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
of our transgressing of this holy Law Sin is considered in respect of its nature the kinds of it and the dominion of it Sin is the transgression of the Law 1 John 3.4 The kinds of Sin are three Adams sin Our first Fathers sin Isai 43.27 Original sin 3. Actual sin and that by way of Omission or Commission The Actual Sin of Adam was that transgression of Adam yet standing as a publick person in eating the forbidden fruit This actual sin of Adam is made ours by participation and imputation By Participation Adam being a publick person his Posterity in a seminal respect was contained in his loyns and so sinned in him sinning Liberi sunt purs parentū Adam was not only the Progenitor but the root of mankind Rom. 5.12 as Levi is said to have paid tythes in Abraham Heb. 7.9 By imputation God imputes the legal guilt thereof unto his whole posterity descending from him by way of ordinary generation Rom. 5.18 19. 1 Cor. 15.22 Original Sin which is the hereditary and habitual contrariety and enmity of the Nature of man against the whole Will of God is propagated to the soul by reason of the sin of Adam the meritorious cause thereof and floweth from thence in an unknown manner as a punishment from the offence by the Seed of our next parents as the instrumental cause Sin is derived in the Seed dispositively not effectually Peccatum in semine traducitur dispositivè Tho. 1.2 ae qu. 83. art 1 2 3. Whitak de peccato cri inali l. 1. c. 8. non effectivè Nothing is more known to be preached nothing more secret to be understood then Original Sin that is then the propagation of it Nihil Peccato Originali scil Propagatione ejus ad praedicandum notius nihil ad intelligendum secretius The soul by its contradiction to the body contracts vice as when one falls into the dirt he is defiled and besmeared Anima ex contractione ejus ad corpus contrahit vitium sicut quando quis cadit in lutum faedatur commaculatur God whilest he creates souls doth together therewith justly deprive them of Original righteousness Deus animas dum creat simul justè privat origin li rectitudine Sin passeth from the parents unto posterity neither by the body nor by the soul but by the fault of our parents i. e. our first parents for which God whilest he creates souls doth together therewith justly deprive them of oginal righteousness It was just for God to punish the sin of Adam with such punishment Idem Peccatum transit a parentibus in posteros neque per corpus neque per animam sed per culpam parentum Propter quam Deus animas dum creat simul justè privat originali justiria Justū fuit Deum peccatū Adami tali poe na punire The Offence of the chiefest Good deserved the greatest punishment Vrsin Explic Catech. Part 1. qu. 7. Let justice be done and let the World perish Idem Summi boni Offensio meruit summam poenam Fiat justitia pereat Mundus Actual Sin is the swerving of the act of man either in thought word or deed from the Law of God either by Omission or Commission The Dominion of Sin is that reigning power of concupiscence whence we sin freely necessarily continually and together with its malignity doth notably appear in the irritation of concupiscence by occasion of the Doctrine of the Law But sin taking occasion by the Commandement wrought in me all manner of concupiscence Rom. 7.8 Hence the Law is said to be the strength of sin 1 Cor. 15.56 Because sin by occasion of the restraining command breaketh out the more fiercely From the not-being of this accidental irritating power of the Law in the soul the Apostle denyes the dominion of sin Rom. 6.12 as on the contrary from the being thereof in the soul he implicitely infers the dominion of sin and compares the dominion of the Law in respect of its occasional irritation or provocation of concupiscence unto an hard Husband Rom. 7. beg In this irritation of sin by occasion of the Law the command is only the occasion sin dwelling in us is the cause As the shining of the Sun is the occasion why the dunghil sendeth forth its filthy savour the corruption thereof or putrifaction therein is the cause The prohibition of the Physician is the occasion only the feaver is the cause why the Patient desires drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denocat eum qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habetur tenetur stringitur aliqua re ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The higher the dam is the higher the water swelleth yet the dam is only the occasion the abundance and fierceness of the water is the cause of the swelling of the waves 3. The Conviction of Guilt is such a conviction of sin as doth not only argue the sinner to have offended but also bindeth over the offender to punishment according to the Law Guilt is the debt of the offender Suffering punishment in way of satisfaction is the payment of that debt Obligatiopeccatoris ad poenam dicitur relatus Kek. Theol. lib. 2. cap. 7. The curse of the Law-giver is the bonds of the offender keeping the sinner unto judgement as the prisoner is kept until the Assizes Thus the Angels guilty of sin are delivered into everlasting chains of darkness to be reserved unto the judgement of the great Day 2 Pet. 2.4 Jude 6. The truth justice and power of God do not only reserve the sinner in safe custody unto punishment in due time but also execute that punishment in the season thereof 4. The concluding the soul under sin is a judicial dispensation whereby God by the accusation conviction and condemnation of the Law shuts up the soul in the prison of the power and guilt of sin From whence without the mercy of God in Christ there is no escape For God hath concluded or shut them up all in the prison of unbelief that he might have mercy upon all Rom. 11.32 Concluded under sin kept under the Law shut up unto the faith which should afterwards be revealed Gal. 3.22 23. To which prisoners no Law nor man only he whom God hath given as a Covenant unto his people can say Come forth Isai 49.9 The Law could not do it Rom. 8.3 and 3.20 Man is without strength Rom. 5.6 To this purpose you may frequently observe in the Scripture the soul in this condition compared to a prisoner sin unto a prison God unto a Judge See Isai 42.7 and 49.8 9. and 61.1 Luke 4.18 Rom. 11.32 Gal. 3.22 25. To justifie God is to acknowledge 1. God just in case he should punish man for sin That God in the Execution of the Curse doth the sinner no wrong 2. That he doth that which is right he should do wrong unto himself and with reverence so to speak be unjust if he should not execute justice upon
