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
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 〈◊〉 〈◊〉 〈◊〉
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
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
God unto his Elect who together with the residue of mankind lay equal in the guilt and pollution of Adams sin and of original corruption which made such a difference between us according to his gracious Decree in Jesus Christ as that leaving our fellow sinners unto misery from all Eternity he appointed his Son to descend down as low as Hell to fetch us from thence and to ascend up as high as Heaven to carry us up thither for his alone merit unto an estate more happy then that was miserable which we had deserved notwithstanding all our opposition thereunto This this is the great and glorious Cause of thanksgiving holding forth a worthy demonstration of such Love as became a God to shew to such whom he was freely pleased to make his Favorites a greater good then which God hath not willed to man a greater debt then for the good of which man doth not owe to God The sight of Gods heart in his Decree thus absolutely everlastingly effectually and peculiarly for Reprobation makes Election more admirable affected to his Elect is a means to constrain inflame ravish and unite the hearts of the Elect universally and everlastingly unto God It is an effect of Election to be affected with the Decree of Election As the Elect have their being by grace 1 Cor. 15.10 so their duty and spirit is to be unto the praise of his glorious grace Ephes 1.6 As God openeth himself in no Truth more then this so they that love to see the shining face of God in Jesus Christ delight in no Truth more then this This life is too short and spirits that dwell in flesh too infirm to express their thankfulness for the Love of God that unbosometh it self unto his Elect in the doctrine of the Decree After our experience of the loving-kindness of the Lord much proportioned to the measure of our present taste of and thankfulness for this everlasting free grace of his here the perfection of the service of thanksgiving is reserved to the state of Blessedness in that place of everlasting Hallelujahs For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11.36 That pestilent Pelagian doctrine in a high degree adverse to the grace of God August de Persev l. 15 et Twisse de Sc. Med. lib. 1. digr 5. is withstood by the preaching of Predestination So Augustine Doctri a illa pestilens gratiae Dei summe inimica Praedistinationis praedicatione impeditur The Lord saith Calvin shall be my witness Calvin de Predest unto whom my conscience shall subscribe that I dayly so meditate of these his astonishing Judgments as that no curiosity sollicits me to know any thing more no sinister suspition of his incomparable justice stealeth in upon me no lust of murmuring doth at all insinuate it self into me Tastis enim mihi erit Dominus cui conscientia mea subscribet sic me stupenda ipsius justicia quotidie meditari ut nulla me plus aliquis sciendi curiositas sollicitet nulla mihi de incomparabili ejus justitia obrepat sinistra suspicio nulla me obmurmurandi libido prorsus titillet CHAP. V. Of the Efficiency of God IN the Disquisition of this Subject Consider 1. What the Efficiency of God is 2. The Distribution thereof 3. What the Concurse of the first Cause with the second is 4. The Necessity thereof in respect of the second Cause 5. The Manner of it 6. The chief Objections against the All-efficiency of God 6. The chief Objections against the All-governing Providence of God 7. The Use of this Doctrine As God before time by one free Eternal and constant The Efficiency of God what immanent Act decreed the futurition of all things so God in time by many transient Acts doth exactly execute the same only what he did decree all that he did decree and according as he did decree The Decree is God willing the Futurition i. e. The future being of all things The external Efficiency of God is Gods working all that he hath willed according as he hath willed In the Decree is Gods great designe of future action The Efficiency is the execution of that designe In the Decree is as it were the Councel of God the Efficiency is as it were the Hand of God working according to the Counsel of his Will The Efficiency and Decree answer one another as the Birth doth the Conception the fruit the seed as the pattern and tabernacle Exod. 25.40 And the Pattern and Temple were to answer one another 1 Chron. 