THE Orthodox Evangeliſt.
OR A TREATISE Wherein many Great EVANGELICAL TRUTHS (Not a few whereof are much oppoſed and Eclipſed in this perillous hour of the Paſſion of the Goſpel) Are briefly Diſcuſſed, cleared, and confirmed: As a further help, for the Begeting, and Eſtabliſhing of the Faith which is in Jeſus.
As alſo the State of the Bleſſed, Where; Of the condition of their SOULS from the inſtant of their Diſſolution: and of their Perſons after their Reſurrection.
By JOHN NORTON, Teacher of the Church at Ipſwich in New England.
LONDON, Printed by John Macock, for Henry Cripps, and Lodowick Lloyd, and are to be ſold at their ſhop in Popes head Alley neer Lombard ſtreet. 1654.
Norton's Orthodox Evangeliſt.
PAuls deſire to make known nothing but Chriſt unto the Corinths, his Travail until Chriſt was formed in the Galatians, with other like ſpeeches, of him that breathed nothing but Chriſt: What were they elſe, but the effects of that Savior-like diſpoſition, wherewith the Lord Jeſus ſtill inſpires the Inſtrumental Saviours of Mount Sion? 〈…〉〈 in non-Latin alphabet 〉.
This Miniſterial Spirit reſted not only upon that great Doctor of the Gentiles; but alſo reſts, and acts in its meaſure, in all the Miniſters of the Goſpel, for the calling, and compleating of the Elect, until we all come to be a perfect man. So as there is not to be found a more vigorous effuſion of the Bowels of Jeſus; in any of the hearts of the children of men, then is in the ſouls of the Miniſtry: no bowels either of civil, or natural relations exceed theirs: the love of them is wonderful, ſurpaſſing the love of Ionathan, that paſſed the love of women. By the unboſoming hereof as with a key, the Apoſtle in his Epiſtle, opens the heart of the Reader; whilſt the Coloſsians behold the ſpirit of the writer:Col. 2.2. I would to God ye knew what great conflict I have for you.
Hence (I hope) in its meaſure is this preſent labor for the truths ſake, for your ſake, for the ſake of any, that in the Lord ſhall accept thereof, and for conſcience ſake.
To this end was I born, and for this cauſe came I into the world, to bear witneſs unto the truth. So our Lord Jeſus, notwithſtanding the Truth was that which the Jews then maligned, and Pilate derided, ſee the Spirit of Chriſt an Hypocrite, and a Moraliſt, the difference between piety, Malignity, and neutrality concerning the truth.
Nothing is more contended for, nothing more contended againſt, then the truth. The Goſpel truth as it is moſt dear to God, ſo is it moſt oppugned by Satan. As the Attribute of the Holy One is the Spirit of truth: So the wicked one, is called a lyar from the beginning. Concerning it, are the greateſt thoughts of heart, the moſt intenſe endeavors of Tongues, Pens, and Swords: It being much more beloved of its followers then Life: and more hated of its oppoſers then death.
Truth is the excellency of things, where truth is there may be a bad action, but where truth is not, there cannot be a good action. Paul ſuppoſeth a man may give his Body to be burned in a good cauſe, and it profit him nothing. 'Tis not the ſuffering and the cauſe alone; both ſuffering, cauſe and Spirit, muſt concur to make a Martyr. In a bad cauſe it holds univerſally, Who hath required theſe things at your hand?
Mans interpretation of the Scripture, is not Gods mind, but mans miſtake. To confeſs and ſuffer in teſtimony to an error, is to be a falſe-witneſs, not truths witneſs: Pleaders for error, not Pillars of the truth. To add to the profeſſion of error, ſuffering for it, is to add ſin unto ſin: The latter error, worſe then the firſt: Such ſufferers are ſo far ſelfe-vaſſals, not Chriſts Martyrs. Such ſufferings, unto ſpoyling of goods, bonds, exile, the wilderneſs, or whatſoever, are worſe then loſt: a dead birth after ſore travel, is a double wo: Such tears muſt be wept for again: this ungodly ſorrow, is not to be undone without godly ſorrow. We may build, and work; but if it be Wood, Hay, Stubble, we ſhall ſuffer loſs; our work muſt be burnt, though our ſelves be ſaved, yet as by fire.
The Scripture mentions, Little children, Children, young-men, men, Fathers, and a perfect man in Chriſt: as concerning your ſelves, unto whom the dreadful bond of office hath endebted me, the weakeſt of many, to make known unto you, the truth of the Goſpel: what hath my ſoul longed, or labored for more, after your birth in Chriſt, then that you ſhould be, not only Babes, but men: both ſound, and ſtrong in the faith: Sincere, and diſtinct: that Chriſt might not only be formed, but perfected. That you might not onely have a ſaving, but a ſatisfactory knowledg of him, in whom you beleeve? The end of the Goſpel is to be known, the duty and diſpoſition of the Beleever, is to know.
Even Fundamental Truths which have been the ſame in all generations, have been, and ſhall be tranſmitted more clear from age to age in the times of Reformation: until that which is perfect is come, and that which is imperfect be done away:Vid. Greynaei praefat locis com. Zeged. praefix. pag. 5. The truth held forth is the ſame; though with more of Chriſt, and leſs of man. Such addition, is no innovation, but an illuſtration, not new light, but new ſight. The looking glaſs ſlurred and cleared more or leſs, is the ſame glaſs. Columbus did not make a New World, when he made a new diſcovery of the old World.
Truth wants ſo much of its glory, as it is unſeen. The underſtanding wants ſo much of its perfection, as it is ſhort in ſeeing thereof. The Members of the New man, have their joynts: joynts not fully ſet are painful, and leſs uſeful. All unbeleif is preſumption, not faith: which hinders nouriſhment, and genders humor.
Grace, Glory, and Glorification, hold proportion with the truth. Though knowledg may be without grace, yet there can be no grace without knowledg. According to the meaſure of our approach, to an exact, total, and Adequate Union, of the underſtanding with the truth of the Goſpel: So is the glory of the truth beleeved, and the Communion of the Soul beleeving.
Men need ſtrong meat, at well as Babes need Milk; though he who is but a Babe, hath not the knowledg of a man, yet he that is a Babe labours after the knowledg of a man. Babes reſt not in being Babes. I have endeavored to ſay ſomething that might entertain the ſtronger, yet ſo as (I hope) I have ſcarce ſaid any thing, that weaker capacities. may not with due attention attain unto. Solid meat 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. 'Tis the Prerogative of God, 'tis 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.
'Tis 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.'Tis 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. 'Tis 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
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 they who apply their Sermons and writings to Popular capacity, may ſtill keep within the compaſs of exact Truth: and they do moſt good intenſively. The Holy•hoſt by Paul giveth the People of God an holy warning, See that ye walk circumſpectly; or (as the word is) exactly, Epheſ. 5.15. Now if the Rule of a Chriſtian life be, walk exactly, Surely the Rule of a Scribe taught to the Kingdom of God, and gifted for it, is, write exactly.