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
affirmeth that one Act of Volition or Willing in God should be the object of another and then by the same reason that again may be the object of another and so in infinitum This Answer unto this Objection concerning faith foreseen may serve in like manner for an answer unto the objection concerning works foreseen being the cause of Election As also unto that of sin foreseen being the cause of Reprobation Good works are the way to salvation not the cause of Gods Decree to save Sin â—is the cause of punishment which is the actual execution of justice for sin but not of Gods intent to punish sin Sin is the cause of damnation and consequent of reprobation Election is not without the sight of faith and new obedience nor Reprobation without the sight of sin yet faith though it be the instrument and means of the application of salvation following thereupon is the effect not the cause of Election and sin though it be the cause of the application of all the evil of punishment yet is it the consequent not the cause of Reprobation Obj. 3. If sin followeth necessarily upon the Decree then God is the Authour of sin But sin followeth necessarily upon the Decree Therefore God is the Authour of sin Ans This blasphemous Inference is in effect the same with what the ancient Enemies of the Doctrine of the Decree of old calumniated the Teachers thereof with thereby through their sides blaspheming the Scriptures and God himself So objected the Adversaries of this great Truth against Paul the greatest Preacher thereof amongst those that were but men Rom. 9.19 Thou wilt say then unto me Why doth he yet find fault for who hath resisted his Will i. e. If Gods Will determining the being of sin be irresistable then man in committing sin is unblameable Prideaux Lect. 1. de absoluto Decreto Bellarmine de Amiss gratiae cap. 4.5 6 7. why is fault found with that which was unavoydable So the Pelagians against Augustin An absolute Decree necessarily concludeth God to be the Author of sin So Bellarmine against Zuinglius Calvin Beza and other Orthodox Divines slandering their Doctrine of the Absoluteness of the Decree with these horrid Criminations viz. That thence it followeth that God is the Author of sin 2. That God sinneth truly and properly 3. That God is the only sinner 4. That sin is not sin For satisfaction of the Objection we must distinguish of Necessity There is a necessity of Coaction and a necessity of Infallibility Sin followeth not the Decree by a necessity of Coaction or Compulsion in which sence the Objection only holdeth but by a necessity of Infallibility which consisteth with and hindereth not the liberty of sin of which afterwards Hence the Decree though it be the antecedent that is the foregoer of sin yet it is not the cause of sin and sin though it be the consequent that is somewhat infallibly following upon the Decree yet it is not the effect thereof The day goeth before the following night and the night foregoeth the following day yet night and day are far from being causes one of another The diligent attending to the difference between an Antecedent and a Cause and between a Consequent and an Effect for the clearing of which sufficient hath been spoken before is of great use to unty many knots in this place But meeting here with this Satanical and abominable Sophism of imputing unto God the being of the Author of sin it will not be unseasonable to remove other Arguments disputing for the same Conclusion though not all of them upon the same grounds Arg. 1. If God hath absolutely fore-determined all Events then God hath willed sin if God hath willed sin then God is the Author â—f sin Answ Though sin as sin he evil yet the being of sin for a better end is good God doth not will sin as sin For thou art not a God that hast pleasure in iniquity neither shall evil dwell with thee Psal 5.4 yet God hath willed the permission of the being of sin for a better end In peceato actus volendi in Deo non transit in rem permissaÌ„ sed in permissionem Twisse Cr. 3. l. 3. Rivet disp 1. Th. 24. Cum dicitur Deus vult peccatuÌ„ esse hoc refugit pia mens non quia quod dicitur non bene dicitur sed quia quod bene dicitur malè intelligitur Vide Twisse Cr. 3. l. 2. The Jews Acts 4.27 did what God had determined to be done in his Decree when they did what he forbad to be done in his Command Those who give their Kingdom to the Beast Revel 17.17 in so doing fulfilled the word of the Decree yet brake the word of his Command The water whilest it runneth his own course serveth the end of the Artificer in turning about the Mill according to his intent For who hath resisted his Will In the mystry of sin the Decree of God saith a learned and judicious Author passeth into the permission but not into the evil that is permitted that is God willeth the permission of sin but he doth not will sin as sin That better End in order unto which God willeth the being of sin is the manifestation of his own Glory the glory of his Mercy upon the Elect the glory of his Justice upon the Reprobate The manifestation of the glory of God is a greater good then the transgression of man is an evil Had not there been sin there had not been a Gospel had not there been sin there were no need of a Saviour if there had been no sin Jesus Christ had not been Arg. 2. If God ascribeth unto himself the doing of actings that are sinful then God is the Author of sin But God ascribeth unto himself the doing of actions that are sinsul Therefore Concerning the selling of Joseph by his Brethren the Scripture saith It was not you that sent me hither but God Of the Egyptians hatred against the Israelites He turned their heart to hate his people to dâ—al subtilly with his servants Psal 105.25 Of the Incest of Absalom I will do this thing before Israel and before the Sun 2 Sam. 12.12 Of the Rebellion of the ten Tribes and Jeroboam This thing is from me 1 Kings 12.24 Of the cruel plunder of the Babylonians I will send them against an hypocritical Nation and against the people of my wrath will I give him a charge to take the spoyl and to take the prey and to tread them down like mire in the street Isa 10.6 the like is to be seen in many other places Answ We must distinguish between the action and the evil of the action God is so the Author of the action Acts 17.28 as that he neither is nor can be the Author of the evil of the action James 1.14 It is impossible either that God should not be the Author of all good or that he should be the Author of any evil The act or effect hath
