the mighty working of his Power which he wrought in Christ when he raised him from the dead Now Christ dying as a publck Person for the sins of the Elect and rising again as a publick Person for the justification of the Elect. It was more to raise Christ from the dead then it hath or vvill be to raise all the Elect from sin or then it will be to raise all the dead at the last day Hence in the working of faith in the soul God is not only said to move the soul but to dravv it None can come to me Except the Father which hath sent me draw him John 6.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dravving is an Act wherein the Agent putteth forth his might for us To believe is said to be the Work of God John 6.29 Emphatically so called not only because of its special acceptableness unto God but also because he is the Efficient of it and that with a preëminent efficacy of the Authour shining forth in this Work compared with his other works God is able to graffe them in again Rom. 11.23 in the ingenerating of faith in Christ and uniting of the soul unto Christ are manifested both the inability of man and the ability of God Here appears the Elects malice unto Christ and Christs love unto the Elect the evil of the spirit of corrupt nature and the good of the Spirit of grace Sarah her conceiving of Isaac whose birth was a figure of regeneration Gal. 4. was a great Work a Miracle Mary her conception of Christ by the Power i. e. by the Command and Blessing of the Holy Ghost was also a great Work a Miracle but for Christ to be formed in the soul by believing is a greater-Work Christ himself the Object of Faith is the greatest of Gods Works the Creation of Faith in Christ that is to make a sinner a believer may be reckoned amongst those that are next thereunto 3. Concerning the Greatness and Largeness of the Obedience of Faith consider that as in unbelief and its consequences there is unspeakable disobedience So faith besides vvhat is formally contained in its proper nature hath an influence unto all new obedience Amongst other notable Services implyed in Faith it necessarily presupposeth these great duties First The right discerning of its Object an Act of such high contentment unto Christ as that he professeth himself to be ravished therewith Cant. 4.9 Secondly The Denial of our selves in matter of our righteousness Philip. 3.8 9. Yea doubtless and I count all things but loss for the Excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Thirdly Denial of our own wills As the Camel passeth through the Needles eye so is the Will unravel'd littled nothing'd by being brought to faith in Christ Jesus Mat. 19.24 Fourthly The Denial of our own glory John 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only The Obedience of the Law vvas perfect and glorying giving glory unto man Rom. 4.2 For if Abraham were justified by works he hath whereby to glory but not before God The Obedience of the Gospel is perfect and humble giving glory unto Christ that is unto God in and by Christ Rom. 4.20 Abraham was strong in Faith giving glory to God Fides pro varia dispositione ipsi ad Objecta varia vir utes omnes habitus omnes boâ—os ia se continet tanquam proprietates in forma virtualitèr ab ipsa perdentes in actu secundo Ames de traduct peccat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Covenant of Grace makes man as holy as the Covenant of Works and more lowly And as Faith in it self necessarily presupposeth these high and supernatural Services so as was intimated a little before hath it also in relation to the exercise of all other graces an influence into universal obedience By Faith we are united to Christ Ephes 3.17 By Faith we are justified Rom. 5.1 By it we perform all duties of both Tables Gal. 2.20 By it we persevere 1 Pet. 1.5 And lastly By it we are saved Ephes 2.8 To shew the Eminence of the Obedience of Faith The Truth that is to be believed is called the Truth John 8.44 At least as some take the place the Witness That God gave of his Son 1 John 5.10 the Command 1 John 3.23 And to believe is called the the Work John 6.29 No marvel therefore if it be said 'T is easier to keep the whole Law then to believe Seeing by faith we receive Christ himself and from him legal obedience imputatively and assisting power in our ovvn persons practically to fulfil all new obedience Evangelically Because also there is more power required to make Adam a believer then either to have created or continued him in the state of innocency wherein had he persevered he had fully answered the Law The Grace of Creation confirming grace being superadded sufficed to that the Grace of Redemption is requisite to this Gods pleasure vvas enough without any cost for that but this besides the good pleasure of the Lord cost God his Son and Christ his Blood in that the Soul vvas a meer nothing and so could do nothing for it self yet being but a meer nothing it made no resistance but here besides the helplesness of a meer nothing there is also the enmity of a most corrupt thing The Believer obeyeth both Law and Gospel we obey the Law legally in our Surety the Gospel perfectly in our ovvn persons with the perfection of parts or sincerely in this life with the perfection of degrees in the life to come Believers obey the Law legally in their Surety Legi satisfecimus in Christo justificamur praedita eâ justitia quam lex à nobis postulat Piscat in Rom. 8.4 because in him vve obey the Precept Do this Levit. 18.5 and satisfied the curse Thou shalt dye Gen. 2.17 The believer hath satisfied the Law in Christ through faith in vvhom vve are endued vvith that righteousness which the Law requireth Rom. 8.4 and 10.4 Believers obey the Gospel perfectly vvith the perfection of parts The Gospel is the Law in Christ the Rule of Righteousness is the same both in the Lavv and in the Gospel though the manner and end of obeying are changed the manner of obedience under the Lavv was by the Grace of Creation the manner of obedience under the Gospel is by the Grace of Redemption i. e. by the Grace of Jesus Christ A great end of obeying under the Law vvas That vve might obtain life as due unto us for perfect obedience thereunto in a way of justice The great end of obeying under the Gospel is thankfulnese
not subjectively that is such as remain ungodly when they are justified The Text saith not he reconcileth enemies according to the sense of those words in the former place He justifieth the ungodly But If when we were enemies we were reconciled to God by the death of his Son mark the time of this Reconciliation was the time of the death of his Son not the time of our Conversion much more being reconciled we shall be saved by his life that is If while we were enemies in respect of our nature and state we were reconciled in our head i. e. our Reconciliation was actually purchased by and acknowledged at the death of his Son how much more being reconciled in our selves by the slaying of the enmity of nature through the infusion of grace and the changing of our estate in respect of our persons and actions through faith in Christ shall we be saved by his life he that hath done the greater with greatest difficulty he will do the lesse having overcome and triumphed over all difficulty past and proceeding being without all difficulty in respect of what is to come This exposition is agreeable to the Analogie of faith strengthens the Apostles arguing from the greater to the lesser and any shorter interpretation seemeth to straighten those words We were reconciled to God by the death of his Son Thus Dr. Amos and Dr. Twisse understand this place Medulla l. 1. c. 20. Twiss de permiss l. 2 cr 4. digr 10. Sect. 4. and Calvin seemeth very well to allow thereof nor doth Piscator dissent there-from as appeareth in his citation of this Text disputing with Vorstius There is remission of sins that is actually procured before we do beleeve Cham. Nobis persuasissimum est Calv. in loc Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16 Medulla c. 24. 27. remissa esse peccata antequam credidimus Christ is first justified that is acquit of our sins and we justified in him Perkins There is a kind of previous application of Redemption to us in Christ The sentence of our Justification was pronounced in Christ our head rising from the dead Ames Transactio inter Deum Christum fuit praevia quaedam applicatio ad nos Sententia haec fuit in Christo capite nostro à mortuis jam resurgente pronunciata There is saith Mr. Rutherford Rhetorf exc 1. c. 2. a Justification in the mind of God Eternal and a Justification in time terminated in the conscience of the beleever Obj. But if it be yeelded that the grace of Justification be before Faith it will follow that in justification by faith there is nothing really and possitively wrought in the Soul but only a manifestation of what was before Ans Not so in the justification of a sinner there is that which is real and positive both on Gods part and on the Beleevers part on Gods part 1 An actual imputing of the righteousnesse of Jesus Christ to the Beleever 2 A transient judicial act of God whereby he declareth the sinner to be justified for the righteousnesse sake of Christ received by faith terminated in the Conscience of the Beleever upon the Beleevers part there is 1. An actual relying upon the righteousnesse of Jesus Christ 2. A renouncing of our own righteousnesse Obj. But if we yeeld a being of Iustification how doth the condition of an elect person justified by faith differ from his condition yet an unbeleever in respect of his Iustification Ans God hath absolutely decreed to justifie them before they doe beleeve their persons are beloved from eternity Jesus Christ hath actually and absolutely procured their justification before faith God hath accepted this Meritorious satisfaction of Christ before faith God never imputes the sins of the world of the elect to them unto Condemnation having already imputed them unto and being satisfied for them by Christ All which notwithstanding the condition or state of the Elect before faith is the same with the condition of those who are not elected we are the children of wrath even as others Ephes 2 3. guilty of sinne before God and therefore in respect of their estate obnoxious to Condemnation even as others Though their Justification be absolutely Vide Retorf ex 1. c. 2. and actually procured before Faith yet they are not justified until they doe beleeve now and not until now is their state changed now and not until now doe the effects of Gods displeasure cease towards them by vertue of the Promise He that beleeveth shall not come into condemnation now and not before are their persons accepted in themselves and consequently their actions capable of being accepted hence Albeit the justification of the Elect is absolue ely procured before they doe beleeve yet they have no consolation nor peace of Conscience till they doe beleeve Obj. Yee see how that by works a man is justified and not by faith only Jam. 2.24 Sol. That James agreeth with Paul concerning the Doctrine of Justification is evident in that the same Scripture Gen. 15.6 cited by Paul Rom. 4.3 is cited and acknowledged to be fulfilled by James 2.23 and the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for righteousnesse That Proposition of Pauls We are justified by faith without works and that of James We are justified by works and not by faith only are distinct but not opposite Propositions for Iames referreth not to the manner of our Justification of which Paul speaks but to the nature of justifying faith against such as boasted of such a faith as justifying which was without works Paul disputes against the Legalist Iames both against the Legalists and Libertines Paul sheweth the manner of Justification by faith Iames the nature of justifying faith Pauls conclusion is that We are justified by faith without works Iames's conclusion is that Faith without works doth not justifie Justificamur Effectivè à Deo Approhensivé à fide Declarativè ab operibus Prideaux lect 5. de Justificatione The objection also is further satisfied by distinguishing of Justification Justification is either of our persons before God so Faith only justifies or of our faith before Men so works justifie that is they declare our faith before men to be unfeigned I will shew thee my faith by my works Jam. 2.18 By works was faith made perfect ver 22. Obj. We are justified by faith Rom. 4.9 Faith is a work therefore we are not justified without works and consequently not by faith only Ans How Faith justifieth hath been spoken before that faith doth not justifie as a work is evident Rom. 4 5. But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse God makes high account of that faith which accounts of its object as the matter of our Justification God makes no account of that faith which we account of as a work in the matter of our Justification the Beleever
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