There be ſome of good judgment, who interpret the four Creatures (in Revel. 4.7. ) to hold forth the four ſorts of Officers in the Church: The Lyon (for his Courage and Power) the Ruling Elder: The Ox (for his patience and labor in treading out the Corn) the Paſtor: The Man (for his Prudence in ordering the humane outward affairs of the Church) the Deacon: The Eagle (for his ſoaring aloft, and quick in ſight into remote, and hidden things) the Teacher. How well therefore doth it become this our Reverend Brother, the Teacher of an intelligent people (the Church at Ipſwich) to lanch forth into the deep, (as Chriſt biddeth his Diſciples, Luk. 5.4.) To ſpie out and diſcover the ſecret and abſtruſe myſteries of the Kingdom of God?
Moreover that which adorneth the exactneſs of the matter of this diſcourſe, is, Pithy Brevity, compacting as many things as words together; that as it was the conſtant deſire and affectation, and expreſsion of Dr Preſton, to live long in a little time; So it appeareth to be the ſerious care and endeavour of this our beloved Brother, to ſpeak much in few words. The Schoolmen (though they be none of the ſoundeſt Divines) yet of late years, have crept (for a time) into more credit amongſt Schools, then the moſt judicious and Orthodox of our beſt new writers (Luther, Calvin, Martyr, Bucer, and the rest:) and their books were much more vendible, and at a far greater price: But what or wherein lay their preheminence? Not in the light of Divine Grace (whereof moſt of them were wholly deſtitute) nor in their skill in Tongues and Polite Literatur, (wherein they were Barbarians:) nor in their deeper inſight into the holy Scriptures (in which they were far leſs converſant, then in Peter Lumbard, and Ariſtotle:) but in their rational diſputes, with diſtinct Solidity and Succinct brevity. But in the mean time they corrupted the whole body of Divinity, with many curious and unprofitable queſtions, with many Philoſophical (falſly ſo called) and vain Notions, and with many ſubtil devices, to uphold the Church of Rome, in their then prevailing Antichriſtian Apoſtacy. What was unſound and corrupt in the Schoolmen, our Brother (by the guidance of Chriſt) hath faithfully and Religiouſly avoyded: what was commendable and deſireable, he hath (through grace) not ſo much imitated as exceeded: Opening the principal heads of Divinity, with more then rational evidence, even with Scripture light: and all with ſuch diſtinct Solidity, as may both clear the underſtanding, and ſatisfie the Judgment, yea and by grace eſtabliſh the faith of the diligent Reader: and that with ſuch Succinct Brevity, as avoydeth at once both Perplexity, and obſcurity together. Amongſt other diſputes which have much exerciſed the Schoolmen of old, and ſtill do buſie the Dominicans and Jeſuites, concerning the concurſe of Grace, and Free-will therein, the Lord hath led this our Brother with a ſtrong hand to ſearch out, and declare, the abſtruſe myſteries thereof, with ſuch holy Dexterity, as that if the diſſenting parties were as willing to hearken to the Oracles of God ſpeaking in the Scriptures, and opened in this book, as the Romaniſts have often appealed to the Pope (and all in vain) for the compounding of this Controverſie, The Doctrines of Grace would be much more clearly delivered and generally accepted, with more peace and truth, not only amongſt them, but amongſt Proteſtants alſo; yea and even ſuch Proteſtants as excell in holineſs and knowledg, and yet ſeem (and but ſeem) to vary (though Logically, yet not Theologically) in ſome doctrines of Grace, may (through grace) either judg and ſpeak all one thing, or at leaſt condeſcend: placide ferre contraſentientes, mildely to bear with difference of judgment in ſuch a caſe.
And as for ſuch Proteſtants as follow Bellarmine and Fevardentius in extenuating the bitterneſs of the Soul-ſufferings of Chriſt from any ſenſe of ſpiritual Deſertions (as if ſuch pangs were incompatible to his pure and innocent Nature and Life) I truſt the Lord will give them to diſcern by another book of this Author (treating purpoſely of that Argument) the more bitter the cup was which he drank up for us, the deeper was the guilt of our ſin, and the greater was the meaſure of his Love towards us. And unleſs the whole guilt of our ſins be imputed to him, and his perfect obedience to the Law be imputed to us, we ſhall fall ſhort, both of the matter and form of our juſtification.
Now the God of all Grace, and Peace, and Truth, bleſs theſe gracious Endevors of his Servant to the free paſſage of his Truth and Peace in the hearts and Judgments of his Churches and People through our Lord Jeſus.
THough nothing is more manifeſtly known, then that God is; yet nothing is more difficultly known, then what God is.
Philoſophy is here dumb, or worſe. Simonides being asked what God was,Cicero de natura deor. lib. 1. asketh a days time to anſwer the queſtion: At that days end he asketh two, at the end of theſe two he asketh four; and ſo often doubling the time, being asked the reaſon thereof, Becauſe (ſaith he) the longer I ſtudy, the difficulter I find the queſtion.
We in this life only ſee his back-parts, Exod. 33.23. viz. what he hath revealed of himſelf in his Word and Works, according to our manner and meaſure.
So much we ſee of him that we may live, more we cannot ſee of him and live: To ſee him as he is, is reſerved to glory.
God in his Word revealeth himſelf to be Iehovah Elohim, i. e. one God ſubſiſting in three Perſons. Though Eſſence and Subſiſtence, that is, the divine Nature, and the Trinity of Perſons in that Nature, are the ſame thing, they being diſtinguiſhed not as a Being and a Being, but as the manner of a Being or thing is diſtinguiſhed from the Being or thing2 it ſelf: yet for the help of our apprehenſion, God being pleaſed ſo far to condeſcend to our capacity (as delighting to be underſtood by us) we firſt conſider of the Eſſence, then of the Subſiſtence.
The Eſſence of God abſolutely conſidered, is that one pure and meer act, by which God is God. Becauſe through weakneſs of our underſtanding we cannot apprehend it in any meaſure by one act, it hath pleaſed God to give unto himſelf many Names and Attributes, by the help of which we may the better conceive thereof.
The Hebrew Names more eſpecially tending to this purpoſe, are obſerved by Authors to be about ten in number.
1. Iehovah, Exod. 6.3. ſignifying Gods Being of himſelf, and alſo his giving Being to all creatures, and to his Word both Promiſes and Threatenings.
2. Iah, Pſal. 68.4. ſignifying that God is an abſolute Being of himſelf, and gives Being to all creatures.
3. Ehjeh aſher Ehjeh, Exod. 3.14. I am that I am, or I will be that I will be; It ſignifieth Gods eternal and unchangeable Being in himſelf, and that he is now and will be for ever that which he was before to Abraham, Iſaac, and Iacob: To this Name Chriſt alludeth, Iohn 8.58. Before Abraham was, I am.