rule There is no repugnancy between these two propositions 1. It is the duty of man to beleeve 2. It is not the purpose of God to give him grace to cause him to beleeve Obj. 8. The Event out of which according to the Decree of God cometh good yea that great good of the manifestation of the glory of God ought not to be counted sin nor is the doer thereof to suffer vengeance But sin is that event out of which cometh this great good Therefore why should sin be accounted sin or the doer thereof suffer vengeance See Rom. 3.5 7. Ans This Objection is framed in the person of man I speak as a man vers 5. not as from God and being both blasphemous and absurd the Apostle censures it in the same place with an holy abomination God forbid vers 6. Sin in it self tendeth only unto evil it is by accident that it becometh a means of any good 'T is the occasion Lambertus Danaeus censuit periculosam istam Gregorii magni sententiam ubi loquens de culpa Adami sic ait O foelix culpa quae talem tantū habere meruit Redemptorem Twisse de Praed l. 1. part 1. Nisi esset hoc bonum ut essent mala nullo modo sinerentur ab Omnipotente bono August Twiss referente Cr. 3. l. 2. Vid. Cr. 3. l. 2. not the cause of the manifestation of the glory of God That sin which in its own nature tends only unto evil is turned into an occasional commendation of the Righteousness and other Attributes of God doth not at all excuse sin but commends the wisdom and goodness of him that brings good out of evil yea a far greater good out of sin then sin it self is an evil So of the Objections The Decree is to be propounded in the same order in which God hath revealed it in his Word God knoweth best how to reveal his own mind And we speak well when we speak after him In particular these Rules are to be observed Rule 1. What order is to be observed in propounding the Doctrine of the Decree Not Gods Decree but the Command is the Rule of Faith and Obedience Rule 2. Consider of the Decree as proceeding according to the order of the End and the means conducing to that End hereby finding the End of God in them that perish not to be the death of a sinner but the manifestation of the glory of his Justice in punishing man for sin and the blameable cause of death to be sin appears the unwarrantableness as well as the offensiveness of such expressions as God made man to damn him c. together with the groundlessness and sinfulness of blasphemous charging God with cruelty in his Decree of Reprobation O Israel thou hast destroyed thy self but in me is thy help found Hosea 13.9 Here God removeth from himself the being the cause of the destruction of Israel He also denyeth solemnly Ezek. 18.23 32. yea with an Oath Ezek. 33.11 That he taketh any pleasure in the death of a sinner Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil ways why will ye dye O house of Israel Death as we saw before is considered as the destruction of the sinner or as an execution and declaration of Justice God delights in it as it is a declaration and execution of Justice but not as it is the destruction of the sinner In the execution of Justice upon a Malefactor we must distinguish between punishment and destruction Punishment is from the Judg destruction is from the evil doer Punishment proceeds from the Author of the Rule of Justice as the efficient Cause but destruction from sin as the meritorious Cause Though punishment as it destroyeth the creature be an evil to Nature yet as it is a declaration of Justice it is a moral good 'T is true Condemnation followeth infallibly upon Reprobation yet so as Reprobation is the antecedent not the cause of sin sin both an antecedent and cause of condemnation None are condemned because reprobated but because they sin Notwithstanding man be reprobated yet if he had not sinned he should not have dyed Rule 3. We must not separate between the end and the means That Diabolical Sarcasme and bitter scoffe invented to the abuse and derision of the Doctrine of the Decree is not only an untruth but implyeth a contradiction viz. If I be elected howsoever I live I shall be saved and if I be not elected live I never so well I shall be damned Satan in this Sophism divides the end and the means asunder which God hath joyned together The Decree consists not of the end without the means nor of the means without the end but of both together Both end and means are contained in one Decree Yea so far is the Decree from admitting such an inference as that the contrary infallibly followeth thereupon and in point of Election is not only necessarily concluded but irresistably caused Faith repentance new-obedience and perseverance being the effects of Election Acts 27.24 God had decreed by the ship-mens staying in the ship to run the ship a ground near the shore so as that all there might escape safe to land He concludes unsafely from thence that saith Do now as they will Stay the ship-men in the ship or not there shall no man perish For except the ship-men abide in the ship ye cannot be saved ver 27. Just so do they reasonlesly and to their own destruction conclude who notwithstanding God hath from the beginning chosen us to salvation through sanctification of the Spirit and belief of the truth 2 Thes 1.13 Yet infer if they were elected live as they will whether they believe or not be sanctified or not they shall be saved There was one saith Augustine of our society who when his brethren expostulated with him Quidam in nostro Monasterio qui corripientibus fratribus c. August de bono persever l. 2. c. 75 why he did some things which ought not to be done and why he did not some things that ought to be done answered What kind of one soever I now am I shall be such an one as God hath foreknown me to be Who truly saith that Ancient said the truth and by this truth profited not in good but so much profitted in evil that forsaking the Society of the Monastery he became a Dog returned to his vomit again and as yet what he will be is uncertain Rule 4. We must be carefull to distinguish between the Doctrine of the Decree and the Personal Application thereof in point of Election and Reprobation The Doctrine of the Decree is commanded to be taught and learned and is many ways useful both before and after faith respectively But the Personal Application thereof before faith in point of Election or during this life in point of
