Father and with the Son Jesus Christ 1 John 3.3 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen 2 Cor. 13.13 Matth. 28.11 Though the perfect manner how one person is of another is incomprehensible and unutterable in this life the perfect knowledge thereof being reserved unto glory yet so far hath God revealed himself unto us in his word in this life as that we may and ought to attain unto some distinctness yea unto such distinctness as is held forth in the scripture of truth which is the measure of faith and not to rest in an implicite saith concerning this Mystery of mysteries Secret things beling to the Lord our God but those things which are revealed belong unto us and to our children for ever Deut. 29.29 Upon which last words viz. to us and to our children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipsa visio Personarum divinarum perduoit nos ad beatitudinem Tho. 22. q. 2. a. 8. resp ad 3m. De Deo etiam verum dicere periculosum est Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid invenitur Aug. de Trin. l. 1. c. 3. Jun. Defensio 3ª de Trin. Si Christum bene so s satis est si caetera nescis Si Christum nescis nihil est si caetera discis the Hebrew hath extraordinary pricks to stir up our attention to the matter here spoken of To be wise above what is written is not wisdom but perillous sin and folly To be wise according to what is written is sobriety To be wise up to what is written though alas we have all great cause to cry â—od be mercifull to us all herein is our duty No where throughout the Revealed Will of God is the Truth sought out with greater labour no where is our finding out of the Truth fruit-fuller no where do we erre with greater danger so Augustine CHAP. III. Of CHRIST IT need be no wonder to see Junius burning with zealous indignation against that unchristian Speech of Samosatenus Namely That it concerneth us not to seek solicitously what the Substance of Christ is but what the Benefit is We have by him And thereupon provoking his Reader by sundry Arguments unto an anxious search thereunto Especially whil'st we remember the Spirit of Paul second to nò meer Son of man in the discovery of the beatifical object who could not satisfie himself without but was still striving to satisfie himself with the excellent knowledge not only of the benefits but also of the Person and Office of Christ as a help to our understanding whereof consider 1. The Divine Nature 2. The Humane Nature 3. The Personal-Union 4. The Manner of the Personal-Union 5. The Office 6. Satisfaction to some Objections 7. Certain Effects and Consequents of the Personal-Union in respect of the Manhood 8. The two States wherein Christ performed and still performeth the Office of a Mediator Christ is not a Name of either Nature Of the Divine Nature Bucan institut Theolog. loc 2. but of the Person consisting of both natures together with his Office That God and man might continue one in Covenant it was necessary that God and man should be one in Person The Divine Nature assuming is the Divine Essence subsisting in its second relative property The Divine Nature is the better understood by attending to a double Consideration of the second Person in the Trinity as followeth 1. The second Person in the Triuity considered in himself is God and not man but being considered in personal union with the Manhood he is God-man 2. That the second Person should be of the Father by co-eternal generation was absolutely necessary but that the second Person should be united unto the humane nature was not absolutely necessary but proceeded from the free pleasure of God Or that the second Person should be was absolutely necessary that he should be incarnate was arbitrary not necessary 3. The second Person as considered in himself is of the Father not of the Holy Ghost the second Person considered in personal union with the Manhood is of the Father Son and Holy Ghost 4. The second Person considered in himself is equal unto the Father but considered as united to the Manhood is inferiour to the Father in respect of his voluntatry dispensation 5. The second Person considered in himself was of the object of faith unto Adam in the first covenant who was to beleeve in God the Father Son and Holy Ghost but the second Person incarnate God-man Mediator was not of the object of faith in the first though he be in the second Covenan The humane Nature was in all things like unto us Of the humane Nature sin only excepted and the manner of its subsisting The manner of its subsisting that is his person ality was increated Christ as man that is the humanity or humane Nature of Christ is an individuum or singular being but not a person the reason whereof will appear by the just consideration of the nature of a created person A created person is a being individual subsisting living Persona est subsistens individuum vivum inteligens incommunicabile Non sustentatum in alio nec pars alterius Vrsin Explic. Cat. pars 2. qu. 25. intelligent incommunicable not sustained in another nor part of another Here are seven ingredients required to the constituting of such a being as is a person First that it be individual not something in the general but this particular and singular thing and not another 1. That it subsists 't is a substance that is Gradus entitat is 6.1 Essentia i. e. natura communis 2. Existentia i. e. formalis terminus creationis 3. Suppositum i. e. quodvis individuum sivi substantia sive accidens 4. Subsistentia i. e. quodvis individuuÌ„ substantiae completae 5. Personalitus i. e. rationalis et ultimata perfectio 6. Persona i. e. individuum substantie completae intellectualis it depends not as concerning its being upon any fellow-Creature its being is without in-being 't is no inmate as accidents are 3. 'T is living 't is not a stone or ought else that is lifeless 4. 'T is intelligent indued with understanding and reason 't is not a Beast 5. 'T is incommunicable being is common but such a being that is a Person is proper to the same subject 6. It is not sustained of another it subsists of it self as reasonable subsistences viz. men and Angels do Now the humane Nature of Christ though it is such a being as is individual subsisting living intelligent incommunicable yet it is not a person because it is sustained by another i. e it hath its substance not of it self but from the second Person of the Trinity 7. 'T is not a part of another therefore the souls of men though they be such beings as have all the former ingredients yet they are not persons
