it doth not determine but is determined by the second cause thus Bellarmine So as not fore-going only accompanying of the second cause thus Vasquez So as it co-operates with the second cause not after the manner of a principle but after the manner of an action thus Suarez It determineth the second cause say they negatively Hurtado Phys disp 10. Sect. 4. N. 53. not by way of influence which mystical sence of the Jesusuits Hurtado himself also a Jesuite opens by a familiar comparison thus As saith he in case you can write with two pens and I holding one of them hinder you writing with it permitting you to write with the other this permission compelleth not you to write you are free to both but if you write it must be with that pen which I leave not with that which I hold in my hand 7. The Doctrine of the Arminians Profunda subtilitas Twiss de praed digr 10. Sect. 6. who with the Jesuites yeild a concurrence of the Spirit to be necessary unto each act of obedience yet so as they make it subsequent not antecedent following not fore-going lackquying not leading of the operations of the Will Whence according to them the beginning of every good work or act of new-obedience is from the creature As this Doctrine ministreth an Antidote against many pernicious errours so is it also a principle whence we may deduce many precious truths Amongst many take these God's Decree is the Rule of his Efficiency Who worketh all things according to the Counsel of his own will Ephes 2.11 God's Efficiency is answerable unto his Decree The universal Efficiency of the first cause and the subordinate Efficiency of the second cause consist together Workout your own salvation with fear and trembling For it is God which worketh in you to will and to do of his good pleasure Philip. 2.12 13. The second cause acts and doth its actions as properly really and formally as if upon a supposition which yet is impossible there were no first cause The first cause acts and doth all things as properly and really as if there were no second cause Notwithstanding the creature in regard of its formal free-efficiency is somewhat distinguished from a meer instrument yet even those effects wherein God useth the second cause as a subordinate free-agent depend upon and are determined by the first cause as much as where the second cause is a meer passive instrument because the free-efficiency of the second cause is the effect of the first cause And as much as those effects for the producing of which a man makes use of a meer instrument depend upon and are determined by the man who used that instrument Because an instrument being a creature cannot depend upon its fellow-creature so much as every creature depends upon its Creatour And hence it is that second free-agents are sometimes compared unto meer instruments Notwithstanding sin is wholly of man and subordinate efficiency in sinful actions belongs formally unto the second cause yet the infallible futurition and execution of all effects the infallible futurition and ordering the execution of all events is as fully ascribed unto God as if man had no hand therein So then it was not you that sent me hither but God Gen. 45.8 As it is a truth that God is not the Authour of any evil so it is a truth that God is the Authour of all good God is the Eternal and only Independent the creature is a time-dependent He is the only all we are of our selves nothing The second cause is in respect of its being Nam si tu lumen facici averteris a me Mox abeo in nihilum qui nihil antefui Non secus ac vultu substracto aufertur imago In speculo corpus cum later umbra perit and continuance in its being so also in respect of its operation essentially dependeth upon the first cause This is true in spiritual actions John 15.5 For without me you can do nothing In all actions both Natural Civil Moral and Holy For in him we live and move and have our being Acts 17.28 All disorder in the second cause falleth under the order of the first cause yea the most ungoverned actions of the reasonable creature are governed by the Creatour and that not only according to his Decree but also according to his Law prescribed to them where the Gospel hath not been heard According to both Law and Gospel where the Gospel hath been promulgated It is the duty of man to sanctifie God by acknowledging of and acquiescing in his Decree and his All-glorious essicient execution thereof By Creation and Providence applying our selves to the care of our duty and leaving unto him the care of the event to be effected according to the All-predetermining Counsel of God This is the substance of Hesters answer to Mordecai Go gather together all the Jews that are present in Shushan and fast ye for me and neither eat nor drink three days night nor day I also and my Maydens will fast likewise and so will I go in unto the King which is not according unto the Law and if I perish I perish Hest 4.15 16. See Gen. 43 14. 