his saying and overcometh vvhen he judgeth Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3.19 And he was speechless Matth. 22.12 The Preparatory Work of the Gospel may be referred unto these Heads 1. Revelation of Christ so far as is necessary unto salvation 2. Repentance 3. Lost Estate 4. Acknowledgement of the Soveraignty of God and of Christ in shewing mercy 5. Consideration of the special Object of Faith and Arguments moving thereunto 6. Waiting in the fore-mentioned disposition for the Lord Jesus in the use of means with Ministerial and preparatory hope under the If you believe of the Gospel The Revelation of Christ is the historical propounding and illumination of the soul with the propounded Doctrine of the Gospel i. e. the Doctrine of grace namely Election Vocation Justification Adoption Sanctification Glorification in Jesus Christ who hath freely absolutely and infallibly procured for us all things that pertain unto life and godliness The Sum whereof is That God the Father Son and Holy Ghost hath sent forth Jesus Christ God-man into the world to seek and save sinners commanded every one that heareth this glad tidings to believe in him whom he hath sent and promised that whosoever believeth in him shall be saved The Gospel is called a Revelation because it being a Truth exceeding the Nature of the creature the Power of Reason and Doctrine of the first Covenant man could no way attain unto it but by Divine Revelation Truth is either Natural Veritas Naturalis Ethica Lâ—galis Evat gelica which is laid up in the creature or Moral to be gathered by rational inferences from the light of nature and help of right reason or Legal contained in the Law or Evangelical revealed only in the Gospel The creature representeth God unto us as a Creatour Governour and Lord The Law as the Creatour of man after his own Image and giving unto him a Covenant of Works unto Eternal life The Gospel beyond these holds forth the mercy of God in Jesus Christ No Salvation can be expected where the Gospel is not preached For there is none other name under Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Representat Deum ut Creatorem gubernatorem DominuÌ„ omnium sed nâ—n ut Conservatorem Spanh resp ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given amongst men by which we must be saved Acts 4.12 Neither the Book of the creature nor the Power of reason nor the first Covenant preach Christ Repentance is two-fold Preparatory or Legal going before faith Mark 1.15 Heb. 6.1 Or saving which followeth faith Luke 7.38 Preparatory or legal repentance is a common work of the Spirit wrought by the Ministery both of the Law and Gospel super-adding unto what was wrought by the meer Doctrine of the Law a further discovery unto and affecting of the soul with the sense of its utter present-perishing condition under and fear of the future aggravated punishment for sin whereby the distressed sinner inwardly feeling the into lerable bitterness and heavy load thereof addeth unto outward unrebukableness according unto the Law an external conformity unto the Gospel It is called Legal not so much in respect of the means whereby it is wrought scil the Law for it is wrought not only by the Law but also by the Gospel but in respect of the state wherein the person is in whom it is wrought notwithstanding preparatory repentance namely under the Law and not under grace Under this Work of preparatory Repentance the soul is troubled for sin Sick of sin Contritio non salutaris Salutaris Vrsin Cat. Matth. 9.12 Consesseth its sin Matth. 27.4 Vomits it up 2 Pet. 2.22 Abstains from the external Commission of it Escapes the pollution of the world 2 Pet. 2.20 Reformeth its conversation so as not to omit any external known duty commanded Matth. 19.20 Nor to walk in the practise of any external known sin forbidden either in Law or Gospel Phil. 3.6 Notwithstanding Preparatory Repentance worketh not any change of the heart yet there are in it and accompanying of it certain inward workings that do dispose to a change Ignorance is taken away by illumination pleasure in sin is abated by sorrow for sin that is trouble of conscience Boldness in sinning is abated by the fear of punishment whence followeth a kind of abating the contumacy of the will like a stone that is broken though it yet remains a stone Conceitedness in our own strength is diminished by the sense of our lost condition False confidence by the conviction of the righteousness of Jesus Christ Ministerial and preparatory hope of the change of the heart by grace is increased by our restlesness in our present condition and occasioning an application of our selves to the obtaining of mercy in the use of means Lostness is a principal part of Preparatory Work A lost Estate whereby the soul besides the Work of the Law is further made sensible of its perishing condition by the common work of the Gospel So revealing Jesus Christ to be believed in as withall convincing the soul of the loss of its own righteousness the want of the righteousness of Jesus Christ together with its inability and enmity to believe repent do or desire any good whereby the soul is yet more meetly disposed for the wayting for receiving of and magnifying of received merey Lostness is either taken for the perishing condition of the soul or for the sensibleness of this perishing condition as it is in this place If lostness be taken for the perishing condition of the soul so all are lost by reason of sin whether they are sensible or insensible of it The reprobate totally and finally In this sence Judas is called the Son of perdition John 17.12 That is one justly designed to everlasting perdition or destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genetivus notat finem Piscat in loc i. e. Electos sibi datos a patre qui peri erant non minus quam reprobi per peccatum Piscat in Luc. 19.10 Anal. Mat. 18.11 Schol. Spanh probat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. oves perditas domus Israel ad quas Christus missus est esse Electos Exercit. de gratiâ Annot. in Sect. 18. as they used to say a Son of death So Antichrist is called the Son of perdition 2 Thes 2 3. The Beast is said to go into perdition Revel 17.8 Thus all that perish under the light of the Gospel are said to be lost 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost The Elect are totally but not finally lost Totally in respect of their sin and perishing condition for sin We were by nature the children of wrath even as others Ephes 2.3 But not finally in respect of Gods gracious purpose to them and their relation to him in the everlasting Covenant therefore
that necessary and infallible connexion with Eternal life whence salvation may be certainly promised to the person so qualified Or Saving Qualifications are taken improperly First Causally viz. instrumentally for the external means whereby a saving work is wrought so that act of hearing the Word by which faith is begotten in the heart is called saving 2. In respect of the purpose of God and so all previous dispositions intended by God as preparative unto a saving work afterwards to be wrought by him are by some called saving But we are to know that a saving work in the two last sences neither being saving properly nor having a personal promise of salvation made thereunto and therefore indeed is no saving work falleth not under the compass of this question By Faith we are to understand the Faith of Gods Elect which we ordinarily call justifying or saving Faith Concerning the varity of judgements The various judgements concerning the question touching the relation that qualifications before faith have unto conversion Some erre on the one hand with the Enthusiasts not giving them their due by denying any preparatory use of them more on the other by giving them too much we all being prone thereunto by reason of that legal self the remainders of which are yet dwelling in us Albeit we take so much from Christ as we overgive to them whose differing tenets together with their gradual aberrations from the truth and defections even unto the Pelagian heresie it may not be unprofitable in this place to take a brief notice of beginning with the last Pelagius affirmed that man merited grace by the Works of Nature Acta Scripta Synod Art 3 4. The Missilienses by Prosper called the reliques of Pelagians and commonly Semi-Pelagians affirmed that man by previous dispositions performed by the strength of nature obtained grace as a reward The Papists teach Bellarm. de Justif l. 1. c. 2 Zeged sum doct Papist That there are certain pre-requisite and preparatory Dispositions that merit the infusion of grace and justification which to them is the same and more then conversion is with us with the merit of congruity The Arminians taxe the Orthodox Acta Scripta Synod ubi supra Pemble alii for asserting all acts before faith to be sin and teach that there is in a man not regenerate that is vvithout faith a hunger and thirst after righteousness a hatred of sin and such other like acts which ought to be accounted acceptable unto God unto the communicating of further grace that to all such God giveth sufficient grace to believe and leaveth it in the power of such a soul vvhether it will believe or not Others vvith vvhom the fore-mentioned are not to be named reverend learned judicious and pious though they justly abhor the tenets of the fore-mentioned yet seem to teach that there are some qualifications before faith that are saving vvhereunto faith and salvation may be ascertained This tenet religiously premising all due reverence and high esteem in the Lord unto the persons This discourse I hope in the Spirit of Christ craveth leave to examine and also to propound the following considerations for the negative alvvays asserting That it is our duty to encourage orderly to the uttermost to believe in Christ and to hold forth the increase of hope according as the preparatory work doth increase yet not so far as certainly to promise faith or salvation or to deny yea or not to teach the soul before faith however qualified to be the object of and to lye under the si credideris that is the If you believe of the Gospel So as it remains a truth concerning the Soul yet without faith however qualified that if God shevveth it mercy it is free and meer mercy if he doth not shevv it mercy he doth it no vvrong and that his purpose to shevv or not to shevv mercy thereto is yet unrevealed Texts of Scripture against ascertaining Salvation to any qualifications before faith Mark 16.16 He that believeth not shall not be damned John 3.34 He that believeth not the Son shall not see life but the wrath of God abideth on him Rom. 14.23 Whatsoever is not of faith is sin Heb. 11.6 But without faith it is impossible to please God 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be Reprobates John 5.12 He that hath the Son hath life and he that hath not the Son hath not life John 15.5 For without me you can do nothing Rom. 8.9 Now if any have not the Spirit of Christ he is none of his Mat. 7.17 18. Even so every good tree brings forth good fruit but a corrupt tree bringeth forth evil fruit a good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Mat. 12.33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt 1 Cor. 13.2 3. And though I give my body to be burned and have not charity it profiteth me nothing Which charity they that are without justifying faith have not it being the effect thereof Gal. 5.6 For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Rom. 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death To assert the death of sin before the in-dwelling Spirit of Christ Jesus is to assert the effect before the cause So of the Scriptures the Arguments follow Arg. 1. To promise salvation before faith and consequently before Christ holds not correspondency vvith the rest of Gods Dispensation of his Acts of grace who so orders the administration thereof as that Christ may have the preheminence in all things Which appeareth by the follovving induction of some particulars God his love to his viz. Election is in Christ Ephes 1.4 The Meritorious Procuring of the effects of this love to be applyed viz. Redemption was wrought by Christ In the first actual application of this Love by effectual Vocation the Soul passively receiveth Christ by the infused grace of faith for unto Dr Ames putting the Souls passive receiving of Christ before the active I fully consent and conceive it manifest that the nature and very form of faith consisting in receiving of Christ it thence followeth that if the Soul acting faith that is by the second act of faith receiveth Christ actively then by the grace of faith viz. by the first act it receiveth Christ passively If then Gods Love to his be in Christ the meritorious procuring the effects of this Love to be applyed be by Christ the first actual application of this Love be the receiving of Christ judg whether it be agreeable to that administration which giveth unto Christ the preeminence in all things that the revelation of this Love which is clearly
that which none denyeth namely that a Beleever is dead to sin before Marriage-union between Christ and the Soul that is before the act of faith for Marriage-union is not without the act of faith on our part which also is acknowledged by them with whoÌ„ this discours argueth But it doth in no case affirm which must be carefully attended to that we are dead to sin before the grace of faith The death of sin is in order after the grace of faith in Vocation The infusion of faith and grace infers the death of sin the immediate effect thereof as the income of life expelled death in the Shunamites child 2 King 4. The Sum is That before our Marriage union with Christ I mean before in order of nature not in time there is first The grace of faith 1. The death of sin 3. The act of faith and this last according to your own grant before the act of faith is both the grace of faith and the death of sin Before the death of sin is the grace of faith Before the grace of faith nothing that is saving Obj. 2. Matth. 13.44 Selling all is placed before buying But by selling we are to understand parting with sin By buying believing Therefore there is a saving Qualification viz. Selling of all or parting with sin before faith Ans In answer to this Objection it will be convenient First to distinguish the terms viz. selling of all or parting from sin which may be applicable and useful for the resolving of sundry other occasional objections and afterwards speak to the Text. The souls selling of all or parting from sin is either before faith viz. Preparatory or Legal so called not always from the means namely the Law by which such a parting with sin is wrought but also from the state of the soul still continuing under the Law notwithstanding any gospel-Gospel-work And it is nothing else but such a measurable conviction of the impotency and unprofitableness of all lusts and carnal confidences which the soul before counted gain as that novv it letteth them all go as loss so far as it ceaseth to live upon them any longer Rom. 11.24 Philip. 3.8 Matth. 18.25 Luke 15.14 17. It is the same in effect with a lost estate This preparatory parting from sin is either external consisting in the conforming of the outward man unto the practise of known duties and the restraint of the outward man from knovvn sin Philip. 