THE Orthodox Evangelist OR A TREATISE Wherein many Great EVANGELICAL TRUTHS Not a few whereof are much opposed and Eclipsed in this perillous hour of the Passion of the Gospel Are briefly Discussed cleared and confirmed As a further help for the Begeting and Establishing of the Faith which is in Jesus As also the State of the Blessed Where Of the condition of their SOULS from the instant of their Dissolution and of their Persons after their Resurrection By JOHN NORTON Teacher of the Church at Ipswich in New England For I determined not to know any thing amongst you save Jesus Christ and him crucified 1 Cor. 2.2 Moreover I will endeavour that you may be able after my decease to have these things always in remembrance 2 Pet. 1.15 LONDON Printed by John Macock for Henry Cripps and Lodowick Lloyd and are to be sold at their shop in Popes head Alley neer Lombard street 1654. Norton's Orthodox Evangelist To the Church and Inhabitants of Ipswich in New-England Grace and Peace in our Emanuel Worshipful Reverend and dearly beloved in our Lord and Saviour PAuls desire to make known nothing but Christ unto the Corinths his Travail until Christ was formed in the Galatians with other like speeches of him that breathed nothing but Christ What were they else but the effects of that Savior-like disposition wherewith the Lord Jesus still inspires the Instrumental Saviours of Mount Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Ministerial Spirit rested not only upon that great Doctor of the Gentiles but also rests and acts in its measure in all the Ministers of the Gospel for the calling and compleating of the Elect until we all come to be a perfect man So as there is not to be found a more vigorous effusion of the Bowels of Jesus in any of the hearts of the children of men then is in the souls of the Ministry no bowels either of civil or natural relations exceed theirs the love of them is wonderful surpassing the love of Ionathan that passed the love of women By the unbosoming hereof as with a key the Apostle in his Epistle opens the heart of the Reader whilst the Colossians behold the spirit of the writer Col. 2.2 I would to God ye knew what great conflict I have for you Hence I hope in its measure is this present labor for the truths sake for your sake for the sake of any that in the Lord shall accept thereof and for conscience sake To this end was I born and for this cause came I into the world to bear witness unto the truth So our Lord Jesus notwithstanding the Truth was that which the Jews then maligned and Pilate derided see the Spirit of Christ an Hypocrite and a Moralist the difference between piety Malignity and neutrality concerning the truth Nothing is more contended for nothing more contended against then the truth The Gospel truth as it is most dear to God so is it most oppugned by Satan As the Attribute of the Holy One is the Spirit of truth So the wicked one is called a lyar from the beginning Concerning it are the greatest thoughts of heart the most intense endeavors of Tongues Pens and Swords It being much more beloved of its followers then Life and more hated of its opposers then death Truth is the excellency of things where truth is there may be a bad action but where truth is not there cannot be a good action Paul supposeth a man may give his Body to be burned in a good cause and it profit him nothing 'T is not the suffering and the cause alone both suffering cause and Spirit must concur to make a Martyr In a bad cause it holds universally Who hath required these things at your hand Mans interpretation of the Scripture is not Gods mind but mans mistake To confess and suffer in testimony to an error is to be a false-witness not truths witness Pleaders for error not Pillars of the truth To add to the profession of error suffering for it is to add sin unto sin The latter error worse then the first Such sufferers are so far selfe-vassals not Christs Martyrs Such sufferings unto spoyling of goods bonds exile the wilderness or whatsoever are worse then lost a dead birth after sore travel is a double wo Such tears must be wept for again this ungodly sorrow is not to be undone without godly sorrow We may build and work but if it be Wood Hay Stubble we shall suffer loss our work must be burnt though our selves be saved yet as by fire The Scripture mentions Little children Children young-men men Fathers and a perfect man in Christ as concerning your selves unto whom the dreadful bond of office hath endebted me the weakest of many to make known unto you the truth of the Gospel what hath my soul longed or labored for more after your birth in Christ then that you should be not only Babes but men both sound and strong in the faith Sincere and distinct that Christ might not only be formed but perfected That you might not onely have a saving but a satisfactory knowledg of him in whom you beleeve The end of the Gospel is to be known the duty and disposition of the Beleever is to know Even Fundamental Truths which have been the same in all generations have been and shall be transmitted more clear from age to age in the times of Reformation until that which is perfect