our fellowship is with the Father and with his Son Jesus Christ 1 Joh. 1.3 The fellowship imperfect here shall be perfected in glory Fifthly The Book of the Scripture and consequently both Covenants Rev. 22.22 Angeli vidend◠faciem Dei legunt sine syllabis temporum Aug confes 13. cap. 15. Theologi dicunt res creatas posse videri in Deo seu in verbo ut frequentius loquuntur cum Augustino Smising tr 2. dis 6. n. 149. Sixthly The Book of the Creature the Angels seeing the face of God reade as Augustine speaks without the syllables of time they see the heart of God so far forth as revealed in his word much more the secrets of nature then shall we be able to answer those questions propounded Job 38.16 17 18 19 20. The will of God representing the creature is that eternal Idea wherein as in a glasse the works of God are more perfectly seen than in themselves To say the creature is seen in God and to say the creature is seen in the word meaneth with Divines the same thing because works of knowledge notwithstanding they as all other creatures proceed equally from the Essence subsisting in three persons yet are especially appropriated unto the Son in respect of the order of his subsistence It is in the power of the Divine Essence to represent the creatures because this representative power is a perfection now all perfections are in God because God is an infinite Essence and containeth eminently the perfection of the whole creature Orde dignitatis inter Angelorum cognitionem Matutinam unde cognoscunt res in verbo Vespertinam unde cognoscunt res propria natura Smising tr Deo trino uno 2. tr disp 6. n. 173. Nomen eminentiae importat effectum habere esse perfectius in causa quam in seipso whether already created or to be created because God is the first cause and so containeth virtually the perfection of the whole creature i. e. of all effects whether created or to be created because the creature in God is the Essence able and willing to create or actually creating the creature is contained in the Creator as that which is perfect by participation is in perfection it self as