unto the Will of the Creator 2. The Law of Nature scil The Impression of the Will of the Creator concerning the creatures stamped upon them from the beginning by virtue of those imperative effectual words Let there be and it was so Gen. 1.3.5.7.9 Hence they are said to have received a Command Job 38.12 To keep covenant with God Jer. 31.6 and 33.20.25 Knowest thou the Ordinances of the Heaven canst thou set the Dominion thereof in the Earth Job 38.23 i.e. The constant Order and Reason of the Motion of the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Maker hath fixed in them as a Law or Statute according to which they move and act 3. A Propensness of Nature which is a Principle to do according to that Law of Nature In things that have not life it is called an inclination The Sparks flye upward Job 5.7 The Sun knoweth his going down Psal 104.19 In things that have life it is called an instinct whereby some living creatures by instigation of nature act as if they had reason Prov. 6.6 30.24 God ordinarily governeth the creature according to the Law of Nature extraordinarily according to his good pleasure above the course of nature i. e. answerable to the Decree but not according to the Law of Nature as in case of Miracles and Monsters Gods Government of the reasonable creature is his actual ordering Angels and men according to his Decree with such relation unto the Moral Law as containeth them in the acknowledgement thereof by way of obedience or in case of disobedience subjects them unto the curse annexed thereunto The creatures reasonable and unreasonale always are ordered according to the Decree the unreasonable creature ordinarily also is ordered according to its rule man by reason of sin often erreth from his rule God prescribes unto the reasonable creature a rule having in the Creation enabled the Angels in their proper persons man in Adam to yeild obedience unto that rule rewarding obedience according to the Promise either by way of Merit as in the first or by way of Grace as in the second Covenant and punishing disobedience according to the curse Those Nations who are without the Law that is without the written Word of God owe obedience unto the Law being in Adam the root of man-kind created after the image of God Quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam fuit revelatum tales damrabuntur non propter fidem non praestiram vel propter neglectam conditionem sed propter Legi◠vel Naturae vel Scriptae violationem vel propter peccatum ac reatum quibus ab utero sunt abnoxii Spanh Ex de grat Sect. 25. N. 13. and contained in the Covenant of Works Such Nations shall be judged according to the Moral Law for their disobedience thereunto For this cause the Prophets do not only denounce judgement to those who have that Law written though unto such the greater punishment is due For he that knoweth his Lords will and doth it not shall be beaten with many stripes Luke 12.47 But also to the Gentiles who had not the written Law Jer. 10.25 Jeremiah causeth not only Jerusalem but every other Nation there mentioned to drink of the Wine-cup of the Fury of the Lord Jer. 15.15 Writs of Execution are given out against the Ammonites Ezek. 21.28 and Chapt. 25. ◠Against Moah and Seir ver 8. Against Edom. 12. Against the Philistins 12. Against Tyrus Chap. 26 27. Against Zidon Chap. 28.20 Against Egypt Chap. 29.32 Against Assyria Chap. 31. Against Babylon Jer. 50. 51. Against Gog. Ezek. 38. Whence also it is That not only the Jews such as have heard of the written Word of God but likewise the Gentiles which have not heard of the Word of God are reserved unto the Judgement of the great Day Rom. 2.6.9 John 5.28 29. and 1 Cor. 6.2 Do you not know that the Saints shall judge the world then the World shall be judged Those that have the Law and Gospel written owe obedience to the Law and Gospel As many as have sinned in the Law shall be judged by the Law Rom. 2.12 that is Their condemnation will be aggravated because they have sinned against greater light John 15.22 Matth. 11.22 The Elect who in this life both disobey and obey the Rule are for their disobedience punished in their Surety according to the Curse annexed to the Precept and chastened in themselves God truly testifieth against sin and unto duty makes due provision for his own glory and just difference between obedience and disobedience so as the disobedient have always cause of repentance and fear the obedient of encouragement their obedience being rewarded according to the Promise annexed to the Precept So far as the Elect yeild obedience to the Rule they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule even in those violations thereof they are contained in respective and just subjection thereunto and fulfil the Decree The reasonable creatures obeying is ordered and governed according to the Decree and the Rule The reasonable creature disobeying is ordered and governed according to the Decree The Effectual Concurse of the first Cause with the second What the Concurse of the first cause with the second is is an external transient influence of God upon the creature in time exactly answering to the Decree of God before time moving upon co-working with and assisting of the second cause to its operations It is the clearer understood by considering on Gods part the Decree which is an immanent and eternal act abiding in God and his efficiency which is an external and passing act put forth upon the creature in time For the better understanding of the Concurse Co-operation and Co-working of the first cause so far as it concerneth man which also is respectively applicable to other Subjects there are considerable two acts in respect of God viz. an immanent and