is come and that which is imperfect be done away Vid. Greynaei praefat locis com Zeged praefix pag. 5. The truth held forth is the same though with more of Christ and less of man Such addition is no innovation but an illustration not new light but new sight The looking glass slurred and cleared more or less is the same glass Columbus did not make a New World when he made a new discovery of the old World Truth wants so much of its glory as it is unseen The understanding wants so much of its perfection as it is short in seeing thereof The Members of the New man have their joynts joynts not fully set are painful and less useful All unbeleif is presumption not faith which hinders nourishment and genders humor Grace Glory and Glorification hold proportion with the truth Though knowledg may be without grace yet there can be no grace without knowledg According to the measure of our approach to an exact total and Adequate Union of the understanding with the truth of the Gospel So is the glory of the truth beleeved and the Communion of the Soul beleeving Men need strong meat at well as Babes need Milk though he who is but a Babe hath not the knowledg of a man yet he that is a Babe labours after the knowledg of a man Babes rest not in being Babes I have endeavored to say something that might entertain the stronger yet so as I hope I have scarce said any thing that weaker capacities may not with due attention attain unto Solid meat
then a sinner and before a Blasphemer a Persecutor and injurious wel knowing the sinfulnesse of sin and the terrour of the Lord Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is at the right hand of God who also maketh intercession for us Rom. 8.33 34. Obj. Few Beleevers seem to have this peace Ans All Beleevers have the same state of peace although many Beleevers have not the full perswasion and comfortable sense of it we must distinguish between justifying faith properly so called namely the direct act of faith receiving Christ and his righteousnesse or relying upon him for pardon according to the Promise whereby we are justified and have peace and assurance namely a reflex act of faith whereby we are fully perswaded and doe beleeve that we doe beleeve hereby we are not justified and made first partakers of peace but we rest perswaded that we are justified and have the sense of our peace the first is called the certainty of the Object the thing beleeved is certain i.e. infallible the second is called the certainty of the subject because the subject i.e. the person beleeving is certain that he doth beleeve This distinction is of great use unto many Beleevers who not sufficiently attending to the nature of justifying faith think they have no faith because they want assurance A great mistake saith Master Pemble and that which casteth many a Conscience upon the wrack Pemble of grace and faith toward the end of the treatise tormenting it with unsufferable fear where there is no cause CHAP. XV. Of the state of the blessed where Of the condition of their souls from the instant of their Dissolution and of their persons after the Resurrection Here consider 1 THe probability that the Saints in glory see the Divine Essence 2 What the Beatifical Vision is where of the Extent of the object of the Beatifical Vision Manner of the Beatifical Vision Effect of the Beatifical Vision 3 That the soul separated immediately upon its dissolution from the body enjoyeth this Blessednesse in the presence and sight of God and Christ 4 The Adjuncts of Blessednesse viz. The place of the Blessed Their Society The Duration of all 5 The condition of the Body after the Resurrection 6 Whether the Blessednesse of the soul be greater after the Resurrection than it was before The Saints in glory see the Divine Essence it self We shall see him as he is 1 Joh. 3.2 Consider 1. Visio facialis For now we see through a glasse darkly but then face to face 1 Cor. 13.12 The great object seen now and then is the same onely the manner of seeing it is not the same then we shall see it immediately now we see mediately but then shall I know even as also I am known ibid. And they shall see his face Rev. 22.4 I say unto you in Heaven the Angels do alwayes behold the face of my Father Mitth 18.10 The happinesse of heaven consisteth principally in seeing Gods face The Blessed see God with such a sight as is opposite to the sight of Faith We that are at home in the body walk by faith they who are absent from the body walk by sight 2 Cor. 5.7 Therefore the sight of God by faith being mediate what hinders but that the sight of him in the state of felicity opposed in that respect to that of faith shall be immediate Man naturally desireth the Vision of God himself whether he be considered as the first cause for effects once found Smising tr 2. Disput 6. n. 46.49 Intellect us non quiet at nr summe intelligibili nisi illud possideat perfectissimo genere cognitionis non implicante contradictionem ibid. n. 51. Synops disp 52. n. 16. we naturally desire to see their cause or as the objective cause of Blessednesse as the sight is not quieted except in the most excellent of visible objects So is it impossible for the understanding to acquiesce except it be in the highest being A created being cannot be our Summum Bonum i.e. our chiefest good onely God who is increated can fill and satisfie the soul of Man This Synops Vbi supra Junius cont 7. c. 1. n. 3. c. 3. n. 1. Festus Hominius disp 34. trac 2. Bucan Lec 36. q. 10. Annotat. upon Rev. 22.4 Daven 1. Col. 1.15 Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Thes 1. Polan synt l. 1. c. 6. vide August Epist 111. 