3.6 2 Pet. 2.20 Or Internal consisting in the legal restraint of the invvard man from sin for this Restraint being understood savingly and properly is in appearance only but not in truth whether to our selves or others together with such spiritual gifts and enlargements as are wrought by the common Gospel-work of the Spirit Or else the souls parting with sin is after faith viz. saving which is threefold 1. Habitual namely the death of sin or destroying of the body of death Rom. 6.6 Chap. 7.14 which is wrought by the infusion of the Spirit of life in Vocation herein the soul is passive it being the immediate effect thereof as the in-come of life was the expelling of death in the Shunamites child Or as the cessation of darkness is the effect of light coming into the air Here is the cessation of the reign of sin 2. Repentance viz. Evangelical part of which consists in sorrow for sin as sin and aversness from sin as sin in which the soul is active 3. Mortification which is a part of Sanctification wherein the soul is also active The Distinction premised the Text remains to be spoken to vvhich being a parable it is seasonable in the interpretation thereof to make use of that generally received and commanded Rule viz. That the principal Scope is to be attended the Metaphors not to be urged above what is consonant to other Scriptures where the same truth is taught in proper and simple terms Calvin Cartwright Junius Chemnitius Piscator Pareus in their Commentaries upon the place seem not to understand conversion to be the Scope of this Parable but rather that it intends the constancy of such who are already converted in the profession of the truth of the Gospel though they should be called to suffer the loss of all yea of life it self in testimony thereunto But be it supposed That Conversion is the Scope of this Parable and so the main intent thereof to be that the soul must part with all that maketh it preparatorily uncapable of believing before it can believe yet selling of all is to be understood of a preparatory not of a saving selling of all 1. Because Selling preparatorily fully answereth the Scope of the place 2. Because Selling savingly is the act of a living spiritual man vvhich none can be vvithout faith as selling civilly is the act of a natural living man Adde hereunto That it being supposed that by buying vve are to understand the first act of faith wherein the soul is active and by selling all a saving parting with sin which yet with due submission to better Judgements appeareth not to be the true meaning of the place yet even this interpretation concludes only a saving selling of all or parting with sin before the act of faith according to the sence of the distinction and as you may please to see therein which is not the matter here controverted but it doth not conclude any saving selling of all or parting with sin before the grace of faith which is the question The Sum of this Ansvver is The Text in that it is a Parable through our infirmity is the more apt to suffer by a mis-interpretation If it be taken in the first sence according to the Commentators above-mentioned it concerns not the question If taken in the latter sence whether selling of all be interpreted preparatorily or savingly it doth not conclude the question that is It doth in no sence hold forth a saving parting with sin before the grace of faith Obj. 3. Salvation is promised unto hungering thirsting poverty of spirit seeking repentance c. which are qualifications preceding faith therefore salvation may be promised to some qualification before faith Ans All Objections raised from these and the like promises vvhereof there are many in the Scriptures may receive a full answer by the right application of the distinction of qualifications into Preparatory or Legal vvhich go before faith And Saving or Evangelical vvhich follow faith intimated before in the beginning of the Answer to the second Objection Accordingly there is a Poverty Luke 4.18 Revel 3.17 A Hunger Luke 15.14 Isai 65.13 A Thirst Isai 65.13 A Seeking Luke 13.24 A Repentance Mark 1.15 Matth. 27.3 All without faith and in judgement of charity before faith viz preparatory poverty Poenitentia Legalis Poenitentia Evangelica Bucan loc 30. Poenitentia Interna salutaris Poenitentia Externa disciplinaris Spanh Exc. de grâ—â—â— Sect. 32. Sitis totalis indigentiae fruitionis complacentiae partialis Ames Coron Art 5. Recipiscentia
Antecedens fidem Recipiscentia Consequens fidem Med. Cap. 26. Num. 31. Quaerere in fide Quaerere sine fide Piscat preparatory hunger c. And there is a Poverty Matth. 5.3 An Hunger and Thrirst Matth. 5.6 A Seeking Matth. 7.8 James 1.6 A Repentance 2 Cor. 7.10 After faith viz. a saving poverty of Spirit a saving hunger c. To this effect Ames distinguisheth thirst into a thirst of total indigence Isai 65.13 And into a thirst of partial complacency 1 Pet. 2.2 The like both he and others teach concerning Repentance Wheresoever any of these or the like qualilifications are mentioned in the Scripture which Salvation ascertained by promise to the person so qualified such qualification or qualifications are saving not preparatory Let one instance throughout the whole Scripture be produced and evinced to the contrary Obj. 4. Matth. 18.11 For the Son of man is come to save that which was lost Here Salvation is promised to those that are lost but the lostness in this place mentioned precedes faith therefore this lostness seems to be some saving qualilification before faith Ans The words are not to be understood Collectively Christus hic loquitur de Ovibus suis h. e. de Electis Synecldâ—che integri of all that are lost but distributively of the Elect that are lost So Piscator expounds the place Christ here speaks of his Sheep that is of his Elect. So is the word Sinners to be understood Matth. 19.13 1 Tim. 1.15 And ungodly Rom. 4.5 Not as if Christ came to save all sinners or that God justifieth all ungodly but elect sinners and elect ungodly Christ maketh his Elect sensible of their lost and sinful estate before he saveth them God maketh his Elect sensible that they are ungodly before he justifieth them but neither doth Christ save nor God justifie all that are lost sinners and ungodly This text is to be interpreted distributively of the Elect lost not collectively of all nor personally of this or that man for who are these Elect cannot be known before faith Obj. 5. That hearing by which faith is wrought in the soul is before faith That hearing by which faith is wrought in the soul is a saving work therefore there is some saving work before faith Ans A Saving Work is taken Formally scil for that which is saving in it self though not for it self nor by it self as being for the kind thereof part of Eternal life and by reason of its necessary connexion with salvation in respect of the Ordination of God hath a promise of salvation made unto it Causally scil instrumentally for the means by which a Saving Work is wrought not for the Saving Work it self The Distinction premised the Minor scil that hearing by which faith is wrought in the soul is a saving work is denyed as labouring of an Equivocation in the word Saving which the question means formally but the Argument intends causally or efficiently Doctour Ames out of whom this Argument is taken never intended it to this purpose who as he affirms in the same tract elsewhere that other preparatory dispositions have not a certain and infallible connexion with salvation so in this very place affirms that that hearing of the word by which faith is wrought hath scil to us no necessary connexion with salvation Disp Theolog de Praep. peccat ad conver for who saith he can promise before hand that God will give faith thereby and concludes it therefore to be saving not formally but causally viz. instrumentally Obj 6. If in the conversion of a sinner there be a term from which namely sin and a term to which namely faith then there must be a departing of the soul from sin the term from which before it can attain unto faith the term to which Ans The In-come of grace to and the out-going of sin from the soul is not in strictness to be compared unto two things for sin is not a thing but a corrupt privation of a thing succeeding one another in the same place after the order of a local mutation properly where one of those things must give way by being outed from its place before the other can come in But the In-come of the Spirit of grace into the soul is after the manner of a habit succeeding in the room of its contrary privation and in such alterations of the subject the privation doth not first go out and the habit then come in but the in-come of the habit causeth the out-going of the privation as we see in knowledge and ignorance in the soul sight and blindness in the eye light and darkness in the air life and death in the body Death did not first go out of the body of Lazarus or of the Shunamites child and then life come in nor doth darkness first leave the air and then light come in but the in-come of life was the expelling of death In actibus voluntatis instantaneis mutatio duntaxat reperitur non autem motus propriè dictus Actus eliciti fiunt sine motu per mutationem duntaxat instantaneam Twiss de permiss 52. Cr. 3. dig 9. Sect. 24. and the coming in of light the expelling of 〈◊〉 and so of the rest The alteration of the subâ—â—â— from a term from which unto a term to which is 〈…〉 way of local mutation or by way of a haâ—◠〈◊〉 in stead of the contrary privation The Objection holds in alterations of its first kind but not in the alterations of the second of which sort is the alteration in question Obj. 7. Matth. 11.28 Come unto me all ye that are weary and heavy laden and I will give you rest Here rest seems to be promised to the qualifications of being weary and heavy laden which precede faith Ans Be it so that weariness and being heavy laden in this place spoken of precede faith though all seem not so to understand it yet we must distinguish between the invitation of the weary and heavy laden to come and the promise made unto the weary and heavy laden if being invited they do come The invitation is made to the qualifications weary Quibus verbis promitâ—it se refocillaturum non omnes qui pecc tis omnisti sunt sed omnes qui peccati onus sentientes ad ipsum veniunt Hoc autem non faciunâ— nisi Electi qui à Patre trahuntur Piscat de praed S. 63 and heavy laden the promise to coming In which words saith Piscator he promiseth not that he will ease all that are heavily laden with their sins but all who feeling the burden of their sin come unto him but this none do but the Elect which are drawn of the Father To this place very probably Doctour Preston looked in that speech The promise is not made to preparation but to coming The invitation is absolute to all so qualified living under the call of the Gospel the promise is conditional to those so qualified if they come Obj.
8. These qualifications before faith are saving in the Elect because God intends them as a means unto a saving work afterwards to be wrought infallibly by him in them in his accepted time Ans This Objection is already answered in the distinction of the Notion Preparatory in the explication of the terms where you may please to see it Thus to argue is as if you should thus speak God intends this work present in it self common unto which he hath made no promise of salvation as a means unto a further work Saving yet to come unto the which he hath promised salvation therefore this preparatory work present is saving Or as if in other words you should say God intends to do such a good therefore he hath done it God intends it therefore he hath promised it that is revealed his intent whereas the truth is God having but intended it therefore he hath not revealed it Who seeth not in this reasoning not only a Non-sequitur but an implyed contradiction The Event in a perfect birth sheweth that God intended the formation thereof when it was yet but an Embrio as preparatory unto the infusion of a reasonable soul But none will say This preparatory disposition of the matter for the infusion of the Soul was the infusion of the Soul it self nor could any man God not having yet signified his Intent in that respect have ascertained the after-infusion of the Soul into such conception It might in it self and to us have proved an abortion Exod. 21.22 Gods Intent that it should proceed to a perfect birth was only known to him the previous disposition of the matter was therefore from the first instant to him preparatory really but not so to us We must distinguish between Gods Intent Praedestinatio nibil penit in praedestinato Tho. 1. q. 23.2 and his execution of his Intent His Intent meerly causeth not any alteration in the creature only the execution thereof causeth an alteration therein his Intent is an immanent work the execution is a transient work his Intent is from Eternity the execution thereof is in time his Intent is himself intending as Election is God electing the execution thereof is a creature Obj 9. Vocation is not a sanctifying work Vocation is a saving work Therefore Every saving work is not a sanctifying work Ans Transeat The whole argument granted concludes not the present question The question is not Whether there be a saving work that is not a sanctifying work but Whether there be a saving work before the grace of faith If any notwithstanding the doctrine of many godly learned distinguishing sanctification into sanctification taken strictly and sanctification taken more generally yet judg faith not to be a part of sanctification they may please to consider the concurrence of our most able and godly Writers asserting the contrary in their Disputations against the Arminians together with the occasion of the Query and their Arguments leading them unto the Affirmative It may yet haply be said Where these qualifications are there may be a seed of faith This may be either supposeth faith where salvation is ascertained if so 't is that we defend and yeilds the Cause Or it supposeth salvation may be ascertained where faith is not Polan Synt. l. 9. c. 6. Ames Cor. Art 4. c. 4. Idem de Praepar pec ad conversionē Span. Ex. de gr erot 28. Credere in Christū non est motus successivus sed instantaneus Twiss l. 3. Errat 8. Sect. 1. which hath been disputed against and how far disproved let the Reader judg Or it supposeth a middle condition wherein the Soul neither hath faith nor is without faith as if faith were ex traduce which both the nature of faith and the concurring Judgment of the godly Learned refuse teaching regeneration and faith to be wrought in an instant not successively To beleeve in Christ saith Dr Twisse is not a successive but an instantaneous motion that is 't is wrought in an instant Query 1. What are the Inconsequences of the affirmative Tenet 1. Laedunt enim gratiam Dei in verbo Dei patefactam quotquot eam obsourant terminos ampliores quam Deo visum fuerit ipsi praefigunt Twiss de Elect. l. 1. par 2. sect 27. It obscures the grace of Christ For they saith Dr Twisse hurt the grace of God made known in his Word whosoever darken it and enlarge its bounds above what hath seemed good unto God 2. It denyeth the power of the Potter over a non-beleever thus qualified and so sins against the freedom of the Soveraignty of God and Christ in making God a Debtor of mercy before his time 3. It is a nourisher of spiritual pride teaching the Soul to think far more highly of it self then it ought to do in thinking it self to be in a safe way when it is in a perishing condition 4. It hinders the work of kindly humiliation in exempting the Soul thus qualified from looking at it self as indeed it ought to be prostrate at the feet of the good pleasure of God in Christ Jesus under the Sicredideris of the Gospel 5. If the Soul by parting with sin understandeth a saving parting therewith it holdeth it under an unwarrantable expectation teaching it to seek power to part from sin in that way sc without Christ wherein Wisdom professeth it is not to be had which is to seek the living amongst the dead 6. If by parting with sin the Soul understands a legal parting therewith it is a dangerous way to presumption thus it procrastinates the conversion of both and troubles the kindly conversion of many Witness their after spiritual sorrows and unsetlings for such former carnal considences when they come to be more clearly enlightened 7. Notwithstanding all scruples are always religiously and tenderly to be removed in any measure more or less questioning the work of faith by other gracious Truths dispensed at the same time with this Tenet yet since no Error is a medium of faith the Spirit of Truth refusing to mix with or work by mans untruth if the Proposition disputed against be found an Ercor it will also be found so far from being a help to faith as that the Spirit never did nor ever will work faith thereby Query 2. What Encouragement doth the Gospel hold forth unto a Soul under Preparatory Work before Faith 1. It is truth that every such Soul may be saved Sufficit ex parte objecti consideratio infiniti valoris meriti Christi ab dignitatem personae gravitatem passionum ex parte subjecti quod Deus ei copiam fecit omnium mediorum externorum quae electis Dei salvandis in Ecclesia adhiberi solent Spanh ex de grat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 2. The Gospel that is the free tender of Salvation by Jesus Christ a sufficient Saviour to every one that beleeves is to be holden forth to every such perishing Soul with a Command to beleeve 1 John 3.23