transient act and two acts in respect of the soul viz. a first and a second act The immanent and as it were indwelling Act in God is his Decree eternal increated and before time The transient Act of Gods Efficiency is a created external passing Act of the Spirit of God upon the soul in time touching man The first act is an active Principle or inherent Habit in the soul The operation is the second act proceeding from that Habit. The Concurse of the first cause is unto the active principle in the second cause as the first mover is unto the inferiour Orbes as an impulse thrust or put on is unto a round body of it self propense to rowl as the Nurses lifting the child up the stairs is unto the child inclined to go up or as the leading power put forth of him that goeth before is to him that is inclined to follow after as the Midwife is unto the deliverance of her that is in travail The Necessithereof in respect of the second cause
his saying and overcometh vvhen he judgeth Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3.19 And he was speechless Matth. 22.12 The Preparatory Work of the Gospel may be referred unto these Heads 1. Revelation of Christ so far as is necessary unto salvation 2. Repentance 3. Lost Estate 4. Acknowledgement of the Soveraignty of God and of Christ in shewing mercy 5. Consideration of the special Object of Faith and Arguments moving thereunto 6. Waiting in the fore-mentioned disposition for the Lord Jesus in the use of means with Ministerial and preparatory hope under the If you believe of the Gospel The Revelation of Christ is the historical propounding and illumination of the soul with the propounded Doctrine of the Gospel i. e. the Doctrine of grace namely Election Vocation Justification Adoption Sanctification Glorification in Jesus Christ who hath freely absolutely and infallibly procured for us all things that pertain unto life and godliness The Sum whereof is That God the Father Son and Holy Ghost hath sent forth Jesus Christ God-man into the world to seek and save sinners commanded every one that heareth this glad tidings to believe in him whom he hath sent and promised that whosoever believeth in him shall be saved The Gospel is called a Revelation because it being a Truth exceeding the Nature of the creature the Power of Reason and Doctrine of the first Covenant man could no way attain unto it but by Divine Revelation Truth is either Natural Veritas Naturalis Ethica Lâ—galis Evat gelica which is laid up in the creature or Moral to be gathered by rational inferences from the light of nature and help of right reason or Legal contained in the Law or Evangelical revealed only in the Gospel The creature representeth God unto us as a Creatour Governour and Lord The Law as the Creatour of man after his own Image and giving unto him a Covenant of Works unto Eternal life The Gospel beyond these holds forth the mercy of God in Jesus Christ No Salvation can be expected where the Gospel is not preached For there is none other name under Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Representat Deum ut Creatorem gubernatorem DominuÌ„ omnium sed nâ—n ut Conservatorem Spanh resp ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given amongst men by which we must be saved Acts 4.12 Neither the Book of the creature nor the Power of reason nor the first Covenant preach Christ Repentance is two-fold Preparatory or Legal going before faith Mark 1.15 Heb. 6.1 Or saving which followeth faith Luke 7.38 Preparatory or legal repentance is a common work of the Spirit wrought by the Ministery both of the Law and Gospel super-adding unto what was wrought by the meer Doctrine of the Law a further discovery unto and affecting of the soul with the sense of its utter present-perishing condition under and fear of the future aggravated punishment for sin whereby the distressed sinner inwardly feeling the into lerable bitterness and heavy load thereof addeth unto outward unrebukableness according unto the Law an external conformity unto the Gospel It is called Legal not so much in respect of the means whereby it is wrought scil the Law for it is wrought not only by the Law but also by the Gospel but in respect of the state wherein the person is in whom it is wrought notwithstanding preparatory repentance namely under the Law and not under grace Under this Work of preparatory Repentance the soul is troubled for sin Sick of sin Contritio non salutaris Salutaris Vrsin Cat. Matth. 9.12 Consesseth its sin Matth. 27.4 Vomits it up 2 Pet. 2.22 Abstains from the external Commission of it Escapes the pollution of the world 2 Pet. 2.20 Reformeth its conversation so as not to omit any external known duty commanded Matth. 19.20 Nor to walk in the practise of any external known sin forbidden either in Law or Gospel Phil. 3.6 Notwithstanding Preparatory Repentance worketh not any change of the heart yet there are in it and accompanying of it certain inward workings that do dispose to a change Ignorance is taken away by illumination pleasure in sin is abated by sorrow for sin that is trouble of conscience Boldness in sinning is abated by the fear of punishment whence followeth a kind of abating the contumacy of the will like a stone that is broken though it yet remains a stone Conceitedness in our own strength is diminished by the sense of our lost condition False confidence by the conviction of the righteousness of Jesus Christ Ministerial and preparatory hope of the change of the heart by grace is increased by our restlesness in our present condition and occasioning an application of our selves to the obtaining of mercy in the use of means Lostness is a principal part of Preparatory Work A lost Estate whereby