〈◊〉 112. as it is the judgement of the School-men and of the Papists so seemeth it to be the judgement of the Protestant Divines generally We saith Junius in the name of the Protestants confesse the Saints departed do enjoy the Vision of God properly Dr. Willet upon Exodus 33. denieth not that the souls of men in the next life shall see the Divine Essence apprehensively not comprehensively or fully which is all that is intended and as much as is taught by sober Writers either ours or others Obj. God is invisible 1 Col. 15. 1 Tim. 1.17 and 6.16 Ans The Divine Essence is not visible to bodily eyes either in this life or hereafter 1 Tim. 6.16 the Essence simply considered cannot be seen by the soul in this life Exod. 33.20 In the life to come though it be seen of the soul apprehensively i.e. so far as we are capable yet non comprehensively and fully Joh. 1.18 Obj. The visive power of the soul that is said to see the Divine Essence is created the Divine Essenee is increated and infinite between that which is finite and that which is infinite there is no proportion Therefore it seemeth the Divine Essence it self cannot be seen by the soul Ans Though there be no Geometrical proportion between the Divine Essence and the visive power of the soul in glory yet there may be between them the proportion of an act and its object The eye of the body of Christ glorified may be supposed to have a visive power not onely adequate to but far exceeding the light of the Sun and so could see the Sun comprehensively the eye of an ordinary mortall man though his visive power be far short of the lightsome visibility in the Sun yet he can and doth see the Sun apprehensively though not comprehensively That the distance between the Creator and the creature is not repugnant to the proportion of an act an object or that which terminates and that which is terminated is evident in the Incarnation where the Divine Essence Vide Smising tract 2. disp 6. n. 52. subsisting in the second Person which is increated terminates the humane nature of Christ which is a creature being united thereunto and the humane nature is terminated thereby If the distance between the Divine Essence and a creature is not such as inferreth an impossibility of personal union much lesse
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
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
unto the Will of the Creator 2. The Law of Nature scil The Impression of the Will of the Creator concerning the creatures stamped upon them from the beginning by virtue of those imperative effectual words Let there be and it was so Gen. 1.3.5.7.9 Hence they are said to have received a Command Job 38.12 To keep covenant with God Jer. 31.6 and 33.20.25 Knowest thou the Ordinances of the Heaven canst thou set the Dominion thereof in the Earth Job 38.23 i.e. The constant Order and Reason of the Motion of the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Maker hath fixed in them as a Law or Statute according to which they move and act 3. A Propensness of Nature which is a Principle to do according to that Law of Nature In things that have not life it is called an inclination The Sparks flye upward Job 5.7 The Sun knoweth his going down Psal 104.19 In things that have life it is called an instinct whereby some living creatures by instigation of nature act as if they had reason Prov. 6.6 30.24 God ordinarily governeth the creature according to the Law of Nature extraordinarily according to his good pleasure above the course of nature i. e. answerable to the Decree but not according to the Law of Nature as in case of Miracles and Monsters Gods Government of the reasonable creature is his actual ordering Angels and men according to his Decree with such relation unto the Moral Law as containeth them in the acknowledgement thereof by way of obedience or in case of disobedience subjects them unto the curse annexed thereunto The creatures reasonable and unreasonale always are ordered according to the Decree the unreasonable creature ordinarily also is ordered according to its rule man by reason of sin often erreth from his rule God prescribes unto the reasonable creature a rule having in the Creation enabled the Angels in their proper persons man in Adam to yeild obedience unto that rule rewarding obedience according to the Promise either by way of Merit as in the first or by way of Grace as in the second Covenant and punishing disobedience according to the curse Those Nations who are without the Law that is without the written Word of God owe obedience unto the Law being in Adam the root of man-kind created after the image of God Quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam fuit revelatum tales damrabuntur non propter fidem non praestiram vel propter neglectam conditionem sed propter Legi◠vel Naturae vel Scriptae violationem vel propter peccatum ac reatum quibus ab utero sunt abnoxii Spanh Ex de grat Sect. 25. N. 13. and contained in the Covenant of Works Such Nations shall be judged according to the Moral Law for their disobedience thereunto For this cause the Prophets do not only denounce judgement to those who have that Law written though unto such the greater punishment is due For he that knoweth his Lords will and doth it not shall be beaten with many stripes Luke 12.47 But also to the Gentiles who had not the written Law Jer. 10.25 Jeremiah causeth not only Jerusalem but every other Nation there mentioned to drink of the Wine-cup of the Fury of the Lord Jer. 15.15 Writs of Execution are given out against the Ammonites Ezek. 21.28 and Chapt. 25. ◠Against Moah and Seir ver 8. Against Edom. 12. Against the Philistins 12. Against Tyrus Chap. 26 27. Against Zidon Chap. 28.20 Against Egypt Chap. 29.32 Against Assyria Chap. 31. Against Babylon Jer. 50. 