4. El, Iſai. 9.6. ſignifying that God hath all Power in himſelf, and giveth to all creatures the power which they have.
5. Eloah, Pſal. 18.32. of the ſame ſignification.
6. Elohim, Gen. 1.26. ſignifying that he is the Object of divine Worſhip, he that alone hath power to make happy and miſerable: it is a word of the plural number, aptly pointing us unto a plurality in the divine Eſſence; and ſo may note the myſtery of the Trinity, or three Perſons of the divine Eſſence.
7. Adonai, Pſal. 2.4. Lord; it is alſo of the plural number, and ſignifieth the abſolute Lordſhip of God, alſo that God ſuſtaineth and upholdeth all things, and ſo holdeth forth the proof of his Providence.
8. Shaddai, Gen. 17.1. ſignifying the Alſufficiency of God,3 or that God is he who is alſufficient, wanting nothing, and able to provide for all.
9. Iehovah Tſebaoth, Lord of Hoaſts; who (as is well obſerved) hath two general Troops, as his Horſe and Foot, the upper and the lower Troop, or the creatures above and beneath, already preſt and ordered, waiting for the word, to do him ſervice.
10. Ghnel-jon, Pſal. 9.2. tranſlated the moſt High, ſignifying that God in his Being and Glory is far above all creatures.
The firſt three come from Being:Paſor in voce〈…〉〈 in non-Latin alphabet 〉. The ſecond three from Power: The third three from Government: The laſt is from Eminence.
In the New Teſtament two Names are more eſpecially obſervable.
Theos, Mat. 4.7. God, ſignifying a Being that is to be feared of all, which diſpoſeth of all things, and beholdeth all things.
Kurios, Col. 4.1. Lord or Maſter, ſignifying that God is the only Lord, and hath abſolute power over all creatures.
The divine Attributes are certain eſſential Properties, which God is pleaſed in Scripture to aſcribe or attribute unto himſelf; they are alſo called the Perfections of God, or divine Predications, or Titles.
They are not diſtinguiſhed from the Eſſence really, but notionally; that is, they are not diſtinguiſhed at all in God, but only to us-ward, according to our manner of conceiving.
All the Attributes in God are one and the ſame Perfection. It is better ſaid of God that he is his Attributes, then that he hath Attributes: The Attributes are not diſtinguiſhed in God, but in our manner of underſtanding,Est inadequatus conceptus ſed non falſus. See Weemſe Of the Image of God in man, cap. 13. who being unable to comprehend that meer act at once, do conceive thereof after the manner of many acts. The Sun when it is perpendicular, had it an eye would behold all that at once, which we, by reaſon of the inadequateneſs and unproportionableneſs of our ſight, are neceſſitated to view by parts. In God all things are one and the ſame, according to the4 Nature of God; though out of God many, and divers, according to their own proper and created nature. The ſame heat in the Sun produceth divers effects, according to the various diſpoſition of the objects: Hardneſs in Clay, ſoftneſs in Wax: Life in Inſects and Plants, &c. The ſame lines are one in the Center, but diſtinguiſhed and multiplyed in the Circumference. Water that is the ſame in the Sea, out of the Sea is variouſly and diverſly qualified, ſweet, bitter, Sulphureous, &c. The matter in the Liver is the ſame, but the four humors of Blood, Choller, Melancholy, and Flegm, that proceed from thence, are very divers: The Soul which is one and the ſame produceth very differing effects, as appears in the operations of the underſtanding, will, and affections. The ſum is: The Attributes, as was ſaid before, are not diſtinguiſhed in God, that is, from the divine Eſſence, or one from another really, but only notionally, or virtually in our conception, and in their objects, in reſpect of the various effects thereupon: For every and all the Attributes are the divine Eſſence it ſelf; according to that received Propoſition,Fenner Theol. lib. 1. c. 3. Alſted. Theol. ſect. 3. loc. 2. Zanch. de Nat. Dei. lib. 2. cap. 5. qu. 2. Whatſoever is in God, is God: And this is the reaſon why ſome well deſcribe the Attributes from the Eſſence of God: which manner of deſcription, beſides many uſeful notions clearly intimated thereby, doth in the deſcribing of the Relative Attributes, principle and fortifie the underſtanding againſt that perilous Tenet of Arminianiſm, concerning the Decree paſſing upon good or bad foreſeen, with the evil conſequences following thereupon.
The divine Attributes, though they can neither exactly be numbered or diſtributed, yet for our better underſtanding we may conſider of them as
Negative Attributes are ſuch as remove from God all imperfection:Negative Attributes. by theſe we help our underſtanding in our meditation of God, by way of Negation. The more principal of them are in number five, viz. Simplicity, Eternity, Immenſity, Immutability, Infiniteneſs: to which, or ſome of which, any other of like nature may conveniently be referred.
5Simplicity is God, one meer and perfect act without all compoſition. God calleth his Name, I am, Exod. 3.14. that is, meer Eſſence, wherein is nothing paſt, nor to come. Becauſe ſpirits are immixt in reſpect of bodies, to ſhew that he is not compounded, he ſaith he is a Spirit, Iohn. 4.24. When we ſay that God is a meer and perfect Act, the meaning is, that God is a Cauſe without any Cauſe, a Being that is not from any Being; not compounded of an Act, by which he is; and Poſſibility, by which he might not have been, or may not be: of whom it never could nor can be ſaid, that any thing was to be in him, which was not; or cannot be, that is.
That God is a pure and ſimple Act without all compoſition, is evident, Becauſe of his Perfection; all compoſition ſuppoſeth imperfection, becauſe he is the firſt Being. Were there any compoſition in God, it would follow there were firſt and ſecond in God: Something in God that were not firſt, or that there were more firſt Beings.
Becauſe God is a Being of abſolute neceſſity:Deus eſt ens neceſſe eſſe. Smiſing de Deo uno. tr. 2. diſp. 2. n. 49. Compoſition implyeth either that there muſt be more Beings of abſolute neceſſity, or that there is ſomething in God that may not be. Compoſition ſuppoſeth Succeſſion, i. e. ſomething paſt or to come in God; contrary to his Name, I am. Nay it ſuppoſeth that not-being is not repugnant to the Nature of God: Where there is Compoſition, there may be Diſſolution; Diſſolution is the way to not-being. It much helps us in the contemplation of the Simplicity of God, to look upon it as oppoſed to Compoſition, all the ways whereof the Learned have referred to theſe ſeven Heads.
Obj. Where there is a Plurality, there is not Simplicity: But in the divine Nature there is a Plurality: therefore.