to be our duty to believe as that the fault of our unbelief lyeth wholly upon our selves Sol. For the better removing of this objection there is need of a threefold Distinction 1. Distinguish between unbelief and unbelief not cured 'T is easie to conceive how a Physician may be the cause why such a disease is not cured of which disease it self he is no cause Unbelief considered in it self is simply a sin Therefore God is no way the Cause or Authour of it 2. Distinguish of unbelief not cured unbelief not cured is considered either Negatively for a meer absence of faith where the rule requireth it not to be and therefore is unblamable so it is in those that never heard of the preaching of the Gospel Or Privatively for the absence of faith where the rule requireth it to be so unbelief is looked upon in those that live under or hear of the Gospel 3. Distinguish between a Physical and a Moral cause A Physical cause is such a cause as though without it the effect cannot be yet it is no ways bound to produce such an effect thus the absence of the Sun is the cause of the night A Physician is the cause why that disease remains uncured which he can cure but is not bound to cure A Chyrurgion the cause why the issue remains unhealed which he is not tyed to heal Thus the King not giving a pardon is the cause why the offender is executed whom no Law obligeth him to pardon A Moral cause is such a cause wherein the Agent stands by duty bound concerning the producing or not producing of such an effect so as by omission of what is commanded or commission of what is forbidden there is a guilt incurred so mans will is moral therefore the blameable cause of unbelief Gods Will is the Antecedent not the Cause of unbelief the abuse of mans free-will in the fall is the cause of unbelief Unbelief not cured considered Negatively is in respect of the Will of God a physical and unblamable effect of a physical and unblamable cause but mans will being a moral cause unbelief in this sence cannot be the effect thereof Unbelief not cured privatively considered is in respect of God as a blamable Consequent of an unblamable Antecedent in respect of the will of man it is a blamable effect of a moral and blamable cause In Adam having received povver whereby vve might not have sinned vve sinned freely Unbelief is the effect of our sin in Adam God together vvith the Object of Faith tenders us means so far sufficient to the begetting of faith as leaveth us without excuse We love our unbelief and resist this means of believing John 1.11.5.41 Our contumacious opposition to the command of believing is the effect of our love to unbelief 'T is then but Justice in God to leave us to our unbelief in so doing he doth us no wrong being free to have mercy upon whom he will The Difficulty of believing The Difficulty of believing appeareth in three things 1. in the Special enmity of the heart against this duty 2. in the Eminence of the Principle requisite to the creating of faith 3. in the Greatness and largeness of the obedience of Faith 1. The Special enmity of the heart against believing appeareth thus there is no obedience that God and Christ love better 1 John 3.23 Or that the Spirit laboureth more in John 16.9 No obedience that either Satan or man oppose more Satan opposeth none more For as the Spirit of truth leadeth unto all truth but into none more then this So the Father of a lye opposeth all truth yet none more then this Men that finally resist believing in Christ by so doing do the will of the Devil do shevv him to be your Father John 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do Vide Zanch. de peccat Angelorum lib. 4. c. 2. Theologitam nostri quam Pontisscis probabile aducunt Christum positum esse non modo in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum hominum sed etiam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum etiam Angelorum Twiss de Elect. l. 4. p. 1. To this purpose there is a good use to be made of Zanchy's Discourse concerning the Revelation of Christ's Incarnation and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Personal union the Doctrine of the grace of Christ ncarnate being that truth or at least contained in that truth whereof Christ speaks John 8. in which the Devil abode but hated not from the beginning Many Divines are conceived probably to think That Christ was not only set for the fall and rising again of many men but for the fall and standing of the Angels Man opposeth no truth more John 5.40 And ye will not come unto me that you may have lise What is said of the Jews Rom. 11.28 is true of all As concerning the Gospel they are enemies A formidable curse vvhereby the soul is smitten with an enmity against the Gospel of Blessedness The Gospel of Christ is a Doctrine of Contradiction Luke 2.34 Behold this child is set for the fall and rising again of many in Israel and for a signe that shall be spoken against A stumbling stone Rom. 9.32 A rock of offence 1 Pet. 2 8. A Doctrine of foolishness 1 Cor. 1.23 If he shall be in danger of hell fire that saith unto his brother Thou Fool What danger shall he be in that upbraideth the Gospel vvith foolishness They put it viz. the Word of God i. e. the Doctrine of the Gospel from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.46 They do not only not go to fetch it but being brought to them they put it away from them The Covenant of Works we could much better close vvith then vvith the Gospel any other Gospel command then that of believing any other person to be believed in then Christ Jesus John 5.43 I am come in mine own Name and ye receive me not if another shall come in his own Name him will ye receive any other way rather then the way of the Gospel Jer. 2.36 Why gaddest thou so much to change thy way Acts 22 4. I persecuted this way unto the death Grace likes no vvay to life so vvell Nature dislikes none so much We are not by nature so averse to the Turkish Alcoran as we are to Christs Gospel 2. The Eminency of the Principle requisite unto the creating of faith The Apostle excellently sheweth Ephes 1.19 20. And what is the exceeding greatness of his Power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Where this truth is held forth 1. By a Gradation Power his Povver the greatness of his Povver the exceeding greatness of his Power 2. By a Comparison the Povver which God puts forth in the Work of faith being compared unto
〈◊〉 〈◊〉 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
only receiveth the impression of the Agent The Will in respect of this first reception of Grace hath neither the nature of a free Agent nor of a natural Patient but of an obediential subjection Obediential subjection is that capacity in the subject to receive an impression from the agent whereby as it remaines without ability in itself to put forth any causal vertue in order to such an effect so neither hath it any such repugnancy or contradiction in its nature whereby it is rendred uncapable of being made partaker of such an impression or effect by the power of a supernatural cause Briefly Impossibile Naturâ Naturae there is in such a subject in order to such an effect an impossibility by Nature but not to Nature i. e. an impossibility in respect of its owne power but a possibility in respect to a supernatural power this was the condition of those bones Ezek. 37. in respect of Life though there was in them a simple impossibility to live of themselves yet there was no impossibility but that they might be made alive by the power of God Power to receive a new forme is either Natural or Obediential Natural is in the thing or matter that is changed as in the seed of an Herb there is power to become an Herb Obediential power of a subject to receive a new forme puts not any causal power in the thing or matter to be changed all such power is without it viz. in the efficient there is only a power of reception in the thing or matter all power of causality being without the thing in the efficient So stones are in an obediential power to become men that is there is in them a subjection to become Men but all causality whence they doe become men is without them and in the efficient thereof namely God Obediential subjection is a capacity in the Creature to receive the impression of the first cause For the Soule then to be passive in the work of Vocation is for the Soule to receive the first saving grace and supernatural effect of the Spirit of Christ so as the Soule it selfe in this work is no way active from any such principle of activity as is of any power to produce such an effect no more than there is in a dead man to produce life Tho. 1 â—ae qu. 111. Art 2. in this worke the will is only moved of God but moveth not it selfe The Soule in this passive reception acteth not only it receiveth the impression of the Agent as Adams body was a passive receiver of Life inspired by God thereinto Gen. 2.17 formed and organized but yet life-lesse and breathlesse so were those bones Ezek. 37.8.10 and the body of the Shunamites childe 2 King 4.34 Hence the infusing of life into the Soule is compared to quickning of the dead Ephes 2. As a vessel is a passive receiver of the liquor poured into it the Soule is compared unto a vessel Rom. 9.21.23 and 2 Tim. 2.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not only in the application of justifying grace is the love of God said to be poured out abundantly in our hearts Rom. 5.5 but also the creating of inherent grace in the Soule by the Spirit is compared to the infusion or pouring out of precious liquor thereinto God in effectual Vocation makes us vessels of honour In Vocation notwithstanding all preparatory work life is wrought by the quickning active Spirit of Christ Vocare est facere vas in honorem August Epist 105. Twiss vind grat l. 1. par 1. digr 8. S. 4. What the habit of faith or any other grace is in a dead passive Soule What the habit of faith or of any other saving grace is The habit of saving grave in general is an inherent and permanent frame of saving qualities infused into the Soule The habit of faith in particular is an inherent and permanent quality whereby Christ is received infused into the Soule by the Spirit in respect of which the Soule is only a meer passive subject and not any way an efficient The same habitual grace in several respects hath divers names Being considered as a potent quality that is such a quality as is predominant in the subject where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est ad malum qua tale coron Artic. quart de conversione and enabling the Soule through the concurrence of assisting grace to all duties and above all oppositions it is called a power Being considered as a causative quality that is such a quality as is not only first but hath the nature of a cause unto the consequent second acts following from thence it is called a Principle Being considered as an infused inherent and permanent quality disposing the subject to the second acts it is called a Habit. What the second act What the second act Life-operation or c. Life-operation or exercise of faith or of any other grace commonly called the Act is The exercise of faith or of any other saving grace is a Life-operation flowing from the infused power principle or habit through the help of the antecedaneous concurrence of assisting grace in respect of which the beleever is not only a subject but also an efficient co-working cause The just distinction between the habit The just distinction between the habit c. and the second act or exercise of grace is carefully to be observed The supernatural power principle or habit for all those termes mean the same thing is the first act the Life-operation is the second act The habit is the grace it selfe Pemble of grace and faith p. 84 or the nature of grace the Life-operation or Life-act is the exercise of grace The habit is conversion in the first act the Life-operation or Life-act is conversion in the second act The habit is actually or an active principle existing without its causes the Life-act is action The habit is an immanent act i. e. such an act as is inward and abideth The Life-act is a transient act that is such an act as passeth away The habit is the will it self the Life-act is the volition The habit is the inclining of the soule to the object of its action the Life-act is the union of the soule with the object In the infusion of the habit the soule acteth not but is onely acted Haminis vero primtsm passio quòa trahitur à patre deinde act io quòu tractus venit ad Christum Jun. de nat grat collat 11. l. 57. In the Life-act the soule being acted acteth The habit God worketh without us the Life-act God worketh with us In the habit of faith is the being of faith it self the Life-act of saith is the working of this grace now wrought The infusion of the habit is effectuall vocation The Life-act of faith is our answer unto the call of God Effectual vocation is called the drawing of the Father Joh. 6.44 our being taught of God our