2 Sam. 10.12 Acts 21.14 Prov. 29.26 There is grace enough in the Promise In hac fiducia recumbere unicum est reelè agendì compendium Calv. Epist ante Pralect in Daniel to enable believers to run the race of Providence Let us run with patience the race that is set before us looking unto Jesus the Authour and Finisher of our faith Heb. 12.2 There is also comfort enough in the Promise to support believers so running concerning all events of Providence And we know that all things work together for good unto them that love God to them that are the called according to his purpose Rom. 8.28 So much hath God revealed as that he who believeth and walketh according to the rule needs not be afraid of his secret Will Both the Decree and the Execution thereof though yet unknown as touching infinite particulars are for them not against them Unmortified discontent at the Providence of God is an Argument of an ungodly man the character and disposition of a sinner Eccles 2.26 Contentment therewith is the special gift of God unto his Saints The character and life of the life of a godly man As concerning all the infallible changes that pass upon us in their appointed time according to Gods Eternal Decree I know there is no good in them but for a man to rejoyce and do good in his life and also that every one should eat and drink and enjoy the good of his labour this is the gift of God Eccles 3.11 12. To speak properly no man is content with his estate but a godly man no godly man but is content with his estate CHAP. VI. There are certain Preparatory works coming between the carnal rest of the soul in the state of sin and effectual vocation Or Christ in
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
electione fides electorum tantū Spanh exer de grat resp ad erot 24. Nam in Dei Decreto haec reciprocātur Christus mortuus est pro credentibus soli sunt credentes pro quibus Christus mortuus est Rhetorf de grat ex 2. c. 2 Twiss de erratis lib. 3. errat 8. S. 2. that is in this present general defection of the whole Nation there is a remnant a portion of Jews made the people of God by effectual vocation according to the Election of grace Faith and vocation in which is faith are expresly mentioned as the effects of election And as many as were ordained to Eteraal life believed Acts 13.48 Called according to his purpose Rom. 8.28 Other faith will not save the many who are only otherwise called are not amongst those few that are chosen Gods willing the futurition of all things is the cause of all things therefore Election which is his will to have mercy of which mercy faith is a part must needs be the cause of mercy which is the whole and consequently of faith which is a part of the whole 1 Pet. 1.20 I obtained mercy of the Lord to be faithful 1 Cor. 7.25 2 Tim. 1.9 Redemption is the meritorious cause of faith God according to Order of Justice hath bound himself for Christs sake to give faith unto the Elect Iesa 53.10 Because the active and passive obedience of Christ was not only satisfactory but meritorious both of grace and glory But redemption is the effect of election that which is the cause of the cause is the cause of the effect following from that cause In Gods Decree those two Propositions reciprocate that is they are true both ways for Wards and Backwards Christ died for believers and believers only that is such as are or shall be believers are those for whom Christ died The Elect and Believers are reciprocated that is All that are elected do or shall believe And all that do or shall believe are elected CHAP. XI What is the first saving gift actually applied unto an Elect Soul THe Person of Jesus Christ Mediator together with his Spirit whereof Faith is a principall part is the first saving gift actually applyed unto an elect person All Beleevers have received both the Person of Christ and the Spirit of Christ The Person of Christ Job 1.12 Col. 2.6 1 Joh. 5.12 Rom. 8.32 1 Cor. 6.15 Heb. 3.14 The Spirit of Christ Rom. 8.9 10. 2 Cor. 13.5 They receive not his Person without his Spirit nor his Spirit without his Person but both his Person and his Spirit together For the clearing of this Proposition consider 1 What the Person of Christ is 2 What the Spirit of Christ is 3 Why it is called the Spirit of Christ 4 Why Faith is called a principal part of the Spirit of Christ 5 What it is to receive the Person of Christ and what it is to receive his Spirit 6 The Arguments concluding the Proposition By the Person of Christ we are to understand God viz. What the Person of Christ is The second Person in the Trinity and man Mediator in one and that an increated Person By the Spirit of Christ What the Spirit of Christ is we are to understand the universal habitual created frame of inherent saving grace The whole body of renewed saving qualities