the soul besides the Work of the Law is further made sensible of its perishing condition by the common work of the Gospel So revealing Jesus Christ to be believed in as withall convincing the soul of the loss of its own righteousness the want of the righteousness of Jesus Christ together with its inability and enmity to believe repent do or desire any good whereby the soul is yet more meetly disposed for the wayting for receiving of and magnifying of received merey Lostness is either taken for the perishing condition of the soul or for the sensibleness of this perishing condition as it is in this place If lostness be taken for the perishing condition of the soul so all are lost by reason of sin whether they are sensible or insensible of it The reprobate totally and finally In this sence Judas is called the Son of perdition John 17.12 That is one justly designed to everlasting perdition or destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genetivus notat finem Piscat in loc i. e. Electos sibi datos a patre qui peri erant non minus quam reprobi per peccatum Piscat in Luc. 19.10 Anal. Mat. 18.11 Schol. Spanh probat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. oves perditas domus Israel ad quas Christus missus est esse Electos Exercit. de gratiâ Annot. in Sect. 18. as they used to say a Son of death So Antichrist is called the Son of perdition 2 Thes 2 3. The Beast is said to go into perdition Revel 17.8 Thus all that perish under the light of the Gospel are said to be lost 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost The Elect are totally but not finally lost Totally in respect of their sin and perishing condition for sin We were by nature the children of wrath even as others Ephes 2.3 But not finally in respect of Gods gracious purpose to them and their relation to him in the everlasting Covenant therefore
〈◊〉 〈◊〉 Sicredideris particula si non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buc. loc 21. q. 3. In which respect we are said to be chosen in him Ephes 1.4 Ascribing due glory unto the Father takes not from but adds to the glory of the Mediatour That Name above all names given unto the Mediatour is Jesus Christ the Lord Philip. 2.9 10 11. Gods Name is the God and Father of our Lord Jesus Christ 2 Cor. 1.3 Ephes 1.3 1 Pet. 1.3 Christ is all and in all Col. 3.11 God is all in all 1 Cor. 15.28 Christ is all and in all efficiently and meritoriously God is all in all essciently and originally Obj. 3. The active and passive Obedience of Christ is the condition of the salvation of the Elect Jes 53.10 As Adams personal and perfect obedience was a condition in the first Covenant therefore though grace be free in respect of election yet it is not free in respect of the Application of the good of Election Ans The Application both of grace and glory and all the good of the Covenant of grace are free to us though conditioned unto Christ Free-grace exciudes not Christs Merit but mans merit Obj 4. Faith is a condition though not of it self yet of salvation that in the Elect themselves therefore the Application of salvation seems not to be free in respect of the Elect. Ans A Condition is either a Condition properly so called i. e. an antecedent Condition Or a Condition improperly so called i. e. a consequent Condition A Condition properly so called is a Law or Observation annexed to a business the performance whereof lyeth upon the Covenant and accordingly the business becometh valid or null Such a condition was Works in the first Covenant If Faith were such a condition there would soon be an end of the Covenant of grace yea the Covenant of grace were indeed no Covenant of grace A Condition improperly so called or a Consequent Condition is such a condition whose performance by the Covenantee is absolutely undertaken for and irresistably wrought by the Covenantor and not left in suspence upon the Covenantee to be performed by his own strength Faith is a consequent condition not an antecedent condition So as this Proposition I will give Eternal life unto the Elect if they do believe is aequivolent unto this I will out of my absolute will give unto the Elect Eternal life because I will out of my absolute will give unto the Elect to believe The Condition of Faith depends not upon the Will of the Elect either to be or not to be but upon the absolute and gracious Will of God Obj. 5. Repentance and New-obedience are necessary to salvation Luke 13.3 Heb. 3.14 Therefore the Application of the good of Election seemeth not to be free in respect of us Ans Good Works which is also true of Repentance are necessary as the way appointed of God unto salvation but not as the cause this were to change the Covenant of grace into a Covenant of works Our good works are the effects of grace the reward of our good works is a reward of grace Good Works are necessary to salvation as the way not as an instrument or cause Faith is necessary as the way and as an instrument The term Special why diligently to be observed the active and passive Obedience of Christ is necessary as a Meritorious cause The Reason why the term Special is diligently to be observed in this Proposition is That we may the more distinctly conceive of the nature of grace and both discern and eschew the errour of the enemies of grace who so affirm it as in effect they deny it and whilest they seem to stand for grace they indeed withstand and overthrow it either by an equivocation in or by a sophistical interpretation of the term Grace * Pelagiani naturae vim gratiae nomine nuncupare solebant quo sententiāsuā occultarēt offensam hominū de gratia Dei sanctè sententiā e◠commodiùs vitarent Twiss vind grat errat 9. Sect. 9. The Pelagians Semi-pelagians