affirmeth that one Act of Volition or Willing in God should be the object of another and then by the same reason that again may be the object of another and so in infinitum This Answer unto this Objection concerning faith foreseen may serve in like manner for an answer unto the objection concerning works foreseen being the cause of Election As also unto that of sin foreseen being the cause of Reprobation Good works are the way to salvation not the cause of Gods Decree to save Sin â—is the cause of punishment which is the actual execution of justice for sin but not of Gods intent to punish sin Sin is the cause of damnation and consequent of reprobation Election is not without the sight of faith and new obedience nor Reprobation without the sight of sin yet faith though it be the instrument and means of the application of salvation following thereupon is the effect not the cause of Election and sin though it be the cause of the application of all the evil of punishment yet is it the consequent not the cause of Reprobation Obj. 3. If sin followeth necessarily upon the Decree then God is the Authour of sin But sin followeth necessarily upon the Decree Therefore God is the Authour of sin Ans This blasphemous Inference is in effect the same with what the ancient Enemies of the Doctrine of the Decree of old calumniated the Teachers thereof with thereby through their sides blaspheming the Scriptures and God himself So objected the Adversaries of this great Truth against Paul the greatest Preacher thereof amongst those that were but men Rom. 9.19 Thou wilt say then unto me Why doth he yet find fault for who hath resisted his Will i. e. If Gods Will determining the being of sin be irresistable then man in committing sin is unblameable Prideaux Lect. 1. de absoluto Decreto Bellarmine de Amiss gratiae cap. 4.5 6 7. why is fault found with that which was unavoydable So the Pelagians against Augustin An absolute Decree necessarily concludeth God to be the Author of sin So Bellarmine against Zuinglius Calvin Beza and other Orthodox Divines slandering their Doctrine of the Absoluteness of the Decree with these horrid Criminations viz. That thence it followeth that God is the Author of sin 2. That God sinneth truly and properly 3. That God is the only sinner 4. That sin is not sin For satisfaction of the Objection we must distinguish of Necessity There is a necessity of Coaction and a necessity of Infallibility Sin followeth not the Decree by a necessity of Coaction or Compulsion in which sence the Objection only holdeth but by a necessity of Infallibility which consisteth with and hindereth not the liberty of sin of which afterwards Hence the Decree though it be the antecedent that is the foregoer of sin yet it is not the cause of sin and sin though it be the consequent that is somewhat infallibly following upon the Decree yet it is not the effect thereof The day goeth before the following night and the night foregoeth the following day yet night and day are far from being causes one of another The diligent attending to the difference between an Antecedent and a Cause and between a Consequent and an Effect for the clearing of which sufficient hath been spoken before is of great use to unty many knots in this place But meeting here with this Satanical and abominable Sophism of imputing unto God the being of the Author of sin it will not be unseasonable to remove other Arguments disputing for the same Conclusion though not all of them upon the same grounds Arg. 1. If God hath absolutely fore-determined all Events then God hath willed sin if God hath willed sin then God is the Author â—f sin Answ Though sin as sin he evil yet the being of sin for a better end is good God doth not will sin as sin For thou art not a God that hast pleasure in iniquity neither shall evil dwell with thee Psal 5.4 yet God hath willed the permission of the being of sin for a better end In peceato actus volendi in Deo non transit in rem permissaÌ„ sed in permissionem Twisse Cr. 3. l. 3. Rivet disp 1. Th. 24. Cum dicitur Deus vult peccatuÌ„ esse hoc refugit pia mens non quia quod dicitur non bene dicitur sed quia quod bene dicitur malè intelligitur Vide Twisse Cr. 3. l. 2. The Jews Acts 4.27 did what God had determined to be done in his Decree when they did what he forbad to be done in his Command Those who give their Kingdom to the Beast Revel 17.17 in so doing fulfilled the word of the Decree yet brake the word of his Command The water whilest it runneth his own course serveth the end of the Artificer in turning about the Mill according to his intent For who hath resisted his Will In the mystry of sin the Decree of God saith a learned and judicious Author passeth into the permission but not into the evil that is permitted that is God willeth the permission of sin but he doth not will sin as sin That better End in order unto which God willeth the being of sin is the manifestation of his own Glory the glory of his Mercy upon the Elect the glory of his Justice upon the Reprobate The manifestation of the glory of God is a greater good then the transgression of man is an evil Had not there been sin there had not been a Gospel had not there been sin there were no need of a Saviour if there had been no sin Jesus Christ had not been Arg. 2. If God ascribeth unto himself the doing of actings that are sinful then God is the Author of sin But God ascribeth unto himself the doing of actions that are sinsul Therefore Concerning the selling of Joseph by his Brethren the Scripture saith It was not you that sent me hither but God Of the Egyptians hatred against the Israelites He turned their heart to hate his people to dâ—al subtilly with his servants Psal 105.25 Of the Incest of Absalom I will do this thing before Israel and before the Sun 2 Sam. 12.12 Of the Rebellion of the ten Tribes and Jeroboam This thing is from me 1 Kings 12.24 Of the cruel plunder of the Babylonians I will send them against an hypocritical Nation and against the people of my wrath will I give him a charge to take the spoyl and to take the prey and to tread them down like mire in the street Isa 10.6 the like is to be seen in many other places Answ We must distinguish between the action and the evil of the action God is so the Author of the action Acts 17.28 as that he neither is nor can be the Author of the evil of the action James 1.14 It is impossible either that God should not be the Author of all good or that he should be the Author of any evil The act or effect hath
Vide Epist ad Ctesiphontem advers Pelagium Item Dialog adv pelag librum primum Hiero Epist To. 2. as the wind is unto a vessel under sail and ready upon the motion of the stream to lanch forth as light is to an open eye yet in the dark The Necessity of the concurrence of the first cause with the second in the operations thereof appears thus All creatures depend upon God in respect of their Being Conservation and Operation For in him we live and move and have our being Acts 17.28 We have our being there is our dependance in respect of our Creation we live there is our dependance in respect of our Conservation we move there is our dependance in respect of our Operation Creatures depend no less upon God in respect of operations then in respect of their beings because the operations of things in both instants viz. both of being and of operation are equally beings of participation 2. From the perfection of the first Cause such is the nature of the first Cause being God and the nature of the second cause being a creature as that thence necessarily followeth the amplitude of Perfection in the first Cause and a universal and subordinate dependance in the second cause in respect of its efficiency In this regard Plato called the second causes the instruments of the first Cause which though in some respect it holdeth not Rhetorf Ex. 3. c. 2. de effi grat because instruments properly so called have no proper efficiency yet so far it is a truth as that every creature universally dependeth more upon God then any creature upon its fellow-creature 3. It implyeth a contradiction Omnia pendent a Deo essentialiter immediatè intrinsicè absolutè aeque ac aequalitèr that the creature should be able to act without dependancy upon the Creator 1. Because the agent being a creature is depending therefore its power to act is depending the power of acting holds proportion with the agent 2. Because the action proceeding from this agent is a being by participation it is impossible for the creature to have other then a depending being 4. As the conserving influence of God is unto the conservation of the creature so is the assisting influence of God unto the operation of the creature If God doth but meerly cease his conserving influence the creature ceaseth to be if God ceaseth his assisting influence the creature ceaseth to act The insensible cessation of the influence of the first Cause without any further violence or hurt done puts a period to the being or stoppeth the operation of the second cause respectively In the Concurse of the first Cause Of the manner of the concurrence of the first Cause with the second 1. Foregoing the influence or concurence thereof 1. Foregoeth the operation of the second cause in order though it be together with it in time The concurring influence of the Creator is the action of the first Cause the operation of the creature following thereupon is the action of the second cause and an effect of that concurring influence Now such an operation of the second cause must needs follow the concurrence of the first because of the order of Causes the first is before the second Of the dignity of the first Cause the first is more worthy then the second Of the dependance of the second cause the second cause depends on the first Of the essential subordination of the second Cause that which is essentially i. e. by absolute necessity of Nature subordained is consequent to that whereto it is subordained And lastly it is manifest in the operation of the creature as an effect thereof the concurring influence of the Creator is the first Cause the effect is after the cause 2. 