creature both reasonable and unreasonable is constantly and exactly governed according to the Order of the Decree in the best way to the best end viz. the Glory of the Creatour This Order can no more be violated then God can be disappointed of his Will Man even in violating Gods Command fulfilleth Gods Decree The Order of the Command is either the Law of Nature the Rule of the unreasonable creature whose Government according thereunto see in this Chapter a little after the beginning Or the Moral Law the Rule of the reasonable creature whose subjection thereunto is the greatest difficulty Touching which together with what the Reader may be pleased to recall of that which hath been spoken to this purpose immediately after the place fore-mentioned it may suffice at present to answer this Objection which Answer is yet easily and readily upon occasion applicable unto the Angels so far only as it concerneth the Government of ungoverned man The containing of man in subjection to the Rule is Government The subjection of man to the Rule is either obediential i. e. active-obediential or obligatory and penal Obediential in this sence consists in our yeilding obedience unto the Command Obligatory consists either in our bonds of duty or guilt whereby we stand bound over unto punishment in case of breach Penal consists in our suffering of the punishment denounced in the Curse for our disobedience unto the Command As the obediential subjection of the Saints satisfactory in their surety and gratulatory in their own persons together with their castigative and obligatory obedience respectively demonstrates Gods government of his Saints on the one hand so doth the obligatory and penal subjection of the Reprobate demonstrate Gods government of the wicked on the other hand and of both according to his Word Gods containing of the Saints in an obediential subjection to the Law sheweth his Government of them Gods containing the wicked in obligatory and penal subjection to the Law so as he reserveth them all in the bond of duty and prison of guilt unto the time of Judgment then to suffer the punishment held forth in the Curse proportionable to their disobedience unto the Rule sheweth his Government of them Both shew his Government of all More particularly The principal Objections against the divine Government of all things taken from the pretended disorder of the second Causes are either such as strike at the Wisdom or such as strike at the Justice of the Governor Touching that Objection taken from the seeming disorder of the second causes as striking at the Wisdom of God We are to know that Wisdom is the discerning the right way unto the best End Now that the way of God consisting of Creation and Providence is the best way to the best End is clear first From the natural Justice of God whereby giving unto himself that which is his it is necessary that he doth all his work as becometh such an Agent that is by such means and in such order as is most suitable unto their End Secondly From the end of all things and all events The end of all things is either subordinate viz. the good of the creature looked at in it self Or supream viz. the manifestation of the glory of the Creatour God ordereth things in such a way as though it serveth not most to the good of the creature considered in it self though it be also a truth concerning the Elect that their happiness is included therein yet such as serveth most unto their chief good and last end namely the Manifestation of his own Glory We must distinguish between the Order of the Decree and the Order of the Command Disorder in respect of the Command is Order in respect of the Decree Thus both order and disorder in respect of the Command are order in respect of the Decree The Wisdom of the first cause shineth in the folly of the second cause The Order of the Creatour disposeth of and runneth through the confusion of the creature The face of Providence is oftentimes like unto some picture which if you look upon it on the one side casteth a deformed shape but if you behold it on the other side it presenteth you with a most grateful aspect Faith seeth beauty where reason seeth only confusion What sight more horrid then the sufferings of Christ if looked upon in the wisdom of man few more glorious if beheld in the Wisdom of God He hath made every thing beautiful in its time Eccles 3.11 See more in the seventh Consection of the Doctrine of the Decree Chapter 4. Man was not of the Counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the making of the Decree Who hath been his Counseller Rom. 11.34 Neither can man in this life trace God in innumerable steps of his Execution thereof His ways are past finding out ver 33. The Path of a ship upon the Sea after a small space of time is not to be trackt by him that followeth it The way of Providence is a deeper Sea it is as high as Heaven what canst thou do deeper then Hell what canst thou know The measure thereof is larger then the Earth and broader then the Sea Job 11.8 9. Then I beheld all the works of God that a man cannot find out the work that is done under the Sun because though a man labour to seek it out yea further though a wise man think to know it yet shall he not be able to find it Eccles 8.17 Touching those Objections that strike at the Justice of the Governour they are fetched from 1. The Permission of sin as suppose the sin of Adam or of any other hainous transgressions amongst the Sons of men Carnal reason seeing wickedness in the place of judgment and iniquity in the place of righteousness thence inferreth that man hath no preheminence above a beast God regardeth the death of the one no more then of the other that is in way of Government he regardeth neither Eccless 3.16 18. 2. From the deferring of the punishment of man for sin which the wicked abuse as an argument that God taketh no judicial notice of their sin They slay the widow and the stranger and murther the fatherless yet the God to whom vengeance belongeth not shewing himself they say The Lord shall not see it neither doth the God of Jacob regard it Psal 94.6.1.7 3. From things falling out alike to those who are alike Eccles 8.4 and 9.2 Hence carnal reason supposing a man loseth nothing by ungodliness nor gets any thing by godliness concludes all events are casual and that the only Compendium of relief unto man against the temptation of so unequal administration of things is not to care for any thing but to eat drink and to be merry Ecclesiast 8.15 and 9.3 4. From the Adversity of the godly there is a righteous man that perisheth in his righteousness this was Asaps temptation Psal 73. If he were according as some think the Authour thereof Verily