28.12 As the Idea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the actual fashioning of Davids body agreed with the platform thereof drawn in Gods Book Psal 139.16 As the letters printed upon the paper answer the printing type Those 700. that could sling stones at an hairs bredth and not miss Judg. 20.16 were not so exact in hitting their mark as God is in answering of his Decree His Efficiency adaequately and exactly in all respects whatsoever answering the Decree and none of them varying from the platform thereof in the least measure here is no variation of the compass The Efficiency of God will make good that concerning the Decree which Christ fore-telleth concerning the Law One jot or one tittle shall in no wise pass till all be fulfilled The Efficiency of God is Creation The Distribution of the Essciency of God Upholding the Creature in its Being Virtues and Actions The Efficiency of God is Providence Governing thereof Creation is the first external and transient Work of God by which in the beginning he made all things of nothing very good Actual Providence is that transient acting of God whereby he upholdeth and infallibly governeth all things and the several natures of things according to the immutable Counsel of his own Will unto their best end namely the Manifestation of his own Glory The Parts of Providence are the Conservation of the creature in its Being Virtues and Operation and the Government thereof Conservation is a continued Creation The Nurse of the world the Schoolmen call it Manu-tenentia Heb. 1.3 upholding all things by the Word of his Power where the creature is compared to a mighty Mass suppose of Lead or of like heavy substance hanging in the air whose weight would cause it to fall were it not upholden by some extrinsecal power the creature must needs return to it s nothing should God but withhold his conserving Power Psal 104.29 Government in general is God's actual ordering of the creature according to his Decree with such reference unto the Rule as keeps it continually in the right way to its end The creature is either unreasonable or reasonable the Rule of the unreasonable creature is the Law of Nature the Rule of the reasonable creature is the Moral Law In the Government of the reasonable creature three things are to be observed 1. An Obediential Power That is a capacity of the creature to become subject
and a conditional Promise in particulur If you beleeve you shall be saved Mark 16.16 3. God doth seriously invite beseech and charge them all to beleeve 4. Their beleeving is a high honour pleasure and service done unto Christ above all the dishonour and grief that their unbelief and sin hath been or can be unto him 'T is a greater honour unto them hereby to crown him with his Crown of Glory then to be crowned by him with the Crown of tender Mercy 5. That if they do beleeve in him they shall be saved 6. Notwithstanding the wholesom use even in this place of the Doctrine of the Decree in general yet as they cannot make application of it in particular for them so neither ought they to make application of it in particular against them but to look unto their duty which is to beleeve 7. 'T is a sin for any to beleeve they are not elected and therefore they shall not beleeve 8. As such who live under the Gospel have a ministerial hope Jer. 2.25 Ephes 2.12 Heb. 3.7 Isai 56.3 the Gentiles were far off the Jews were nigh so such to whom God doth not only offer Salvation in the Ministry but moveth upon their hearts by his Spirit they have a preparatory hope Isai 55.6 Psal 27.8 32.6 95.7 8. Acts 2.38 39. 2 Cor. 6.2 Ephes 2.17 9. According as the Preparatory Work doth kindly proceed it admitting degrees so their preparatory hope if you please by that name to let it be distinguished from the ministerial hope before mentioned is encreased Zech. 9.11 12. Mark 12.34 10. The Soul measurably prepared looking unto and thirsting after Christ Jesus as propounded in the Gospel in the diligent use of means is in respect of preparatory work nextly disposed and immediately called to beleeve 11. There can be no Example found in the whole Scripture that ever God forsook such a Soul which did not first forsake him Self-encouragements from qualifications are Legal and therefore please us best Encouragements according to truth are Evangelical and therefore