2. Co-working It is by way of Co-operation or co-working with the second cause in this co-operation Concurse as was now intimated is the action of the first Cause the operation is the action of the second cause from both conjoyned proceedeth the effect Though the effect wrought by means of the operation of the second cause and the operation by means whereof the effect is wrought are both the effects of the first Cause yet in the producing of such effects as are wrought by means of the creature as the second cause cannot produce such an effect without the first Cause so the first Cause will not produce such effects-without the second cause the conjunction of the operation of the first Cause with the second in bringing forth such effects is the co-operation here spoken of In this Co-operation of the first Cause with the second necessary it is that the co-operation of the second cause with the first which necessarily followeth thereupon is absolutely subordinate not co-ordinate with the first Cause A co-ordinate Cause worketh of it self not depending upon its co-working cause or causes A subordinate cause is that which dependeth upon its superior Cause in respect of its working as the Officer upon the Magistrate An absolute subordinate Cause is that which dependeth absolutely upon its superior Cause in respect of its working so all second causes depend upon the first Cause The concurrence of the first Cause with the second 3. Immediate is immediate both in respect of the immediation of its virtue and the immediation of his presence When we say the first Cause concurreth immediately with the second the meaning is that in the co-operation thereof it so works with and upon the second cause as it intimately reacheth it and so as nothing is interposed as it is with two things that touch one another between which there is nothing Immediateness of presence is when things so act one upon another as that the beings or substances of the things are present with one another and touch one the other So fire burning the stubble doth immediately touch it not only with the immediation of its virtue but also with the immediation of its present substance Immediateness of virtue is when notwithstanding the things that act one upon another touch not one another in respect of their beings yet the virtue of the one reacheth and as it were toucheth the other otherwise there could be no working of one thing upon another all acting being by contact i. e. mutual touching either really and virtually or virtually though not really So the fire that warmeth though it reacheth not him that sitteth by it with its substance for then it would burn him Deus agit indistanter Deus corporeus non est sed incorporeus Et ubique diffusus omnia penetrans ad omnē effectum non mod immediatione virtutis sed immediati ne suppositi pertingens Twi Cr. 3. l. 2. yet it reacheth him with its virtue otherwise it could not warm him Now though it be many times a truth concerning the working of second causes one upon another that they work immediately in respect of their virtue but not in respect of the presence of their
beings themselves as appeared but now from the instance of fire and may further be seen in the example of the Sun which whilest experience witnesseth to warm and heat us upon Earth with the presence of its virtue yet Sense and Reason shews to be far absent in respect of its body being in the Heavens Yet such is the nature of the first Cause as that wheresoever it worketh it worketh immediately both with the immediation of his virtue without which there could be no effect and with the immediation of his presence because he is in every place Although the first Cause worketh immediately in respect of the immediation of its being and virtue yet in respect of those things which it acts by means of second causes whether by the mediation of the beings themselves Ames Med. lib. 1. cap. 9. or of their virtues into which things the second agents do send their influence by virtue of their proper forms I say in respect of such things it worketh mediately whence the first Cause is said to be a mediate cause in respect of the order of the second causes Vna estactio I ei creaturae respectu operis sed non respectu modi agendi 4. Determining For though as the beings so the operations of the second causes are from the first Cause efficiently yet they are from their next causes formally God causeth the burning of the fire yet we do not say God burneth but the fire burneth God worketh repentance in the Soul yet it is not a truth to say God repenteth but man repenteth God is the next efficient Cause but not the next formal Cause 4. The first Cause so concurreth as it determineth the second cause in its operation This is readily granted in natural agents in free-rational agents it is proved thus If the futurition of the operation of the second cause is determined by the Decree of God then the operation it self is determined by the Efficiency of God 1. Because the Efficiency is adequate to the Decree 2. Because there can be but one absolute Determiner 3. If the operation of the second cause were not absolutely determined by the Decree God might suffer disappointment in respect of the Decree Either the Will is determined by God in its operation or else it would follow either that there were not an essential subordination of the second cause unto the first that is of man to God which were repugnant to the nature of the second cause it being imperfect and dependent or that the first Cause were subordinate to the second which were repugnant to the nature of the first Cause being perfect and universal If as often as the Will doth not will it therefore doth not will because God hath not determined that it should will then as often as it willeth any thing it therefore willeth because God hath determined that it should will But as often as the Will doth not will it therefore doth not will because God hath not determined that it should will Therefore the Minor appeareth in two particulars 1. As often as the Will doth not will God hath not determined it to will 2. The Non-determination or Suspension of the Determination of God is the Antecedanious Cause in respect of God this cause cannot be positive A positive cause cannot be terminated in a Non-ens such as mans Non-volition i. e. Not-willing is it must therefore be suspensive The meer Suspension or withholding of the Influence of God without any positive action sufficeth to the annihilation of the creature that is Twiss lib. 2. crim 3. therefore the Suspension of the Determination of God sufficeth to the preventing of that operation of the creature which yet is not Obj. 1. If All-efficiency be from the first cause Against the All-Efficiency of God then the second cause hath no efficiency it doth nothing neither good nor evil man neither sinneth nor obeyeth no difference between good and evil the high way to confusion Thus the Libertines Ans Causes are either co-ordinate namely such as in respect of their Efficiency depend not upon their co-working cause or subordinate namely such as in respect of their efficiency depend upon their co-working cause In co-ordinate causes the Argument holds but second causes in respect of the first being subordinate and therefore as in their being so also in their working depending upon the first cause the Argument is of no force To deny the Efficiency of the second cause Tho. Part. 1. q. 105. art 5. Calvin contra libert c. 13 14 15 16 Suarez Metaph Tem. 1. disp 17. S. 1. is to deny that which experience proclaimeth namely That the Sun shineth or the fire burneth The denyal of the proper and formal efficiency or working of the second cause is repugnant to the whole Order of Nature Things that have not life it depriveth of their first qualities which are nothing else but active principles as power to heat in the fire power to cool in the water It disinables us from collecting effects from second causes or second causes from effects because it denyeth all such causes and effects It makes void all those dispositions in several creatures that tend to action Vain is the disposition in fire to ascend or in the earth to descend if there be no motion of ascent nor descent by them It takes away all perfection from those creatures as also from all other which consists in action Lastly If action be only the first cause in the presence of such a creature and not by the second cause we can no better conclude that the fire is hot from its burning nor that the water is cold from its coolness then we can conclude that the fire is cold or that the water is hot from such operations of heat and cold The reason is the first cause can as well make hot in the presence of water or make cold in the presence of fire as the contrary It takes away all difference between things that have life and things that have no life that which takes away action takes away life Take away action from the second cause and you take away the vegetative soul and its operations from living creatures You take away the sensitive soul and its operations from the sensitive creature The reasonable soul and its operations from the reasonable creature There is no difference to be found between reasonable creatures and sensible creatures between reasonable sensible and those creatures which are vegetative only having life Between reasonable sensible and vegetative and those that are lifeless in respect of their formal and most noble difference which is a principle of action with the operations thereupon ensuing There remains indeed a difference between them in respect of their outward shape but not in regard of the respect fore-mentioned It takes away the distinction between good and evil actions for that which denyeth actions simply denyeth all kind of actions whether good or evil therefore man in all
