sentit qui tantum de illo credit quod suo ingenio metiri potest Greg. but in Divinity Faith makes Argument Argumentum dr in Logicis ratio rei dubiae faciens fidē In Theologicis veroest è contrario quod fidesest faciēs argumentū Obj. 6. The Doctrine of the absoluteness and infallibleness of the Decree discourageth from the use of means Ans So the Massilienses objected against Augustine Superfluous said they is labour in both parts if he that is reprobated can by no industry be saved nor he that is elected by no negligence fall short of salvation This Objection labours of that which Logicians call the Fallacy of Division whereby in our arguing those things are divided which ought to be conjoyned So here the end and the means to the end are divided which God in his everlasting Counsel hath conjoyned More particularly The falshood of this perillous and justly abominable inference appeareth thus 1. It is against Scripture which holds forth the certaine truth of the connexion of the Antecedent and Consequent when yet both the Antecedent and Consequent taken apart are false That is it holds forth a truth in the connexion of both the parts of such a Proposition in either of whose parts considered in themselves there is no truth For example Acts 27.30 Except these abide in the Ship ye cannot be saved Here is a truth in the Connexion of both parts of the Proposition viz. The Antecedent Except these abide in the ship and the Consequent Ye cannot be saved Yet could it not be a truth either that the ship-men should not abide in the ship or that any man in the ship should not be saved God having before determined that there should be no loss of any mans life amongst them ver 22. and that by means of the ship-mens abiding in the ship as appeareth out of the Text ver 27.31 and by the event So in that Proposition If ye Believers live after the flesh ye shall dye Rom. 8.13 Here is a truth in the Connexion of the parts i. e. of the Antecedent and Consequent of this Proposition viz. That if these believing Romans live finally after the flesh they shall dye else the Scripture is not true yet is there no truth in either of the parts thereof considered by themselves Not in the Antecedent viz. Believers live finally afer the flesh Not in the Consequent viz. That Believers shall dye The like is to be seen in this Proposition If Judas believe he shall be saved If John believe not he shall be damned There is a truth in the Connexion of the Antecedent and Consequent of both though the Antecedent and Consequent of both considered by themselves are false For though it be true If Judas believe he shall be saved and if John believe not he shall be damned yet is it not true either that Judas shall believe or that Judas shall be saved or that John shall not believe or that John shall be damned God then having decreed the end by the conjunction of the end and means together 'T is not a truth for us to conclude we shall attain the end though we dis-joyn the end and means asunder It is therefore against the truth of the Scripture for an elect man to say Though he live after the flesh he shall be saved as also for the Reprobate to say Though he live after the spirit he shall be damned 2. It implyeth a contradiction for us to acknowledge the Doctrine of the Decree that tyeth the end and the means together to be a truth and yet to say it is in vain to use the means for that notwithstanding we shall not be partakers of the end 3. It is irrational and it is as if one should argue thus Because God hath decreed such an end to be attained by such means therefore it is in vain to use the means to that end 4. It is at least implicitely legal in that it objects not against the Decree simply but also against our dependance upon the Efficiency of that Decree It implying thus much we will use the means if the use of means be in our power but we have no heart to use the means since both strength to use it and the success of the use of it proceed respectively from an absolute predermination of God Si non vultis obedientiā ad quam nos licendilis in corde nostro frigescere nolite nobis istam Dei gratiam praedicare quâ Deum dare fatemini quae ut nos faciamus fortamini August de deno Perserver l. 2. c. 19. That was a Legal yea an abominable speech of those who said in Augustines time If you would not have that obedience whereunto you endeavor to enflame us to chill in our hearts do not preach unto us the Grace of God whereby you confess that God giveth the things which you exhort us to do 5. Diabolicus sarcasmus si sum electus faciam quae lubet quia mihi non oberit Ursin It is Diabolical 'T is a Diabolical bitter scoff saith Vrsin If I am Elected I may do what I list it shall nothing hurt me But is it not a discouragement to use means whilst we are uncertain of the success To conclude so far is the doctrine of the Decree from being a prejudice to the use of means as that the use of the means is part of it the effect of it and the knowledge thereof an obliging motive unto all that know it an effectual motive unto all that are godly Obj. 7. No event the accomplishment whereof is the fulfilling of the Will of God is sin But sin is an event the accomplishment whereof is the fulfilling of the Will of God Rom. 9.19 For why doth he yet finde fault Answ and who hath resisted his Will Therefore sin is not sin otherwise it should be sin to fulfill the Will of God 1. The Apostles mentioning this in the text alledged as the objection of carnal reason cavelling