Anſ. The Objection holds, where there is a plurality of Eſſences, Beings, or things, but not where there is only a plurality of Subſiſtences. In the divine Nature, though there be a Trinity, therefore a plurality of Subſiſtences or Perſons, yet there is but one Eſſence: In the Trinity there is diſtinction, but not compoſition.
Obj. 2. The Attribute of Simplicity concludes that all the Attributes are God himſelf, and conſequently that there is no inequality amongſt them: yet we read, that his tender7 mercies are over all his works; ſo, as it may ſeem, Mercy exceeds the other Attributes.
Anſ. The meaning is, that his mercy is over, that is, upon all his works; not that Gods Mercy exceeds all his other Attributes, as if one Attribute were greater then another: for all the Attributes of God are equal, not one higher or greater then another, becauſe they are all God himſelf.
From the Simplicity of God it followeth:
Eternity is God without beginning, without end, and without all manner of ſucceſſion; there is nothing paſt, nor to come.
It was well ſaid of him, who unto the queſtion,Quid autem ſit aeternitas, quaerat aliquis? Hîc ſi reſpondeam per verbum modestiae neſcio recta ingenia per ſe intelligent, a byſſum eſſe. What was Eternity? anſwered by that word of modeſty, I know not: It is the meaſure (without meaſure) of the duration of God, according to our apprehenſion. Three things are requiſite thereunto, viz. to be without Beginning, without End, and without all Change: An unalterable and independing Duration: It is all at once, where there is nothing paſt, nor to come; A remaining NOW.
Duration is either increated, viz. Eternity, proper to God; or created, viz. Eviternity, the duration of the bleſſed in Glory: or Time, which is the duration of the corruptible creature. Eternity is a Duration, conſiſting of an eternal NOW; without beginning, and without ending; there is nothing paſt, nor to come. Eviternity is a Duration, having a continuing NOW, with a beginning, but without ending. The duration of Angels and of the Bleſſed, in reſpect of their perſons and ſubſtances, admit of no inſtant, concerning which it can be ſaid, that it is paſt: but in regard of their operations and other accidents, their duration admits of ſucceſſion. 8Time is a ſucceſſive Duration, having a beginning and ending, without any remaining NOW.
Immenſity is God preſent every where, neither included in,Deus eſt ſphaera, cujus centrum eſt ubique, circumferentia nuſquam. Enter proeſenter Deus•ic &•biquepotenter. nor excluded from any place or thing, Pſal. 139.7. Iſai. 60.1. God is a Sphere, whoſe Center is every where, the Circumference no where. God is no where, and God is every where: he is no where, in that he is not contained any where; he is every where, in that he containeth all: Hence God, in reſpect of his Omnipreſence, is compared to an infinite Point. God is in every place by his Eſſence, as the univerſal Cauſe of the Being and operation of all things; by his Preſence, beholding all things; and by his Power, upholding all things.
Beſides that Omnipreſence of God, whereby he is always preſent with all creatures, there are certain peculiar ways of his preſence with divers creatures. In Chriſt he dwelleth bodily, that is, perſonally, Col. 2.9. and filleth the Manhood with the Spirit out of meaſure, Iohn 3.34. In the Saints he dwelleth as in his Temple by the preſence of his indwelling Spirit, the effect of his ſpecial grace, 1 Cor. 3.16. He is ſaid to dwell in Heaven, becauſe it is the place wherein he is pleaſed to manifeſt his glory immediately, and in moſt excellent manner unto the bleſſed. God is ſaid to come to us, and depart from us, not in reſpect of his univerſal Preſence, or change of place; but in reſpect of the degrees of his in-dwelling Spirit, aſſiſting grace, and other ſpecial effects of his favour towards his people: The ſame alſo holds true, in reſpect of the common effects of the Spirit, in regard of others.
Bodies are in places circumſcriptively, bounded by their dimenſions, without penitration. Angels are in places definitively; that is, though they are not bounded by dimenſions of height, bredth and depth, as bodies; yet they are not in two places at once; whileſt they are in this place, they are not in another. God is in every place always.
Immutability is God without any alteration in reſpect of Being, Will, or any Accidents, Pſal. 102.27, 28. Mal. 3.6. Jam. 1.17. With whom is no variableneſs, nor ſhadow of turning.
9Obj. God might have willed, or not willed the being of the creature, elſe he were not free. He that may both will and not will, is mutable. The ſum is, the liberty and immutability of God, ſeem not to conſiſt together.
Anſ. That immutability and liberty conſiſt together,Vide Smiſin. Tr. 2. diſp. 3. qu. 1. num. 23. is evident from the nature of God, who willeth his own being freely. If he were ſubject to co-action and mutability, he were not God. If by reaſon of our weakneſs we are leſs able ſo diſtinctly to diſcern the liberty of God, as concerning the creature in the act of God willing; yet it is clearly to be ſeen in the object willed, viz. the creature: becauſe nothing is more manifeſt then that there is no neceſſary connexion between the being of God, and the being thereof. God had been the ſame, perfect and bleſſed for ever, though the creature had never been.
Obj. 2. Gods will in his decree, and his will in the command, are often contrary one unto another, therefore he is not immutable.
Anſ. No ſuch thing. The Decree determineth what ſhall be, the Command ſheweth what ought to be. Gods willing the futurition of the betraying of Chriſt by Judas, and yet willing it to be Judas his duty not to betray Chriſt, have not the leaſt appearance of two wills in God.
Obj. 3. God ſometime promiſeth, and performeth not: threatneth, and executeth not: therefore he may ſeem not to be immutable.
Anſ. Such promiſes and threatnings are to be underſtood conditionally, not abſolutely. See Jer. 18.7.10.
Obj. 4. God in Scripture is often ſaid to repent, he that repents is not immutable.
Anſ. Such ſpeeches though ſpoken after the manner of men for the help of our underſtanding: yet, are to be underſtood as becometh the nature of God. God is therefore ſaid to repent, becauſe he doth as men do when they repent, that is, he changeth his deeds: yet without any change of his will. Nay, thoſe changes of his deeds are the executions of his unchangeable will.
Infiniteneſs is God of univerſal, unlimited, and incomprehenſible10 perfection, Job 11.8, 9. 1 Tim. 6.16. His underſtanding is infinite, Pſal. 147.5. What is there ſaid of one attribute, is true of all. God receiveth not his being of any, but hath it of himſelf: yea, he is his own being, therefore illimited; for there is none to limit him. God willeth himſelf freely, yet neceſſarily; that which acts neceſſarily, acts with all its might. God therefore having all perfection in his own power, cannot deny any to himſelf.
All things are contained in God: that which is increated, eſſentially; that which is created, to be created, or poſſible to be created, eminently; God is all. He is of every name, yet above all name.
The more principal Relative Attributes are in number,Relative Attributes. ſeven. 1. Creation. 2. Providence. 3. Lordſhip. 4. Benignity. 5. Mercy. 6. Redemption. 7. Juſtice. To which, or ſome of which, the reſt of like nature may conveniently be referred.