Jesuits and Arminians all affirm this Proposition viz. That Faith is the Effect of Grace but understanding the word Grace therein in such a various and graceless sence as followeth The Pelagians understand by grace only the grace of nature that is the remainder of the Image of God in man after the fall whereby the Will without any further help from supernatural grace is able to believe Thus the Pelagians confound grace and nature The Semipelagians or Massilienses men of much account for learning their time whom Prosper in his Epistle to Augustine calleth the Reliques of the Pelagians understand by grace the conjunction of supernatural grace with free-will So as they both concure together as Joynt-workers and partial-causes i. e. fellow-causes in working of faith Which help of supernatural grace man according to them merits by the good use of his free-will The Jesuits understand by grace Facientiquod in se est presertim si vivat sub notitia Evangelii Deus non denegat auxilium primae gratiae Smising disp Theol. Tom. 1 Tr. 3. disp 6. Fidelis faciens quod ex se est ex congruo meritur gratiā justific antē idem 623. Justificatus potest de congruo mereri gratiam perseverandi idem 700. N. 518. Justificatus potest de condigno mereri salutem ibid. the conjunction of free-will and supernatural grace So as they both concur as joynt partial or fellow-causes in the working of faith Where also note That they understand not faith as we do but define their faith to be a general knowledge and certainty whereby they conclude the Word of God to be divine and true The Sum of their Doctrine comes to this To the natural man that doth what in him lyes especially if he liveth under the knowledge of the Gospel God will not deny the help of the first grace The believer that doth what in him lyeth merits with the merit of congruity justifying grace i. e. habitual grace according to them The justified person may merit with the merit of conguity the grace of perseverance The justified Person persevering may merit salvation with the merit of condignity The Arminians understand by grace the conjunction of supernatural grace yet that is but supernatural common grace with free-will So as both concur together as co-working joynt partial or fellow-causes of faith as it is with a man and a boy drawing the sameship together So as the work is not wrought by grace alone without free-will nor by free-will alone without grace but by both together Whence it followeth according to them which they also affirm that as much grace on Gods part may be put forth upon one that finally resisteth the motion of grace as there is upon one that yeildeth obedience thereunto And that the last and conclusive reason in such a case why one believeth and the other believeth not is from the free co-operation of
is in this sense no worker working giveth glory unto man Rom. 4.2 beleeving giveth glory unto God Psa 20. None so unable to work as the Beleever legally and properly Justitia propria dicitur quia in illa acquirenda elaboratur propriis viribus homini à natura insitis Piscat in Phil. 3. none so able to work the work of new obedience that is to work Evangelically Faith puts on but doth not take one stitch in the garment of Justification it is as we saw before with the Beleever as with the Lilly which doth not so much as spin yet Solomon in all his royalty was not cloathed like one of them To work supposeth four things 1 That such an act be done by the principle of grace received in innocency i. e. by our own strength 2 That it be done by our own persons 3 That it be done exactly according to the Letter of the Law 4 That there be a reward due thereunto according to order of Justice To make Faith as it is a Work to be a part or whole of our Justification were to make a Covenant of Grace a covenant of Works and consequently to destroy the Gospel Rom. 4.14 Gal. 3.18 Justification by faith establisheth the Law Rom. 3.31 but Justification by works makes faith voyd Gal. 3.21 This Proposition We are justified by faith if it be understood Legally it is false and blaspemous if understood Evangelically it is true and giveth glory to God Obj. 4. It is true works that are done without faith can be no matter of our Justification but works done by the grace of Jesus Christ may which is so farre from eclipsing that it illustrates the glory of grace It is much more honour to Christ to merit that we may merit Ans Had the Papists not eyes to see saith Cartwright yet might they wel have groped the contrary of that is here cavilled Faith and Works are opposite in the matter of our Justification Rom. 4.5 Man is justified in such a way as giveth glory unto God and excludes boasting Rom. 3.27 But if we were justified by any works wrought in us we should have whereof to glory Rom. 4.2 Paul is afraid to be found in his own righteousnesse Phil. 3.9 viz. in that righteousnesse whereof he is the subject which justifieth according to the order of the Law A Meritorious work is such an act whereunto a reward is due according to order of Justice hereunto are required those fouring redients mentioned in the answer to the fore-going objection which cannot be found in Man since the Fall neither in the state of Sin Grace nor Glory not in the state of Sinne Fideles sunt vasa misericordlae ex omni parte praeparationis adgloriam imò in ipsa gloria sunt vasa misericordiae Bell. enerv To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23 Heb. 11.6 nor in the state of Grace where evil cleaveth to our best actions Luk. 17.10 nor in the state of Glory wherein the Elect remain vessels of Mercy their actions fruits of thanksgiving having their acceptation from the righteousness of Christ To say that