51. Against Gog. Ezek. 38. Whence also it is That not only the Jews such as have heard of the written Word of God but likewise the Gentiles which have not heard of the Word of God are reserved unto the Judgement of the great Day Rom. 2.6.9 John 5.28 29. and 1 Cor. 6.2 Do you not know that the Saints shall judge the world then the World shall be judged Those that have the Law and Gospel written owe obedience to the Law and Gospel As many as have sinned in the Law shall be judged by the Law Rom. 2.12 that is Their condemnation will be aggravated because they have sinned against greater light John 15.22 Matth. 11.22 The Elect who in this life both disobey and obey the Rule are for their disobedience punished in their Surety according to the Curse annexed to the Precept and chastened in themselves God truly testifieth against sin and unto duty makes due provision for his own glory and just difference between obedience and disobedience so as the disobedient have always cause of repentance and fear the obedient of encouragement their obedience being rewarded according to the Promise annexed to the Precept So far as the Elect yeild obedience to the Rule they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule even in those violations thereof they are contained in respective and just subjection thereunto and fulfil the Decree The reasonable creatures obeying is ordered and governed according to the Decree and the Rule The reasonable creature disobeying is ordered and governed according to the Decree The Effectual Concurse of the first Cause with the second What the Concurse of the first cause with the second is is an external transient influence of God upon the creature in time exactly answering to the Decree of God before time moving upon co-working with and assisting of the second cause to its operations It is the clearer understood by considering on Gods part the Decree which is an immanent and eternal act abiding in God and his efficiency which is an external and passing act put forth upon the creature in time For the better understanding of the Concurse Co-operation and Co-working of the first cause so far as it concerneth man which also is respectively applicable to other Subjects there are considerable two acts in respect of God viz. an immanent and transient act and two acts in respect of the soul viz. a first and a second act The immanent and as it were indwelling Act in God is his Decree eternal increated and before time The transient Act of Gods Efficiency is a created external passing Act of the Spirit of God upon the soul in time touching man The first act is an active Principle or inherent Habit in the soul The operation is the second act proceeding from that Habit. The Concurse of the first cause is unto the active principle in the second cause as the first mover is unto the inferiour Orbes as an impulse thrust or put on is unto a round body of it self propense to rowl as the Nurses lifting the child up the stairs is unto the child inclined to go up or as the leading power put forth of him that goeth before is to him that is inclined to follow after as the Midwife is unto the deliverance of her that is in travail The Necessithereof in respect of the second cause
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
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
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.
truth c. 12 p. 281 Peace of conscience what c. 14. 324 The state of the beleever is a state of perfect peace with the grounds thereof c. 14. p. 324 325 Perfection in God what c. 1. p. 20 The perfection of the whole creature is in God eminently c. 15. p. 332 A person in the Divine Nature what c. 2. p. 22 What constitutes a person in God ibid. Difference between a created and an increated Person c. 2.23 A Person how distinguished from a Person c. 2. p. 27 A created Person what c. 3. p. 37 The Person of Christ what c. 11. p. 249 The soul by faith receiveth the Person of Christ yet not personally but objectively c. 11. p. 250 A Personal property what c. 2. p. 28 The Personal notions in number five and which c. 2. p. 30 Positive Attributes what in number six c. 1. p. 16 Poverty legal and preparatory before faith and saving after faith c. 8. p. 184 185 Preparatory work what c. 6. p. 130 Preparatory work taken in its extent what c. 7. p. 141 Works Preparatory properly or in the judgement of charity c. 6. p. 129 130 Preparatory works by way of meer order c. 6. p. 130 Four objections against Preparatory work answered c. 6 p. 139 140 Preparatory work no whit darkneth free grace c. 6. p. 139 The heads whereunto the Preparatory work of the Gospel may be referred c. 7. p. 152 Three cases of conscience concerning Preparatory work c. 7. p. 160 161 c. The notion Preparatory as concerning preparatory work distinguished c. 8. p. 164 The peculiar wayes of Gods Presence with divers creatures c. 1. p. 8 A preservative against temptations concerning the justice of God c. 5. p. 122 Actuall Providence what c. 52 p. 102 Q. Soul-Qualifications what c. 8. p. 163 Saving-Qualifications taken properly or improperly c. 8. p. 164 165 Taken properly what c. 8. p. 164 The variety of Judgements touching the relations that Qualifications before faith have unto conversion c. 8. p. 165 Texts of Scripture against the ascertaining salvation to any Qualification before faith c. 8. p. 166 167 Ten arguments to the same effect c. 8. p. 167 to 175 Our best Qualifications as also our operations before faith are sin c. 8. p. 174 Authorities against ascertaining salvation upon a Qualification before faith c. 8. p. 175 to 179 Nine Objections against the not ascertaining salvation upon some Qualification or Qualifications before faith fully answered c. 8. p. 179 to 190 The four Celestial Qualities of the glorified body opened c. 15. p. 350 351 352. R. Receiving Christ is either active or passive c. 12.267 Reconciliation twofold one before the other after our conversion c. 14. p. 316 The Ministry and Word of Reconciliation why so styled 2 Cor. 5 18 19. c. 9. p. 215 Relative Attributes in number seven c. 1. p. 10 Relative Attributes put no change in God ibid. Repentance legal or saving c. 7. p. 153 Preparatory or legal Repentance what c. 7. ibid Repentance legal or preparatory before faith or saving after faith c. 8. p. 184 185 Reprobation is not an act of Justice c. 4. p. 66 67 68 Reprobation is not the cause of sin though the antecedent thereof c. 4. p. 69 None in this life can ordinarily conclude they are Reprobate c. 4 p. 84. The Gospel why called a Revelation c. 7. p. 152 Revelation of Christ so far as is necessary to salvation what c. 7. ibid. The Law not the Decree is the Rule of life c. 4. p. 80 81 Seven Rules to be observed in propounding of the Doctrine of the Decree c. 4. 