Though the terms Creator, Governor, Redeemer, and Lord, do more clearly hold forth the relation between God and the creature: yet (after others) the fore-named terms are here made uſe of: both as ſufficiently containing the relation, and better conducing to teach the Doctrine intended.
A new Relative Attribute or Praedication doth not alwayes preſuppoſe a change in that thing unto which that new relation is given, though it alwayes preſuppoſeth a change in that whereunto ſuch relation doth really belong: for example ſake, Peter may ſit at the right hand of John, without any change in Peter, the change being only in John, who placeth himſelf at Peters left hand. The Princes are ſaid to ſtand on the right hand of the wall, Neh. 12.31. without any change in the wall, the change was only in them ſo placing themſelves. So God who was not a Creator from eternity, is a Creator in time: yet this new appellation puts no change in God, but only in the creature. The ſecond Perſon who was not incarnate from eternity, becometh incarnate in the fulneſs of time, yet without any change: the change was, and is only in the humane nature aſſumed, not in the divine11 nature aſſuming. In theſe Relative Attributes, (the Creator being above the order of the creature) the extreams not being alike: the relation is not alike. The relation on Gods part is only a relation of Reaſon: that is, ſuch a reſpect of the Creator to the creature, as is without any change in him: but on the creatures part, it is a real relation: that is, ſuch a relation as inferreth a change in it.
Relative Attributes adde a new predication, or title to, but cauſe no real mutation, or change in God: as concerning the creature they both add a new predication to it, and cauſe a real mutation in it.
In all Relative Attributes, there are conſiderable (but eſpecially in Creation, Providence, and Redemption) an eternal immanent act, whereby God willeth ſuch a thing to be; and a tranſient temporal act, whereby he worketh the thing according to his will.
Creation (whence God hath the Title of a Creator) is a tranſient act, whereby God according to his will, created all things of nothing very good.
Providence (whence God hath the Title of Governour) conſiſts in thoſe acts whether permanent or tranſient, whereby according to his will, he preſerveth and governeth all things with the circumſtances thereof, unto their ſeveral ends, for his own glory, and the good of the elect.
Lordſhip is Gods having abſolute right and power to, and over all his creatures, and diſpoſing thereof according to his will, 1 Sam. 3.18. 1 Tim. 6.13. Matth. 20.15. Dan. 4.25.
Abſolute Soveraignty is due unto God by four Titles: Of Creation, Rom. 9.20. Of Conſervation, Heb. 1.3. To give the creature to continue in being, is more then meerly to give it being: as the ſhadow dependeth upon the body, ſo the creature dependeth upon the Creator. Of Redemption, 1 Cor. 6.20. this exceeds both the former. Of the laſt end, Prov. 16.4. The end of the creature is the manifeſtation of the glory of the Creator.
Lordſhip is in God after the moſt eminent manner: he hath Subjects of himſelf, Authority of himſelf, Legiſlative12 Power of himſelf. He appoints the rule with recompence to the obedient, and puniſhment to the diſobedient according to his meer good pleaſure. He is his own rule, his will is the moſt abſolute reaſon. He giveth no account of his matters, Job 33.13. Every creature dependeth eſſentially and univerſally upon the Creator: that is, the creature cannot be, but it muſt be at the diſpoſing of God. We do not acknowledge our ſelves to be creatures, nor God to be Lord, if his pleaſure be not acknowledged to be a ſufficient and ſatisfactory reaſon, of whatſoever he doth.
The Lordſhip of God is of himſelf, not by occupation, as a Title of Property, ariſing from a thing found without an owner; nor by Donation, Succeſſion, Purchaſe, or Conqueſt, as created Lordſhips are. All created Juriſdiction deſcendeth from this abſolute Lordſhip of God. The Juriſdiction that Chriſt as man received from God is univerſal over all the creatures reſpectively, Matth. 28.18. The Juriſdiction of other men is limited according to the ſeveral objects thereof: whether Eccleſiaſtical, where their Authority and Office is immediately received from Chriſt though the deſignation of ſuch perſons to ſuch offices be by the call of men. Or civil, whether natural, as parent, and child: Or voluntary, as Magiſtrate, and Subject.
4. Benignity is God willing freely to communicate his grace and goodneſs unto his creatures proportionably to their ſeveral capacities, Exod. 33.19. Matth. 5.45. Pſal. 33.5.
Goodneſs according to ſome, admits of a three-fold Conſideration: Of Nature, which is called perfection. Of Manners, called holineſs. Of Beneficence, id eſt, a diſpoſition to do good to others;〈…〉〈 in non-Latin alphabet 〉. this is properly called Benignity: Thou art good, and doeſt good, Pſal. 119.68. Goodneſs is either eſſential, or by participation. God is eſſentially good: he is good of himſelf, he is goodneſs it ſelf: the creature is good by participation, i. e. by a goodneſs received of God. The Sun, if compared with other creatures, you may ſay (in that reſpect) it hath light of it ſelf, but the Moon and Stars are light by participation: that is, they receive their light from13 the Sun. God is a full Fountain, or rather a Fountain which is fulneſs it ſelf; willing to communicate, as the Sun ſends forth its light, a fountain its ſtreams, and the prolifical virtue in plants, inclineth them to fruitfulneſs; as the ſeminal virtue in living creatures, diſpoſeth them to generation: the peculiar affection in parents towards their children, renders them propenſe to do them good: and the ſoul full of matter (like wine which hath no vent) propends to pour out it ſelf; ſo is the Lord affected to do good according as he hath willed concerning the creature.
The goodneſs communicated from God unto the creature, is either ſpecial, beſtowed upon Angels and men: Or common, beſtowed upon the reſt of the Creation: The Earth is full of the goodneſs of the Lord, Pſal. 33.5. The impreſſion of his Image is upon the reaſonable, the impreſſion of his Footſteps, is upon the unreaſonable creature.
God, who is the increated good, communicateth himſelf without diviſion, effuſion, or multiplication of himſelf: all that he communicates, notwithſtanding, he remaineth infinite and the ſame. God were God bleſſed for ever though he had never willed of his goodneſs unto any, but if he were not a God of Benignity, he were not our God.
Goodneſs ſo deſcends and cometh from God unto the creature, as that it ſtops not there, but aſcends and returns again unto God: either by way of manifeſting of his glory as a meer ſubject, and repreſentative glaſs of his goodneſs, in the unreaſonable creature: or, by way of giving glory to him, not only as a meer ſubject whereon his goodneſs is legibly engraven, but alſo as a ſubject yeilding obedience to the command in the reaſonable and ſanctified creature. Amor eſt,〈…〉〈 in non-Latin alphabet 〉. Circulus perpetuus eſt in amore.Hence love is ſaid to be both extatical, that is, carrying the lover as it were out of himſelf unto the loved; as it is with the ſoul removed out of the body in a Trance: and circular, the beginning and end of which Circle is God, that Alpha, and Omega: from whom, and to whom are all things. Unto that infinite and increated Sea, whence all created rivers of goodneſs come, thither they return again.