Christ merited that we might merit is to say that Christ who merited that we should be saved by his grace merited that we should be saved by our own works a contradiction in Reason and a notable Master-piece of the mysterie of Iniquity as concerning the doctrine of Religion it were to merit away the nature of Merit and to turn the Covenant of Grace into a covenant of Works In the way of Salvation Merit and Grace are immediate opposites Rom. 11.5 Had Adam stood in the first Covenant he had merited but the Covenant of Grace hath removed Merit for ever from Man to Christ under the Gospel Christ is the only Person of Merit The Angels are confirmed by grace Man whether looked at as a vessel of grace or as a vessel of glory is a vessel of Mercy not the very Angels much lesse Men though in glory have any matter of glorying The faithful saith Doctor Ames in the very state of glory are vessels of Mercy Neither the Angels Ames Paraeus ubi supra nor the blessed in Heaven have matter of glorying Paraeus Obj. Vnto Justification by Faith Faith is required which is an act of the Beleever how then can we be sayed to be justified freely Ans Justification is actually procured and hath its being in Gods decree and in our Surety before we doe beleeve Faith is no instrument or motive of Gods absolute decree to justifie nor is it any instrument of Christs satisfactory and meritorious obedience either active or passive or of Gods acceptation of that satisfaction nor of the imputing of his obedience unto the beleever but the effect thereof The actual declaration in the Court of Conscience of the Beleever to be righteous is by faith not for faith by faith as a band means or instrument receiving not for faith as a cause of that which is received The nature of faith is to receive acknowledge and accept Free grace to seal to the truth of Free grace Lastly this grace whose nature is to apprehend and apply Free grace is the effect of Free grace surely it ariseth from the mist of remaining legalnesse that our being justified in such a way whose very nature is to acknowledge the freeness of our justification should occasion us to think Justification in that respect not to be free Faith and Free Grace agree therefore it is of faith that it might be by grace Rom. 4.16 Many Mysteries of the wisdome of God shine forth in the doctrin of Justification Many depths of the wisdom of God to be observed in the doctrin of justification Justification is universal God forgiveth all sin sins past sins present and sins to come sins past formally sins to come vertually those in themselves these in the subjects of them Justification is an individual act it admits not of degrees it doth not receive more nor lesse though our sensiblenesse of it be more or lesse yet our Justification is the same perfect from its first instant and not gradual Paul a beleever was as justified as Paul in glory because the righteousnesse of Christ which is the matter of the justification of the Saints is the same for ever of like vertue whether our faith be weaker or stronger it is not such a degree but the truth of our faith that sufficeth unto our being justified a thousand pounds received by a Palsie hand is a thousand pounds as wel as a thousand received by a healthful hand He that looked on the brazen Scrpent though with a weaker sight was healed as throughly as he that looked upon it with a strong sight A touch cureth the Woman as wel as a ful hold Mar. 5.34 The sense of our Justification is according to the degree and exercise of our faith but the truth of our justification is according to the truth of our faith the justification of
and that because it is not expedient Therefore the Lord Jesus in the preaching of the Gospel did not express whom he had chose but preached only in general First That he came indeed that men should be saved Nextly What ones both the Father and he would have them to be which shall be saved Namely Believers and such as are obedient to the Commands of God Thus is provision made for the salvation of the Elect the Reprobates are left without excuse and none have any occasion given them to despair Neque enim Evangelium significat Zanch. de Natura Dei l. 5. c. 2. de praedest qu. 3 Deum Velle ut hic aut ille puta Petrus Paulus serventur ac proinde velle ut hic ille in Christum credant sed praedicat Deum Velle ut quicunque volunt à morte in aeternam vitam servari ii credant in Christum Quinam vero isti sint novit ipse at per Evangelium minimè docet idque propterea quod non expediat Idcircò Dominus Iesus praedicatione Evangelii non explicabat quos eligisset verum in genere tantum praedicabat primum quidem se venisse ut homines serventur Deinde qualesnam Pater ipse vellent eâ—s esse qui sunt servandi fideles scilicat obsequentes Mandatis Dei. Ita Electorum saluti consulebatur Reprobi inexcusabiles reddebantur nemini dabatur occasio desperandi Obj. A conditional Dispensation cannot consist with an absolute Decree Ans Yes very well Because the condition of the Gospel is not properly a condition but only a consequent condition viz. such an one the performance whereof is absolutely undertaken for by the Author of the Decree and infallibly followeth thereupon Psal 89. from the 30 to vers 38. it appeareth by the absolute promise there that God had absolutely decreed to settle the Throne upon the seed of David notwithstanding his children should forsake his Law and should not walk in his Judgments yet Psal 132.11 12. the same blessing is promised to the seed of David upon condition If thy children will keep my Covenant and my Testimonies that I shall teach them their children also shall sit upon thy Throne for evermore Where not only a conditional Promise consists