The saving gifts of the Spirit And hereby we know that he abideth in us by the Spirit which he hath given us 1 Joh. 3.24 It is called life Rom. 8.10 The Spirit is Life because of Righteousnesse The Spirit of the command and promise is Life The Divine Nature 2 Pet. 1.4 i.e. The divine qualities of the mind resembling the Nature of God The seed remaining 1 Joh. 3.9 The Image of God consisting of righteousnesse and true holinesse i.e. Of conformity of the understanding and will or the spirit of obedience unto both Tables Eph. 4.24 Col. 3.10 Created in the soul the second time The new man Eph. 4.24 The new creature 2 Cor. 5.17 Here distinguish between the increated Spirit which is the Author the created transient gracious motion of the Spirit which is the efficient cause and saving grace which is the permanent effect thereof It is called the Spirit of Christ Why is it called the Spirit of Christ First Because the Holy Spirit to which the work of saving grace is eminently ascribed notwithstanding it be equally wrought by all the three Persons of the Trinity proceedeth not only from the Father but also from the Son Joh. 14.26 15.26 Gal. 4.6 Secondly Because the motion of the Spirit upon the soul is from Christ as a Head the same individual action proceeds both from the three Persons whose works upon the creature are undivided and from Christ as a Head In the actions of Christ as a Head the whole person acts in way of office the Divine nature principally the Humane nature instrumentally Thirdly Because Christ hath merited the effectual operation of the Spirit Joh. 16.14 15. Fourthly Because the Spirit works according to the wil of Christ Joh. 5.21.26 Joh. 15.26 Fifthly Because the Spirit which we receive in measure is the same in kind with the Spirit which Christ as man received out of measure 1 Cor. 6.17 The soule by faith receiveth the person really and objectively but not personally it were blasphemy so to affirm that is How the soul by faith receiveth the Person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it apprehends the Person of Christ the immediate object of faith is Christ himself the Divine nature is in the three Persons essentially The second Person of the Trinity dwelleth in the Manhood personally The Spirit is in the Beleever energetically or operatively that is by its saving effects That by faith the soule receiveth the Person of Christ appeareth thus from the nature of Faith whose very being consists in receiving of Christ To receive Christ Jesus as our Lord and Saviour is of the form of faith and principally differenceth it from other saving grace wherewith in respect of its next matter it agreeth we may as well deny a man to be a reasonable creature as deny that the soul by faith receiveth Christ hence faith is called a receiving of Christ John 1.12 Col. 2.6 As therefore by the act of faith the soule actively receiveth Christ so by the habit of faith the soul passively receiveth Christ This appears yet further from the nature of Relates Fides per se est qualitas sed ratione respectus ad objectum vecatur relatio Keck Log. Lib. 1. Sect. 1 cap. 12. faith and the object of faith that is Christ are Relates faith in it selfe considered is a quality but in respect of Christ the object thereof it is a Relate Relates necessarily affirm one the other they are together not onely in time and nature but in knowledge also the one cannot be known without the other as it is impossible to be a Son without an actuall respect unto a
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
it selfe Oneness is an affection immediatly flowing from the meer being of a thing whereby it is individed in it selfe and divided from all other beings or things Union is the conjunction of two ones or more into a third being for example sake Ens unum unio take a man consisting of Body and Soul the Soul first hath a being then this singular being and not another then it is united unto the body in a third being namely the person of a man the like is true of the body In Vocation we receive our being in Union is the manner of our being In Vocation we are made Beleevers in Union is considered the order between Christ and Beleevers In Vocation is the foundation of our union in Union is the relation built upon that foundation Inter illa quae convertuntur secundum essendi consequentiam illud est prius quod habet rationem subjecti Alsted Metaph. par 1. cap. 25. In Vocation is the spirit of grace infused in Union this infused spirit is made an in-dwelling spirit Without Union there can be no Communion This necessarily pre-supposeth that things cannot act one upon another that doe not reach one the other they cannot give and take one from another that doe not some way meet together yet here we must know that the contact or mutual touch of things is not alwayes Local when their substances or Bodies doe