against the Decree of God is a sufficient ground for the rejecting of it 2. The Law not the Decree is the rule of life Hence sin is described to be the transgression of the Law 1 Ioh. 3.4 The command sheweth what ought to be done the Decree determineth what shall be done God willeth it to be the duty of all to keep the command but he willeth not that all shall keep the command Whether therefore men keep the command or not God falleth not short of his Will which is aways fulfilled Even then when men break the command Ista autē non pugnant tui est officii ut hoc facias nonest mei propositi efficere ut hoc facias Twis de Elect. l. 1. part 2. For who hath resisted his Will that is his Decree Rom. 919. Men by sin do not make God to fall short of his will but they fall short of their duty God doth not punish man for resisting his Will meerly but for resisting the
unto the Will of the Creator 2. The Law of Nature scil The Impression of the Will of the Creator concerning the creatures stamped upon them from the beginning by virtue of those imperative effectual words Let there be and it was so Gen. 1.3.5.7.9 Hence they are said to have received a Command Job 38.12 To keep covenant with God Jer. 31.6 and 33.20.25 Knowest thou the Ordinances of the Heaven canst thou set the Dominion thereof in the Earth Job 38.23 i.e. The constant Order and Reason of the Motion of the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Maker hath fixed in them as a Law or Statute according to which they move and act 3. A Propensness of Nature which is a Principle to do according to that Law of Nature In things that have not life it is called an inclination The Sparks flye upward Job 5.7 The Sun knoweth his going down Psal 104.19 In things that have life it is called an instinct whereby some living creatures by instigation of nature act as if they had reason Prov. 6.6 30.24 God ordinarily governeth the creature according to the Law of Nature extraordinarily according to his good pleasure above the course of nature i. e. answerable to the Decree but not according to the Law of Nature as in case of Miracles and Monsters Gods Government of the reasonable creature is his actual ordering Angels and men according to his Decree with such relation unto the Moral Law as containeth them in the acknowledgement thereof by way of obedience or in case of disobedience subjects them unto the curse annexed thereunto The creatures reasonable and unreasonale always are ordered according to the Decree the unreasonable creature ordinarily also is ordered according to its rule man by reason of sin often erreth from his rule God prescribes unto the reasonable creature a rule having in the Creation enabled the Angels in their proper persons man in Adam to yeild obedience unto that rule rewarding obedience according to the Promise either by way of Merit as in the first or by way of Grace as in the second Covenant and punishing disobedience according to the curse Those Nations who are without the Law that is without the written Word of God owe obedience unto the Law being in Adam the root of man-kind created after the image of God Quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam fuit revelatum tales damrabuntur non propter fidem non praestiram vel propter neglectam conditionem sed propter Legi◠vel Naturae vel Scriptae violationem vel propter peccatum ac reatum quibus ab utero sunt abnoxii Spanh Ex de grat Sect. 25. N. 13. and contained in the Covenant of Works Such Nations shall be judged according to the Moral Law for their disobedience thereunto For this cause the Prophets do not only denounce judgement to those who have that Law written though unto such the greater punishment is due For he that knoweth his Lords will and doth it not shall be beaten with many stripes Luke 12.47 But also to the Gentiles who had not the written Law Jer. 10.25 Jeremiah causeth not only Jerusalem but every other Nation there mentioned to drink of the Wine-cup of the Fury of the Lord Jer. 15.15 Writs of Execution are given out against the Ammonites Ezek. 21.28 and Chapt. 25. ◠Against Moah and Seir ver 8. Against Edom. 12. Against the Philistins 12. Against Tyrus Chap. 26 27. Against Zidon Chap. 28.20 Against Egypt Chap. 29.32 Against Assyria Chap. 31. Against Babylon Jer. 50. 51. Against Gog. Ezek. 38. Whence also it is That not only the Jews such as have heard of the written Word of God but likewise the Gentiles which have not heard of the Word of God are reserved unto the Judgement of the great Day Rom. 2.6.9 John 5.28 29. and 1 Cor. 6.2 Do you not know that the Saints shall judge the world then the World shall be judged Those that have the Law and Gospel written owe obedience to the Law and Gospel As many as have sinned in the Law shall be judged by the Law Rom. 2.12 that is Their condemnation will be aggravated because they have sinned against greater light John 15.22 Matth. 