with an absolute Decree Ames ani madv. in Synod Epist ad Lect. but as Dr Ames observeth a conditional Promise is subordinate to an absolute Promise Gods absolute Decree is to manifest the glory of his Justice in punishing the final disobedience and unbelief of the Reprobates living under the Gospel with eternal fire yet is this condemnation conditionally dispensed viz. He that beleeveth not shall be damned Yea so far is it from being a truth that a conditional Promise understanding by a condition a consequent condition is inconsistent with an absolute Decree that it is manifest that an antecedent Condition that is a condition properly so called such as Do this was in the Covenant of Works the performance whereof was not undertaken for by God but was left unto man to be performed by his own strength and that before he could be made partaker of life may consist with an absolute Decree It was Gods absolute Decree to manifest the glory of his Justice in the punishment of man for his sin against God in the Covenant of Works as the event proveth Yet this death absolutely decreed was conditionally dispensed Gen. 2.17 In the day that thou eatest thereof thou shalt dye How the conditional dispensation of Salvation in the Gospel ariseth out of the absolute Decree appeareth thus Gods Decree is Deus deoeruit simpliciter ut singulares quidam et certi homines salventur hinc omnis credens salvabitur That a certain number of such particular persons shall be saved by faith in Jesus Christ In this Decree Faith and Salvation are so indivisibly joyned together that wheresoever the one is Si credideris salvus eris Resp ad Grevinch cap. 5. there the other necessarily and infallibly followeth Hence this general Proposition Every Beleever shall be saved and this conditional If you beleeve you shall be saved and this imperative Beleeve and you shall be saved Here behold the Wisdom of God in the mysterious dispensation of the Gospel whoso administers his absolute Decree as that there is as much place left for an efficacious conditional dispensation as if the Decree it self were conditional Before the Elect do beleeve it is certain that they shall be saved albeit they neither are in the state of Salvation nor know any more concerning the same according to the ordinary dispensation of God then one may do who is not elected After that they do beleeve and God personally hath revealed that they shall be saved yet in case of backsliding from God they may not only lose the sense of their Salvation but also be justly delivered up to such fears of condemnation as if they were not in a safe estate As it is a truth that Peter a Beleever cannot sin finally but shall repent and be saved So it is a truth that if Peter and the other Disciples though Beleevers convert not from their present ambitious affectation of greatness that they shall not enter into the Kingdom of Heaven Mat. 18.3 'T is a confessed truth that the beleeving Romans cannot finally live after the flesh nor dye and it is a truth also that if ye i. e. those very beleeving Romans live after the flesh they shall dye Rom. 8.13 Obj. 2. How can it be said in truth unto Judas or any other who is not elected living under the Gospel If you beleeve you shall be saved when as God hath absolutely decreed to manifest the glory of his Justice in condemning them for their sin and unbelief Answ As truly as it can be said unto John or any other elect person as yet not effectually called John or such an one If you do not beleeve you shall be damned notwithstanding God hath absolutely decreed that they shall beleeve and be saved In hypotheticis argumentationibus datur ratio consequentiae i. e. nâ—xus inter antecedens consequens ubi non datur vel antecedens vel consequens Spanhem de gr univ An. in ss 32. n. 7. It is a granted Truth by Logicians on all hands concerning conditional Propositions That that truth followeth from conditional Propositions both the parts thereof being joyned together which is not a truth concerning either part of them being taken asunder So John 8.51 And if I should say I know him not I should be a lyar like unto you Here is a truth in the Consequence for Christs words are true that with reverence be it spoken should he so say he should be a lyar though neither part dis-joyned could be a truth viz. either that Christ should say he knew him not or that Christ should be a lyar So Rom. 8.13 If you you Beleevers live after the flesh you shall dye The Consequence
to be our duty to believe as that the fault of our unbelief lyeth wholly upon our selves Sol. For the better removing of this objection there is need of a threefold Distinction 1. Distinguish between unbelief and unbelief not cured 'T is easie to conceive how a Physician may be the cause why such a disease is not cured of which disease it self he is no cause Unbelief considered in it self is simply a sin Therefore God is no way the Cause or Authour of it 2. Distinguish of unbelief not cured unbelief not cured is considered either Negatively for a meer absence of faith where the rule requireth it not to be and therefore is unblamable so it is in those that never heard of the preaching of the Gospel Or Privatively for the absence of faith where the rule requireth it to be so unbelief is looked upon in those that live under or hear of the Gospel 3. Distinguish between a Physical and a Moral cause A Physical cause is such a cause as though without it the effect cannot be yet it is no ways bound to produce such an effect thus the absence of the Sun is the cause of the night A Physician is the cause why that disease remains uncured which he can cure but is not bound to cure A Chyrurgion the cause why the issue remains unhealed