immediatly touch one another but often-times vertual only when notwithstanding they doe not immediately touch one the other yet they reach one the other in their efficacy Instances whereof we have many in Natural causes as the Loadstone and Iron separated in place yet act one upon another that by attracting this by following In Political matters persons though distant in place one from another yet exercise civil communion in the affairs of this life In Spiritual things as namely in the Sacrament the Body and Blood of Christ is united to the Elements vertually that is by vertue of Divine institution and promise not Locally to deny that were to deny the Sacrament to be a Sacrament to say the last were to affirm Ubiquity whether Transubstantiation with the Papists or Consubstantiation with the Lutherans So here the Person of Christ who in respect of his Body is in Heaven and the persons of his Militant members who in respect both of Souls and Bodies are upon the earth are united to and doe Spiritually touch one another I am the Vine yee are the Branches he that abideth in me and I in him the same bringeth forth much fruit for without me yee can doe nothing Joh. 15.5 For the better discerning the order of the dependence of Communion upon Union The order of the dependence of Communion upon Union from whence it floweth we may consider in Union as is also to be done in other relations these foure particulars First The subject of the Relation the person of Christ and the person of the Beleever Secondly The foundation of it on Christs part the Divine institution absolutely considered on our part faith considered only as an infused saving quality in the Soul Thirdly A mutual reference on Christs part superadding a respect to Divine institution whereby according to the appointment of God he looks at the Beleever as his Member superadding also on the Beleevers part a respect unto faith whereby faith which in it selfe is but a quality hath now adhering to it an order to its object whence it looks at Christ as its head In relatis spectanda Subjectum Fundamentum Mutuus ordo Efficacia This mutual order between Christ and the Beleever is the relation it selfe Fourthly The efficacie of the relation The efficacie of a Relation springeth from its foundation the foundation then of this being firstly the absolute grace of God in election and thence flowing downe in the Promise according to the merit of Christ by the effectual operation of the Spirit Needs must the River of life be full ever-flowing Tametsi relatis est ens debilis entitatis tamen est magnae efficaciae and quickning that ariseth from and is mantained by such fountains the influence of the Occan into water-springs of the Sun and Heaven into inferior bodies is not to be compared thereunto Next to the increated Communion of the Trinity in the Divine Essence and the communicated influence from the Divine nature to the Man-hood is the influence of the Lord Jesus Christ unto the members of his mystical body And thou shalt make them drink of the river of thy pleasures for with thee is the fountain of Life In thy light we shall see light Psal 36.8 9. As the union between Christ and the soul The excellency of this communion flowing from union so the communion flowing from this union is mystical a glimpse of whose excellency as it readily shineth forth in this place in respect of the subject object and nature thereof so cannot but be of precious and vigorous use to the serious and spiritual Reader as he passeth along The subject thereof is the Catholick Church or body of Christ The Mystical body of Christ is a spiritual Totum The my stical body of Christ what or Whole consisting of the Person of Christ and all the persons of the Elect effectually called both Angels and Men orderly united by the Spirit unto Christ as their Head and in him one unto another after the manner of the body of a man So as from him is supplied grace suitable to their seveveral relations therein for the effectual and perfect communion both of all the members with the Head and of themselves one with another unto the increasing it self with the increase of God The Militant part of the Mystical body of Christ consisting both of Jews and Gentiles make one new man Eph. 2.15 The Mystical body Triumphant is compared to one perfect man Eph. 4.13 Christus omnia ejus membra constituunt unam personam my sticam Tho. quaest disp de gr ch art 7. ad 11. Davenan Coloss 1.24 Christ and all his members are one Mystical Person This innumerable number as they are but one mystical body so they all have but one soul viz. The Spirit of Christ whence they are united in this life sincerely in the life to come perfectly In point of judgement Eph. 4.13 Till we all come in the unity of the faith and in the knowledge of the Son of God c. In point of affection 1 Cor. 12.12 Of perfect communion Joh. 17.22 23. And the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Stay yet a little and look upon this spiritual and glorious body walk about Christ mystical go round about him tell the Members mark ye well the