will help us best Error in it self tends not to our furtherance nor Truth to our hinderance Truth is a far better encouragement then Error That there is before faith hope in the use of means and ordinarily not otherwise encourageth unto diligence and deters from negligence That before faith there is not certainty leaveth place for legal humiliation and the spirit of bondage and bloweth upon the glory of all flesh without Christ Hereby the Soul however qualified justifieth God if he sheweth no mercy Mar. 16.16 John 3.16 Revel 3.20 2 Tim. 2.25 Aug. l. 5. de Pers cap. 16. Cavendū est igitur vè dū timeamus vè tepescat hortatio extinguatur oratio accendatur elatio waiteth under the If you beleeve of the Gospel for mercy magnifieth God for free and undeserved mercy being made partaker thereof It is not an inconsiderable part of this Cause that was acted by Augustine one thousand two hundred years since though more tacitly and in its principles where he used that approved speech of his We must take heed lest whilest we fear our Exhortation being cooled Prayer be damped and Pride inflamed That the Soul in measure prepared called immediately to beleeve wait in the use of means with preparatory hope under the If you beleeve of the Gospel for Christ as acting by his special grace to ingenerate faith whereby the Soul passively receives him and whence through assisting grace it may by the act thereof come unto him is the method of the Gospel ought to be the direction of the Ministry and course of the Soul being Christs own way and therefore the most hopeful and most speedy way for the attaining of faith and salvation thereby CHAP. IX Of the first Object of Saving Faith IN the Discussing and clearing of this truth concerning the Object of Faith Consider 1. What an Object in general is 2. The Distribution of the Object of Faith 3. What the special and primary Object of Saving Faith is 4. The Order of Faith 5. That it is the duty of all to believe 6. The Difficulty of believing 7. The Means and Manner whereby Faith is wrought 8. Some principa Motives to believe An Object properly so called An Object in general What Objectum est circa quod res vel rei operatio versatur The Distinction of the Object of Faith is that about which the operation of a thing is primarily excercised and unto which it is of it self naturally ordered and directed So Truth is the Object of the understanding Good is the Object of the Will The Object of Faith is either universal scil the whole revealed Will of God Acts 24.14 Believing all things which are written in the Law and the Prophets Or special scil the Gospel or revealed saving Will of God and this is either Primary viz. God himself Father Son and Holy Ghist and Jesus Christ God-man propounded with a Command to believe 1 John 3.23 And a Promise of Salvation to them that do belieeve Mark 16.16 Or Secondary namely The good obtained by believing which because it is contained in the promises therefore the promises are called the Secondary Object of Faith As a Spouse is first married to the person i. e. her Husband before she enjoyeth any conjugal communion with him so we first by faith receive the Person of Christ before we are made partakers of the benefits of Christ bestowed upon believers Union precedes communion God and Christ are the Object of our Faith the Benefits following upon Christ received are the effect and end of our faith The Special Primary What the Special and Primary Object of Saving Faith is and next Object of saving Faith may briefly be conceived under this Proposition viz. Jesus Christ a Saviour to all believers and consequently unto me believing The Special and Primary Objects of saving Faith more largely considered is that gracious Truth and Testimony of God concerning Christ whereby he is tendered as a free and sufficient Saviour to every one that heareth and receiveth it with a Command to believe and a Promise That whosoever believeth shall be saved This Proposition concerning the Object of Faith containeth in it these particulars 1. That the Merit of Christ is all sufficient i. e. of sufficent virtue to have saved all men 2. That God doth seriously tender Jesus Christ as a sufficient Saviour to all unto whom the sound of the Gospel cometh 3. That every one that heareth the tender of the Gospel is bound to believe 4. That all that hear the Gospel are Ministerially equally capable of believing 5. That whosoever believeth shall be saved This Truth concerning Christ about which saving Faith is firstly and immediately exercised is by judicious Divines properly called the Object of Faith the Gospel Mark 16.15 16. Go ye into the world and preach the Gospel to every creature He that believeth and is baptized shall be saved The Testimony 1 John 5.11