the sinner either in himself or in his Surety 3. That it is his glory by revealing and impartially executing such a measure of wrath in case of transgression upon the work of his own hands to manifest the Majesty of him who is offended the goodness of the Command that is transgressed the evil of sin and the vileness of the sinner Justice in God is his constant Will to render unto every one that which is theirs The Justice of God Rhetorf de Gratia Exeroit 2. cap. 3. is considered either in respect of himself or in respect of the reasonable creature in order to to himself whereby he is a necessary debtor to himself It is called essential justice in order to the reasonable creature whereby he hath freely made himself a debtor unto them it is called Relative Justice In the Essential Justice of God Vid. Twiss de reprob lib. 1. digress 1. Justitia condescentiâ—e is contained that which is called the Justice of Condecency or Comeliness which necessitates not God to constitute any rule of Relative Justice betvveen himself and the creature only in case he be pleased to constitute any it necessitares him so to do it as becometh such an Agent and as serveth best unto his end and which being done continueth inviolable and infallible The Essential Justice Constancy and Truth of God permitteth not any defect or alteration concerning the Execution of his Decree after he had once decreed it notwithstanding before the Decree he was free to have decreed or not to have decreed that Decree Relative or Moral Justice is an external Work of God whereby he proceeds with man according to the Law of righteousness freely constituted betvveen him and them rendring to every one what is due unto them thereby either by way of recompence in case of obedience or by way of punishment in case of disobedience For our better understanding of this Moral Justice of God in respect of man Consider 1. That nothing can be due from God to man as of himself 2. That which is due from God to man is from the free and meer good pleasure of God Non enti nihil debetur nam valet argumentuÌ„ est id cui aliquid dâ—betur Ergo est Twiss ubi supra 3. That this good pleasure or Will of God is the Rule of Righteousness 4. That God proceeding to Execution according to this Rule of Righteousness constituted by his good pleasure can do no wrong Nothing can be due from God to man as of himself the creature of it self being a meer nothing and God being all he cannot become a debtor to the creature either of good or evil otherwise then he is pleased to make himselfe a debtor Should God be looked at as a necessary Debtor unto the creature it must either be to the creature not yet in being or to the creature in actual being but he cannot be a Debtor to the creature yet not in being for to it nothing can be due but Creation and that should be due unto nothing Thence it would follow that God were bound to create every creature that were possible to be created and that also from Eternity Neither can he be a Debtor to the creature in actual being to which if he can owe any thing it must either be the continuation of it in its being or annihilation In Deo neque est justitia commutativa nedum distributiva propriè Rhetorf ubi supra If God doth not ovve unto the creature its creation he cannot owe unto it its continuation Continuation being nothing else but the continuance of Creation he that is not bound to give a creature its being for one instant which is done in creation is much less bound to give unto a creature its being for many instants which is included in continuation Besides Were God bound to continue the creature in actual being for one year by the same reason he vvere bound to continue them for ever Neither can he ovve unto the creature in actual being annihilation for then neither could the godly enjoy Eternal life nor the vvicked be punished vvith Eternal death to ovve annihilation is to ovve nothing The vvorth of the creature in order unto God is not intrinsecal For who hath first given to him a d it shall be recompensed unto him again Rom. 11.35 2. Whatsoever is due from God to man is from the meer Will and good pleasure of God Moral Justice flovveth from the good pleasure of God the Manifestation of the Glory of God in a way of justice is the end the permission of sin is the means that this should be the means and that should be the end is vvholly of the Will of God The Creation of man is an effect of Gods good pleasure That Prohibition of Adam to eat of the forbidden fruit upon the transgression of vvhich followed the death of mankind vvas an Interdict of Gods free-vvill The Moral Lavv it self is an effect of Gods good pleasure What reasonable man but will yeild that the being of the Moral Lavv hath no necessary connexion vvth the Being of God That this Moral Lavv should be a constant rule of manners and that all mans actions should fall vvithin the compass of this rule Quod talis sit natura illius rei quae est peccatum recurrendum semper est adfont mâ—â—dtissimum â—ei aeternum bene-placitum Idem ibid. Zanch. de Natura Dei lib. 3. cap. 4. quaest 12. cap. 5. qu. 3. is from the meer Will of God That the actions of men not conformable to this Lavv should be sin that death should be the punishment of sin that this punishment should be suffered in our ovvn persons or in our Surety as should seem good unto the Lavv-giver all these are the constitutions of God proceeding from him not by vvay of yecessity of nature but freely as effects and products of his Eternal good pleasure 3. This Good Pleasure or Will of God is the Rule of Righteousness The Will of God is God himself vvillng his Will is the Rule of our vvills Whose Will else should be the Rule The Will of God is the cause of all things the constituted Rule of Righteousness therefore being an effect it must needs proceed from the Will of God othervvise there should be an effect vvhich vvere not resolved to the first cause That vvhich is the Fountain of all good is the Rule of Righteousness but Gods Will is the Fountain of all good All Laws vvhich have their beginning in time as the Lavv of Nature the Lavv of Nations the Moral Lavv all Civil Lavv vvhether fundamental or positive that are conformable to the Moral Lavv as all ought to be flovv from the Will of God vvhich is the Eternal Lavv That vvhich is just in it self is the Rule of Justice to all other things that are just But the Will of God is just in it self because the Will of God is God himself vvilling God is essentially