14Mercy is, God willing, to ſuccour the creature in miſery.
Mercy in God is either eſſential: namely that which is in him by neceſſity of nature, and had been in him though he had never willed the manifeſtation thereof by ſhewing mercy to any; this is Gods ſufficiency to ſhew mercy. Or, Relative, namely, that which is in him with reſpect to the creature, and is his will to manifeſt mercy to whom he pleaſeth; Exod. 33.19. Rom. 9.18.
Mercy is increated, viz. the Attribute of God: or created, viz. a tranſient act of God in time, or the effects of ſuch tranſient acts: ſo Vocation is ſaid to be an act of mercy, Rom. 11.30, 32. 1 Pet. 2.10.
Remiſſion of ſin, Luke 1.78. Mat. 18.33. Salvation, Jude 21. Increated mercy is Gods will to ſhew mercy. Created mercy is Gods actual ſhewing mercy according to his will.
The Effects of Mercy, are either ſpecial: proper to the Elect, as flowing from ſpecial grace, Rom. 9.23. The Elect are called (and by effectual calling ſo made) veſſels of mercy. Or common, extended to thoſe who are not elected, Luke 6.35, 36. Ʋnto the beaſts of the field, Pſal. 104.27. Yea, over all his works, Pſal. 145.9.
Redemption is that whereby God gave his Son; and Jeſus Chriſt God-man gave himſelf, and accordingly in due time became a Ranſom for the Elect: whence it cometh to paſs, That Juſtice is no hinderance to the application of Mercy, John 3.16. Gal. 2.20. Rom. 3.26.
Creation, Providence, and Redemption, conſidered as they are in God, i. e. as immanent acts, belong unto Gods ſufficiency, and may be placed amongſt his Attributes; but if they be looked at as tranſient acts, i. e. as acts paſſing, and done in time; ſo they belong unto Gods Efficiency, and are placed amongſt the works of God.
Though God by his abſolute Power might have ſaved man without Redemption wrought by Chriſt: yet having conſtituted that Rule of relative Juſtice, In the day that thou eateſt thereof, thou ſhalt ſurely dye, Gen. 2.17. He could not15 in reſpect of his Power now limited to proceed by this rule, ſo that man having ſinned, man muſt dye, and ſatisfie the Law that man may live. Juſtice requireth the Surety ſhould dye, that the Debtor may live: That he might be juſt, and the juſtifier of him which believeth in Jeſus, Rom. 3.26.
Juſtice is, God willing, to render unto the reaſonable creature what is due thereunto according to his word: whether by way of grace, or puniſhment, Deut. 32.4. Dan. 9.16. 1 John 1.9. Pſal. 62.11, 12.
Juſtice in God is either eſſential of the abſolute nature of God; whence it is, that God can do no wrong. To be in God eſſentially, is to be in God by neceſſity of nature: that is, it is of the neceſſary Being of God, ſo as if God is, that is, and if that were not, God were not. Or Relative: viz. The Juſtice of God in reſpect of the creature; that is, in God neceſſarily. This is in him freely, and is nothing elſe but Gods conſtant will to give unto the creature what is its due. The Will of God is the Rule of Juſtice. That which Gods Law is unto man, that is Gods Will unto himſelf. Juſtice conſiſting in rendering to every one their due; and Gods Will being the Rule of Juſtice; it followeth, that and only that to be due unto man, which God hath willed concerning him. The Moral Law it ſelf, the Rule of Manners, the Recompence contained in the Promiſe in caſe of obedience, the Puniſhment contained in the Curſe in caſe of diſobedience: are all the effects of Gods free pleaſure.
It being a truth, That Gods Will is the Rule of Juſtice between him and the creature: and conſequently, That the deſert and puniſhment of ſin determined by him is therefore juſt, becauſe he hath ſo determined. It followeth, that in caſe God had appointed a greater puniſhment, it had been juſt the damned ſhould have ſuffered more: And in caſe he had appointed a leſſer puniſhment, it had been juſt they ſhould have ſuffered leſs.
Though the Rule of relative Juſtice be a free conſtitution, yet God having conſtituted this rule, hath freely obliged himſelf to the obſervation thereof; and can now no more fail to execute juſtice according to this rule, then he can be unjuſt.
16Poſitive Attributes,Poſitive Attributes. are ſuch which ſo aſcribe ſome perfection to God: as not inferring any reſpect unto the creatures exiſting, or in preſent being; by theſe, our underſtanding is helped in our meditation of God, by way of eminency; The more principal of them, are in number Six: 1. Holineſs. 2. Wiſdom. 3. Will. 4. Liberty. 5. Omnipotency. 6. Perfection. To which, or ſome of which, the reſt of like nature may conveniently be referred.
Holineſs is God, conformable to himſelf, 1 Sam. 2.2. Hab. 1.13. As created holineſs (which ſome call moral goodneſs or perfection of manners) is the conformity of the reaſonable creature to the Rule; ſo (God being his own Rule, and the Fountain of all created perfection) we may conceive of increated holineſs, as of Gods Conformity unto himſelf.
God is holy eſſentially, and ſo is none but he, 1 Sam. 2. There is none holy as the Lord, the creature is holy only by participation. He is the Authour of all created holineſs; both of the Moral Law, which is the rule of holineſs; and of the infuſed grace of holineſs, whence the reaſonable creature is made conformable to that rule, and of all other holineſs whatſoever: therefore juſtly called, the Holy One of Iſrael, Iſai. 41.20. Wiſdom is, God underſtanding all things intelligible by his Eſſence, 1 Tim. 1.17. Acts 15.18. 1 John 3.20.
God comprehending his own Eſſence, ſeeth all things; becauſe all Poſſibilities, Futuritions, and Beings; that is, all things that might have been, ſhall be, or actually be, are eminently contained in the Divine Eſſence. Whence, by the way it may appear, That the Divine Eſſence as willing the futurition of things, is that increated Idea of all things: which God comprehending, underſtandeth the creature better in himſelf, then it is to be underſtood in it ſelf. God ſeeing himſelf, ſeeth all things, without exemption of any; alwayes, without intermiſſion; perfectly, without defect: at once, without ſucceſſion. He is all eye, yet without an eye: all memory, yet without a memory.
God underſtandeth all things by his Eſſence, Angels are17 thought to underſtand by an infuſed habit of the ſpecies, or images of things concreated with their nature. Men underſtand by the Species, or Images of things abſtracted, and received from their objects.