his ways dothneither good nor evil He doth no good therefore there is no Heaven because of a double incapacity First In respect of Nature he that neither understandeth willeth remembreth or is affected all those are action is uncapable of blessedness blessedness consisting in the vision and fruition of the chief good Secondly In respect of the way to Heaven namely obedience which man not being a subject of action is uncapable of without action there cannot be obedience and as he doth no good so neither doth he any evil therefore sinneth not therefore there ought to be no conscience of sin nor punishment for sin The Sum is from hence it followeth That man may do what he lists he neither sinneth nor obeyeth There is neither Heaven nor Hell without the actions of man there could be no obedience of man if there could not be the obedience of man there could not be the obedience of Christ who is God-man if there could be no obedience of Christ Christ could be no Saviour nay if there were no actions of man the very reasonable soul by just consequence supposing action it would infer that there were no man and consequently no Christ Christ being both God and man See then and be astonished at that heap of transgression and confusion in this opinion that denyeth the Efficiency of the second cause It is against all experience against the whole order of the creature it takes away the vegetative sensible and rational souls with all other operations it takes away all difference between creatures in those respects it alloweth man and devils to do what they will it denyeth that there is either obedience or sin Heaven or hell Sic itaque administrat omni â— quae creavit ut etiam ipsa proprios exercere agere actus sinat Aug. de Civit. Dei cap. 30. Vna est actio Dei creaturaerespeclu operis non aâ—tem modi agendi Alsted Tom. 3. Metaph Pars 1. cap. 16. or that Christ is a Saviour yea upon point it denyeth that there is either man or Angel yea or Christ himself Confusion be upon that Tenet that brings all unto such confusion What more frequent in the Scripture then to ascribe Efficiency unto second causes For we are Labourers together with God 1 Cor. 3.9 So doth God administer all things which he hath created as that he also suffers them to exercise and act their proper Motions Obj. 2. Some operations of the second cause cannot be ascribed unto God as faith repentance we neither do nor may say God believeth or repenteth but man belieheth man repenteth Therefore God doth not work all things Ans Actions are done either efficiently or formally The Work of repentance is wrought by God efficiently 2 Tim. 2.25 by man formally 'T is God that worketh repentance not man 't is man that repents not God the very formal efficiency of the second cause in man is the effect of the first cause The formal efficiency of the second cause being the effect of and in all respects essentially depending upon the first cause is so far from denying of or detracting from the All-efficiency of the first cause as that it much commends and sets it forth The reason why works wrought by God efficiently are yet ascribed unto man are first because man God not for want of power but out of abundance of goodness being so far pleased to make use of him co-worketh with God therein Secondly Because man is the next formal efficient cause viz. in respect of the order of the ascent and descent of the causes Thirdly Because many operations of the second cause note imperfection as faith repentance c. Obj. 3. If the second cause be determined unto its operations by the concurse of the first cause then the second cause is not free Ans 1. The Will cannot be compelled to say That which is done willingly is done constrainedly is to affirm a contradiction namely that which is willing is unwilling God can determine the Will Sic itaque administrat omnia quae creavit ut etiam ipsa proprios exercere agere Motus sinat quamvis enim nihil esse possit sine ipso non tamen sunt ulla quod ipse Aug. de Civit. Dei lib. 7. cap. 30. Pertingit autem a fine uno ad alterum fortitèr disponit omnia utilitèr vel suavitèr Sap. 8.1 and not prejudice the Nature of the Will because he is an infinite Cause God determineth the Will sutably and agreeably to its own Nature i. e. freely He so determineth the Will as the Will determineth it self God so determineth the Will as a first free Agent as that the Will determineth it self as a second free Agent The Efficiency of God offereth no violence nor changeth the nature of things but governeth them according to their own natures it reacheth from one end to another mightily and sweetly ordereth all things The external transient efficacious Motion of God upon the Will determineth the will with a real determination the Will so moved moveth it self with a real and formal determination The Will in the sence of Composition that is Voluntas codem instanti quo agit habuit potentiaÌ„ actum suum suspendendi in sensu diviso Twiss de permiss lib. 2. crim 3. considered as subordinate to the Decree and Efficiency of God cannot but act in the instant of the determining Motion The Will considered in the sence of division that is as in it self without its subordination to the Decree and Efficiency of God may act or not act in the instant of the determining Motion The Will placed under this determining Motion of God inclineth it self freely to the Act and to that only whereunto it would have inclined it self if upon a supposition of impossibility there were no Decree nor physical or hyperphysical Determination thereof by God Deus ita utitur voluntate ut ipsa voluntas sese electivè vitalitèr expractico rationis judicio agat Rhetorf de gratia excercit 3. cap. 3. Against the All-governing Providence of God If the Decree of God hindered not the liberty of the second cause as we saw before then the Efficiency of God hindereth not the Liberty of the second cause Gods Efficiency being nothing else but the Execution of the Decree If the Decree of God be so far from being a hinderance unto liberty as that liberty cannot be without it nay is the effect thereof as its first cause then the Efficiency of God being but the Execution of the Decree will also be found to be so far from being a prejudice unto liberty as that liberty cannot be without it nay is the effect thereof as its next cause Obj. The Disorder of the second cause is often such as seemeth not to consist with the All-governing Providence of God Divine Government would not order things so disorderly Ans Order is two-fold either the Order of the Decree or the Order of the Command the whole
it doth not determine but is determined by the second cause thus Bellarmine So as not fore-going only accompanying of the second cause thus Vasquez So as it co-operates with the second cause not after the manner of a principle but after the manner of an action thus Suarez It determineth the second cause say they negatively Hurtado Phys disp 10. Sect. 4. N. 53. not by way of influence which mystical sence of the Jesusuits Hurtado himself also a Jesuite opens by a familiar comparison thus As saith he in case you can write with two pens and I holding one of them hinder you writing with it permitting you to write with the other this permission compelleth not you to write you are free to both but if you write it must be with that pen which I leave not with that which I hold in my hand 7. The Doctrine of the Arminians Profunda subtilitas Twiss de praed digr 10. Sect. 6. who with the Jesuites yeild a concurrence of the Spirit to be necessary unto each act of obedience yet so as they make it subsequent not antecedent following not fore-going lackquying not leading of the operations of the Will Whence according to them the beginning of every good work or act of new-obedience is from the creature As this Doctrine ministreth an Antidote against many pernicious errours so is it also a principle whence we may deduce many precious truths Amongst many take these God's Decree is the Rule of his Efficiency Who worketh all things according to the Counsel of his own will Ephes 2.11 God's Efficiency is answerable unto his Decree The universal Efficiency of the first cause and the subordinate Efficiency of the second cause consist together Workout your own salvation with fear and trembling For it is God which worketh in you to will and to do of his good pleasure Philip. 2.12 13. The second cause acts and doth its actions as properly really and formally as if upon a supposition which yet is impossible there were no first cause The first cause acts and doth all things as properly and really as if there were no second cause Notwithstanding the creature in regard of its formal free-efficiency is somewhat distinguished from a meer instrument yet even those effects wherein God useth the second cause as a subordinate free-agent depend upon and are determined by the first cause as much as where the second cause is a meer passive instrument because the free-efficiency of the second cause is the effect of the first cause And as much as those effects for the producing of which a man makes use of a meer instrument depend upon and are determined by the man who used that instrument Because an instrument being a creature cannot depend upon its fellow-creature so much as every creature depends upon its Creatour And hence it is that second free-agents are sometimes compared unto meer instruments Notwithstanding sin is wholly of man and subordinate efficiency in sinful actions belongs formally unto the second cause yet the infallible futurition and execution of all effects the infallible futurition and ordering the execution of all events is as fully ascribed unto God as if man had no hand therein So then it was not you that sent me hither but God Gen. 45.8 As it is a truth that God is not the Authour of any evil so it is a truth that God is the Authour of all good God is the Eternal and only Independent the creature is a time-dependent He is the only all we are of our selves nothing The second cause is in respect of its being Nam si tu lumen facici averteris a me Mox abeo in nihilum qui nihil antefui Non secus ac vultu substracto aufertur imago In speculo corpus cum later umbra perit and continuance in its being so also in respect of its operation essentially dependeth upon the first cause This is true in spiritual actions John 15.5 For without me you can do nothing In all actions both Natural Civil Moral and Holy For in him we live and move and have our being Acts 17.28 All disorder in the second cause falleth under the order of the first cause yea the most ungoverned actions of the reasonable creature are governed by the Creatour and that not only according to his Decree but also according to his Law prescribed to them where the Gospel hath not been heard According to both Law and Gospel where the Gospel hath been promulgated It is the duty of man to sanctifie God by acknowledging of and acquiescing in his Decree and his All-glorious essicient execution thereof By Creation and Providence applying our selves to the care of our duty and leaving unto him the care of the event to be effected according to the All-predetermining Counsel of God This is the substance of Hesters answer to Mordecai Go gather together all the Jews that are present in Shushan and fast ye for me and neither eat nor drink three days night nor day I also and my Maydens will fast likewise and so will I go in unto the King which is not according unto the Law and if I perish I perish Hest 4.15 16. See Gen. 43 14. 2 Sam. 10.12 Acts 21.14 Prov. 29.26 There is grace enough in the Promise In hac fiducia recumbere unicum est reelè agendì compendium Calv. Epist ante Pralect in Daniel to enable believers to run the race of Providence Let us run with patience the race that is set before us looking unto Jesus the Authour and Finisher of our faith Heb. 12.2 There is also comfort enough in the Promise to support believers so running concerning all events of Providence And we know that all things work together for good unto them that love God to them that are the called according to his purpose Rom. 8.28 So much hath God revealed as that he who believeth and walketh according to the rule needs not be afraid of his secret Will Both the Decree and the Execution thereof though yet unknown as touching infinite particulars are for them not against them Unmortified discontent at the Providence of God is an Argument of an ungodly man the character and disposition of a sinner Eccles 2.26 Contentment therewith is the special gift of God unto his Saints The character and life of the life of a godly man As concerning all the infallible changes that pass upon us in their appointed time according to Gods Eternal Decree I know there is no good in them but for a man to rejoyce and do good in his life and also that every one should eat and drink and enjoy the good of his labour this is the gift of God Eccles 3.11 12. To speak properly no man is content with his estate but a godly man no godly man but is content with his estate CHAP. VI. There are certain Preparatory works coming between the carnal rest of the soul in the state of sin and effectual vocation Or Christ in