82 83 84 85 S. Faith in what sense it is affirmed to be a part of Sanctification c. 11. p. 255 256 To ascertain salvation before faith is to ascertain it to a worke or as it were to a worke c. 8. p. 174 Saving faith what c. 10. p. 219 Saving faith the effect of Election c. 10. p. 199 Before the grace of faith there is nothing that is saving c. 8.170 Seeking Christ without faith and with faith what c. 7. p. 159 Though we cannot seek Christ in faith yet it is our duty to pray c. 7. p. ibid. Jesus Christ findeth the soul while it so seeks him as yet it cannot seek him c. 7. p. 160 The souls selling of all is either legal or saving legal what and how distinguished c. 8. p. 182 183 Saving threefold and what ibid. Simplicity in God what c. 1. p. 5 Adams sin original sin actual sin what c. 7. p. 142 143 144 God is not the author of sin c. 4. p. 61 to 67 As God is not the author of sin so be is not a meer permitter thereof c. 4. p. 66 God delighteth not in the death of a sinner c. 4. p. 73 Man is the cause of sin c. 4. p. 70 Sin is the cause of punishment c. 4. p. 71 Acknowledgement of the Sovereignty of God in point of shewing or not shewing mercy is a point of our humiliation c. 7. 158 The term special to be attended in this Proposition faith is the effect of sperial grace c. 10. p. 228 The Spirit of Christ received by beleevers what and why so called c. 11. p. 249 150 How the soule receives the Spirit of Christ c. 11. p. 250 The Angels and Spirits of the just made perfect how they speak one unto another c. 15. p. 347 T. High cause of Thankfulnesse to be seen in the Decree c. 4. p. 99 A Trance what c. 15. p. 339 The usefulnesse of the doctrines of the Trinity c. 2. p. 31 32 33 34 What Terms are to be avoyded in speaking of the Trinity c. 2. p. 29 V. The effects of the beatifical Vision c. 15. p. 334 The fault of Vnbelief lyeth wholly upon our selves c 9. p. 205 206 It is impossible for an Unbeleever how ever qualified to please God c. 8. p. 173 Every Vnbeleever is in such a condition to which the Scripture speaks wrath c. 8. ibid. God to be taken in the best sense in his tender of grace to an Vnbeleever c. 9. p. 215 T is a truth concerning every Unbeleever how ever qualified that if Christ sheweth him mercy it is meer mercy if hee doth not shew them mercy he doth them no wrong c. 8. p. 172 173 The Vnderstanding of God Angels and men in respect of the manner thereof how distinguished c. 1. p. 16 17 The Personal Vnion what c. 3. p. 38 The manner of the Personal Union c. 3. p. 40 Three most eminent Unions and which c. 13. p. 283 284 The Union betwixt Christ and the Beleever held forth in Scripture under divers lively metaphors c. 13. p. 284 Union between Christ and the Beleever what c. 13. p. 285 The whole Person of Christ is Vnited to the whole Person of the Beleever c. 13. p. 286 Vnion between Christ and the Beleever is reall substantial and supernatural c. 13. p. 290 Union followeth Vocation in order of Nature c. 13 p. 291 Vocation what c. 12. p. 257 Vocation is wrought in an instant c. 12. p. 282 283 W. Waiting on the Lord Jesus in the use of means with preparatory hope what c. 7. p. 159 The Will of God is the first and universal cause of all things c. 4. p. 91 The Will of God is one c. 4. ibid. The Will of God is absolute c. 4. p. 93 No motive of Gods Will besides or without himselfe c. 4. p. 58. seq The All-decreeing and All-disposing Will of God is a ground why we should sanctifie him in all our changes c. 4. p. 99 The distinction of the absolute and conditional as also of the antecedent and consequent Will in God both unsound c. 1. p. 17 18 The Will is determined by God in its operations c. 5. p. 110 and 114 Wisdome in God what c. 1. p. 16 Christ as God-man the object of Divine Worship c. 3. p. 47 FINIS
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
Head consider the bands and joynts The Sanctuary was a curious work Exod. 35 31-35 The Temple was a magnificent work our holy and beautiful house where our Fathers praised thee Isa 64.11 The body of man is fearfully and wonderfully made Ossibus ex denis bis centenisque novenis Constat homo denis bis dentibus duodenis Ex trecentenis decies sex quinqueque venis curiously wrought in the lowest parts of the earth Psal 139.14 15. In it Anatomists observe two hundred and nineteen Bones others two hundred forty eight two and thirty Teeth three hundred sixty five Veines The bodies and persons of the Saints as sanctified are the workmanship of the more divine hand of God in Jesus Christ A member glorified shineth as the Sun Matth. 