11.22 The Elect who in this life both disobey and obey the Rule are for their disobedience punished in their Surety according to the Curse annexed to the Precept and chastened in themselves God truly testifieth against sin and unto duty makes due provision for his own glory and just difference between obedience and disobedience so as the disobedient have always cause of repentance and fear the obedient of encouragement their obedience being rewarded according to the Promise annexed to the Precept So far as the Elect yeild obedience to the Rule they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule even in those violations thereof they are contained in respective and just subjection thereunto and fulfil the Decree The reasonable creatures obeying is ordered and governed according to the Decree and the Rule The reasonable creature disobeying is ordered and governed according to the Decree The Effectual Concurse of the first Cause with the second What the Concurse of the first cause with the second is is an external transient influence of God upon the creature in time exactly answering to the Decree of God before time moving upon co-working with and assisting of the second cause to its operations It is the clearer understood by considering on Gods part the Decree which is an immanent and eternal act abiding in God and his efficiency which is an external and passing act put forth upon the creature in time For the better understanding of the Concurse Co-operation and Co-working of the first cause so far as it concerneth man which also is respectively applicable to other Subjects there are considerable two acts in respect of God viz. an immanent and transient act and two acts in respect of the soul viz. a first and a second act The immanent and as it were indwelling Act in God is his Decree eternal increated and before time The transient Act of Gods Efficiency is a created external passing Act of the Spirit of God upon the soul in time touching man The first act is an active Principle or inherent Habit in the soul The operation is the second act proceeding from that Habit. The Concurse of the first cause is unto the active principle in the second cause as the first mover is unto the inferiour Orbes as an impulse thrust or put on is unto a round body of it self propense to rowl as the Nurses lifting the child up the stairs is unto the child inclined to go up or as the leading power put forth of him that goeth before is to him that is inclined to follow after as the Midwife is unto the deliverance of her that is in travail The Necessithereof in respect of the second cause
I have cleansed my heart in vain c. ver 13 14. Hereupon Job himself was overmuch disquieted Job 23.3 4 5. his friends concluded him an hypocrite The Disciples began to doubt whether Christ were the very Christ Luke 24.21 5. The Prosperity of the wicked Exigit Cato ut ipsi Deus rationem reddat cur Pompeium Caesar vicerit nam victrix causa â— iis placuit sed victa Catoni Mernae de verit relig cap. 12. which consideration hath from time to time troubled the godly Job 12.17.14 Psal 37.1 Psal 73.2.3 Jer. 12.1 Cato is unsatisfied until God give him a reason why Caesar prevails against Pompey 6. Things not falling out alike in this life in matter of suffering with them who are alike in transgression To these six Heads may be referred the chief Objections striking at the Justice of divine Government the Answers whereunto take in order thus 1. The Permission of sin for a much better good then sin is an evil of which in the Doctrine of the Decree Chap. 4. is no way repugnant unto the Justice of God held forth in the Law whereby God hath not bound himself from the permission of sin The punishment of transgression contained in the curse in case of the commission of sin is so far from opposing as it rather supposeth the permission thereof 2. As God hath not bound himself by the Law from the permission of sin so neither hath he bound himself to the punishing of it immediately upon the commission thereof The set season for the full punishment of the sins of the Reprobate is not before the time of death and the Day of judgement till then God hath left himself arbitrary and is various in his Dispensations no man taxeth the Judge because the offender remaineth unpunished until the Assizes 3. It is a truth that all things come alike to all and that there is one event to the righteous and to the wicked yet we are to consider 1. Though it be so oftentimes yet it is not so always 2. Though their outward condition at times is alike yet their inward condition at such times is not alike 3. The principal difference which God makes between the good and the bad the clean and the unclean between him that sacrificeth and him that sacrificeth not in this life is in things which are spiritual and for ever and not in respect of things that are outward and but for a time 4. Notwithstanding Gods Dispensations unto the Sons of men are various and mysterious many times past our finding out yet in the end the righteousness of his Government shall be manifest None shall be found losers by godliness none gainers by ungodliness Sin shall appear to be the only evil piety the only good Every one shall receive according to their deeds 4. Concerning the Adversity of the godly Here would be no place for so much sin as to question Gods Justice did we not forget that his Saints in this life are sinners the best of them that suffer most suffer less then they deserve Thou our God hast punished us less then our iniquities deserve Ezra 9.13 5. Though the sins of the Saints deserve why God may deny unto them temporal mercies and why he may inflict upon them temporal crosses yet the sins of the ungodly do not deserve that God must deny unto them temporal mercies or that he must inflict upon them such temporal crosses The Justice of God in the Law punishing the sins of the Reprobate in their measure and season for ever restraineth not God from shewing common mercies unto them according as he pleaseth for a time Adde hereunto that their blessings are cursed 