ver 10. Had an high esteem of Jesus Christ ver 3.46 Those three thousand Acts 2. ver 37. were pricked in their heart ask what they shall do The like may be observed in the Jaylour Acts 16.29 30. Paul before his conversion was sensible of his sin and death Rom. 7.9 justifieth the Law ver 12. saw the loss of his own righteousness and his need of the righteousness of Christ Phil. 37.8 To this purpose we may read of others else where 'T is certain That many of those who have been converted have had experience of a preparatory work fore-going the conversion but it cannot be proved out of the Scripture That any who have attained unto years of discretion have been converted without some experience thereof Object 1. Objection satissied There is no use of preparatory work because there is no saving work to be wrought upon the Elect which God cannot work without it Answ Were this Objection good there would follow a total uselesness-of any second cause or fellow-creature towards the producing of any effect 2. Not God's Absolute but his Ordinate Power i. e. The common Course of his special Providence is the ordinarily Rule of his proceeding with man the Exercise of his Power is regulated by his Will God is Omnipotent he can do whatsoever he will but he is not Omnivolent he will not do whatsoever he can Obj. 2. Preparatory work seemeth to darken the freeness of grace Ans Preparatory works precede vocation in way of order not in way of causality God giveth Christ after them as the way not for them as the cause Preparatory work is the effect of free common grace as saving work is the effect of free special grace It can therefore be no more prejudice unto grace then a free way is unto a free thing whereunto it is the way No more then freedom prejudiceth freedom i. e. No more then a free act of an inferiour nature prejudiceth a free act of a superiour nature It doth no whit touch it in it self it in many respects cleareth it but no way darkeneth it unto us Obj. 3. The Corinthians 1 Cor. 6.11 that were Idolaters Adulterers Abusers of themselves with mankind received Christ yet we read of no preparatory qualification mentioned Therefore there was no preparatory work Ans It is not said so therefore it was not so is no good consequence 'T is a frequent thing in the Scripture to mention the thing done without mentioning the manner of the doing of that thing Psal 33.9 David speaks of the Creation yet is silent of the Order of creating Matth. 1.2 We read that Abraham begat Isaac but of the manner of his begetting him viz. By faith not considering his own body now dead Rom. 4.19 c. There is no mention Exod. 20.1 The Holy Ghost records the deliverance of Israel out of the Land of Egypt the manner of it namely by signes and wonders and by an out-stretched arme is wholly omitted 'T is in this case between the thing done and the manner of the doing thereof as between the Sacrament instituted and the Order of the institution The Sacrament is sometimes mentioned where the Order of the institution is not observed 1 Cor. 10.16 As therefore he that would inform himself of the Order of the Institution and Administration of the Elements in the Supper is not to learn it from those Texts where though the matter be recited yet the Doctrine of the Order is not held forth so he that would instruct himself concerning Preparatory Work in order to conversion is not to look unto those places where though the work of conversion be recorded yet the teaching of Preparatory Work is not intended but unto such Scriptures where the Doctrine of Preparatory Work is purposely taught Obj. 4. Jeremiah was sanctified before he came out of his Mothers womb Jer. 1.5 John the Baptist was filled with the Holy Ghost even from his Mothers womb Luke 1.15 when they were both uncapable of Preparatory Work Ans Jeremiah's Sanctification from the Womb may be understood not of any actual but only an intentional separation of him to office as Paul speaks in like manner of himself Gal. 1.15 If we understand it actually it seemeth to be but an actual separation of him to the Office of a Prophet By the Holy Ghost whereby John was filled from the Womb we may well understand not the gift of saving grace but eminent gifts of Office to fit this Eliah for that high service whereunto he was appointed Whether we understand by the sanctification of Jeremiah and by the filling of John with the Holy Ghost the grace or gifts of office or the gifts of saving grace The Dispensation of God unto them was extraordinary not ordinary and so teacheth not the question Only in John we clearly see God not only can but doth even in Infants work in a secret manner by his Spirit when he pleaseth CHAP. VII What are the Principal Heads whereunto the Substance of Preparatory Work in the full Extent thereof may be referred IN Answer to this Question Consider 1. What Preparatory Work taken in its Extent is 2. What Parts thereof are wrought by the Ministery of the Law 3. What Parts thereof are wrought by the Ministery of the Gospel 4. Some Cases of Conscience concerning Preparatory Work Preparatory Work taken in its full Extent is the whose frame of inherent Qualifications coming between the Rest of the Soul in the State of Nature and Vocation wrought distinctly and in measure in the Ministery both of the Law and Gospel by the common work of the Spirit concurring therewith whereby the Soul is put into a next disposition or Ministerial Capacity of believing immediately i. e. Of immediate receiving of the Lord Jesus Christ The Parts of Preparatory Work wrought by the Ministery of the Law are 1. Conviction of the Holiness of the Law 2. Conviction of Sin 3. Conviction of Guilt 4. Concluding of the Soul under sin and guilt 5. Conviction of the Righteousness of God in case he should punish us for our sins 6. Inexcusableness 1. The Conviction of the Holiness and Spiritualness of the Law is that Work of the Spirit whereby the Soul is enlightened to see the Conformity of the Command unto the Will of God whether we understand by command the Precept concerning the not eating of the Tree of Life or the Decalogue prescribed unto man in innocency as the rule of life and manners Therefore called the Moral Law or any other Commandement of God Ceremonial Judicial or whatsoever This conviction is called the coming of the Commandement Rom. 7.9 For I was alive without the Law once but when the Commandement came sin revived and I dyed It causeth a Doctrinal Approbation thereof The Law is h ly and the Commandement holy and just and good The Precept is holy the Curse is just the Promise is good I consent unto the Law that it is good 2. Conviction of Sin is the conscience
things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy * So in the Angels Song Luke 2.19 Glory peace and good-will All comes from good-wil that 's the first cause as God-glory 's the last end Under the Law the first and the tenth were the Lords the beginning and ending are his so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly 1. Mercy Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confidence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130.7 False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift that he should act freely and entertain us as a King not as an Host Merit The event sheweth that Ioah should dye according as David had given order to Solomon 1 King 2.5 yet is this order of Davids no cause of that Treason for the commission of which Solomon justly brings down his hoary head to the grave with blood In like manner David had given a command to Solomon concerning the death of Shimei yet Solomon proceeds not to execution until Shimei by a presumptious violation of his confinement whereof Davids command was no cause had given Solomon cause to put him to death according to his appointment 1 King 2.18.40 Lastly God delighteth not in the death of a sinner So he testifieth of himself once and again Propos 5. and to this testimony subscribeth his Name For I have no pleasure in the death of him that dyeth sayth the Lord God Ezek. 18.23.32 yea to put it out of all controversie and to cleer himself fully in the hearts of all Elect and Reprobate both men and Angels he confirmeth this testimony with an Oath and giveth charge that it be made known to the House of Israel Say unto them As I live sayth the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil ways for why will ye dye O House of Israel Ezek. 33.11 But it may be sayd The Scripture seemeth to speak otherwise elsewhere I also will laugh at your calamity Pisc obs in Ezek. 18. I will mock when your fear commeth Prov. 1.26 27. Answ Death is considered either as it is the destruction of the creature or as it is the execution of justice God delighteth in it as it is the declaration of justice but not as it is the destruction of the cteature of which more afterwards The sum of the Answer to this Objection is God being an absolute Lord having freely enabled man with power whereby he might have lived for ever and not have Sinned His Decree being only the Antecedent not the cause Man an Antecedent and the cause of Sin Sin the only deserving cause of punishment and lastly God not delighting in the death no not of Sinful man most unjustly and unthankfully do the non-elected complaine of God Because besides that power given them whereby they might have been happy He was not pleased over and above to bestow upon them that absolute-special grace which yet he was pleased to do unto his Elect whence they could not make themselves miserable and whereby he would make them happy The doctrine of the absoluteness Obj. 5. and necessity or infallibility of the Decree takes away the liberty of the second cause For answer to this Objection Ans consider these three particulars 1. Wherein the nature of Liberty doth consist 2. Partic. 