〈◊〉 〈◊〉 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-causes i. e. 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
the will of him that believeth Little upon point do they herein give to grace more then the Jesuits only they judge better doctrinally of the nature of the grace of faith The best of them make free-will and supernatural common grace i. e. Such as those who are not elected may be made partakers of to concur together as co-working partial or fellow-fellow-causes in the work of conversion A doctrine which overthrowes grace giveth unto flesh that is to man yet without Christ to glory as a party-worker of saith the total working vvhereof is proper unto Christ in the way of his special grace and is repugnant both unto saving grace and Salvation it self because the faith that is so wrought cannot save To the Orthodox this Proposition Faith is the Effect of grace And this Proposition Faithis the effect of special grace are equipollent By grace they understand grace peculiar and proper unto the Elect therefore flowing from Election and consequently from Christ as their Redeemer and designed Head absolute irresistable and effectual quickening the soul until then dead by infusing a principle of life whereby of unbelievers they are made believers and of unwilling vvilling in respect of which work the soul notwithstanding any supernatural common grace foregoing is meerly paslive having no more causal power thereunto then a dead body hath unto life The truth of this Proposition viz. Faith is the Effect of special grace appears in the proof of these three Conclusions 1. All the Elect first or last shall believe Concl. 1. 2. Only the Elect do believe 3. Faith i. e. Saving Faith is the effect of Election All the Elect first or last shall believe John 6.37 All that the Father giveth me i.e. that from Eternity are committed unto me to redeem shall come unto me John 10.16 Other sheep I have which are not of this fold them also must I bring and they shall hear my voyce and there shall be one fold and one Sheph. ard There are besides the people of the Jews others of his Elect amongst the Gentiles which must be gathered into the fold of the Church as certainly as those Jews which are already therein Rom. 8.30 Whom he did predestinate them he also called Hence Vocation is called Election The same work which the Apostle expresseth by the term Calling 1 Cor. 1.26 he expresseth by the term Choosing or Election ver 21 28. God hath chosen the foolish things God hath chosen the weak things things which are despised God hath chosen This also is further manifest in that the Elect before they do believe are described by such Names and Adjuncts as hold forth their special relation unto God and sure salvation by him in due season They before they do believe are said to belong to God Thine they were John 17.6 to be given to Christ John 6.37 to be beloved Rom. 11.28 As concerning the Gospel they are enemies for your sake but as touching the Election they are beloved for the Fathers sake To be reconciled to God For if when we were enemies we were reconciled unto God by the death of his Son Rom. 5.10 Christ calleth them his sheep though they yet believed not John 10.16 His people Acts 18.10 I have much people in this City The Corinthians whilest yet unbelieving Gentiles are here called the people of God They are called the Children of God Concl. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spanh exc de grat Annot. in Sect. 21. Nulla vis infertur sacris literis verbis Christi Si quis dicat peccatuÌ„ Angelorum primum pâ—incipale fuisse quod voluerint acquiescere in veritate Evangelii de Christo proposito Zanc de pec lib. 4. cap. 2. Non dans prohibâ—â—s allegari non solâ—t ubi inquiretur in veraÌ„ râ—i causam Spanh exerc de grat resp ad erot 32. John 11.52 'T is as certain that all the Elect yet unbelievers shall believe and be saved as it is certain that they are saved who are already in Heaven 2. Only the Elect do believe All men have not faith 2 Thess 3.2 i.e. It is not given to all to believe The Election have obtained