Electionem quamvis in Dei arcano decreto sunt signati homines determinati nominatim specialissimè attamen nulla est specialis determinatio in Scripturis nusquam enim scriptum est Hoc fac efficacitèr vocaberis Beleevers only are bound to gather the intention of God Idem ex 2. c. 2. and the eternal Decree concerning them by name Soli credentes tenentur Dei intentionem aeternum decretum circa se nominatìm colligere There is no consolation unto the Elect before faith Idem ex 1. c. 2. Mr Rutherford Electo nulla consolatio ante fidem The Promise saith Dr Preston is made to the coming Dr Preston Ser. 3. of effectual faith Idem Ser. 1. on Rom. 1.17 of Faith and not to the preparation Elsewhere the same Author mentions parting withall to use his own words amongst the afterclap conditions that is such conditions as are required of the Soul after the match is now made that is after faith as you may see plainly in the place Obj. 1. To be dead to the Law is a saving qualification But Rom. 7.4 we are said to be dead to the Law that we may be married unto Christ Ergo. There seemeth to be some saving qualification before faith Answ This Text in that it seemeth to occasion the most considerable Objection calleth for the more diligence in the clearing of it The Apostle in answer to an Objection made in the person of the beleeving Romans against the great service of yeilding of themselves unto God by obedience whereunto they were exhorted taken from the fear of the dominion of sin Chap. 6. vers 14. having encouraged them with an unanswerable and assuring Argument taken from their present condition 1. Negatively for you are not under the Law 2. Affirmatively but under grace in the same vers He having also in the following part of the Chapter provided against the abuse of the latter part of his Answer by removing an abominable Inference erroneously gathered therefrom vers 15. in the beginning of the seventh Chapt. resumeth the first that is the negative part of his Answer concerning their not being under the Law illustrating and carrying on his argumentation by way of comparison fetched from the example of marriage obliging the wife unto her husband during the term of his life and no longer In this Comparison the Law that is the dominion of the Law is compared to the husband the Soul unto the wife it s two parts you have thus The first part of the Comparison or Proposition The wife freed from the dead husband she being freed is marryed unto another being marryed she bringeth forth fruit The second part of the Comparison or Reddition The Soul dead to the Law that is as much as freed from her dead husband the Soul freed is marryed unto Christ the Soul marryed unto Christ bringeth forth fruit unto him Where observe the Apostle notwithstanding the matter in framing the Comparison rather led him to say the Law being dead as appears upon the comparing the first fourth and sixth verses yet the sence remaining the same he rather useth this phrase we being dead to the Law the better to decline as judicious Interpreters conceive the offence of the Jews who being over-addicted unto the Law would more difficulty have endured that phrase of the Law being dead From the two first members of the Reddition the Objection ariseth thus If in the order of our spiritual Marriage the Soul is dead unto the Law before it be marryed to Christ then there is a parting with all a cutting off from or dying unto sin and consequently a saving qualification before faith But so it is in order of our spiritual Marriage Rom. 7.4 Therefore Thus we have the Objection with its rise for the further and full satisfaction whereof Consider 1. By the Law in this place we are to understand the dominion of the Law over a sinner hence it is compared to a hard and cruel Master Rom. 6.14 to a hard or cruel husband Rom. 7. beg 2. The dominion of the Law hath divers acceptions in the Scripture and is taken sometimes for that power of the Law whereby as an occasion it provoketh and stirreth up the corruption of the heart in the irregenerate Rom. 7.8 But sin taking occasion by the Commandment wrought in me all manner of concupiscence Sometimes for the accusing and damnatory sentence of the Law Sometimes for the rigor whereby it exacteth perfect personal and constant obedience by virtue of that principle wherein we were created after the Image of God and that for our Justification 3. That the dominion of the Law in the first sence namely that power of the Law occasionally and by accident to provoke and stir up sin in the irregenerate is the dominion intended in this place is manifest Rom. 7.5 8 9. and Chap. 6.14 15. from the joynt consent of Interpreters that the Law is to be taken in the same sence in both these places It cannot be interpreted of the dominion of the Law in either of the two last sences That dominion of sin which death unto the Law here mentioned freeth us from is the dominion of the Law here intended But the death unto the Law here mentioned freeth us from the dominion of the Law in the first sence as we saw in the Texts last cited but not from the dominion of the Law in the two last sences because the death unto the Law here mentioned precedeth union dead unto the Law that we should be married unto another and union precedeth Justification But freedom from the dominion of sin in the two last sences follow union the first of them supposing the second presupposing Justification Hic vero agitur de mortisicatione peccati justitia nobis per Christi Spiritum inchoata neque hic spectatur deminatio peccatorum quatenus imputantur vel non imputantur sed quatenus corruptio viget aut non viget in nobis Beza in Rom. 6.14 But in this place 't is spoken of the mortification of sin and righteousness inchoated in us by the Spirit of Christ Neither is the dominion of sin here looked at as it is imputed or not imputed but so far forth as corruption beareth or doth not bear sway in us 4. To be dead to the Law in the first sence is for lust to be so mortified that it cannot take occasion to sin from the restraint of the Law it is to be freed from the raigning power of sin Rom. 6.7 which grace is given in Vocation and is called habitual Mortification we dye to the Law in the two last sences in Justification That Text Gal. 2.19 signifieth Mori legi Rom. 6. significabat mori peccato per regâ—nerationis gratiam hic paulo aliter morilegi est idem quod renumiare justitiae legis Pareus in Gal. 2.19 saith Pareus a little otherwise viz. to renounce the righteousness of the Law This Text then rightly understood affirmeth
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