1. That the same act in a diverse sence is both Evitable and inevitable 3. That necessity and liberty consi strogether The liberty of the second cause doth not consist in a power of indifferency to act or not to act independent of and not subordinate unto the Decree The second cause however it acts is subordinate to the first cause for notwithstanding the will is a free agent yet it is a second cause therefore must needs be an effect in respect of the first cause and consequently subordinate thereunto The will of man is a free agent but so as it is a second free agent not a first free agent The will is a free principle but yet it is a second not a first principle The will is its own free mover yet not its first mover 'T is true the will is the cause of its own acting yet so as it is also true that it is not the first but the second cause of its acting It is sufficient unto the being of humane liberty In creaturis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spontaneū in solo Creatore est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spontaneū et independens Pareus in Gen. 45.8 that man acts without all constraint deliberately and according to the proper free-motion of his own will So far is the Decree which is an immanent act or the determination of the second cause in its working by the first which is a transient act from being a prejudice unto liberty that the second cause can neither be free nor act freely without both It is truth that the subordinate free-agent the thing being yet to do may either do or not do the same act Albeit which of the two he will freely incline unto is infallibly fore-decreed For example Thomas not yet being come into the house 't is a truth 1. That he may either come or not come into the house which he pleaseth 2. 'T is not a truth That he can both actually come and not into the house 3. T is a truth he will do that of these two freely which God hath decreed absolutely The same action in a divers sence is both evitable Partic. 2. and inevitable Evitable in a divided sence i. e. in respect of mans liberty Inevitable in a compounded sence i. e. in
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
unto the Will of the Creator 2. The Law of Nature scil The Impression of the Will of the Creator concerning the creatures stamped upon them from the beginning by virtue of those imperative effectual words Let there be and it was so Gen. 1.3.5.7.9 Hence they are said to have received a Command Job 38.12 To keep covenant with God Jer. 31.6 and 33.20.25 Knowest thou the Ordinances of the Heaven canst thou set the Dominion thereof in the Earth Job 38.23 i.e. The constant Order and Reason of the Motion of the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Maker hath fixed in them as a Law or Statute according to which they move and act 3. A Propensness of Nature which is a Principle to do according to that Law of Nature In things that have not life it is called an inclination The Sparks flye upward Job 5.7 The Sun knoweth his going down Psal 104.19 In things that have life it is called an instinct whereby some living creatures by instigation of nature act as if they had reason Prov. 6.6 30.24 God ordinarily governeth the creature according to the Law of Nature extraordinarily according to his good pleasure above the course of nature i. e. answerable to the Decree but not according to the Law of Nature as in case of Miracles and Monsters Gods Government of the reasonable creature is his actual ordering Angels and men according to his Decree with such relation unto the Moral Law as containeth them in the acknowledgement thereof by way of obedience or in case of disobedience subjects them unto the curse annexed thereunto The creatures reasonable and unreasonale always are ordered according to the Decree the unreasonable creature ordinarily also is ordered according to its rule man by reason of sin often erreth from his rule God prescribes unto the reasonable creature a rule having in the Creation enabled the Angels in their proper persons man in Adam to yeild obedience unto that rule rewarding obedience according to the Promise either by way of Merit as in the first or by way of Grace as in the second Covenant and punishing disobedience according to the curse Those Nations who are without the Law that is without the written Word of God owe obedience unto the Law being in Adam the root of man-kind created after the image of God Quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam fuit revelatum tales damrabuntur non propter fidem non praestiram vel propter neglectam conditionem sed propter Legi◠vel Naturae vel Scriptae violationem vel propter peccatum ac reatum quibus ab utero sunt abnoxii Spanh Ex de grat Sect. 25. N. 13. and contained in the Covenant of Works Such Nations shall be judged according to the Moral Law for their disobedience thereunto For this cause the Prophets do not only denounce judgement to those who have that Law written though unto such the greater punishment is due For he that knoweth his Lords will and doth it not shall be beaten with many stripes Luke 12.47 But also to the Gentiles who had not the written Law Jer. 10.25 Jeremiah causeth not only Jerusalem but every other Nation there mentioned to drink of the Wine-cup of the Fury of the Lord Jer. 15.15 Writs of Execution are given out against the Ammonites Ezek. 21.28 and Chapt. 25. ◠Against Moah and Seir ver 8. Against Edom. 12. Against the Philistins 12. Against Tyrus Chap. 26 27. Against Zidon Chap. 28.20 Against Egypt Chap. 29.32 Against Assyria Chap. 31. Against Babylon Jer. 50. 51. Against Gog. Ezek. 38. Whence also it is That not only the Jews such as have heard of the written Word of God but likewise the Gentiles which have not heard of the Word of God are reserved unto the Judgement of the great Day Rom. 2.6.9 John 5.28 29. and 1 Cor. 6.2 Do you not know that the Saints shall judge the world then the World shall be judged Those that have the Law and Gospel written owe obedience to the Law and Gospel As many as have sinned in the Law shall be judged by the Law Rom. 2.12 that is Their condemnation will be aggravated because they have sinned against greater light John 15.22 Matth. 11.22 The Elect who in this life both disobey and obey the Rule are for their disobedience punished in their Surety according to the Curse annexed to the Precept and chastened in themselves God truly testifieth against sin and unto duty makes due provision for his own glory and just difference between obedience and disobedience so as the disobedient have always cause of repentance and fear the obedient of encouragement their obedience being rewarded according to the Promise annexed to the Precept So far as the Elect yeild obedience to the Rule they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule even in those violations thereof they are contained in respective and just subjection thereunto and fulfil the Decree The reasonable creatures obeying is ordered and governed according to the Decree and the Rule The reasonable creature disobeying is ordered and governed according to the Decree The Effectual Concurse of the first Cause with the second What the Concurse of the first cause with the second is is an external transient influence of God upon the creature in time exactly answering to the Decree of God before time moving upon co-working with and assisting of the second cause to its operations It is the clearer understood by considering on Gods part the Decree which is an immanent and eternal act abiding in God and his efficiency which is an external and passing act put forth upon the creature in time For the better understanding of the Concurse Co-operation and Co-working of the first cause so far as it concerneth man which also is respectively applicable to other Subjects there are considerable two acts in respect of God viz. an immanent and transient act and two acts in respect of the soul viz. a first and a second act The immanent and as it were indwelling Act in God is his Decree eternal increated and before time The transient Act of Gods Efficiency is a created external passing Act of the Spirit of God upon the soul in time touching man The first act is an active Principle or inherent Habit in the soul The operation is the second act proceeding from that Habit. The Concurse of the first cause is unto the active principle in the second cause as the first mover is unto the inferiour Orbes as an impulse thrust or put on is unto a round body of it self propense to rowl as the Nurses lifting the child up the stairs is unto the child inclined to go up or as the leading power put forth of him that goeth before is to him that is inclined to follow after as the Midwife is unto the deliverance of her that is in travail The Necessithereof in respect of the second cause