Men underſtand by way of ſyllogiſtical diſcourſe, viz. by reaſoning; that is, by deducing and gathering concluſions from principles by ſeveral acts of their underſtanding: and by compounding and dividing: that is, by laying the ſubject and predicate together, or by taking them aſunder: and thereby collecting what may be ſaid, or not ſaid truly concerning ſuch a ſub-ject.
Thoſe truths which men by reaſon of the weakneſs of their underſtanding, apprehend not without diſcourſe,Tho. Part. 1. qu. 58. Art. 3. & 4. Polan. Syntag. l. 5. c. 11. and by compounding and dividing: Angels by reaſon of the quickneſs and ſtrength of their underſtanding, apprehend readily, and as it were at firſt ſight. Whence albeit they underſtand ſyllogiſtical diſcourſe, compoſition, and diviſion, yet (at leaſt compared with men) they may be ſaid not to underſtand by diſcourſe, nor by compoſition and diviſion, but intuitively; and as it were at firſt ſight.
The Will of God, is God by one ſimple act, abſolutely willing, the being of whatſoever he pleaſeth.
That Diſtinction of the Abſolute and Conditional Will, as alſo that of the Antecedent, and Conſequent Will of God, are both unſound. God willeth it to be a truth, That wheſoever believeth ſhall be ſaved: he likewiſe willeth it to be the duty of Judas to believe: Hence followeth (in caſe) A Will of Approbation concerning things in their own nature poſſible, which yet never ſhall be: as namely, the acceptation of the obedience of the Reprobates; but it doth not follow that God hath conditionally willed the acceptation of the obedience of the Reprobates. God decreeth the coexiſtence of two extreams conditionally cohering, as the faith and ſalvation of Judas, the ſight of ſuch miracles and repentance in the Tyrians: the Being of which Extreams themſelves he hath not decreed. Though the things willed be conditioned, yet the Volition or Willing of God concerning thoſe things is abſolute.
18The Authours and Approvers of the ſecond Diſtinction, underſtand by the Antecedent Will of God,Johan. Damaſcen. De Orthod. Fide. lib. 2. cap. 29. his Will concerning the creature looking at it as in it ſelf, without any conſideration of after-circumſtances: ſo they ſay God willeth all men, even the Reprobate to be ſaved: this they call his firſt Will, and it is, ſay they, uncertain. By the Conſequent Will of God, they underſtand his Will concerning the creature looked at, not only as in it ſelf, but together with after-adjuncts and circumſtances, as ſin, &c. This they call his ſecond Will, and it is, ſay they, certain. As a Judge looking upon ſuch a perſon as in himſelf, accounteth it beſt that he ſhould live; but looking upon him in ſecond reſpects, as a Murtherer, &c. he accounts it beſt that he ſhould dye.
The vanity of both theſe Diſtinctions appeareth, in that they are repugnant to the ſimplicity, perfection, and independance of the firſt cauſe. The Will of God in the Decree, and the revealing of part thereof in the Command, do not infer divers wills in God: The Command ſheweth what is the duty of man, the Decree contains Gods purpoſe concerning our doing, or not doing our duty: To will ſuch a thing ought to be, and not to will that it ſhall be; yea to will the not being thereof, are not oppoſite, but both may, and do proceed from the ſame will.
Liberty is,Scot. lib. 1. diſt. 39. Libera terminatio divinae voluntatis in creaturum petuit adeſſe vel abeſſe ſine ulla mutabilitate ſubjectiva in Deo. Smiſin. Tr. 2. diſp. 3. qu. 1. num. 23. God willing himſelf freely and neceſſarily, but what ever is beſides himſelf not neceſſarily, but freely: that is, not of any neceſſity of nature, but of his meer good pleaſure, Pſal. 115.3. Iſai. 49.3. Dan. 4.5.
Though nothing be more manifeſt then that God willeth freely, and not neceſſarily, whatſoever is beſides himſelf: yet the manner of his willing thereof, exceedeth our capacities.
Created Acts of Liberty being limited, and bounded by their objects, cannot tend unto divers objects, without tending to divers acts: but increated Liberty being infinite, is illimited by its objects; and tends unto divers objects by one and the ſame act.
Increated Liberty, is not to be looked at, as conſiſting in19 an indifferency to divers acts of willing, or nilling: For that would argue imperfection in God: but it is clearly ſeen in reſpect of its divers created objects, which as they have their being from Gods good pleaſure; ſo, had he ſo pleaſed, they had never been: but continued for ever in their nothing; himſelf notwithſtanding eternal, all bleſſed, and all glorious.
Omnipotency is God able to do whatſoever his wiſdom doth conceive, Gen. 18.14. Matth. 19.26. Iſai. 46.10.
All Contradictions, Impoſſibilities, and Repugnancies unto the revealed Will of God, are excluded in this Propoſition: God is Omnipotent, or God can do all things. That, things which imply a contradiction: as namely, for the ſame thing to be, and not to be; and impoſſibilities, as namely, for a man not to be a reaſonable creature, and the like: fall not under the compaſs of Omnipotency, is not from any defect (it is indeed from the perfection) of power in God; but from the impoſſibility of the things: ſo that concerning matters of this nature, it is more convenient to ſay,Ʋnde convenientius dr: Ea non poſſunt fieri, quam quod Deus ea non poſſit facere. Tho. Part. qu. 25. art. 3. that they cannot be, which ſheweth their non-poſſibility to be, then that God cannot do them; which ſeemeth to touch upon Omnipotency. So likewiſe that God cannot ſin, lye, or deny himſelf, is not from defect, but from the Eminency of his Power, and Abſolute Perfection, whence he is uncapable of being touched with any imperfection.
Obj. God cannot deſtroy Sodom, until Lot be gone out of it, Gen. 19.22. Like ſpeeches whereunto are uſed elſewhere, it ſeems therefore God is not Omnipotent.
Anſ. The Power of God is either abſolute, and unlimited; by it he is able to do all things that are poſſible, though he never do them: or ordinate, and limited by his Decree, and revealed Will: according to which God having freely bounded himſelf, changeth not, being immutable. Theſe words, and the like ſpoken elſewhere, are to be underſtood of his limited, not of his unlimited power. Though God be Omnipotent, yet he is not Omnivolent; that is, though God can do whatſoever he pleaſeth, yet God is not pleaſed to do whatſoever he can.
20Perfection is God all-ſufficient, and all-excellent: not having need of any thing, giving ſufficience unto, and having in him the perfection of all things, Gen. 17.1, 2. Exod. 6.3. This Attribute renders God as that infinite Sea of all happineſs,
Perfection is increated Glory: that is, all the Attributes in one word; as Happineſs is the Sum of Mans good, ſo Glory is the Sum of all Gods Attributes. The Perfection of God is Eſſential, Independent, Unlimited, without increaſe, or decreaſe: As the Power of ſubordinate cauſes is contained in the firſt cauſe virtually: and as the Authority of Under-Officers is in the Prince after a more excellent manner; ſo the virtue of all ſecond cauſes is contained in the firſt cauſe eminently.