that is best prepared is not digested without yet is digested with time and the labor of nature The Seed which the husbandman soweth with pains the Earth receiveth not without patience 'T is the Prerogative of God 't is not in the power of man to communicate understanding without study and diligence Though it be in Gods power to give yet according to his ordinary Dispensation he doth not give knowledg unto man without labor and prayer but he giveth unto his a spirit by meditating day and night to search into the deep things of God Who refuseth ripe fruit because it groweth higher then can be had without climbing or the treasures hid in the Earth because they cannot be had without digging And who knoweth but that these poor sheets may find a place with some others especially in the houses and hearts of them of whose house I am out of whose heart they cannot be whilst I am That I may not be as one altogether dead to those whom I should have been glad to have lived and dyed with yea whom I should have been glad to have lived and dyed for My absence from them hath named this Wilderness Gersom their acceptance hereof shall so far name it Ephraim It is with God that knoweth the heart of exiles to comfort exiles 'T is not with me as with Hortensius who though he was weak in writing yet was he able to speak Nor as with Albericus who though weak in speech was able in writing but being contious of my infirmity in both I have added the latter to supply in some measure if God so please the defect of the former Sometimes Pauls writing is more weighty then his speech and some of Christs words after his death were more effectual then in his Life Hence I have desired to sow Seed both by Pen and Tongue present and absent Alive and dead Not knowing whether shal prosper most either this or that or whether they both should be alike good Good Books help both the understanding and memory They are both Teachers and Registers like steeled looking-glasses that do not only reflect but continue reflecting the Image to the beholder Segnius irritant animes demissa per auros Quam quae sunt oculis Subjecta sidelibus The speaker hasteth on and cannot wait the leasure of the hearer but the writer is always at hand attending the capacity of the Reader What is sayd of the poor with a little alteration may be applyed to written Treatises Books you have always with you you may receive good from them when you will Solomon admonisheth not to write superfluously Paul encourageth to write profitably Eccle. 12.12 2 Tim. 4.13 'T is with books as with meats he that refuseth eating as the cure of an unwholesome or unreasonable diet acts the part of a murtherer not of a Physitian He is not a man that distinguisheth not between good and bad He is not a wise man that discerneth not between excess and nothing The Pen-men of corrupt Books must hold up their hands as highly guilty of the evil of the times and superfluous Books do but add to the heap of vanity and vexation of spirit These lose precious hours those lose more precious souls By way of Apologie for this Treatise I shall only say the wise mans admonition I have been conscionably awful of and have aimed at Edification The use of Books is to communicate pertinent truth the excellency of Books is to do it Substantially clearly briefly Abuse takes not away their use nay such books are the cure of evil books The opening of Titus lips is the means to stop deceivers mouths the light of the book of the Gospel consumes the Magicians books to ashes Tit. 1.11 Acts. 19.19 one pin must be forced out by another After forgiveness begged in the Blood of Jesus for what is mine herein Pardon I crave of all pardon and acceptance as I hope for from some so especially from your selves to whom as I could bequeath no greater legacy so then from whom whence could I encourage my self with better expectation for YOU are OUR glory and joy forget not the emphasis in the word OUR Ministers compared with other Christians have little to joy in in this world 'T is not with the Ministers of the present as with the Ministers of late times nor with exiles as with the rest nor with your exiles as with some others Let this our or if you please your condition for therein you have been both partakers with us and supporters of us be your provocation A receiving encouragement whereof is the constant remembrance that you are our companions in this Patmos wherein many of you were before divers of us You know the hearts of strangers for ye are strangers The Lord who in rich grace hath not only Sanctified the tongue of the Preacher but also the pen of the Scribe unto the edification of his So bless all our labours that both Speaker and Hearer Writer and Reader may rejoyce together in that day that they have not run in vain This is the prayer of Your Servant for Jesus sake JOHN NORTON Ipswich in N. Eng. Octob. 