God governeth according to his Law nor how his Word and Works of Providence do agree the error is in our Judgment not in his Government We know that God is just in all his ways though the reason of the Justice of some of his ways we know not That Gods Word and his Works agree is manifest unto us though how they agree is sometimes hidden from us The seeming defects of Beauty or Justice in the Works of God proceed from the error of our understanding not from any want in Providence The offence that man takes at the Providence of God is taken not given A preservative against temptations arising from difficulties concerning the Justice of the Government of God is to captive Reason unto Faith and to hold these three Conclusions firm though we see not the reason of the premisses 1. That God is righteous Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy Judgments Jer. 12.1 2. That godliness doth us good and no hurt Truly God is good to Israel even to such as are of a clean heart Psal 73.1 3. That sin doth us hurt and no good Though a sinner doth evil an hundred times and his days be prolonged yet surely I know that it shall be with well them that fear God which fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Eccles 8.12 13. Obj. Some things in Scripture are ascribed unto Chance Eccles 9.11 Luke 10.31 therefore all things are not ordered by God Ans Chance is taken for an Event Túxn non legitur in N. T. Fortuna gentilium est blasphemia quam Diabolus expuit in divinaÌ„ providentiaÌ„ unde bea uÌ„ AugustinuÌ„ paenituit se toties impiâ hac voce usum fuisse supposed to fall out by a meer contingent efficiency or casual working of the second cause besides the intent and therefore without the Efficiency of the first Cause Such Events the Heathens ascribed unto Fortune in this sence there is no Chance It is not unworthy our observation that the word properly signifying Fortune is not used in the New Testament Or else Chance is taken for such an Event good or bad as falleth or meeteth a man in his way unlooked for viz. unexpectedly in respect of men but not unintendedly in respect of God The word used Ecclesiast 9. verse 11. is translated an occurrent 1 Kings 5.4 a Metaphor taken from something meeting of a man or one meeting another upon the way unexpectedly So that Solomons scope in the place objected is to shew that the event of humane affairs is not in the power of man however furnished thereunto with second helps but depends upon the Decree and efficient Providence of God This the Wise-man holdeth forth by an enumeration of some particulars whence as by several instances God would teach this truth by denying success to such persons who according to second causes might expect it and giving it to them who according to second causes could not expect it I returned and saw under the Sun that the race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favor to men of skill but time and chance happeneth to them all Eccles 9.11 The word used Luke 10.31 and translated it chanced is of the same signification with the Hebrew word used Eccl. 9.11 turned Chance and with that vers 2. turned Event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeb Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisc in loc from the root whereof the Greek word is by some thought to come it is taken for a good event Ruth 2.3 for a bad event 1 Sam. 6.9 Those things that fall out casually or necessarily in regard of the second cause fall out alike infallibly and therefore alike intendedly in regard of Gods Decree Those effects which proceed from second necessary causes as heat from fire are said to fall out necessarily Those effects which proceed from second contingent causes that is such whose effects in respect of their second cause was likely not to be as to be as namely the elicit acts i. e. the free choyce of the will or the tyle falling from the house to alight upon the head of the passengers are said to fall out casually These modifications or qualifications of things namely Necessity and Contingency as they stand opposed one unto another are only found in things in respect of the second causes not in respect of the first Cause Those things which fall out most necessarily in regard of the second cause in respect of the first cause they may be said to fall out freely rather then necessarily In like manner those things which fall out contingently in regard of second causes upon supposition of the Decree so predetermining them may be said to fall out necessarily No necessary act of the creature is necessary simply an experiment whereof is the Babylonish furnace Every contingent act of the creature is necessary upon the supposition of the Decree The same effect is contingent and casual in respect of the second cause and necessary in respect of the Decree Contingent or casual because in respect of the natural agency or causality of the second cause it might not have been but necessary in respect of the Decree all whose volitions infer a necessity of infallibility The Doctrine of the Efficiency of God affords an Antidote or Preservative against many pestilent Errors concerning the Providence of GOD The Vse of this Doctrine The chief whereof are 1. Atheism concluding from the seeming disorder of second causes that there is no God 2. Epicurism concluding from the appearing confusion of humane affairs that God neither governs nor regards them and thereupon looks at it as the only good to take its fill of pleasure during life 3. Stoicism Non Deus est numen parcarum carceclausum Qâ—ale putabatâ—r stâ—icus esse Deus which maketh the first Cause to be depending upon and determined by the second causes in respect of their operations 4. Such who ascribe the administration of things unto Fortune that is neither unto the irresistable order of the second cause with the Stoicks nor unto God with the Truth but unto that blind Idol devised by the Heathen and justly censured to be the spittle of the Devil upon the face of divine Providence 5. Libertinism denying the Efficiency of the second cause and thereby introducing that Chaos of confusion and transgression Bellar. de amiss grat stat pec lib. 2. cap. 18. Vasquez in 3. disp 14. cap. 8. ex Twiss câ—im 3 Suarez Mâ—taph disp 22. Sect. 2. of which before 6. The Doctrine of the Jesuites who albeit they teach the concurrence of the first cause to be necessary unto each operation of the second cause yet so as
And this is the record that God hath given to us Eternal life and this life is in his Son The Word of Promise and saving Faith or the efficatious Relation of this Promise are Relates Hence Faith is compared to a Seal John 3.33 He that hath received his testimony hath set to his seal that God is true As the impression upon the wax answereth to the character of the seal so faith answereth the truth of this testimony or promise The promise is the mouth of Christ faith is the mouth of the souls by this act of faith upon the object of faith Christ and the soul kiss one another Kiss the Son Psal 2.12 As also by the reflex act of faith upon the testimony of his love by the Spirit Let him kiss me with the kisses of his mouth Cant. 1.2 By faith they saluted the promises Heb. 11.13 Here take seasonable and just notice That Election or Gods Intent concerning his Elect in the Work of Redemption is no part of the primary Object of saving Faith The Rule of Faith as it bindeth all is the first object of faith As the Command not the Decree is the rule of that obedience that floweth from faith so the Command not the Decree is the rule of the obedience of the grace exercise of faith it self for the better understanding whereof compare that act of saith whereby we believe in Jesus Christ a sufficient Saviour to every one that believeth in him which containeth the object of faith with the act of faith whereby we believe in Jesus Christ intended of God to be a Saviour unto us or believe that we are elected or that we are redeemed or that Christ died for us which all with others of like nature are the same in effect containing somewhat of Election of Gods Intent concerning his Elect in the Work of Redemption and their difference will appear in respect first of their object The first propounds Christ as the actual existing cause of salvation to the unbeliever believing The second propounds the Intent of God or Christ concerning our salvation The first holdeth out our duty but not the certain intent of God concerning our estate The holdeth forth purposely the certain intent of God concerning our estate The first holdeth forth a remedy scil the object to be believed in by a sinner that he may be justified the second holdeth forth consolation unto a sinner justified The first is faith in Christ the second is a faith concerning Christ Secondly These acts of faith differ in respect of their subjects the first is principally in the Will though it be also in the understanding the second is principally in the Understanding though it be also in the will Thirdly They differ in respect of Order we first believe in Christ a Saviour before we can believe that God intended Christ to be a Saviour unto us Fourthly They differ in respect of time The first looks at Christ as one who is present the second looks at the Intent of God and Christ which is a thing that is past Lastly They differ in their nature The first giveth us our being in Christ or at most extends not beyond our being in and union with Christ the second is the acknowledgement of what is done Obj. Divines frequently teach That Christ propounded in the simple term Christ neither containing truth nor falshood is the Object of Faith and not Christ held forth in a Proposition Suppose such as is before expressed viz. Jesus Christ a Saviour unto all believers and consequently unto me believing or any other to the like effect Ans The Object of Faith is considered two wayes Objectum fidei appellatur illud quod creditur vel illud de quo aliquid creditur quod creditur est propositio vel enuntiabile de quo creditur est res simplici termino significata Objectum dupliciter consideratur ex parte rei credita sic Objectum sidei est semper aliquid incomplexum vel ex parte credentis sic Objectum sidei est illud enuntiabile quod de illa re sides apprehendit Tho. 22 ae qu. 1. art 2. Durand l. 3. dist 24. q. 1. Davenant in Col. 1. either in respect of the thing believed so the Object of faith is the thing it self concerning which the Proposition of faith is formed propounded in a simple term wherein there is neither a truth nor falshood as Christ Creation Resurrection c. Or in respect of the Believer and so the Object of Faith is the thing which is to be believed held forth in a Proposition as that Christ is a Mediatour and Saviour that Christ shall come to judgement c. The present discourse acknowledging both considerations I chuse to speak in the latter as being more easie to the understanding of the Reader The Doctrine of the Gospel taken in a limited sense viz. for the first Objection of saving faith which the Reader is here desired to re-mind besides those particulars lately forementioned as contained in the Proposition concerning the Object of faith holdeth forth these remarkable truths 1. It is such as remaineth a truth concerning every one that heareth it 2. It is such the participation whereof every hearer is in equal Ministerial capacity of preparatory work which is common both to the Elect and Reprobate being alike in them 3. It is such as that all who hear the Gospel preparatory work being alike are equally bound to believe 4. 'T is such as ministers unto Judas in case of belief as much cause to hope in respect of the Promise as unto John and leaveth John in case of unbelief in as much cause to despair in respect of the curse as Judas that is notwithstanding the usefulness of the Doctrine of the Decree in general Here is no more place for Arguments either of encouragement or discouragement from personal Election or Reprobation then if there were no Decree Such as attests unto the formidableness and danger of the guilt of the least sin and also of greater sin proportionably in the offender whilest it testifies the greatest sins to be abundantly pardonable unto the penitent Believer it takes away from the impenitent all occasion to presume from the penitent all occasion of despair Sin appears no where more nor no where less then in the Gospel There is a Mystery of Wisdom in propounding this part of the Mystery of the Gospel namely the first Object of saving Faith unto a Soul as yet not effectually called so as all and only the pertinent truth may be spoken without any errour on the one hand or on the other either concerning the Decree Christ the Persons called to believe the Condition of those Persons or Motives to believing Quest How can God command them to believe conconcerning whom he hath decreed that they shall not believe Not Gods pleasure what shall be but his pleasure what shall be our duty together with our obligation is the ground of the Command