is in this sense no worker working giveth glory unto man Rom. 4.2 beleeving giveth glory unto God Psa 20. None so unable to work as the Beleever legally and properly Justitia propria dicitur quia in illa acquirenda elaboratur propriis viribus homini à natura insitis Piscat in Phil. 3. none so able to work the work of new obedience that is to work Evangelically Faith puts on but doth not take one stitch in the garment of Justification it is as we saw before with the Beleever as with the Lilly which doth not so much as spin yet Solomon in all his royalty was not cloathed like one of them To work supposeth four things 1 That such an act be done by the principle of grace received in innocency i. e. by our own strength 2 That it be done by our own persons 3 That it be done exactly according to the Letter of the Law 4 That there be a reward due thereunto according to order of Justice To make Faith as it is a Work to be a part or whole of our Justification were to make a Covenant of Grace a covenant of Works and consequently to destroy the Gospel Rom. 4.14 Gal. 3.18 Justification by faith establisheth the Law Rom. 3.31 but Justification by works makes faith voyd Gal. 3.21 This Proposition We are justified by faith if it be understood Legally it is false and blaspemous if understood Evangelically it is true and giveth glory to God Obj. 4. It is true works that are done without faith can be no matter of our Justification but works done by the grace of Jesus Christ may which is so farre from eclipsing that it illustrates the glory of grace It is much more honour to Christ to merit that we may merit Ans Had the Papists not eyes to see saith Cartwright yet might they wel have groped the contrary of that is here cavilled Faith and Works are opposite in the matter of our Justification Rom. 4.5 Man is justified in such a way as giveth glory unto God and excludes boasting Rom. 3.27 But if we were justified by any works wrought in us we should have whereof to glory Rom. 4.2 Paul is afraid to be found in his own righteousnesse Phil. 3.9 viz. in that righteousnesse whereof he is the subject which justifieth according to the order of the Law A Meritorious work is such an act whereunto a reward is due according to order of Justice hereunto are required those fouring redients mentioned in the answer to the fore-going objection which cannot be found in Man since the Fall neither in the state of Sin Grace nor Glory not in the state of Sinne Fideles sunt vasa misericordlae ex omni parte praeparationis adgloriam imò in ipsa gloria sunt vasa misericordiae Bell. enerv To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23 Heb. 11.6 nor in the state of Grace where evil cleaveth to our best actions Luk. 17.10 nor in the state of Glory wherein the Elect remain vessels of Mercy their actions fruits of thanksgiving having their acceptation from the righteousness of Christ To say that Christ merited that we might merit is to say that Christ who merited that we should be saved by his grace merited that we should be saved by our own works a contradiction in Reason and a notable Master-piece of the mysterie of Iniquity as concerning the doctrine of Religion it were to merit away the nature of Merit and to turn the Covenant of Grace into a covenant of Works In the way of Salvation Merit and Grace are immediate opposites Rom. 11.5 Had Adam stood in the first Covenant he had merited but the Covenant of Grace hath removed Merit for ever from Man to Christ under the Gospel Christ is the only Person of Merit The Angels are confirmed by grace Man whether looked at as a vessel of grace or as a vessel of glory is a vessel of Mercy not the very Angels much lesse Men though in glory have any matter of glorying The faithful saith Doctor Ames in the very state of glory are vessels of Mercy Neither the Angels Ames Paraeus ubi supra nor the blessed in Heaven have matter of glorying Paraeus Obj. Vnto Justification by Faith Faith is required which is an act of the Beleever how then can we be sayed to be justified freely Ans Justification is actually procured and hath its being in Gods decree and in our Surety before we doe beleeve Faith is no instrument or motive of Gods absolute decree to justifie nor is it any instrument of Christs satisfactory and meritorious obedience either active or passive or of Gods acceptation of that satisfaction nor of the imputing of his obedience unto the beleever but the effect thereof The actual declaration in the Court of Conscience of the Beleever to be righteous is by faith not for faith by faith as a band means or instrument receiving not for faith as a cause of that which is received The nature of faith is to receive acknowledge and accept Free grace to seal to the truth of Free grace Lastly this grace whose nature is to apprehend and apply Free grace is the effect of Free grace surely it ariseth from the mist of remaining legalnesse that our being justified in such a way whose very nature is to acknowledge the freeness of our justification should occasion us to think Justification in that respect not to be free Faith and Free Grace agree therefore it is of faith that it might be by grace Rom. 4.16 Many Mysteries of the wisdome of God shine forth in the doctrin of Justification Many depths of the wisdom of God to be observed in the doctrin of justification Justification is universal God forgiveth all sin sins past sins present and sins to come sins past formally sins to come vertually those in themselves these in the subjects of them Justification is an individual act it admits not of degrees it doth not receive more nor lesse though our sensiblenesse of it be more or lesse yet our Justification is the same perfect from its first instant and not gradual Paul a beleever was as justified as Paul in glory because the righteousnesse of Christ which is the matter of the justification of the Saints is the same for ever of like vertue whether our faith be weaker or stronger it is not such a degree but the truth of our faith that sufficeth unto our being justified a thousand pounds received by a Palsie hand is a thousand pounds as wel as a thousand received by a healthful hand He that looked on the brazen Scrpent though with a weaker sight was healed as throughly as he that looked upon it with a strong sight A touch cureth the Woman as wel as a ful hold Mar. 5.34 The sense of our Justification is according to the degree and exercise of our faith but the truth of our justification is according to the truth of our faith the justification of
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
omnibus illis qui convertuntur alii enim graviâ—rem sentiunt perturbatione n alii vero leviorem sed omnes qui verè convert ntâ—r verè etiam humiliantur Ames for some feel a greater measure of trouble others a lesser But all that are truly converted are truly humbled Quest 3. Whether may it not come to pass through want of light either in the Ministery or our selves or want of due observation of Gods manner of working with the soul or of due care to keep the manner of his working in mind that a soul which hath in its measure been made partaker of preparatory work and sincerely converted may yet be unable distinctly to call to mind its former experiences of some principal part of preparatory work Ans Yes But then these three things will follow First Such a soul assents to and closeth with the substance of the Doctrine of preparatory work being made known unto it Secondly Such a soul assents to accepts of and walks in the practise of the humbling Doctrine of the Gospel concerning a Believer The holy Christ-exalting and soul-humbling Doctrine of the Gospel virtually containeth and evidently presupposeth the Spirit of Preparatory Work The Spirit of Dependance and Repentance from falls and wandrings which straying condition is called the lost condition of a believer Psal 119.176 doth in effect include the conviction of the lost estate of an unbeliever inability without recovering grace to rise from sin to obedience here being like our inability without converting grace to rise from death to life there That is called humiliation this humility In the Work of humiliation which is before faith the soul seeth that as it is nothing so it can do nothing without Christ Poverty of spirit in the regenerate Matth. 5.3 hath its proportion to poverty of spirit in the irregenerate Luke 4.18 Revel 3.17 Thirdly Such a soul must expect unsetlings and as it were an after-bondage before it cometh to be setled and attain assurance of its salvation Whereby God doth two things 1. Take off the Soul from its carnal confidences for the less measure of experience of a lost estate before faith the greater measure of carnal confidence and less measure of sensible dependance upon Christ after faith until this cure 2. God hereby provideth further for his own glory by causing the soul to magnifie the Law to condemn sin judge it self and exalt grace in such a degree as a kindly preparatory work disposed to Assurance of salvation presupposeth and the want of a kindly preparatory work until now eclipsed Many darken A Caution concerning fixing Conversion to such a time if not hide from themselves their experience of a preparatory work by unwarrantably fixing their conversion to such a time Whence notwithstanding upon just examination they cannot deny the substance of preparatory work to have been and the effects of saving grace to be in their souls yet they owning no work for preparatory work which was not wrought before nor any work for converting work which hath not been wrought since such a time they cause much unsetledness and uncomfortableness unto themselves 'T is the duty of all that live under the Gospel to be converted unto God and it is the duty of all that are converted to know they are converted but we are no where commanded to know the time of our conversion If upon better light then formerly we cannot find that to be conversion nor consequently that we were converted at that time which we were wont to reckon from yet if we find the works of God fore-going and accompanying conversion to have been Pemble Of the nature properties of grace and fâ—â—th and to be in our fouls it is our duty to bless God that we are converted and not groundlesly to afflict our selves about the time of our conversion To tell saith Master Pemble the month day or hour wherein they were converted is in most converts impossible in all of exceeding difficult observation though I deny not saith he but the time may be in some of sensible mark CHAP. VIII Whether there be any saving Qualification before the grace of faith viz. Any such Qualification whereupon salvation may be certainly promised unto the person so qualified THe Ensuing Discourse in answer to this Question 1. Explains the terms thereof 2. Recites various judgments concerning it 3. Propounds Arguments against ascertaining Salvation to any such qualificatioÌ„ 4. Endeavoureth to satisfie the more considerable Argnments of the contrary minded 5. Annexeth two Queries Qualifications are gracious Dispensations whereby the soul is in some measure rendred a more capable subject of faith or conversion and these dispose the soul thereunto The Explication of the more difficult terms of the Question either more remotely as the remainders of the Image of God in man after the fall which is called the grace of nature or more neerly as the common works of the Spirit by the Ministery of the Law and Gospel these last properly come under the name of common supernatural grace and are usually called preparatory works The Notion Preparatory is also carefully to be distinguished Works may be said to be preparatory either in respect of Gods ordinary Dispensation so those dispositions which qualifie the soul with a greater Ministerial capacity in order to conversion are to us preparatory in the judgement of charity in all and but in the judgement of charity in any Or in respect of Gods intention whence he purposeth such a work as a means to and a part of the way unto conversion afterwards to be wrought by him So in the Elect unto God they are are preparatory really but unto us only as they are also in the Non-elect in the judgjudgement of charity Because in that which is known they are alike and that wherein they are not alike is unknown Briefly Preparatory Work is so really or in the judgment of charity only To God really as concerning his Elect to man in the judgement of charity only as concerning any Notwithstanding because we know that such who are not elect are partakers of this common work and who are the Elect whom God will not forsake in this common work as justly he may do all we know not until faith and because we are to hope concerning all in whom we see them wrought and to endeavour in the use of means accordingly that God will not leave the soul here but that he will graciously proceed to the ingenerating of the grace of faith in his accepted time yet being ignorant of his intent we can but hope concerning any Hence to us they are preparatory in judgement of Charity in all whether Elect or Non-elect and not in judgement of Certainty in the Elect themselves before faith Saving Qualifications are taken either properly and formally for some effect of special grace such as are the gifts of the Spirit in Vocation Union and Communion all flowing from election having according to the revealed Dispensation of God
implyed in a personal and certain promise of Salvation should be before him without him and so applyed unto the Soul where he is not and not rather suspended and waiting upon his presence as an honour to his actual coming and a peculiar favour to Beleevers that have received him That Proposition which is repugnant to part of the scope of the Gospel Argum. 2. which is to make Christ as acting in the way of his special grace to be all in matter of Salvation and man without Christ however qualified to be nothing in that respect is unsound But this Proposition asserting some saving qualifications before faith is such Ergo. If it be said The Asserters of such qualifications acknowledg them to be from Grace and from Christ I answer That is not enough to acknowledg such qualifications to be from God or Christ or Grace except it be in such a way namely of his peculiar grace viz. from God according to Election from Christ as Mediator and the designed Head of his Church and consequently from his special grace The Reason is because all things and all grace common and saving are from God and Christ but not in the same way The not distinguishing of Grace into common and special or saving troubles the understanding of the friends of Grace obscures the Doctrine of Grace and advantageth the Enemies of Grace Without it Pelagians Semi-Pelagians Arminians Papists and Orthodox are all confounded together for all acknowledg Grace To the Papist apologizing for himself Perkins Gal. 6.3 that he ascribes all to the praise of God Perkins answereth So did the Pharisee Luke 18.11 We deceive our selves in thinking we ascribe unto God if we do not ascribe unto him in his own way This one thing I desire the cordial Reader would weigh viz that the Satisfaction of Christ undertaken for us sinners could not have availed if there had not been some foregoing conjunction between us and Christ namely such whereby he was designed of God that he should be the Head of the Body whereof we are member Dr Ames Hoc unum perpendat venim cordatus Lector Ames Coron art 2. cap. 3. sat factionem illaÌ„ Christi proâ—nobis nocentâ—bus susceptam valere non potuisse nisi aliqua antecedente inter nos Christum conjunctione tali scilicet quâ designatus erat a Deo ut caput esset c rporis cujus nos sumus membra All saving blessings are said to be communicated unto us from Christ as in an Head Dr Ames Omnia salutari nobis dicuntur communicari a Christo ut in Capite Medulla lib. 1. cap. 24. num 6. Jun. Collat. ratio 8. Cain saith Junius was not partaker of a Saviour as a Saviour neither is any ungodly man partaker of him Cain servatorâ—s non fuit particeps â—ut servatoris nec particeps ejus est impius quisquam Man is no partaker of a Saviour but of the works of a Saviour but the faithful are not only partakers of his works but also of the Saviour himself Junius Homo non est particeps Servatoris Idem ibid. rat 24. sed operum a Servatore fideles auteÌ„ non solum participes operum sed ipsius Servatoris sunt If it now be said for else I see nothing here that can be said that these saving qualifications before faith are effects of Election and from Christ as acting in the way of his special grace that Reply shall receive its Answer in the next Argument Unto the person in whom there is no other qualification but that which is common viz. such as may be found in a Reprobate Faith and Salvation cannot be ascertained Argum. 