which he is not tyed to heal Thus the King not giving a pardon is the cause why the offender is executed whom no Law obligeth him to pardon A Moral cause is such a cause wherein the Agent stands by duty bound concerning the producing or not producing of such an effect so as by omission of what is commanded or commission of what is forbidden there is a guilt incurred so mans will is moral therefore the blameable cause of unbelief Gods Will is the Antecedent not the Cause of unbelief the abuse of mans free-will in the fall is the cause of unbelief Unbelief not cured considered Negatively is in respect of the Will of God a physical and unblamable effect of a physical and unblamable cause but mans will being a moral cause unbelief in this sence cannot be the effect thereof Unbelief not cured privatively considered is in respect of God as a blamable Consequent of an unblamable Antecedent in respect of the will of man it is a blamable effect of a moral and blamable cause In Adam having received povver whereby vve might not have sinned vve sinned freely Unbelief is the effect of our sin in Adam God together vvith the Object of Faith tenders us means so far sufficient to the begetting of faith as leaveth us without excuse We love our unbelief and resist this means of believing John 1.11.5.41 Our contumacious opposition to the command of believing is the effect of our love to unbelief 'T is then but Justice in God to leave us to our unbelief in so doing he doth us no wrong being free to have mercy upon whom he will The Difficulty of believing The Difficulty of believing appeareth in three things 1. in the Special enmity of the heart against this duty 2. in the Eminence of the Principle requisite to the creating of faith 3. in the Greatness and largeness of the obedience of Faith 1. The Special enmity of the heart against believing appeareth thus there is no obedience that God and Christ love better 1 John 3.23 Or that the Spirit laboureth more in John 16.9 No obedience that either Satan or man oppose more Satan opposeth none more For as the Spirit of truth leadeth unto all truth but into none more then this So the Father of a lye opposeth all truth yet none more then this Men that finally resist believing in Christ by so doing do the will of the Devil do shevv him to be your Father John 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do Vide Zanch. de peccat Angelorum lib. 4. c. 2. Theologitam nostri quam Pontisscis probabile aducunt Christum positum esse non modo in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum hominum sed etiam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum etiam Angelorum Twiss de Elect. l. 4. p. 1. To this purpose there is a good use to be made of Zanchy's Discourse concerning the Revelation of Christ's Incarnation and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Personal union the Doctrine of the grace of Christ ncarnate being that truth or at least contained in that truth whereof Christ speaks John 8. in which the Devil abode but hated not from the beginning Many Divines are conceived probably to think That Christ was not only set for the fall and rising again of many men but for the fall and standing of the Angels Man opposeth no truth more John 5.40 And ye will not come unto me that you may have lise What is said of the Jews Rom. 11.28 is true of all As concerning the Gospel they are enemies A formidable curse vvhereby the soul is smitten with an enmity against the Gospel of Blessedness The Gospel of Christ is a Doctrine of Contradiction Luke 2.34 Behold this child is set for the fall and rising again of many in Israel and for a signe that shall be spoken against A stumbling stone Rom. 9.32 A rock of offence 1 Pet. 2 8. A Doctrine of foolishness 1 Cor. 1.23 If he shall be in danger of hell fire that saith unto his brother Thou Fool What danger shall he be in that upbraideth the Gospel vvith foolishness They put it viz. the Word of God i. e. the Doctrine of the Gospel from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.46 They do not only not go to fetch it but being brought to them they put it away from them The Covenant of Works we could much better close vvith then vvith the Gospel any other Gospel command then that of believing any other person to be believed in then Christ Jesus John 5.43 I am come in mine own Name and ye receive me not if another shall come in his own Name him will ye receive any other way rather then the way of the Gospel Jer. 2.36 Why gaddest thou so much to change thy way Acts 22 4. I persecuted this way unto the death Grace likes no vvay to life so vvell Nature dislikes none so much We are not by nature so averse to the Turkish Alcoran as we are to Christs Gospel 2. The Eminency of the Principle requisite unto the creating of faith The Apostle excellently sheweth Ephes 1.19 20. And what is the exceeding greatness of his Power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Where this truth is held forth 1. By a Gradation Power his Povver the greatness of his Povver the exceeding greatness of his Power 2. By a Comparison the Povver which God puts forth in the Work of faith being compared unto