it but the rest are blinded Rom. 11.7 They who are not elected are not of God therefore receive not the word in truth Ye hear them not because ye are not of God John 8.47 And all that dwell upon the Earth shall worship him whose names are not written in the Book of life Election is the Book of life not to be written in the Book of life is not to be elected Revel 13.8 And whosoever were not found written in the Book of life were cast into the Lake of fire Because there is in the Reprobate a moral impotency to believe Moral impotency is a sinful inability As this inability is contracted by sin so it is sinful it being the duty of all that live under the call of the Gospel to believe John 6.65 1 John 3.23 2. There is also an enmity of malice of the Will John 5.40 And ye will not come unto me Rom. 11.28 As concerning the Gospel they are enemies John 8.44 Ye are of your Father the Devil and the lusts of your Father you will do he was a murtherer from the beginning and abode not in the truth Namely The truth of the Gospel concerning Christ as some have conceived As God in respect of his Decree freely so in respect of their sin he justly withholds from them grace to cure their unbelief Mat. 13.11 To them it is not given This final withholding of grace is proper to the Reprobate Moral impenitency and enmity or malice of the will are common to the Elect and Reprobate they being alike corrupt by nature Hence God is said to be the physical cause not of their unbelief but why their unbelief remaineth uncured As a Physician able to cure a disease which he is not bound to cure is the cause not of the disease but of the disease being not cured yet is he not the moral and blameable but the physical and unblamable cause thereof because he is not bound to cure it 3. Saving Faith as it is proper to the Elect Conclu 3. so it is the effect of election therefore called the faith of Gods Elect Tit. 1.1 both that gracious motion of the Spirit whereby faith is wrought which for distinctness sake was before called Saving Grace effectually and the grace of faith wrought by that motion proceed from and are the effects of election It is God that worketh in you both to will and to do of his good pleasure Philip. 2.13 The gift of faith depends upon the will of God John 1.13 Jam. 1.18 Of his own will begat he us He hath mercy upon whom he will Rom. 9.15 It is according to Election Rom. 11.5 Even so then at this present time also there is a remnant according to the Election of grace Twiss de permissione lib. 2 cr 4. Sect. 6. Redemptio est ex
p. 16 The Divine Idaea what c. 4 p. 54.55 The eternall Idaea what c. 15. p. 332 Jesus Christ God-man is of the object of faith c. 9. p. 200 The Incarnation Miracle of Miracles c. 3. p. 38 The inconsequences of the tenet holding saving qualifications before faith c. 8. p. 190 191 Immensity in God what c. 1. p. 8 Immutability in God what c. 1. â—b Inexcusablenesse in respect of sin what c. 7. p. 151 Infinitenesse in God what c. 1. p. 9 The interpretation of Rom. 7.4 Mat. 13.44 Mat. 18 11. Mat. 11.28 with their vindication from the interpretation thereof in defence of saving qualifications before faith c. 1. p. 179 182 185 188 Justice in God what c. 7. p. 146 The Justice of Divine government is not prejudiced by sin by things falling out alike to those who are not alike by things not falling out alike in this life in matter of suffering to them who are alike in transgressing from the adversity of the godly or prosperity of the wicked c. 5 p. 96 97 98 99 100 118 119 120 121 122 Justice in God what c. 1. p. 15 Justice in God essentiall and relative or morall c. 7. p. 146 Divers considerations for the better understanding Gods Justice c. 7. p. 146 147 148 149 150 151 Gods executing Justice according to the rule of righteousnesse doth no wrong can do no wrong c. 7 p. 149 The acknowledgement of the Justice of God of what use c. 7. p. 150 In what sense the term Justification is used in the doctrin thereof c. 14. p. 298 What Justification by faith is c. 14. p. 300 The causes thereof efficient ibid. Meritorious c. 14. p. 301 Materiall c. 14. p. 302 Formall c. 14. p. 305 Finall and Instrumental c. 14 p. 307 Justification absolutely and actually purchased for us before faith but not actually applied unto us till faith c. 14. p. 315 What is really and positively wrought in the Soul in Justification c. 14. p. 318 God just in punishing men for sin largly