6. That the various dispensation in ordering events not falling out alike in point of affliction with them who are alike in transgression is no way prejudicial to the Justice of God may appear 1. By considering the condition of men in general 2. By comparing the several conditions of men one with another If you look upon the condions of men in general then as notwithstanding such are the sins of the Saints as that they deserve which also God may do in a way of trial of his servants or for testimony to his truth or upon the point of his meer Soveraignty why God might visit them with continuing temporal chastisement yet such is the grace of God in Christ whence he may not only spare them but also confer special favour upon them so notwithstanding the sins of the wicked are such why God might yet doth not Justice require that God must always afflict them with temporal sorrows or that he may not at times shine upon them with temporal blessings The same is further to be seen by laying the several conditions of men one unto another 1. If we compare wicked men with wicked men their punishments are corporal or spiritual these temporal or eternal If God punisheth not in the one he neither doth or will punish in the other first or last more or less here or hereafter so as in conclusion each impenitent one shall suffer according to their deserts none more none less 2. If we compare the Saints with the Saints their chastisements are various both inward and outward that which they suffer not one way who can say they suffer not another The conclusion also with them all will prove all sin to end in loss and grief and all obedience to end in endless gain and joy Their repentance shall hold proportion with their offence and glory shall be answerable unto grace 3. If we compare the wicked with the godly always remembring that the sins of the wicked are fully punished in Hell the sins of the Elect already punished in their Surety and in due time chastised in their own persons we are further to consider that the great difference between the godly and ungodly is not in things visible or pertaining to this life but in their state respectively after this life The chastisements of the Saints do not exceed but are far short of their deserts the punishment of the wicked shall be according to their deserts 'T is not against justice that the Saints suffer chastisement before the wicked suffer punishment It is of mercy that they so suffer chastisement as that they may not suffer punishment with the World 1 Cor. 11.32 Gods judicial acts of Providence are oftentimes such in this life whence he convinceth the beholders that he governeth amongst the most ungoverned of the sons of men so that a man shall say Verily there is a reward for the righteous verily he is a God that judgeth in the Earth Psal 58.11 Not mans reason but Gods Word is the Interpreter of Gods Works Whence in the Psalmists temptation we might attain the Psalmists satisfaction did we seek it with the like spirit When I sought to know this it was too painful for me till I entered into the sanctuary of the L rd Psal 73.16 17. If yet we cannot see that
God governeth according to his Law nor how his Word and Works of Providence do agree the error is in our Judgment not in his Government We know that God is just in all his ways though the reason of the Justice of some of his ways we know not That Gods Word and his Works agree is manifest unto us though how they agree is sometimes hidden from us The seeming defects of Beauty or Justice in the Works of God proceed from the error of our understanding not from any want in Providence The offence that man takes at the Providence of God is taken not given A preservative against temptations arising from difficulties concerning the Justice of the Government of God is to captive Reason unto Faith and to hold these three Conclusions firm though we see not the reason of the premisses 1. That God is righteous Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy Judgments Jer. 12.1 2. That godliness doth us good and no hurt Truly God is good to Israel even to such as are of a clean heart Psal 73.1 3. That sin doth us hurt and no good Though a sinner doth evil an hundred times and his days be prolonged yet surely I know that it shall be with well them that fear God which fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Eccles 8.12 13. Obj. Some things in Scripture are ascribed unto Chance Eccles 9.11 Luke 10.31 therefore all things are not ordered by God Ans Chance is taken for an Event Túxn non legitur in N. T. Fortuna gentilium est blasphemia quam Diabolus expuit in divinaÌ„ providentiaÌ„ unde bea uÌ„ AugustinuÌ„ paenituit se toties impiâ hac voce usum fuisse supposed to fall out by a meer contingent efficiency or casual working of the second cause besides the intent and therefore without the Efficiency of the first Cause Such Events the Heathens ascribed unto Fortune in this sence there is no Chance It is not unworthy our observation that the word properly signifying Fortune is not used in the New Testament Or else Chance is taken for such an Event good or bad as falleth or meeteth a man in his way unlooked for viz. unexpectedly in respect of men but not unintendedly in respect of God The word used Ecclesiast 9. verse 11. is translated an occurrent 1 Kings 5.4 a Metaphor taken from something meeting of a man or one meeting another upon the way unexpectedly So that Solomons scope in the place objected is to shew that the