of himself as it is a great sin for the greatest sinner to be without hope in respect of Christ Carnal presumption of mercy because our sins are comparatively little lessens the demerit of sin Despair of mercy because our sins are great lessens the Merit of Christ A mans nearness unto or remoteness from the participation of grace according to Gods ordinary Dispensation is not to be judged according to his Commission of more or fewer sins but according to his proceeding in the preparatory work A man may have committed many sins yet being Ministerially disposed in respect of the receiving of Grace he is near to salvation A man may have committed fewer sins yet being without the preparatory Work of Law and Gospel he is far from salvation 'T is not a mans former commission of sin but his continuance in sin that keeps him far from salvation For the fuller clearing the description of Free-grace some Objections are to be removed the former whereof concern the Freeness of grace in respect of Election the other in respect of the Application of the good of Election i.e. that good whereunto we are elected Obj. 1. Ephes 1.4 According as he hath chosen us in him before the Foundation of the world Here the Apostle seemeth to make Christ the Cause of Election therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though it be be rendred through in English 'T is in in the Greek Election is not a free act Ans The Particle In is not always taken causally 2 Thes 2.13 Because God hath from the beginning chosen you to salvation in sanctification of the Spirit and belief of the truth i. e. in sanctification and belief of the truth as the way not as the cause of salvation True the Apostle saith We are elected in Christ but he saith not That we are elected for Christ We are said to be elected in Christ because Christ is the Meritorious cause of the Application of the good of Election so that in Christ in this place is the same with by Christ 1 Thes 5.9 For God hath appointed us to wrath but to obtain salvation by our Lord Jesus Christ 'T is here said We are saved for Christ because Christ is the cause of our salvation but 't is not said We are elected for Christ because Christ is not the Cause of Election To be elect in Christ and to be elect for Christ are not to be confounded * Est quaedam Dei Dilectio erga nos unde profecta est Missio Christi John 3. Twiss vind grat de elect lib. 1. part 2. deg 3. Sect. 1. Etenim ex dicto Petri constat ChristuÌ„ ut MediatoreÌ„ qualis hic consideratur non esse praedèstinationis causam sed effectum 1 Pet. 1.20 Pisc de praedest N. 97. Meritum Christi nonest absolutum Cham. To. 3. l. 9. c. 1. S. 7. That we may rightly discern this truth of so spiritual and high a nature we must carefully distinguish between Election and the Application of the good of Election between Gods Act of willing grace and glory to be applyed and the actual application of grace and glory willed by God God electeth that is he willeth grace and glory to be applyed unto his people without any respect of the Merit of Christ as a Cause or Motive of that volition but the actual Donation and Application of that grace and glory is for the Merit sake of Jesus Christ Christ is the Effect of Election or of the Love of God but he is the Cause of the salvation of the Elect. He is the Effect of Election therefore called a Servant and said to be elect of God Behold my Servant whom I uphold my Elect in whom my soul delighteth Isai 42.1 His Incarnation Heb. 10.5 His Office John 6.27 His Acceptation in that Office Jes 53.10 all proceeds from the Love of God Election is God himself electing according to that received and regulating Proposition Whatsoever is in God is God To say then That Christ is the Cause of Election or of the Love of God were to say There might be given a Cause of God yea that God is an Effect and consequently that God is not God God hath ordained that the Merit of Christ should be the cause of our salvation but he hath not ordained that Christ should be the Meritorious cause of his so ordaining which implyeth a manifest contradiction Christ then is the Cause of the gift of Eternal life but not of Gods Will to give Eternal life unto us Christ is the Cause of salvation but not of Gods Decree to save Christ Ephes 1.4 is made the Cause of Sanctification And 1 Thes 5.9 he is made the Cause of Salvation but he is no where made the Cause of our Election Christ is the Meritorious Cause the Application of all spiritual Benediction in Heavenly places but not of Election Obj. 2. Ephe. 1.6 To the prayse and glory of his grace wherein he hath made us accepted in the Beloved If accepted in Christ then loved only in Christ therefore Christ is the cause of Gods Love Ans The Love of God is taken for the Act of Love it self viz. Election or for the effect of his love viz. Vocation Justification c. Christ is the cause of the latter not of the former By Acceptation in this place we are to understand Justification of which Christ is the cause He is the cause why we are justified but he is not the cause of Gods Decree to justifie us Gods special Love is his Will to bestow all saving good upon us All which good he willeth to us without Christ as a cause of his volition but not without Christ as a cause of the application thereof 'T is the same Volition or Act of Willing in God by which he willeth the Being of a Mediatour and the Salvation of the Elect for the Merits sake of this Mediatour The Salvation of the Elect is not the last end of the Merit of Christ but Gods Supream end is the Manifestation of the glory of his grace in a way of mercy tempered with justice whereunto both the Merit of Christ and the Salvation of the Elect conjoyned are the means and make one fit Medium thereunto Like Objections from some other Texts of like nature may receive the like answer Notwithstanding it be a truth That Christ is not the cause of Election yet it is also a fundamental Truth That Christ is the Meritorious cause of the Application of the good of Election 1 Thes 5.9 2 Cor. 1.20 Acts 4.12 Particulo gratis excludu tur merita nostri non Christi Bucan loc 31. quest 16. Foedus graetiae nullaÌ„ propriè dictam aut antecedentem conditimem requirit Med. cap. 22. th 19 Ex tali inquam conditione si pendereÌ„t promissiones Dei actum esset de salute nostra Coron artic 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. 5. Si feceris hoc vives parâ—icula si est 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 Sicredideris particula si non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buc. loc 21. q. 3. In which respect we are said to be chosen in him Ephes 1.4 Ascribing due glory unto the Father takes not from but adds to the glory of the Mediatour That Name above all names given unto the Mediatour is Jesus Christ the Lord Philip. 2.9 10 11. Gods Name is the God and Father of our Lord Jesus Christ 2 Cor. 1.3 Ephes 1.3 1 Pet. 1.3 Christ is all and in all Col. 3.11 God is all in all 1 Cor. 15.28 Christ is all and in all efficiently and meritoriously God is all in all essciently and originally Obj. 3. The active and passive Obedience of Christ is the condition of the salvation of the Elect Jes 53.10 As Adams personal and perfect obedience was a condition in the first Covenant therefore though grace be free in respect of election yet it is not free in respect of the Application of the good of Election Ans The Application both of grace and glory and all the good of the Covenant of grace are free to us though conditioned unto Christ Free-grace exciudes not Christs Merit but mans merit Obj 4. Faith is a condition though not of it self yet of salvation that in the Elect themselves therefore the Application of salvation seems not to be free in respect of the Elect. Ans A Condition is either a Condition properly so called i. e. an antecedent Condition Or a Condition improperly so called i. e. a consequent Condition A Condition properly so called is a Law or Observation annexed to a business the performance whereof lyeth upon the Covenant and accordingly the business becometh valid or null Such a condition was Works in the first Covenant If Faith were such a condition there would soon be an end of the Covenant of grace yea the Covenant of grace were indeed no Covenant of grace A Condition improperly so called or a Consequent Condition is such a condition whose performance by the Covenantee is absolutely undertaken for and irresistably wrought by the Covenantor and not left in suspence upon the Covenantee to be performed by his own strength Faith is a consequent condition not an antecedent condition So as this Proposition I will give Eternal life unto the Elect if they do believe is aequivolent unto this I will out of my absolute will give unto the Elect Eternal life because I will out of my absolute will give unto the Elect to believe The Condition of Faith depends not upon the Will of the Elect either to be or not to be but upon the absolute and gracious Will of God Obj. 5. Repentance