3. But in an elect person yet not a Beleever there is no other qualification then what may be found in a Reprobate To make good this Argument let us 1. Shew the ground of the distinction of special or saving and common grace 2. Clear the terms 3. Confirm the Minor viz. that in an elect person yet not a Beleever there is no other qualification then what is the effect of common grace The term Grace is used for common grace Rom. 12.3 6. Ephes 3.8 1 Pet. 4.10 for saving grace Ephes 2.8 and elsewhere frequently upon which places and texts equivalent besides the general consent of Orthodox and learned Writers that distinction is sufficiently founded Common grace is that which those that are not elected may be and often are made partakers of Special or saving grace is that which floweth from Election as an effect and argument of Election and proper to the Elect. No effect of Election is before effectual Vocation of the very form whereof is the grace of faith Where is no life there is yet no effect of Election therefore no other but common grace But where there is no faith by which the Soul receiveth the Son 1 John 5.12 there is no life Therefore where there is no faith there is no other then common grace The person who notvvithstanding any qualification vvrought in him is yet nothing in point of Salvation is partaker of no other then common grace But every Soul hovvever qualified before faith is nothing in point of Salvation because the Soul that is vvithout faith is vvithout love and the Soul that hath not love hovvever qualified is nothing 1 Cor. 13.2 Until faith the Elect are children of Wrath even as others Ephes 2.3 Vocation is the first act of Election which springeth up or is exercised in man himself whence also it is that Vocation and Election are sometimes taken in the Scripture in the same sence altogether Ames Vocatio est primus actus Electionis qui in homine ipso exoritur Medul li. 1. cap. 26. nuÌ„ 5. vel exercetur unde etiam est quod Vocatio Electio aliquando in Scripturis eodeÌ„ planè sensu accipiuntur 1 Cor. 1.26 27 28. Calling is the first act of divine Mercy conversant about miserable men Dr Twisse Vocatio est primus actus misericordiae divinae Twiss de Praedest l. 1. p. 1. digres 9. Rhetorf de Gratia exercit 2. cap. 3. Cham. Tom. 3. l. 8. cap. 3. num 23. circa miseros versantis Effectual Calling is the first Mercy Mr Rutherford Vocatio efficax est prima misericordia Before Vocation all are said not to have obtained mercy This is to be understood of effectual Vocation whereby in time Paul was made another man Chamier Ante Vocationem omnes dicuntur misericordim non consecuti Hoc intelligi debet de Vocatione efficaci per quaem intempore factus est Paulus alius That Proposition which will not stand with Christs method of preaching the Gospel is not good Argum. 4. But this Proposition ascertaining Salvation before faith will not stand with Christs method of preaching the Gospel Mark 16.16 Therefore That very Proposition which the Holy Ghost calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel viz. Whosoever beleeveth shall be saved is formally an indefinite Proposition offering
and a conditional Promise in particulur If you beleeve you shall be saved Mark 16.16 3. God doth seriously invite beseech and charge them all to beleeve 4. Their beleeving is a high honour pleasure and service done unto Christ above all the dishonour and grief that their unbelief and sin hath been or can be unto him 'T is a greater honour unto them hereby to crown him with his Crown of Glory then to be crowned by him with the Crown of tender Mercy 5. That if they do beleeve in him they shall be saved 6. Notwithstanding the wholesom use even in this place of the Doctrine of the Decree in general yet as they cannot make application of it in particular for them so neither ought they to make application of it in particular against them but to look unto their duty which is to beleeve 7. 'T is a sin for any to beleeve they are not elected and therefore they shall not beleeve 8. As such who live under the Gospel have a ministerial hope Jer. 2.25 Ephes 2.12 Heb. 3.7 Isai 56.3 the Gentiles were far off the Jews were nigh so such to whom God doth not only offer Salvation in the Ministry but moveth upon their hearts by his Spirit they have a preparatory hope Isai 55.6 Psal 27.8 32.6 95.7 8. Acts 2.38 39. 2 Cor. 6.2 Ephes 2.17 9. According as the Preparatory Work doth kindly proceed it admitting degrees so their preparatory hope if you please by that name to let it be distinguished from the ministerial hope before mentioned is encreased Zech. 9.11 12. Mark 12.34 10. The Soul measurably prepared looking unto and thirsting after Christ Jesus as propounded in the Gospel in the diligent use of means is in respect of preparatory work nextly disposed and immediately called to beleeve 11. There can be no Example found in the whole Scripture that ever God forsook such a Soul which did not first forsake him Self-encouragements from qualifications are Legal and therefore please us best Encouragements according to truth are Evangelical and therefore will help us best Error in it self tends not to our furtherance nor Truth to our hinderance Truth is a far better encouragement then Error That there is before faith hope in the use of means and ordinarily not otherwise encourageth unto diligence and deters from negligence That before faith there is not certainty leaveth place for legal humiliation and the spirit of bondage and bloweth upon the glory of all flesh without Christ Hereby the Soul however qualified justifieth God if he sheweth no mercy Mar. 16.16 John 3.16 Revel 3.20 2 Tim. 2.25 Aug. l. 5. de Pers cap. 16. Cavendū est igitur vè dū timeamus vè tepescat hortatio extinguatur oratio accendatur elatio waiteth under the If you beleeve of the Gospel for mercy magnifieth God for free and undeserved mercy being made partaker thereof It is not an inconsiderable part of this Cause that was acted by Augustine one thousand two hundred years since though more tacitly and in its principles where he used that approved speech of his We must take heed lest whilest we fear our Exhortation being cooled Prayer be damped and Pride inflamed That the Soul in measure prepared called immediately to beleeve wait in the use of means with preparatory hope under the If you beleeve of the Gospel for Christ as acting by his special grace to ingenerate faith whereby the Soul passively receives him and whence through assisting grace it may by the act thereof come unto him is the method of the Gospel ought to be the direction of the Ministry and course of the Soul being Christs own way and therefore the most hopeful and most speedy way for the attaining of faith and salvation thereby CHAP. IX Of the first Object of Saving Faith IN the Discussing and clearing of this truth concerning the Object of Faith Consider 1. What an Object in general is 2. The Distribution of the Object of Faith 3. What the special and primary Object of Saving Faith is 4. The Order of Faith 5. That it is the duty of all to believe 6. The Difficulty of believing 7. The Means and Manner whereby Faith is wrought 8. Some principa Motives to believe An Object properly so called An Object in general What Objectum est circa quod res vel rei operatio versatur The Distinction of the Object of Faith is that about which the operation of a thing is primarily excercised and unto which it is of it self naturally ordered and directed So Truth is the Object of the understanding Good is the Object of the Will The Object of Faith is either universal scil the whole revealed Will of God Acts 24.14 Believing all things which are written in the Law and the Prophets Or special scil the Gospel or revealed saving Will of God and this is either Primary viz. God himself Father Son and Holy Ghist and Jesus Christ God-man propounded with a Command to believe 1 John 3.23 And a Promise of Salvation to them that do belieeve Mark 16.16 Or Secondary namely The good obtained by believing which because it is contained in the promises therefore the promises are called the Secondary Object of Faith As a Spouse is first married to the person i. e. her Husband before she enjoyeth any conjugal communion with him so we first by faith receive the Person of Christ before we are made partakers of the benefits of Christ bestowed upon believers Union precedes communion God and Christ are the Object of our Faith the Benefits following upon Christ received are the effect and end of our faith The Special Primary What the Special and Primary Object of Saving Faith is and next Object of saving Faith may briefly be conceived under this Proposition viz. Jesus Christ a Saviour to all believers and consequently unto me believing The Special and Primary Objects of saving Faith more largely considered is that gracious Truth and Testimony of God concerning Christ whereby he is tendered as a free and sufficient Saviour to every one that heareth and receiveth it with a Command to believe and a Promise That whosoever believeth shall be saved This Proposition concerning the Object of Faith containeth in it these particulars 1. That the Merit of Christ is all sufficient i. e. of sufficent virtue to have saved all men 2. That God doth seriously tender Jesus Christ as a sufficient Saviour to all unto whom the sound of the Gospel cometh 3. That every one that heareth the tender of the Gospel is bound to believe 4. That all that hear the Gospel are Ministerially equally capable of believing 5. That whosoever believeth shall be saved This Truth concerning Christ about which saving Faith is firstly and immediately exercised is by judicious Divines properly called the Object of Faith the Gospel Mark 16.15 16. Go ye into the world and preach the Gospel to every creature He that believeth and is baptized shall be saved The Testimony 1 John 5.11
unto God for salvation by Jesus Christ which glorifying of God in way of thankfulness is a more effectual Motive unto obedience vvith a believer notvvithstanding the remainders of sin then the obtaining of life and that according to order of justice was unto Adam though vvithout sin as appears by the Apostacy of the one and perseverance of the other through Grace The means whereby faith is wrought are twofold External Of the means of faith or Internal External scil the Word by divine Institution the Instrument of Conversion hence called the Word of Faith Rom. 10.8 Which moveth by propounding Arguments and by perswading 2 Cor. 5.11 By Woing John 3.29 By Commanding 1 John 3.23 it is by Divines commonly called a Moral Suasion or Moral Cause acting only by way of propounding the Object no cause properly but improperly and Metaphorically it produceth not the effect without the concurrence of the Spirit vvhich is the Efficient Cause The internal means is the supernatural saving and effectual Motion of the Spirit concurring vvith the Word of Faith or which is all one with the Word of Grace and in an accepted time vvorking in the soul that faith which the Word calleth for Hence called the Spirit of Faith 2 Cor. 4.13 Whence the Moral Suasion of the Word becometh effectual by the real persvvasion of the Spirit The Word calleth upon us to believe the Spirit causeth us to believe The Word calls upon us to will and to do the Spirit of Christ worketh in us to will and to do the Word commands us to be according to our duty the Spirit vvorketh in us to be according to the Word God in the Creation spake the Word that such a creature should be and therewithal sent forth a power causing that creature to be according to his Word So whilest the Angel reveals unto Mary the Conception of Christ the Power of the Highest overshadowed her Whence it vvas with her according to his Word Luke 1.35 38. So also whilest Jesus cried vvith a loud voice Lazarus come forth there proceeded from him a Power whereby Lazaras doth come forth John 11.43 44. The Ministery of the Word whether Law or Gospel is but a dead letter and profiteth nothing without the Spirit 1 Cor. 3.7 Neither is he that planteth any thing nor he that watereth but God that giveth the increase After all instructions Timothy must vvait if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2.25 No Oratory how excellent soever can prevail with the blind to see with the deaf to hear or with the dead to live God is not only an Orator Deus Autor non tantum Orator gratiae Twiss de Elect. l. 1. p. 2. dig 6. Sect. 16. but a Creator of grace Which notwithstanding yet are we vvith diligence to attend upon God in the use of means for though the means cannot work vvithout the Spirit the Spirit ordinarily will not work upon subjects of discretion without the means Man is a reasonable creature therefore God proceedeth with him by vvay of Arguments but because man is a dead creature therefore he must work in him that which he persvvades thereunto The Proposition of the Word of Faith is the External Ames Coron de Convert 4 cap. 1. the Operation of the Spirit of Faith is the Internal Call that as was said before is a moral Suasion this is a real Perswasion that a moral Cause this a physical Cause that commands us who are unwilling to be willing Interna gratiae Efficatia quae praedestinationis decretum exsequitur sine dicenda sit actio physica ut loquuntur Dominica vel potius divina supernaturalis vel occulta cui fortasse aptius nomen non occurrit sicut cautiùs in Augustino nostri fere statuunt uon multum interest Prideaux this through its powerful Efficacy by a real and as it were a physical change of the Will of unwilling makes us willing By the first God stands at the door and knocks Revel 3.20 By the second he opens the door i. e. the hearts of his Elect Luke 24.45.16.14 As the Word is called the Word of Faith Rom. 10.8 And the Spirit the Spirit of Faith 2 Cor. 4.13 So the conjunction of both is called the Door of Faith Acts 14.27 The Manner of the working of faith is irresistable The Manner of working of Faith Non alium enim irresistibilitateÌ„ propugnant nostri quam realem efficacem donationem cujus vi effectum certò vel infallibilitur Existit Coron art 4. cap. 3. that is it is such Whence notwithstanding the resistance made by corrupt nature yet at last prevaileth over all opposition whatsoever and causeth the effect certainly and infallibly to follow Jer. 24.7 I will give them an heart to know me and they shall be my people And Chap. 31.18 Turn thou me and I shall be turned ver 33. I will write my Law in their hearts and they shall be my people Ezek. 36.27 28. I will put my Spirit within you Concursus volunâ—atis cum gratia in opere conversiones non est co-ordinatus sed subordinatus Prideaux Motives to believe and cause you to walk in my Statutes c. And ye shall be my people John 6.37 All that the Father hath given me shall come unto me The Concurrence of the Will with Grace in the Work of Conversion is subordinate not co-ordinate the drawing of the soul is efficacious but not violent God by an Omnipotent Facility on his part and after an experimental impossibility in some measure at least on our part doth not force us unwillingly but of unwilling makes us willing Amongst many other precious means for both the obtaining and confirming of faith Consider 1. The Love of God to man though a sinner Tit. 3.4 'T is not our sin which fell out after the beginning of time that can alter the affection of God which was before time Those of whom the Apostle saith ver 3. That they were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another When such though not as such God loved God hateth sin loveth not any as sinners but loveth his Elect though sinners Rom. 5.8 2. What Christ hath done for sinners He hath obeyed the Law and suffered the punishment Rom. 5.8 And actually procured the application of grace and reconciliation Col. 2.15 Rom. 5.10 Though there be many strengthless Representatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei Christi eâ—â—icacissimum medium ad ingenerandaÌ„ fidem Spanh ex de grat resp ad Erot. 14. ungodly sinners enemies whom neither God loveth nor Christ died for yet all whom God hath set his heart upon or that Christ died for either are or have been such If thou neither wert nor art nor becomest such Christ never died for thee 1 Tim. 1.15 The high account which that great Preacher of Free-grace and Doctor of the Gentiles had