13.43 The body mystical considered as distinct from its head consisting of the innumerable company of the first-born every one whereof out-shines the Sun in its brightnesse must needs excell in glory all these are exceeded by the glorious body it self of the Lord of glory All which notwithstanding the body mystical hath its preheminence consisting of the person of Christ and of the persons of all beleevers which besides that it contains the summe of all created it partaketh also of increated glory and is an object wherein all the perfections of God do so eminently shine forth as though it be the duty of man dwelling in flesh to look into Yet neither eye hath seen nor ear hath heard nor can it enter into the heart of man out of glory to conceive the manifold wisdome of God held forth therein Great is the honour God hath given his Son as also is the grace therein given unto his people in giving him to be the head of this glorious body He hath given HIM to be HEAD Eph. 1.22 The people in the Wilderdernesse were too many for Moses to provide for Num. 11.13 Who saith Solomon is able to judge this thy so great a people which cannot be numbred 1 King 3.9 but behold together with a far greater people a far greater person than either Moses or Solomon is here The object of this communion are all the members of the Catholick Church whether Militant or Triumphant The spirits of just men made perfect the innumerable company of Angels God the judge of all and Jesus the Mediator of the new Covenant See Heb. 12.22 23 24. That which we saw and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ 1 Joh. 1.3 The excellency of the nature of this Communion omitting others may be considered in these particulars In respect of the Kind it is saving all grace flowing from Christ as a Head is saving grace that is such as accompanieth salvation and there is no saving grace which floweth not from Christ either as a designed or as an actual head of the Church The measure of it is full Col. 2.19 from which all the body by joynts and bands having nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem appellant illum qui omnia ornamenta suppeditat sacras choreas agentibus Dav. Col. 3.19 c. The Greek word signifieth an abundant supply of all necessary things for every use T is a Metaphor taken from such who used to furnish those which were the Leaders in holy dances The Catholick Church is called the fulnesse of Christ Eph. 1.23 Which is his body the fulnesse of him that filleth all in all So called not onely actively because he filleth it but passively because by him it is filled The Catholick Church hath many members each member is a capacious vessel and each vessel hath as many large receptacles as parts and faculties yet all are filled every vessel and every receptacle in every vessel He filleth all in all The degree of it is perfecting Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Eph. 4.13 The mystical body of Christ in the state of glory is here as we saw before compared to a perfect man The mystical body groweth up to be a perfect man but never to be an old man It hath its age of consistence but not of decrescence Christ causeth his body to increase with the increase of God exactly answering the measure of its stature appointed by God as Davids natural body answered what was written in Gods book concerning it Psal 139.16 Christ so perfecteth his body as that it shall want nothing it ought to have nor shall there be found in it any thing that it ought not to have He perfecteth it in regard of the number of members all the members belonging thereunto shal infallibly be added to it untill we all come Eph. 4. c. He perfecteth all that number of members in regard of the kinds of grace And of his fulnesse we have all received and grace for grace Joh. 1.16 He perfecteth all the kinds of grace in regard of the degrees thereof The fulnesse of him that filleth all in all Eph. 1.23 He perfecteth all in regard of the proportion of the parts mutually suitable unto the whole The whole and therefore every part shall attain the measure of its stature Lastly He perfects his body as in regard of their communion with their Head so also in respect of their communion one with another In respect of the Efficacy t is irresistable Christ doth not onely supply but apply the fruit of his merit unto his Elect. He is not onely the meritorious but also the efficient cause of grace and glory He makes his members and actuates them being mage Christ is a quickning head In regard of Duration it is an everlasting communion And I will betroth thee unto me for ever Hos 2.19 In this Union of Christ with his Church Christ compareth himself unto a foundation his Church unto such a building as continueth for ever And upon this Rock will I build my Church Conjunctio tenacissima indissolubilis and the gates of hell shall not prevail against it Mat. 16.18 The Head of this spiritual body is Jesus Christ God-man the Body according to the measure of a meer creature is conformable to its Head the Union mystical the Communion whilst in this life and imperfect is heaven out of heaven but being perfect is heaven it self no marvel then the Apostle closeth his Epistle with this Benediction The Communion of the Holy Ghost be with you all Amen 2 Cor. 13.14 CHAP. XIV Of Justification by Faith THat we are justified by Faith is so evident in the Scripture as that he that runneth may read it Gen. 15.6 Rom. 4.5 Gal. 2.16 James 2.23 Gal. 3.24 Rom. 3.28 But of the true understanding of this Proposition there is both great and perilous controversie for our help wherein consider the following particulars in order