7. 1652. To the Judicious Christian Reader THe Penning and Reading of godly Books is a singular improvement of the Communion of Saints as whereby we enjoy sweet and gracious conference with the Saints though unknown to us though absent in place distant in time yea many ages before us and so partake in the Communion of their most precious Gifts as if they were present with us or as if we had been of long acquainted with them which maketh me sometimes to wish that though I cannot nor dare not say that Spiritual Gifts are buried when they are only dispenced in a Pulpit for in a Pulpit they are set upon a Candlestick and give light to all that are in the House of this or that particular Church yet where God giveth an eminent measure of light fit to shine forth to a Nation or to a world of Churches That such Gifts might not be confined to a Pulpit but as clusters of ripe Grapes passing under the press are fit to be transported to all Nations So such Gifts and Labors passing under the Press may be fitly Communicated to all Churches It is indeed a true word which the word of truth hath spoken Eccles 12.12 Of making many books there is no end and much reading is a weariness to the flesh But yet some books there be of which I may say as Fernelius and other Physicians speak of their Pills There are Pillulae sine quibus that is sine quibus esse nolo so there be some libelli sine quibus some books sine quibus esse nolo And this is one of them without which I would neither be my self nor wish thee to be Though most books be accommodated to Popular capacity and they do most good extensively yet there had need to be some which speak accurately that
4.17 Mark 1.15 thereby explaining and confirming John's Doctrine of preparatory repentance before believing which is also further cleared and proved Matth. 21.32 For John came unto you in the way of righteousness and ye believed him not but the Publicans and Harlots believed him And ye when ye had seen it repented not afterward that ye might believe So Peter preached Acts 3.19 Repent ye therefore and be converted So Paul preached Acts 26.20 but shewed first unto them of Damascus and at Jerusalem and throughout all the Coasts of Judea and then to the Gentiles that they should repent and turn to God and do works meet for Repentance The second Head of Arguments to prove preparatory work Arguments from Types is taken from the proportion that this work of special Providence viz. Conversion the thing figured holdeth with those Works of Gods more common Providence which were types and figures thereof For the right use and prevention of the abuse of Arguments taken from types and figures it is requisite that we keep in mind these three Cautions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signum rei futurae 1 Cor. 10.11 That we inform our selves concerning the nature of a Type namely that it is a person action or thing whether having or not having any physical aptness thereunto by divine institution appointed and declared to signifie testifie and oft times to exemplifie some spiritual truth 2. That we allow not any person action or thing Allegoria non ex legantis voluntate sed ex scribentis Authoritate est intelligenda Hieron in Gal. 4. to be a Type but what from the Scripture appears so to be No Allegory is to be grounded upon the will of the Reader but upon the authority of the Writer 3. That our arguing from thence be adequate to the intent of the Spirit in the Scripture neither more nor less nor otherwise These Cautions premised the Types themselves follow Isaac born of Sarah ninety years of age with whom it now had long ceased to be after the manner of women Gen. 18.11 her womb was dead in respect of conception Rom. 4.19 so as no one would have said that Sarah should give children suck Gen. 21.7 Isaac I say thus born of this Sarah was a Type of the Regeneration and Conversion of the Elect Gal. 4.28 29. As therefore the birth of Isaac was not by the strength of Nature like Ishmaels of Hagar but by virtue of the Promise after a supernatural manner upon sensibleness of barrenness and impotency to such a birth foregoing thereunto So seemeth it to be according to ordinary dispensation proportionably and in measure with every one that is born of the Spirit in respect of their new birth The Deliverance of Israel out of Egypt figured the Deliverance of the Elect from sin witness the Institution of the Passover see also Ezek. 16. Hosea 2.14.15 The state of servitude of the Hebrew servants Exod. 21. figured our subjection unto sin under the Law Rom. 6.6 16 17. The seventh year and the Jubilee figured our spiritual liberty in Gods accepted time by the effectual