the will of him that believeth Little upon point do they herein give to grace more then the Jesuits only they judge better doctrinally of the nature of the grace of faith The best of them make free-will and supernatural common grace i. e. Such as those who are not elected may be made partakers of to concur together as co-working partial or fellow-causes in the work of conversion A doctrine which overthrowes grace giveth unto flesh that is to man yet without Christ to glory as a party-worker of saith the total working vvhereof is proper unto Christ in the way of his special grace and is repugnant both unto saving grace and Salvation it self because the faith that is so wrought cannot save To the Orthodox this Proposition Faith is the Effect of grace And this Proposition Faithis the effect of special grace are equipollent By grace they understand grace peculiar and proper unto the Elect therefore flowing from Election and consequently from Christ as their Redeemer and designed Head absolute irresistable and effectual quickening the soul until then dead by infusing a principle of life whereby of unbelievers they are made believers and of unwilling vvilling in respect of which work the soul notwithstanding any supernatural common grace foregoing is meerly paslive having no more causal power thereunto then a dead body hath unto life The truth of this Proposition viz. Faith is the Effect of special grace appears in the proof of these three Conclusions 1. All the Elect first or last shall believe Concl. 1. 2. Only the Elect do believe 3. Faith i. e. Saving Faith is the effect of Election All the Elect first or last shall believe John 6.37 All that the Father giveth me i.e. that from Eternity are committed unto me to redeem shall come unto me John 10.16 Other sheep I have which are not of this fold them also must I bring and they shall hear my voyce and there shall be one fold and one Sheph. ard There are besides the people of the Jews others of his Elect amongst the Gentiles which must be gathered into the fold of the Church as certainly as those Jews which are already therein Rom. 8.30 Whom he did predestinate them he also called Hence Vocation is called Election The same work which the Apostle expresseth by the term Calling 1 Cor. 1.26 he expresseth by the term Choosing or Election ver 21 28. God hath chosen the foolish things God hath chosen the weak things things which are despised God hath chosen This also is further manifest in that the Elect before they do believe are described by such Names and Adjuncts as hold forth their special relation unto God and sure salvation by him in due season They before they do believe are said to belong to God Thine they were John 17.6 to be given to Christ John 6.37 to be beloved Rom. 11.28 As concerning the Gospel they are enemies for your sake but as touching the Election they are beloved for the Fathers sake To be reconciled to God For if when we were enemies we were reconciled unto God by the death of his Son Rom. 5.10 Christ calleth them his sheep though they yet believed not John 10.16 His people Acts 18.10 I have much people in this City The Corinthians whilest yet unbelieving Gentiles are here called the people of God They are called the Children of God Concl. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spanh exc de grat Annot. in Sect. 21. Nulla vis infertur sacris literis verbis Christi Si quis dicat peccatuÌ„ Angelorum primum pâ—incipale fuisse quod voluerint acquiescere in veritate Evangelii de Christo proposito Zanc de pec lib. 4. cap. 2. Non dans prohibâ—â—s allegari non solâ—t ubi inquiretur in veraÌ„ râ—i causam Spanh exerc de grat resp ad erot 32. John 11.52 'T is as certain that all the Elect yet unbelievers shall believe and be saved as it is certain that they are saved who are already in Heaven 2. Only the Elect do believe All men have not faith 2 Thess 3.2 i.e. It is not given to all to believe The Election have obtained it but the rest are blinded Rom. 11.7 They who are not elected are not of God therefore receive not the word in truth Ye hear them not because ye are not of God John 8.47 And all that dwell upon the Earth shall worship him whose names are not written in the Book of life Election is the Book of life not to be written in the Book of life is not to be elected Revel 13.8 And whosoever were not found written in the Book of life were cast into the Lake of fire Because there is in the Reprobate a moral impotency to believe Moral impotency is a sinful inability As this inability is contracted by sin so it is sinful it being the duty of all that live under the call of the Gospel to believe John 6.65 1 John 3.23 2. There is also an enmity of malice of the Will John 5.40 And ye will not come unto me Rom. 11.28 As concerning the Gospel they are enemies John 8.44 Ye are of your Father the Devil and the lusts of your Father you will do he was a murtherer from the beginning and abode not in the truth Namely The truth of the Gospel concerning Christ as some have conceived As God in respect of his Decree freely so in respect of their sin he justly withholds from them grace to cure their unbelief Mat. 13.11 To them it is not given This final withholding of grace is proper to the Reprobate Moral impenitency and enmity or malice of the will are common to the Elect and Reprobate they being alike corrupt by nature Hence God is said to be the physical cause not of their unbelief but why their unbelief remaineth uncured As a Physician able to cure a disease which he is not bound to cure is the cause not of the disease but of the disease being not cured yet is he not the moral and blameable but the physical and unblamable cause thereof because he is not bound to cure it 3. Saving Faith as it is proper to the Elect Conclu 3. so it is the effect of election therefore called the faith of Gods Elect Tit. 1.1 both that gracious motion of the Spirit whereby faith is wrought which for distinctness sake was before called Saving Grace effectually and the grace of faith wrought by that motion proceed from and are the effects of election It is God that worketh in you both to will and to do of his good pleasure Philip. 2.13 The gift of faith depends upon the will of God John 1.13 Jam. 1.18 Of his own will begat he us He hath mercy upon whom he will Rom. 9.15 It is according to Election Rom. 11.5 Even so then at this present time also there is a remnant according to the Election of grace Twiss de permissione lib. 2 cr 4. Sect. 6. Redemptio est ex
though we are made partakers of it by a power which is without us yet it is inherent in us as in its proper subject and in that notion is opposed to the righteousnesse of Christ whereby we are justified whereof he is not only the worker but which also is inherent in him as its proper subject therefore the justification of a Beleever is by way of imputation No sinner remaining a sinner when he is justified can be justified otherwise than by imputed righteousnesse but all Beleevers though justified yet remain sinners while they live in this world 1 Joh. 1.8 therefore all Beleevers are justified by an imputed righteousnesse The final cause is the manifestation of the glory of grace The finall cause in a way of Mercy tempered with Justice in a way of Mercy in that he justifieth the ungodly Rom. 4.5 and that freely Rom. 3.24 tempered with Justice in that he justifieth not without Christs full satisfaction unto the Law Rom. 3.26 The instrumental cause or instrument of our Justification The instrumental cause or instrument for faith here is but a meer instrument is faith the fuller understanding of this Proposition followeth in the next particular Here observe the intent and consent of such Scriptures as speak diversly of the cause of Justification we are sayed to bee justified by grace Rom. 3.24 i. e. as the Efficient cause by his Blood Rom. 5.9 i. e. as the Meritorious cause by his obedience Rom. 5.19 i. e. as the Material cause by imputation of his obedience Rom. 4.6 i.e. as the Formal cause by faith Rom. 5.1 i. e. as the instrument This Proposition We are justified by faith is figurative How Faith justifieth i.e. Metonymical whereby that which belongs to the principal cause is attributed to the instrumental cause Faith justifieth not for its own worth but for the worth of the object which it apprehends Faith doth not justifie as an act of ours but all the vertue thereof proceedeth from its object the vertue that healed the Israelites proceeded from the object viz. the brazen Serpent they looked upon not from the looking upon the Brazen Serpent and the vertue that healed the Woman Luke 8.46.48.50 proceeded out of Christ who was touched not out of the Womans touch we are declared righteous upon our beleeving Faith in the matter of our Justification is the instrument apprehending and applying that which doth justifie the proper act of Faith is to receive the righteousnesse of another we are justified by faith correlatively that is we are justified by that which is the correlate of faith namely the obedience of Christ the meaning is it is the Obedience of Christ not Faith that justifieth that which is apprehended not that which apprehendeth Faith alone justifieth that is faith as it justifieth is alone but justifying faith is not alone that is faith as it justifieth is without workes but the faith that justifieth is a working faith We are justified by faith alone 1 Because as it justifieth it is not a work Rom. 4.5 2 Because we are not justified by our own righteousnesse i. e. that righteousnesse whereof we are the subjects 3 Because we are justified by the righteousnesse of another sometimes called the righteousnesse of God viz. that whereof God is the Author and Ordainer sometimes the righteousnesse of Christ viz. that whereof he who is God-man is both the Worker and the Subject 4 Because we are justified by a righteousnesse that is made ours by imputation not by infusion as Abraham was justified 5 Because we are justified by a righteousnesse that is actually procured before we doe beleeve Our righteousnesse is compared unto a garment Reval 19.8 Rom. 13.14 Gal. 3.27 which we put on by beleeving yet faith never took stitch in it What was accounted to Abraham for righteousnesse Zanch. in Phil. 3. Not the action by which but that which he did beleeve or as others speak faith not in respect of it self apprehending but in respect of the object apprehended Zanchy Gen. 15.6 Quid reputatum ad justitiam non actio quâ sed id quod credidit seu ut alii loquuntur ipsa fides non sui apprehendentis sed objecti apprehensi respectu This Proposition We are justified by faith understood legally with the Papists is not true but Blasphemous but being taken correlatively it is true Vrsin Haec propositio Ursin explicat catech part 2. qu. 63 fide justificamur legaliter intellecta cum Papist is non est vera sed Blasphema correlativè autem accept a hoc est Evangelicè est vera Faith as a quality doth not justifie but as an instrument receiving and applying to us the imputed righteousnesse of Christ Rivet Fides pro qualitate sumpta Rivet Cathol orthod tract 4. q. 10 non justificat nos sed justificat tanquam instrumentum recipiens applicans nob is imputatam Christi justitiam Faith justifies relatively to wit by a Metonymy whereby the effect of the principal is attributed to the instrumental cause Faith justifieth not habitually as a quality but relatively Paraeus Fides justificat relatè Paraeus in Rom. 3. phrasi nimirum Metaleptica quâ effectus causae principalis tribuitur instrumentali Fides justificat non habitualitèr ut qualitas sed Relatè Faith justifies not simply but relatively after the manner of an instrument applying Chamier Fides justificat Cham. Tom. 3. l. 22. c. 11 non simpliciter sed Relatè per modum instrumenti applicantis He saith Calvin shal be said to be justified by faith that being excluded from the righteousnesse of workes doth by faith take hold of the righteousnesse of Christ wherewith when he is cloathed he appeareth in the sight of God not as a sinner but as righteous and saith he after a few lines we say that the same consisteth in the forgivenesse of sins and imputation of the righteousness of Christ Contra justificabitur ille fide Calvin institut lib. 3. cap. 11. s 2. qui operum justitia exclusus Christi justitiam per fidem apprehendit qua vestitus in Dei conspectu non ut peccator sed tanquam justus apparet ita nos justificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro just is habet eámque in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus Confer Sect. 21. 23. Faith doth not justifie as a work Welleb comp l. 1. c. 30. but as an instrument apprehending Christ Wollebius Etsi igitur fides sola non sit sed cum operibus conjuncta sola tamen justificat Fides non tanquam opus sed tanquam instrumentum Christum apprehendens Justification consists in faith organically Spanh de gr un erot 21. in the obedience of Christ objectively and meritoriously Spanhemius Justificatio consistit in fide organicè in Christi obedientia objectivè meritoriè We say with the Apostle Beza in confe majore c.