the mighty working of his Power which he wrought in Christ when he raised him from the dead Now Christ dying as a publck Person for the sins of the Elect and rising again as a publick Person for the justification of the Elect. It was more to raise Christ from the dead then it hath or vvill be to raise all the Elect from sin or then it will be to raise all the dead at the last day Hence in the working of faith in the soul God is not only said to move the soul but to dravv it None can come to me Except the Father which hath sent me draw him John 6.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dravving is an Act wherein the Agent putteth forth his might for us To believe is said to be the Work of God John 6.29 Emphatically so called not only because of its special acceptableness unto God but also because he is the Efficient of it and that with a preëminent efficacy of the Authour shining forth in this Work compared with his other works God is able to graffe them in again Rom. 11.23 in the ingenerating of faith in Christ and uniting of the soul unto Christ are manifested both the inability of man and the ability of God Here appears the Elects malice unto Christ and Christs love unto the Elect the evil of the spirit of corrupt nature and the good of the Spirit of grace Sarah her conceiving of Isaac whose birth was a figure of regeneration Gal. 4. was a great Work a Miracle Mary her conception of Christ by the Power i. e. by the Command and Blessing of the Holy Ghost was also a great Work a Miracle but for Christ to be formed in the soul by believing is a greater-Work Christ himself the Object of Faith is the greatest of Gods Works the Creation of Faith in Christ that is to make a sinner a believer may be reckoned amongst those that are next thereunto 3. Concerning the Greatness and Largeness of the Obedience of Faith consider that as in unbelief and its consequences there is unspeakable disobedience So faith besides vvhat is formally contained in its proper nature hath an influence unto all new obedience Amongst other notable Services implyed in Faith it necessarily presupposeth these great duties First The right discerning of its Object an Act of such high contentment unto Christ as that he professeth himself to be ravished therewith Cant. 4.9 Secondly The Denial of our selves in matter of our righteousness Philip. 3.8 9. Yea doubtless and I count all things but loss for the Excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Thirdly Denial of our own wills As the Camel passeth through the Needles eye so is the Will unravel'd littled nothing'd by being brought to faith in Christ Jesus Mat. 19.24 Fourthly The Denial of our own glory John 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only The Obedience of the Law vvas perfect and glorying giving glory unto man Rom. 4.2 For if Abraham were justified by works he hath whereby to glory but not before God The Obedience of the Gospel is perfect and humble giving glory unto Christ that is unto God in and by Christ Rom. 4.20 Abraham was strong in Faith giving glory to God Fides pro varia dispositione ipsi ad Objecta varia vir utes omnes habitus omnes boâ—os ia se continet tanquam proprietates in forma virtualitèr ab ipsa perdentes in actu secundo Ames de traduct peccat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Covenant of Grace makes man as holy as the Covenant of Works and more lowly And as Faith in it self necessarily presupposeth these high and supernatural Services so as was intimated a little before hath it also in relation to the exercise of all other graces an influence into universal obedience By Faith we are united to Christ Ephes 3.17 By Faith we are justified Rom. 5.1 By it we perform all duties of both Tables Gal. 2.20 By it we persevere 1 Pet. 1.5 And lastly By it we are saved Ephes 2.8 To shew the Eminence of the Obedience of Faith The Truth that is to be believed is called the Truth John 8.44 At least as some take the place the Witness That God gave of his Son 1 John 5.10 the Command 1 John 3.23 And to believe is called the the Work John 6.29 No marvel therefore if it be said 'T is easier to keep the whole Law then to believe Seeing by faith we receive Christ himself and from him legal obedience imputatively and assisting power in our ovvn persons practically to fulfil all new obedience Evangelically Because also there is more power required to make Adam a believer then either to have created or continued him in the state of innocency wherein had he persevered he had fully answered the Law The Grace of Creation confirming grace being superadded sufficed to that the Grace of Redemption is requisite to this Gods pleasure vvas enough without any cost for that but this besides the good pleasure of the Lord cost God his Son and Christ his Blood in that the Soul vvas a meer nothing and so could do nothing for it self yet being but a meer nothing it made no resistance but here besides the helplesness of a meer nothing there is also the enmity of a most corrupt thing The Believer obeyeth both Law and Gospel we obey the Law legally in our Surety the Gospel perfectly in our ovvn persons with the perfection of parts or sincerely in this life with the perfection of degrees in the life to come Believers obey the Law legally in their Surety Legi satisfecimus in Christo justificamur praedita eâ justitia quam lex à nobis postulat Piscat in Rom. 8.4 because in him vve obey the Precept Do this Levit. 18.5 and satisfied the curse Thou shalt dye Gen. 2.17 The believer hath satisfied the Law in Christ through faith in vvhom vve are endued vvith that righteousness which the Law requireth Rom. 8.4 and 10.4 Believers obey the Gospel perfectly vvith the perfection of parts The Gospel is the Law in Christ the Rule of Righteousness is the same both in the Lavv and in the Gospel though the manner and end of obeying are changed the manner of obedience under the Lavv was by the Grace of Creation the manner of obedience under the Gospel is by the Grace of Redemption i. e. by the Grace of Jesus Christ A great end of obeying under the Law vvas That vve might obtain life as due unto us for perfect obedience thereunto in a way of justice The great end of obeying under the Gospel is thankfulnese