grace of Christ Isai 61.2 Luke 4.18 19. John 8.32 36. An Israelite stung with the fiery Serpent and healed by looking to the brazen Serpent was a figure of a man stung with sin the fruit of the old Serpent and cured by faith in Jesus Christ Numb 21.8 John 3.14 As Moses lift up the Serpent in the Wild rness so must the Son of man be lifted up Cyrus setting the Jews at liberty from the Babylonish Captivity of whom the Prophet thus speaks Isai 45.1 13. I have raised him up in righteousness and I will direct all his ways he shall build my City and he shall let go my captives not for price nor râ—â—rard saith the Lord of Hosts was a figure of Christ opening the prison to them that are bound and seting them free from the bondage of sin and Satan of whom the same Prophet Chap. 42.6 7. I the Lord have called thee in righteousness and I will hold thine hand and will keep thee and wiâ— give thee for a Covenant of the people for a light of the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house See also Isai 61.1 Ezek. 37. Zach. 2.11 and 9.11 and 10.9 As therefore God brought not the children of Israel out of Egypt without letting them have experience of their state of bondage and that for many years and such whereby their lives were made bitter unto them Exod. 1.14 Neither was the Hebrew servant set free without some sense of his corporal servitude Nor was the brazen Serpent lift up unto the Israelite stung with the fiery Serpent before some feeling of his sting sin and incurableness thereby Nor was the Babylonish Captivity loosed without seventy years experience thereof and that in such a degree as they say their hope is lost and they are cut off for their parts before they are delivered Ezek. 37.11 So that there be some analogy and answerableness between the Type and the Anti-type the figure and the thing figured It cannot be expected according to the ordinary dispensation of God that the Soul should be made partaker of the liberty of the Gospel by faith in Christ Jesus without some foregoing sense of the bondage servitude sting and captivity of sin and the Curse So hath this Proposition been made good by plain Texts and Types that is by Scripture both proper and typical The third sort of Arguments follow from Reason The first whereof is taken from The good pleasure of God and Christ to proceed unto Vocation according to this order 'T is in the works of Grace Reason 1. as we ordinarily see in the works of Nature Natura non facit saltum God proceeds not immediately from one extream unto another but by degrees They that be whole have no need of a Physician but they that are sick but go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Mat. 9.12 13. Here Christ the only Physician of Souls so cures his Elect as that by the common work of the Spirit he maketh them sick before by the saving work of the Spirit he maketh them well He first maketh them to feel the need of a Physician before he succours them according to their needs There seems to be little or no joy in Heaven for that Convert on Earth who was never sensible of his need of repentance Luke 15.7 Christ professeth he came not to call the Righteous The very Elect then whom yet Christ in his order came not only to call externally but also effectually whilest righteous in their own conceit and insensible of their sin he calleth not immediately to beleeve but first calleth them to sensibleness of their sin to repentance c. then calleth them nextly to
Church For thy Maker is thy Husband the Lord of Hosts is his name and the Redeemer the holy one of Israel the God of the whole earth shal he be called Isa 54.5 Thou shalt no more be termed forsaken neither shall thy Land any more be termed desolate but thou shalt bee called Hephzi-bah and thy Land Beulah for the Lord delighteth in thee and thy Land shall be married Isa 62.4 The fourth is the state of glory And the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Joh. 17.22 23. Touching the bands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commissurae vocantur ea omnia quae nos Christo devinciunt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tango per has commissuras Christus tangit nos nos Christum tangimus see Exod 12.22 Heb. or tyes which hold the Head and Body together so as Christ and the Beleever doe thereby in this union touch one another for so the word turned Bands Col. 2.19 implieth we are to know that according as the third beings or tertiums differ whereinto Christ and a Beleever are united so the bands differ whereby they are united thus If Sameness of spirit be the third being then God in Christ giving his Spirit in a word of grace on the one part and the Soul receiving passively that Spirit of grace as an empty vessel receiveth oyl on the other part are the bands of union When the body mysticall is looked at as that third being then Christ in the