thus 1 In what sense the term Justification is here used 2 What Justification by Faith is 3 The causes of Justification viz. Efficient Meritorious Material Formal Final Instrumental 4 Plow Faith justifieth 5 Divers objections satisfied 6 Many mysteries that shine forth in the doctrine of Justification 7 The peace of conscience following thereupon In what sense the term Justification is used in this question Justification is the making of a person just or righteous and it is done either by infusion or declaratively by ajudicial sentence To justifie by infusion Justitia imputata est quoad essentiam idem ille status coram Deo quem perdidimus in Ademo B. ex T. 4. lib. 6. cap. 1. Pemble Treanise of Justification Pag. 2. is to make a person inherently righteous by infusing into him an indwelling principle of holinesse So Adam was made just Eccl. 7.29 To justifie declaratively is when a person accused or both accused and convicted as an offender is justly acquitted by the judicial declaration of his Legal innocency and freedome from guilt and punishment To justifie in this place is not by way of infusion viz. to sanctifie that is of a person unclean unholy and unjust to make him formally and inherently pure holy just by working in him the inherent qualities of purity sanctity and righteousnesse but judicially to absolve a guilty sinner at the Tribunal of Gods Justice from guilt and punishment and to declare him righteous Justification in this place doth not signifie a change of our nature but a change of our state i. e. of our spiritual condition in order to the curse and promise so as the person which was under the Law before is now not under the Law but under grace Rom. 6.14 It is a Court-phrase taken not Physically but Judicially for a Judicial not a Physical act it signifieth a relative Justification of accounting a man just not an habitual Justification of making a man just thus Barrabas a Thief is acquitted judicially whence followed a Legal not a Physical change of Barrabas Justification is sometimes applyed to God when a man justifieth Psal 51.4 Rom. 3.4 Luke 7.29 Matth. 11.19 Luke 7.35 sometimes to man between man and man Deut. 25.1 Isa 5.23 Prov. 17.15 2 Sam. 15.4 In which last places and the like Pemble after others observeth that to justifie is in judicial proceeding to absolve a party from fault and blame whether it be rightly or wrongfully Ezek. 16.52 Luke 16.15 Sometimes unto man between God and man Exod. 23.7 Isa 50.8 Rom. 8.33 34. 1 Cor. 4.4 Act. 13.38 39. which places can intend no other but a judicial or declarative not a physical or infused Justification whereby a person of unjust is made just Infused righteousnesse which is sanctification is distinguished from Justification Though they are inseparable yet they are distinguished as light and heat in the Sun 1 Cor. 1.30 6.11 The subject of our Justification is Christ the subject of Sanctification is the Beleever Justification is onely imputative Sanctification is inherent Justification makes a relative change Sanctification an inherent Physical change Justification is an individuall act all at once Sanctification is gradual by degrees Justification is perfect in this life Sanctification is imperfect It is plain that the Apostle by Justification intends remission of sins therefore not inherent righteousnesse We are justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 24. which redemption is remission of sins Eph. 1.7 Col. 1.14 See Rom. 8.33 Act. 13.38 Justification is opposed to Condemnation Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Jujtificare opouitur 3 ad Rom. Condemnare Rom. 5.18 As condemnation therefore consists not in infusing a principle of guilt into a person but in a Legal pronouncing of a person to be guilty so Justification is not by infusing a principle of righteousnesse into a person but onely the pronouncing of a person to be righteous To justifie is not to make a person habitually righteous Praeterea nullo nec Hebraico nec Greco nec Latino nec Vernaculo idiomate justificare est habitualiter justum efficere Par. in Rom. c. 3. neither in the Hebrew Greeke Latine nor any other Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Old Testament many times yet it is but once used in any other sense which also is observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie never signifieth to make inherently but alwayes to make declaratively just excepting Dan. 12.3 where it signifieth not those that pronounce righteous but those who instruct others unto righteousnesse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Hebrew is rendred hath the same signification in the New Testamenent and difficult it is to produce it in any other sense except Rev. 22.11 This observation saith Pareus is firmly to be urged against false teachers Haec observatio fermiter tenenâ—a urgenda est emtra Sophistas quia evincit justificationem Apostolo nequaquam significare justificationem seu habitualis justitiae infusionem quod illi contendunt sed gratuitam absolutionem à peccatis justitiae impulationem propter Christi meritum Pareus in Rom. 3.28 Praeter unum locum ex Danielis 12. alterum ex Apocrypho Syracida ecclesiast 18. tertium ex Apocalypsi his exceptis audacter dico non dari posse alium Cham. Tom. 3. lib. 21. c. 5. n. 11. because it doth evince Justification in the Apostles sense in no wise to signifie the making of one righteous or the infusion of habitual righteousnesse which they contend for but a free absolution from sins and imputation of righteousnesse for the merit of Christ These places being excepted viz. Dan. 12.3 Rev. 22.11 Chamier boldly affirms that there cannot be found another place in Scripture where Justification is used in any other sense What Justification by Faith is What Justification by faith is Justification is a gracious act of God upon a beleever whereby for the righteousnesse sake of Christ imputed by God and applied by faith he doth freely discharge him from sin and the curse and accept him as righteous with the righteousnesse of Christ and acknowledge him to have a right unto eternal life The Efficient cause of Justification is the gracious good pleasure of God Efficient cause the Father Son and Holy Ghost In the Scriptures it is called Grace In the Schools grace that makes us acceptable He is God Lord Law-giver and Judge whose will is the rule of righteousnesse Sin as sin In scripturis appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scholis gratia graâ—â—n faciens is properly committed against God Psal 51.4 and God only can remit sin Mark 2.7 It is called the Righteousnesse of God Rom. 3.22 The righteousnesse