event of humane affairs is not in the power of man however furnished thereunto with second helps but depends upon the Decree and efficient Providence of God This the Wise-man holdeth forth by an enumeration of some particulars whence as by several instances God would teach this truth by denying success to such persons who according to second causes might expect it and giving it to them who according to second causes could not expect it I returned and saw under the Sun that the race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favor to men of skill but time and chance happeneth to them all Eccles 9.11 The word used Luke 10.31 and translated it chanced is of the same signification with the Hebrew word used Eccl. 9.11 turned Chance and with that vers 2. turned Event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeb Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisc in loc from the root whereof the Greek word is by some thought to come it is taken for a good event Ruth 2.3 for a bad event 1 Sam. 6.9 Those things that fall out casually or necessarily in regard of the second cause fall out alike infallibly and therefore alike intendedly in regard of Gods Decree Those effects which proceed from second necessary causes as heat from fire are said to fall out necessarily Those effects which proceed from second contingent causes that is such whose effects in respect of their second cause was likely not to be as to be as namely the elicit acts i. e. the free choyce of the will or the tyle falling from the house to alight upon the head of the passengers are said to fall out casually These modifications or qualifications of things namely Necessity and Contingency as they stand opposed one unto another are only found in things in respect of the second causes not in respect of the first Cause Those things which fall out most necessarily in regard of the second cause in respect of the first cause they may be said to fall out freely rather then necessarily In like manner those things which fall out contingently in regard of second causes upon supposition of the Decree so predetermining them may be said to fall out necessarily No necessary act of the creature is necessary simply an experiment whereof is the Babylonish furnace Every contingent act of the creature is necessary upon the supposition of the Decree The same effect is contingent and casual in respect of the second cause and necessary in respect of the Decree Contingent or casual because in respect of the natural agency or causality of the second cause it might not have been but necessary in respect of the Decree all whose volitions infer a necessity of infallibility The Doctrine of the Efficiency of God affords an Antidote or Preservative against many pestilent Errors concerning the Providence of GOD The Vse of this Doctrine The chief whereof are 1. Atheism concluding from the seeming disorder of second causes that there is no God 2. Epicurism concluding from the appearing confusion of humane affairs that God neither governs nor regards them and thereupon looks at it as the only good to take its fill of pleasure during life 3. Stoicism Non Deus est numen parcarum carceclausum Qâ—ale putabatâ—r stâ—icus esse Deus which maketh the first Cause to be depending upon and determined by the second causes in respect of their operations 4. Such who ascribe the administration of things unto Fortune that is neither unto the irresistable order of the second cause with the Stoicks nor unto God with the Truth but unto that blind Idol devised by the Heathen and justly censured to be the spittle of the Devil upon the face of divine Providence 5. Libertinism denying the Efficiency of the second cause and thereby introducing that Chaos of confusion and transgression Bellar. de amiss grat stat pec lib. 2. cap. 18. Vasquez in 3. disp 14. cap. 8. ex Twiss câ—im 3 Suarez Mâ—taph disp 22. Sect. 2. of which before 6. The Doctrine of the Jesuites who albeit they teach the concurrence of the first cause to be necessary unto each operation of the second cause yet so as
hearing and learning of the Father John 6.45 The Life act of faith is the souls immediate comming unto Christ upon its being drawn taught of God and having heard and learned of the Father By the infusion of the habit the immediate and irresistable work of the Spirit of grace God converteth the soul By the Life-act the soule being converted converteth it self unto God By the insusion of the habit God maketh us his people Hos 2.23 1 Pet. 2.10 By the Life-act we avouch him to bee our God we say it in truth and lye not we unsay it not again By the habit we are made good trees by the life-act we bring forth good fruit The habit or first act doth not alwayes infer the second it may be without the second but the second alayes supposeth the first Two contrary habits may be together in the same subject as grace and originall concupiscence in the soul heat and cold in the same water but there cannot be two second acts proceeding from those contrary habits at the same time The habit is a principle inhering in the wil as its subject and denominating it willing after the nature of a quality the life-act floweth efficiently from this principle and is accountable to us as a good act unto which God in his mercy hath appointed a reward The habit unto the act Suarez Meraph Tom. post disp 44. Sect. 8. is as the faculty of sight to actuall seeing or vision Aristotle compareth the habit to a man sleeping the act to a