gift of the grace of faith giving himselfe as our God actually is the band on his part and either the Souls receiving of Christ actually in its passive receipt of faith or actively by the act of faith is respectively the band on our part When we look at this union Christus suum consensum nobis efficacitèr patefacit suum Spiritum in corda nostra infundendo per hunc enim efficit ut sentiamus eum revera velle idque ex patris etiam voluntate nostrum esse sponsum eòque caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Zanch. in Eph. cap. 5. Th. 3. in the third being of a Spiritual Marriage-estate the consent of Christ manifested by his infusion of his Spirit is the band on his part and the act of faith drawn forth by the power of assisting grace whereby we receive and take Christ as our Husband is the band on our part Lastly If we consider this union in the third being of a state of glory Christ giving glory is the band on his part our receiving whether passively or actively may respectively bee looked at as the band on our part The just observation of these several kinds of Union may haply be of use to reconcile that tenet which affirmeth Union to be by the habit of faith with that tenet ordinarily held forth in the writing of the Orthodox affirming Union to be by the Spirit and Faith understanding by faith the act of faith The first kinde of union is by the Habit not by the Act the second may be looked at as being by both either Habit or Act the third is by the Act not by the Habit. That proposition of frequent use among Divines sc Union is by the Spirit and faith that is by the Spirit on Christs part and Faith on our part Zauch in Eph. 5. de unione quaest 4. is to be understood of the third kind of union Touching the manner of this Union wherein Christ and the Beleever are united we may not unprofitably consider it First negatively Secondly positively Negatively it is not essential such as is the union of the three Persons in one essence in God Nor personal such as is the union of the Divine and Human nature in one and that an increated person in Christ Not natural whether essential as is the union of the form with the matter or by Local contact i. e. natural touching one of another as water is united to the vessel or by mixture as water is united to Hony or by the coupling together of a common and special nature as the Genus is united to the Species or by Cohesion as when one part of the body cohereth with another or by Adhesion as when Pitch cleaveth to our hands or by Inhesion as an accident inhereth in the subject or any other whatsoever 't is not civil as is the union of many persons into one body Politique Secondly Positively 't is a Spiritual and a Mystical union therefore the whole into which these Members are united is called a Mystical body This Spiritual union in respect of the verity thereof is real in respect of the things united 't is substantial in respect of its way or manner 't is supernatural and secret in respect of the neernesse of it 't is close and intimate 'T is a true not an imaginary union 't is sayed to be real or substantial in respect of the things that are united viz. the substance of Christ and the substance of the Beleever In this union we doe not receive the species or likenesse of Christ as the understanding receiveth the species of the Object but not the Object it selfe not are we thereby made partakers of the Spirit of Christ alone and not of himselfe but we are made partakers of both the very person of Christ and the person of the Beleever are as we saw before united together as the person of the Husband and the person of the Wife notwithstanding Local distance are united together From the neernesse of the union between Christ and his Members the body Mystical is called by the name of Christ Christ is considered either Personally in himselfe or Collectively together with the Church which is his Body so both Head and Members are required to make one Christ that is Christ not Personal but Mystical in which latter sense the Scripture calleth the Head and Body taken together by the name of Christ 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so is Christ Gal. 3.16 And to thy seed which is Christ that is all his Mystical body Hence the sufferings of Paul and of other Beleevers which we must yet remember were edificatory not satisfactory in way of edification not in way of satisfaction are called the sufferings of Christ Col. 1.24 The end of union is an everlasting and satisfactory communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the order of Union 1 Cor. 1.9 to the glory of God in Christ the good of the whole Mystical body and our own happinesse Union in order of nature though not in order of time followeth Vocation which appeareth by the considering of a being or essence Oneness and Union distinctly A being or essence is the thing