and New-obedience are necessary to salvation Luke 13.3 Heb. 3.14 Therefore the Application of the good of Election seemeth not to be free in respect of us Ans Good Works which is also true of Repentance are necessary as the way appointed of God unto salvation but not as the cause this were to change the Covenant of grace into a Covenant of works Our good works are the effects of grace the reward of our good works is a reward of grace Good Works are necessary to salvation as the way not as an instrument or cause Faith is necessary as the way and as an instrument The term Special why diligently to be observed the active and passive Obedience of Christ is necessary as a Meritorious cause The Reason why the term Special is diligently to be observed in this Proposition is That we may the more distinctly conceive of the nature of grace and both discern and eschew the errour of the enemies of grace who so affirm it as in effect they deny it and whilest they seem to stand for grace they indeed withstand and overthrow it either by an equivocation in or by a sophistical interpretation of the term Grace * Pelagiani naturae vim gratiae nomine nuncupare solebant quo sententiāsuā occultarēt offensam hominū de gratia Dei sanctè sententiā e◠commodiùs vitarent Twiss vind grat errat 9. Sect. 9. The Pelagians Semi-pelagians Jesuits and Arminians all affirm this Proposition viz. That Faith is the Effect of Grace but understanding the word Grace therein in such a various and graceless sence as followeth The Pelagians understand by grace only the grace of nature that is the remainder of the Image of God in man after the fall whereby the Will without any further help from supernatural grace is able to believe Thus the Pelagians confound grace and nature The Semipelagians or Massilienses men of much account for learning their time whom Prosper in his Epistle to Augustine calleth the Reliques of the Pelagians understand by grace the conjunction of supernatural grace with free-will So as they both concure together as Joynt-workers and partial-causes i. e. fellow-causes in working of faith Which help of supernatural grace man according to them merits by the good use of his free-will The Jesuits understand by grace Facientiquod in se est presertim si vivat sub notitia Evangelii Deus non denegat auxilium primae gratiae Smising disp Theol. Tom. 1 Tr. 3. disp 6. Fidelis faciens quod ex se est ex congruo meritur gratiā justific antē idem 623. Justificatus potest de congruo mereri gratiam perseverandi idem 700. N. 518. Justificatus potest de condigno mereri salutem ibid. the conjunction of free-will and supernatural grace So as they both concur as joynt partial or fellow-causes in the working of faith Where also note That they understand not faith as we do but define their faith to be a general knowledge and certainty whereby they conclude the Word of God to be divine and true The Sum of their Doctrine comes to this To the natural man that doth what in him lyes especially if he liveth under the knowledge of the Gospel God will not deny the help of the first grace The believer that doth what in him lyeth merits with the merit of congruity justifying grace i. e. habitual grace according to them The justified person may merit with the merit of conguity the grace of perseverance The justified Person persevering may merit salvation with the merit of condignity The Arminians understand by grace the conjunction of supernatural grace yet that is but supernatural common grace with free-will So as both concur together as co-working joynt partial or fellow-causes of faith as it is with a man and a boy drawing the sameship together So as the work is not wrought by grace alone without free-will nor by free-will alone without grace but by both together Whence it followeth according to them which they also affirm that as much grace on Gods part may be put forth upon one that finally resisteth the motion of grace as there is upon one that yeildeth obedience thereunto And that the last and conclusive reason in such a case why one believeth and the other believeth not is from the free co-operation of
nothing of any causal vertue towards the working thereof Contrary to the Doctrine of the Arminians teaching that Christ and Free-will are partial causes of Conversion No otherwise than as a Boy drawing of the ship with his father is a cause of the motion thereof whence according unto them like as Free-will without the grace of Christ is insufficient so the grace of Christ without the co-working of Free-will sufficeth not to the working of the grace of faith in the soul A Teret empty of Reason and full of pride making us in part our own Creators in respect of saving grace the most excellent creature a Tenet repugnant to the grace of the Gospel making us sharers with Christ in the work of Vocation the glory of the alone working whereof by vertue of his special grace is one of the Crown-Jewels of the Lord Jesus a Tenet fundamentally perillous unto souls directly tending to make them rest in a false Conversion and so without a new work fall short for ever of falvation Vocation Peter Mart. in Rom. 7. v. 4 Regeneratio fit in instanti Ames coron art 4. c. 4. Polon Syntag. Conversion or Regeneration is wrought in an instant God in saying Live makes alive In this respect it is in the first as it shall be in the second Resurrection In a moment in the twinkling of an eye whilst God speaks the word the dead shall rise Because Vocation or the infusion of Life is the introduction of a form which is done in an instant The form consists in an indivisibility it is an indivisible thing t is not infused successively Et quemadmodum in Christum credere non est motus successivus sed instantaneus ita insitio nostra in Christum non est motus successivus sed mutatio instantanea Twiss vind grat l. 3. errat 8. Sect. 1. Spanhem de grat vin resp ad exot. 28. n. 4. or by parts as natural life so spiritual life consists in an indivisibility i. e. it hath its being all at once and is uncapable of division into parts Because Vocation inferreth an essential change in the subject There is a change in a subject or of a subject change in a subject is either of quantity or quality this is called an accidental change Change of a subject is an essential change which in natural things is called Generation in spiritual Regeneration Now that every essential change whether Physical i. e. natural or spiritual is in a moment is thus evident Generation is taken improperly for the way and preparation or previous alteration which tendeth to the essence i. e. the union of the form with the matter so we say the Infant in the womb is generating some certain months space this is an accidental change or properly for the essential change viz. the introduction of the form so the Infant is generated in a moment after that the matter is now sufficiently altered and prepared to receive the form An essential mutation that is the mutation or change of the subject both in Nature and Divinity is wrought in an instant because it is rather the determination of a motion than the motion it self As Generation properly taken is a passive mutation of a natural body whence from the union of the form with the matter the body beginneth to be that which it was not So Regeneration is a passive mutation of an elect soul whence by reason of the union of grace with the soul the person beginneth to be that which he was not In that Generation is the acquiring of a new and corruption is the laying down of an old form therefore generation and corruption cannot be effected divisibly and successively or gradually otherwise it would follow that in the same thing and in the same instant there were either no form or two forms i. e. that some one thing were nothing or two things In the moment of Conversion God works that blessed work which shall never be undone that is wrought in an instant which shall remain for ever CHAP. XIII Of the Vnion of the Belcever with Christ FOr the better proceeding herein let us 1 Shew out of the Scripture That there is an Union between Christ and the Beleever 2 Consider what this Union is 3 The order of Union 4 The necessity of Union in order to Communion 5 The order of the dependence of Communion upon Union 6 The excellency of this Communion Of all other Unions three are most eminent the Union of the three Persons in one Essence this is the Mystery of all mysteries The Union of the two Natures in one person in Christ this is a great mystery 1 Tim. 3.15 The Union of a Beleever with Christ and in him with God This is a Mystery Eph. 5.32 The Union of the Mediator with the Father who as God is one with him both in respect of Essence I and my Father are one Joh. 10.30 and in respect of will Whatsoever the Father doth that doth the Son likewise Joh. 5.19 And as man is one with him in respect of their agreement as concerning the thing willed Not as I will but as thou will Mat. 26.39 is the example and pattern of Beleevers Union with Christ and in him one with other Joh. 17.11 That they may be one as we are one and verse 21. that they may all be one as thou Father artin me and I in thee that they also may be one in us Of this mystical Union between Christ and beleevers we read often in the Scripture sometime in proper and plain termes That they may be one as we are Joh. 17.11 He that is joyned to the Lord is one Spirit 1 Cor. 6.17 Sometimes in elegant and lively Metaphors first of a Vine and branches Joh. 15.1 2. I am the true Vine and my Father is the Husbandman Every branch c. 2 Of Implantation Rom. 6.5 For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Christ here is represented under the similitude of a Plant for as a Plant that is set into the earth seemeth to lye dead and is unmoveable for a time but after springs up and flourisheth so as other Plants sprout forth grow up and are nourished thereby as we see in Ivie and Misselto So Christs body lay dead in the grave for a while but afterward sprung up and re-flourished in his Resurrection as that Plant of renown with whom we being planted together grow up by his grace 3 Of Ingrafting Rom. 11.17 19 23 24. where Christ is tacitly compared unto the Stock the beleever unto the Graft or Cyon for notwithstanding Abraham be the instrumental root good Olive tree and stock there expresly spoken of in whom his seed that is all beleevers for he is called the Father of all that beleeve Rom. 4.11.16 both the Nation of the Jewes first then the Gentiles and then the Jewes againe for the promise sake made unto him Gen.