proved c. 7. p. 145 c. K. The blessed know one another in Heaven c. 15. p. 346 Created knowledge in Christ beatifical infused experimental what and how distinguished in Christ c. 3. p. 47 L. The parts of preparatory work wrought by the Ministry of the Law which c. 7. p. 142 Divers acceptions of the Dominion of the Law in Scripture c. 8. p. 180 Liberty in God what c. 1. p. 18 The liberty of God in the Decree what c. 4. p. 57 The liberty of the second cause wherein it doth consist c. 4. p. 74 The light of glory what c. 15 p. 253 The light of glory elevateth the glorified understanding unto the vision of God c. 15 p. 333 Lordship in God what c. 1. p. 11 A lost estate what c. 7. p. 154 The Soul according to ordinary dispensation is sensible of its lost estate before vocation c. 7. p. 155 156 Sensiblenesse of our lost estate presupposeth three things c. 7. p. 155 Thorough sensiblenesse of our lost estate is wrought by the Ministry of the Gospel c. 7. p. 157 Christ is not the cause of the love of God c. 4 p. 58 59 God loveth his Elect though sinners c. 9. p. 214 M. Man considered as yet to be is the object of the Decree as concerning man c. 4. p. 56 The manner of the beatifical vision c. 15. p. 132 133 134 The manner of union between Christ and the Beleever c. 13. p. 289 290 The manner of the working faith is irresistable c. 9. p. 213 The active and passive obedience of Christ concur to the matter of our Justification c. 14. p. 302 303 304 The doctrin of the absolutenesse of the Decree is a furtherance not a hinderance to the use of means c. 4 p. 79 80 The means whereby faith is wronght external or internal and what c. 9. p. 211 We are to attend in the use of means though the means cannot work without the Spirit c. 9. p. 213 We must not separate between the end and the means c. 4. p. 83 Divers precious means for both the obtaining and confirming of faith c. 9. p. 214 215 c. Christ Mediator as God-man c. 3. p. 40 Christ a Mediator from the foundation of the world c. 3. p. 41 Objections concerning Christs being Mediator answered c. 3. p. 43 44 45 The two states wherein Christ performed the Office of Mediator c. 3. p. 49 Mercy in God what c. 1. p. 14 The Meritorious cause of Justification opened c. 14. p. 301 Four things to be attended in a saving motion from the Spirit of grace c. 10. p. 190 Many Mysteries of the Wisdome of God shine forth in Justification c. 14. p. 322 The Mystical Body of Christ what and how glorious c. 13. p. 293 294 295 N. Names of God Hebrew and Greeke especially tending to make known the Divine Essence c. 1. p. 2 3 The humane Nature of Christ an individual being not a person c. 3. p. 37 Necessity and liberty consist together c. 4. p. 76 Negative Attributes what in number five c. 1. p. 5.6 All things besides God came from Nothing and are in themselves Nothing c. 4. p. 98 O. How the Obedience of Christ as it is an ingredient into the meritorious cause differs from the Obedience of Christ as it is the materal cause of our Justification c. 14. p. 305 The greatnesse and largenesse of the Obedience of faith c. 9. p. 209 110 211 Obediential subjection what c. 12. p. 258 The creature as placed in its condition of possibility is the Object of the decree c. 4. p. 54 The Object of the decree is not to be sought for out of God himself c. 4. p. 55 The summe of the special object of faith what c. 7. p. 158 The speciall primary Object of saving faith what c. 9. p. 195 The Object of faith universal or special and what c. 9. p. 194 The Object of the beatifical Vision what c. 15. p. 327 331 Many remarkable truths in the first Object of saving faith c. 9. p. 195 Full satisfaction to all Objections in Christ c. 9. p. 216 Sundry Objections against Justification by faith answered c. 14. p. 314 315 316 317 318 319 c. Objections against the freenesse of grace answered where Eph. 1.4 1.6 are cleered c. 10. p. 225 226. seq The Office of Christ c. 3. p. 40 The parts of his Office with the order and reason thereof c. 3. p. 41 42 Omnipotency of God what c. 1. p. 19 Omnipotency and all power both in Christ and how c. 3. p. 46 The Order of union c. 13. p. 291 The Order of the dependence of communion upon union c. 13. p. 292 Original sin how propagated c. 7. p. 143 P. Parting with sin what and how distinguished c. 8. p. 182 183 What it is for the soul to be passive in Vocation c. 12. p. 257 258 The Doctrine of the passiveness of the soul in Vocation is a fundamental