effects of Election which are proper to the Elect. Saving Grace is of another kind therefore specially distinguished from all common grace which may be found in those who are not elected The Holy Spirit doth not work so much as one degree of saving and justifying Faith in those who are not elected Saving Grace is of the same kind with the created grace in the Manhood of Jesus Christ the Manhood of Christ received of the Spirit out of measure John 3.34 We receive from Christ of that Spirit in measure but he that is joyned to the Lord is one Spirit 1 Cor. 6.17 And of his fulness have all we received and grace for grace John 1.16 The Habits of Grace and Glory both in Christ and us are of the same kind Inherent saving Grace is distinguished from all common grace whether of nature or supernatural In respect of the first cause Est inter Christum omnia Christi membra continuitas quaedam ratione Spiritus Sancti qui plenissimè in Christo capite residens vnus idem numero ad omnia ejus membra diffunditur Dav. Col. 1.18 Cain Servatoris non fuit particeps ut Servatoris nec particeps ejus est impius quisquā Jun. de nat gratia collat confir rat 10.24 27. saving grace is from Election common grace is not from God electing but from him as the Authour of common gifts 2. In respect of the Meritorious Cause Saving Grace is from Christ as so meriting for them common grace is from Christ who did merit but not from Christ as so meriting he did not so i. e. savingly merit for them Saving Grace is from Christ as a Redeemer of them who are made partakers thereof Common grace is from Christ who is a Redeemer but not from Christ as their Redeemer saving grace is from Christ as a Head unto those who partake thereof as a designed Head in the gift of the first saving grace as an actual Head in the gift of following saving grace Common grace is from Christ who is the Head of his Body the Church but not as such a Head unto them who only receive thereof Cain saith Junius was not partaker of a Saviour as a Saviour neither is any other ungodly man 3. In respect of the next efficient cause the next efficient cause of saving grace is a motion of special grace the next efficient cause of supernatural common grace is a motion of supernatural common grace 4. In respect of the Subject the Subject of special grace are only the Elect the Subject of common grace are not only the Elect but also those who are not elected 5. In respect of their formal Nature the Genus or next common Nature of saving grace is a free-saving spiritual gift its Species i. e. it s formal or particular Nature is its sincere disposing the soul to Evangelical obedience as an inherent principle Common grace neither disposeth the soul to obedience nor is it a saving gift 6. In respect of its Efficacy Saving grace reigneth and quickens the new man and gradually mortifieth the old man until sin be wholly expelled Common grace is in this regard powerless neither doing the one nor the other Lastly They are distinguished in respect of their duration common grace is mortal Matth. 25.29 Saving grace is immortal Free-grace What 1 Pet. 1.23 Free grace understanding thereby increated grace is that eternal absolute and constant act whereby God of his meer good pleasure hath willed the infallible application of grace and glory unto elect sinners so as election or the act of willing grace and glory Tua enim omnia à nobis petis nihil nisi salvari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc de Fide Orthodoxa lib. 4. cap. 24. Gratuitas Favor is meerly because it pleaseth him without respect of Christ as any Cause or Motive of Election but the actual application of all that good is with respect to Christ as the Meritorious Cause thereof and both Election and the actual Application of all this good without any respect of good or evil in the Elect themselves as any motive thereunto or hinderance therefrom This grace is briefly called the free favour of God in Christ Jesus By Created Free-grace taken as is usual for saving free-grace we are to understand the Effects of Election that is the saving free-gifts of the spirit viz. Vocation Union Justification Adoption Sanctification Perseverance Glorification c. The Freeness of Grace appears from the first cause viz. the meer good pleasure and will of God For it is God that worketh in you both to will and to do of his own pleasure Philip 2.13 So then It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Therefore he hath mercy on whom he will have mercy ver 18. The wind bloweth where it listeth and thou hearest the sound thereof but knowest not whence it cometh and whither it goeth so is every one that is born of the Spirit John 3.4 The Obedience of Christ is meritorious not absolutely in it self but by vertue of the Covenant of God accepting his obedience as meritorious i.e. as that whereunto remission and salvation should be due according to Order of justice The Obedience of Christ was of sufficient value in it self because he was God to redeem all mankind but it could not be a price i. e. a ransom further then as God was pleased to accept The matter offered by Ahab was of equal value with Naboths vineyard but it could not be a price without his acception of it And as the Obedience of Christ becometh merit through the acceptation of the good pleasure of God so the extension of this merit is enlarged and bounded according to the Will of God accepting it for such a number neither less nor more Had there been more to have been redeemed the Merit of Christ was sufficient even for the Redemption of the whole world and if there had been but one to have been redeemed his merit must have been infinite It cost Christ no more blood to save Manasses then to save John the Baptist no less to save Timothy then to save Paul The Freeness of the Application of Grace appears further from the Merit of Christ Grace is given according to the Merit of Christ not with any respect to mans merit of good or demerit of evil The least sin without Christ is incurable the greatest sin by Christ is curable One sting of the fiery Serpent was mortal without looking to the Brazen Serpent and one look thereunto would cure a thousand stings as well as one such is the demerit of sin as that it justly slayes the child that sinned not after Adams transgression such is the Merit of Christ as that it justly saveth Adam the great transgressour No sin is little in it self the Merit of Christ is infinite 'T is a great sin for the least sinner not to be without hope in respect