In the putting on of the Garments of Christs righteousnesse there is a putting off of the filthy rags of our own righteousnesse In this sense Christ cloaths only the naked and he that is cloathed savingly owneth his own nakednesse and the unrighteousnesse of his own righteousnesse Our unrighteousnesse strikes against the Law but our righteousnesse takes away grace that is against God this against God and Christ that makes us need the remedy this keeps us incurable by it that is against the command this is against the promise Gal. 3.14 that makes the Law weak Rom. 8.3 this submits not unto the strength of the Gospel Rom. 10.3 the beleever accounts much of the righteousnesse of Christ and loatheth his own Phil. 3.8 he abhorreth himself for his own high account of his own righteousness onr own righteousness is called our shame Phil. 3.15 Christs righteousnesse is our glory Isa 55.25 In the Lord shall the seed of Israel be justified and shall glory The beleever how great a sinner soever formerly though a Murtherer Adulterer Lyar c. by this one act of beleeving Jesus Christ and his righteousnesse yeeldeth more obedience unto God than ever he committed disobedience honoureth God more than ever he hath hitherto dishonoured him pleaseth God better than if he had ever continued in innocency and never sinned God makes much account of the obedience of faith because faith makes much account of the grace of God It is a name of honour unto Christ to be called Our Righteousnesse Jer. 23 6. and a name of honour to the people of God that according to their duty they are known to acknowledge Christ according to this name And this is the name wherewith He shall be called The Lord our Righteousnesse Jer. 33.16 Object Bellar. de Just l. 1. c. 10. If we are justified by faith then faith is in order before justification and consequently the act is before the object whereas on the contrary the act depends upon the object and not the object upon the act To this effect Bellarmine Answ 1. We may distinguish between the being of Justification and our being justified that is between Justification taken in an abstract sense viz. without the receiving-subject thereof namely the beleever And Justification taken in the concrete sense i. e. together with the beleever Justification considered in the abstract i. e. simply and in it self in which sense it signifieth remission of sins and righteousnesse to acceptation prepared though not yet conferred upon the Elect hath before faith a being not onely in the purpose of God but also in the Covenant between the Father and the Mediator and in the purchase of Christ This truth held forth in the Gospel makes the object of faith and thus the object is before the act Or thus distinguish between Justification actually procured and actually applied Justification was eminentially procured before faith Docet A minius Christum satisfactione sua nactum esse jus peccatorum remittendorum non peccatorum remissionem Twiss de permiss l. 2. er 4 p. 84. in respect of those who beleeved before Christ dyed when it was as entire to God to justifie for the merit sake of Christ to dye as it is now for the merit sake of Christ dead it is actually procured for those who beleeve after the death of Christ though it be not actually applied before faith This actuall procuring of Justification as did also the eminential procuring of it before Christ giveth a being to Justification as considered in it self and constitutes the object of justifying faith Justification is compared to a garment our being justified to the putting on of that garment the garment is made before it be put on Justification is compared to a pardon our being justified unto the Delinquents being pardoned the pardon is procured before the Delinquent is pardoned These then are both truths First Justification hath a being before the Elect do beleeve Secondly That the Elect are not justified before they do beleeve Justification is the object faith is the act the object is before the act our being actually justified is an effect faith is the instrumental cause the cause is before the effect That Justification is actually and absolutely procured for the Elect before faith and shall infallibly be applied to them all in time seemeth to reach the scope intended by the godly Learned whose spirits have more particularly laboured to hold forth the full truth in this precious part of the soul-reconciling and soul-supporting mystery of the Gospèl To say that we are justified by vertue of a singular promise in the Court of Conscience and in our own persons in which sense the Scripture constantly saith that we are justified by faith is not that I know affirmed by any The grounds of this Distinction are thus evidenced Justification was in Gods Decree before faith before sin yea from all Eternity Gal. 3.8 whom God hath set forth that is fore-ordained Rom. 3.25 The Justification of the Elect is absolutely and actually procured for them by Christs satisfaction before faith Col. 2.14 The hand-writing of Ordinances cannot be limited to the Ceremonial Law onely because it had respect unto the Gentiles then living to whom the Ceremonial Law belonged not God hath declared his acceptation of this satisfaction of Christ whereby he hath actually procured Justification for the Elect before faith It is no small part of the Ministry of Reconciliation that God imputed unto Christ the sins of the world of the Elect before they did beleeve and will not impute them unto the Elect 2 Cor. 5.18 19. this great Gospel-truth is of special use to beget justifying faith in the heart of a sinner the same Apostle confirms Beleevers concerning their salvation Rom. 5.10 from this argument namely that their reconciliation was wrought for them when they were enemies that is unbeleevers Here then is a twofold Reconciliation mentioned one at the death of Christ before Paul or the Romans some of them at least here spoken to were beleevers The other at our Conversion The first Reconciliation though it was vertually wrought before by the Lamb slain in Gods appointment acceptance together with his own consent from the beginning of the world Rev. 13.8 yet it was not actually wrought untill the death Christ for this satisfaction sake God imputes not sin unto the Redeemed for he cannot impute sin to Christ and the Elect both yea he accepteth us in the Beloved Eph. 1.6 Loving the persons of the Elect Rom. 11.28 though hating theirs sins and also their state under the curse of the Law Ro. 6.14 Ch. 7.6 Eph. 2.3 The second is wrought at our Conversion when the enmity of nature is slain by the infusion of grace our persons are justified in themselves and our state changed by faith in Christ Jesus This place then seemeth not to be understood as that Rom. 4.5 God justifieth the ungodly viz. objectively that is such who were ungodly till they were justified
p. 16 The Divine Idaea what c. 4 p. 54.55 The eternall Idaea what c. 15. p. 332 Jesus Christ God-man is of the object of faith c. 9. p. 200 The Incarnation Miracle of Miracles c. 3. p. 38 The inconsequences of the tenet holding saving qualifications before faith c. 8. p. 190 191 Immensity in God what c. 1. p. 8 Immutability in God what c. 1. â—b Inexcusablenesse in respect of sin what c. 7. p. 151 Infinitenesse in God what c. 1. p. 9 The interpretation of Rom. 7.4 Mat. 13.44 Mat. 18 11. Mat. 11.28 with their vindication from the interpretation thereof in defence of saving qualifications before faith c. 1. p. 179 182 185 188 Justice in God what c. 7. p. 146 The Justice of Divine government is not prejudiced by sin by things falling out alike to those who are not alike by things not falling out alike in this life in matter of suffering to them who are alike in transgressing from the adversity of the godly or prosperity of the wicked c. 5 p. 96 97 98 99 100 118 119 120 121 122 Justice in God what c. 1. p. 15 Justice in God essentiall and relative or morall c. 7. p. 146 Divers considerations for the better understanding Gods Justice c. 7. p. 146 147 148 149 150 151 Gods executing Justice according to the rule of righteousnesse doth no wrong can do no wrong c. 7 p. 149 The acknowledgement of the Justice of God of what use c. 7. p. 150 In what sense the term Justification is used in the doctrin thereof c. 14. p. 298 What Justification by faith is c. 14. p. 300 The causes thereof efficient ibid. Meritorious c. 14. p. 301 Materiall c. 14. p. 302 Formall c. 14. p. 305 Finall and Instrumental c. 14 p. 307 Justification absolutely and actually purchased for us before faith but not actually applied unto us till faith c. 14. p. 315 What is really and positively wrought in the Soul in Justification c. 14. p. 318 God just in punishing men for sin largly proved c. 7. p. 145 c. K. The blessed know one another in Heaven c. 15. p. 346 Created knowledge in Christ beatifical infused experimental what and how distinguished in Christ c. 3. p. 47 L. The parts of preparatory work wrought by the Ministry of the Law which c. 7. p. 142 Divers acceptions of the Dominion of the Law in Scripture c. 8. p. 180 Liberty in God what c. 1. p. 18 The liberty of God in the Decree what c. 4. p. 57 The liberty of the second cause wherein it doth consist c. 4. p. 74 The light of glory what c. 15 p. 253 The light of glory elevateth the glorified understanding unto the vision of God c. 15 p. 333 Lordship in God what c. 1. p. 11 A lost estate what c. 7. p. 154 The Soul according to ordinary dispensation is sensible of its lost estate before vocation c. 7. p. 155 156 Sensiblenesse of our lost estate presupposeth three things c. 7. p. 155 Thorough sensiblenesse of our lost estate is wrought by the Ministry of the Gospel c. 7. p. 157 Christ is not the cause of the love of God c. 4 p. 58 59 God loveth his Elect though sinners c. 9. p. 214 M. Man considered as yet to be is the object of the Decree as concerning man c. 4. p. 56 The manner of the beatifical vision c. 15. p. 132 133 134 The manner of union between Christ and the Beleever c. 13. p. 289 290 The manner of the working faith is irresistable c. 9. p. 213 The active and passive obedience of Christ concur to the matter of our Justification c. 14. p. 302 303 304 The doctrin of the absolutenesse of the Decree is a furtherance not a hinderance to the use of means c. 4 p. 79 80 The means whereby faith is wronght external or internal and what c. 9. p. 211 We are to attend in the use of means though the means cannot work without the Spirit c. 9. p. 213 We must not separate between the end and the means c. 4. p. 83 Divers precious means for both the obtaining and confirming of faith c. 9. p. 214 215 c. Christ Mediator as God-man c. 3. p. 40 Christ a Mediator from the foundation of the world c. 3. p. 41 Objections concerning Christs being Mediator answered c. 3. p. 43 44 45 The two states wherein Christ performed the Office of Mediator c. 3. p. 49 Mercy in God what c. 1. p. 14 The Meritorious cause of Justification opened c. 14. p. 301 Four things to be attended in a saving motion from the Spirit of grace c. 10. p. 190 Many Mysteries of the Wisdome of God shine forth in Justification c. 14. p. 322 The Mystical Body of Christ what and how glorious c. 13. p. 293 294 295 N. Names of God Hebrew and Greeke especially tending to make known the Divine Essence c. 1. p. 2 3 The humane Nature of Christ an individual being not a person c. 3. p. 37 Necessity and liberty consist together c. 4. p. 76 Negative Attributes what in number five c. 1. p. 5.6 All things besides God came from Nothing and are in themselves Nothing c. 4. p. 98 O. How the Obedience of Christ as it is an ingredient into the meritorious cause differs from the Obedience of Christ as it is the materal cause of our Justification c. 14. p. 305 The greatnesse and largenesse of the Obedience of faith c. 9. p. 209 110 211 Obediential subjection what c. 12. p. 258 The creature as placed in its condition of possibility is the Object of the decree c. 4. p. 54 The Object of the decree is not to be sought for out of God himself c. 4. p. 55 The summe of the special object of faith what c. 7. p. 158 The speciall primary Object of saving faith what c. 9. p. 195 The Object of faith universal or special and what c. 9. p. 194 The Object of the beatifical Vision what c. 15. p. 327 331 Many remarkable truths in the first Object of saving faith c. 9. p. 195 Full satisfaction to all Objections in Christ c. 9. p. 216 Sundry Objections against Justification by faith answered c. 14. p. 314 315 316 317 318 319 c. Objections against the freenesse of grace answered where Eph. 1.4 1.6 are cleered c. 10. p. 225 226. seq The Office of Christ c. 3. p. 40 The parts of his Office with the order and reason thereof c. 3. p. 41 42 Omnipotency of God what c. 1. p. 19 Omnipotency and all power both in Christ and how c. 3. p. 46 The Order of union c. 13. p. 291 The Order of the dependence of communion upon union c. 13. p. 292 Original sin how propagated c. 7. p. 143 P. Parting with sin what and how distinguished c. 8. p. 182 183 What it is for the soul to be passive in Vocation c. 12. p. 257 258 The Doctrine of the passiveness of the soul in Vocation is a fundamental