man waking The habit of faith which also holds in any other grace precedes the second act or exercise thereof The habit of faith precedes the second act or exercise of faith The habit of faith which also holds in respect of any other grace goeth before the second act commonly called the act or Life-operation or exercise of faith appeareth thus from the order of the first and second act The habit is the first act the Life-operation is the second act First as before Second The nature of the thing teacheth the being of grace which is life it self to be before the vital operation of that grace the grace of faith is the being of faith it self called the Spirit of faith 2 Cor. 4.13 The vitall operation of faith expressed by the acts of coming to Christ Joh. 5.4 6.44 45. Eating of his flesh vers 54. Drinking of his blood ibid. answering the call of God must needs follow the being of faith we cannot act before we are we cannot act acts of life such as coming eating drinking answering are before we are alive the cause precedeth the effect the grace of faith is an efficient cause the Life-operation is the effect All creature-effects i.e. all such effects as proceed from the creature according to the order of second causes whether acts or habits for acquired habits follow acts presuppose a principle virtually or formally containing such effects But supernatural life-operations are creature-effects whose principle is the same with an habit as hath been cleared in the explication of an habit therefore supernatural life-operations presuppose a principle foregoing such acts That supernatural life-operations are creature-effects is manifest grace the new-creature whether considered in part or whole is a creature That creature-effects presuppose a principle in the subject formally or virtually containing such effects appeareth by this induction All creature-effects or actions are either supernaturall proceeding from a supernatural principle infused or inspired or moral whose principle is the Law written in the heart Rom. 2.14 hence are actions of external conformity to the Law or artificial whose principle is right reason or natural which flow from inclination or instinct Obj. 1. Acquired habits as Arts and Sciences ex gr the knowledge of a Physician the faculty of a Scrivener the skill of a Tradesman c. are gotten and caused by multiplied acts therefore all creature-effects do not presuppose principles in the subject formally or virtually containing such acts Resp 1. Albeit acquired habits were such creature-effects as did not presuppose their principle as before in the subject it weakned onely the argument not the cause which proceeds onely concerning such natural creature-effects as acquired habits are not but the argument ex abundanti proving all creature-effects and consequently acquired habits to presuppose some principle of them in the subject concludes the question much more evidently in respect of supernatural creature-effects 2 Notwithstanding there be many artificial acts that may be done without a habit acquired as he may scrible that hath not the faculty of writing well yet even those acts according to the ordinary course of second causes be not done without some inherent principle they may be done without a habit i.e. Such a principle that so affects the subject as to enable it to act promptly easily and with delight but they cannot be done without a principle simply to enable the subject to act Obj. 2. The act of Prophesying was not by way of habit therefore there were not principles thereof in the subject Answ The gift of Prophesie was miraculous therefore falleth not under the compasse of creature-effects proceeding according to the order of second causes 2 Principles are either transient or inherent the act of Prophesie flowed from the transient and passing inspiration of the Spirit whence they prophesied when they were inspired though not from an inherent principle therefore could not prophesie when they pleased We may distinguish between the matter of Prophesie and the act of publishing that matter of Prophesie the matter of Prophesie was miraculously inspired therefore without the limits of the question as before the publication of that matter was a creature-effect proceeding from principles natural rational and spiritual Obj. 3 The act i.e. the Life-act of faith by which the soule commeth to Christ is given in the work of Vocation without any foregoing habit Ans 1 This as it is barely affirmed without any reason given may untill then be sufficiently answered with a denial 2 We must distinguish between Vocation wherein is infused into the soul a power to come to Christ and the terme of Vocation wherein is contained our actuall coming to Christ If the act of faith be given in Vocation without any habit in order of Nature foregoing it then it will follow Either that the soul is not passive in Vocation or Conversion a pure Arminian affection justly opposed and abhorred by the joynt vote of orthodox Divines Or that Vocation precedes believing that is one may be a Member of the Catholick Church and consequently be a Member of Christ in order of Nature at least before he is a belecver which none will affirme Or that Vocation followeth the act of faith whereby the Soule cometh unto Christ which were to affirme Vocation to follow our union active receiving of Christ and Justification an assertion in no meane degree repugnant both unto Divinity and Reason That they i.e. the Arminians suppose the act