thus 1 In what sense the term Justification is here used 2 What Justification by Faith is 3 The causes of Justification viz. Efficient Meritorious Material Formal Final Instrumental 4 Plow Faith justifieth 5 Divers objections satisfied 6 Many mysteries that shine forth in the doctrine of Justification 7 The peace of conscience following thereupon In what sense the term Justification is used in this question Justification is the making of a person just or righteous and it is done either by infusion or declaratively by ajudicial sentence To justifie by infusion Justitia imputata est quoad essentiam idem ille status coram Deo quem perdidimus in Ademo B. ex T. 4. lib. 6. cap. 1. Pemble Treanise of Justification Pag. 2. is to make a person inherently righteous by infusing into him an indwelling principle of holinesse So Adam was made just Eccl. 7.29 To justifie declaratively is when a person accused or both accused and convicted as an offender is justly acquitted by the judicial declaration of his Legal innocency and freedome from guilt and punishment To justifie in this place is not by way of infusion viz. to sanctifie that is of a person unclean unholy and unjust to make him formally and inherently pure holy just by working in him the inherent qualities of purity sanctity and righteousnesse but judicially to absolve a guilty sinner at the Tribunal of Gods Justice from guilt and punishment and to declare him righteous Justification in this place doth not signifie a change of our nature but a change of our state i. e. of our spiritual condition in order to the curse and promise so as the person which was under the Law before is now not under the Law but under grace Rom. 6.14 It is a Court-phrase taken not Physically but Judicially for a Judicial not a Physical act it signifieth a relative Justification of accounting a man just not an habitual Justification of making a man just thus Barrabas a Thief is acquitted judicially whence followed a Legal not a Physical change of Barrabas Justification is sometimes applyed to God when a man justifieth Psal 51.4 Rom. 3.4 Luke 7.29 Matth. 11.19 Luke 7.35 sometimes to man between man and man Deut. 25.1 Isa 5.23 Prov. 17.15 2 Sam. 15.4 In which last places and the like Pemble after others observeth that to justifie is in judicial proceeding to absolve a party from fault and blame whether it be rightly or wrongfully Ezek. 16.52 Luke 16.15 Sometimes unto man between God and man Exod. 23.7 Isa 50.8 Rom. 8.33 34. 1 Cor. 4.4 Act. 13.38 39. which places can intend no other but a judicial or declarative not a physical or infused Justification whereby a person of unjust is made just Infused righteousnesse which is sanctification is distinguished from Justification Though they are inseparable yet they are distinguished as light and heat in the Sun 1 Cor. 1.30 6.11 The subject of our Justification is Christ the subject of Sanctification is the Beleever Justification is onely imputative Sanctification is inherent Justification makes a relative change Sanctification an inherent Physical change Justification is an individuall act all at once Sanctification is gradual by degrees Justification is perfect in this life Sanctification is imperfect It is plain that the Apostle by Justification intends remission of sins therefore not inherent righteousnesse We are justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 24. which redemption is remission of sins Eph. 1.7 Col. 1.14 See Rom. 8.33 Act. 13.38 Justification is opposed to Condemnation Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Jujtificare opouitur 3 ad Rom. Condemnare Rom. 5.18 As condemnation therefore consists not in infusing a principle of guilt into a person but in a Legal pronouncing of a person to be guilty so Justification is not by infusing a principle of righteousnesse into a person but onely the pronouncing of a person to be righteous To justifie is not to make a person habitually righteous Praeterea nullo nec Hebraico nec Greco nec Latino nec Vernaculo idiomate justificare est habitualiter justum efficere Par. in Rom. c. 3. neither in the Hebrew Greeke Latine nor any other Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Old Testament many times yet it is but once used in any other sense which also is observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie never signifieth to make inherently but alwayes to make declaratively just excepting Dan. 12.3 where it signifieth not those that pronounce righteous but those who instruct others unto righteousnesse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Hebrew is rendred hath the same signification in the New Testamenent and difficult it is to produce it in any other sense except Rev. 22.11 This observation saith Pareus is firmly to be urged against false teachers Haec observatio fermiter tenenâ—a urgenda est emtra Sophistas quia evincit justificationem Apostolo nequaquam significare justificationem seu habitualis justitiae infusionem quod illi contendunt sed gratuitam absolutionem à peccatis justitiae impulationem propter Christi meritum Pareus in Rom. 3.28 Praeter unum locum ex Danielis 12. alterum ex Apocrypho Syracida ecclesiast 18. tertium ex Apocalypsi his exceptis audacter dico non dari posse alium Cham. Tom. 3. lib. 21. c. 5. n. 11. because it doth evince Justification in the Apostles sense in no wise to signifie the making of one righteous or the infusion of habitual righteousnesse which they contend for but a free absolution from sins and imputation of righteousnesse for the merit of Christ These places being excepted viz. Dan. 12.3 Rev. 22.11 Chamier boldly affirms that there cannot be found another place in Scripture where Justification is used in any other sense What Justification by Faith is What Justification by faith is Justification is a gracious act of God upon a beleever whereby for the righteousnesse sake of Christ imputed by God and applied by faith he doth freely discharge him from sin and the curse and accept him as righteous with the righteousnesse of Christ and acknowledge him to have a right unto eternal life The Efficient cause of Justification is the gracious good pleasure of God Efficient cause the Father Son and Holy Ghost In the Scriptures it is called Grace In the Schools grace that makes us acceptable He is God Lord Law-giver and Judge whose will is the rule of righteousnesse Sin as sin In scripturis appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scholis gratia graâ—â—n faciens is properly committed against God Psal 51.4 and God only can remit sin Mark 2.7 It is called the Righteousnesse of God Rom. 3.22 The righteousnesse
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