The word Eminently taken in its ſtrict and proper ſence, ſeemeth to intend the effect to be in the cauſe, not only in a more excellent manner then in it ſelf, but alſo in a ſupercreated manner. Things are in God agreeable to the Nature of God: in themſelves according to their proper natures.
Eminential Continency, and Virtual Continency, (that is, for one thing to be contained in another eminently, as the Excellency of the creature is in the Creator: Or Virtually, as all things ſaleable are in money, Eccleſ. 10.9. ) are not the ſame: the firſt is proper to the Creator, the ſecond is found in the creature.
The Eſſential Perfection of God, is Increated Glory, Eternal, alwayes the ſame; from which nothing can be taken, to which nothing can be added. The acknowledgement of the manifeſted Perfections of God, is Glorification: viz. The Act of the creature done in time, admitting more or leſs according as God is known, or acknowledged.
FOr our better proceeding in ſearching into this Myſtery of Myſteries,
Amongſt the Multitude of Scriptures,The Clearneſs of this Truth from the Scriptures. holding forth the Doctrine of the Trinity of Perſons in the Divine Eſſence: Let it at preſent ſuffice to tranſcribe theſe. And God ſaid, Let us make man in our image, after our likeneſs, Gen. 1.26. And the Lord God ſaid, Behold the man is become as one of us, to know good and evil, Gen. 3.22. Go to, Let us go down, and there confound their language, that they may not underſtand one anothers ſpeech, Gen. 11.7. But none ſaith, Where is God my Makers? (ſo is the Hebrew) who giveth Songs in the night? Job 35.10. And one cried unto another; and ſaid, Holy, holy, holy, is the Lord of Hoſts, the whole Earth is full of his Glory, Iſai. 6.3. And the Heavens were opened unto him, and he ſaw the Spirit of God deſcending like a Dove, and lighting upon him; and lo a voyce from Heaven, ſaying, This is my Beloved Son,22 in whom I am well pleaſed, Matth. 3.16, 17. Go therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt, Matth. 28.19. But when the Comforter is come, whom I will ſend unto you from the Father, He ſhall teſtifie of me, John 15.26. The Grace of the Lord Jeſus Chriſt, and the Love of God, and the Communion of the Holy Ghoſt, be with you all, Amen. 2 Cor. 13.13. For there are three that bare record in Heaven, the Father, the Word, and the Holy Spirit, and theſe three are one, 1 John 5.7.
A Perſon (viz. an Increated Perſon) is the Divine Eſſence ſubſiſting in a Relative Property. What a Perſon is.
The Eſſence with its Subſiſtence, not the Eſſence alone, not the Subſiſtence alone,〈…〉〈 in non-Latin alphabet 〉, Subſiſtentia. but both the Eſſence and the Subſiſtence, conſtitute a Perſon; this the Greek word holds forth, Heb. 1.3. which is tranſlated a Perſon.
Subſiſtence adds unto ſubſtances, the independing manner of their exiſting. In reaſonable Nature it giveth Created, in the Divine Nature it is Increated Perſonality.
Subſiſtence (conſidered in its abſtract notion, as diſtinct from Eſſence) the manner of the Eſſence, the manner of the Exiſtence, (for Eſſence, or Being, and Exiſting in God, are all one,) A Relative Property, an incommunicable property, are Synonima's, i. e. they are divers terms and expreſſions ſignifying the ſame thing: they give perſonality, and diſtinguiſh one perſon from another.
The Subſiſtences in the Divine Nature, are relative, and individuating: that is, they are relative properties.
They are Relative,Hae voces adeò propriè relatione ſonant, ut nemo intelligens relatione ineſſe divinis (ſi ratione uti volet) negaturus ſit. Jun. loc. com. l. 2. c. 19. as appears by their Names, viz. Father, Son, and Holy Ghoſt: and by the order of their Original implyed in thoſe Names.
They are individuating: that is, diſtinguiſhing, and incommunicable, in that they are the Subſiſtences of an abſolutely perfect-intellectual-living nature.
Theſe Individuating Subſiſtences, are by Divines generally called Perſons, not only from juſt conſequence deduced from other Scriptures; but expreſly, according to our laſt and beſt Tranſlation of the Text fore-quoted, Heb. 1.3. by a ſimilitude taken from a Created Perſon: the Reaſon whereof will23 appear by conſidering the nature thereof,Perſona eſt rational is Naturae ſubſtantia individua. Boetius. Perſona oſt intellectualis Naturae, incommunicabilis Exiſtentia. Richardus. Victorinus ex Smiſingo. de Trin. to. 2. diſp. 2. qu. 5. num. 108. Ʋrſin. Explic. Care. part. 2. qu. 25 as we have it deſcribed diverſly. By ſome, that it is an individual Subſtance of a reaſonable Nature. By others, that it is an incommunicable Exiſtence of an intellectual Nature. By later Writers, that it is an individual, or ſingular Being, ſubſiſting, living, underſtanding, incommunicable; not ſuſtained of another, not a part of another. The Sum is, that the term Perſon, ſignifying that which is moſt perfect in the whole reaſonable Nature, whether Angels, or men; it is aptly uſed to expreſs the Subſiſtences of the Divine Nature, which is of abſolute perfection: which aptneſs of a created, to expreſs an increated perſon, notwithſtanding: Obſerve yet theſe differences between them: Every created perſon hath a diſtinct eſſence from another. Two created perſons, whether Angels, or men; have two diſtinct, particular, and individual Eſſences, or Natures, though they have the ſame general Eſſence: But all the increated perſons have the ſame Eſſence, John 10.30. One created perſon hath not his in-being in another, but one increated perſon is in another, John 14.10. One created perſon proceeds from another in time: but amongſt the increated perſons, though there be an Eternal Order of their Original one from another, yet there is no priority of Time, Duration, or Nature; the one being God, the other a creature: we muſt always remember that in applying the term Perſon by way of ſimilitude unto God, we remove from him all imperfection.
In that the Subſiſtences in the Divine Nature are Relative, Hence it follows, that innaſcibility, that is, not to be begotten, or not to be of another, which is a Property of the Father, doth not conſtitute a perſon, and ſo of any other properties that are not relative. In that the Subſiſtences in the Divine Nature are individuating; hence it follows that the active Spiration, or Breathing of the Holy Ghoſt, by the Father, and the Son; though it be Relative, (for breathing and breathed are Relates) yet it doth not conſtitute a perſon, becauſe it is not proper to either perſon, but common to both: 'Tis a Relation, but not a Relative Property.
24For the clearer underſtanding of the Nature of a Perſon; as alſo that there are three, and but three Perſons: the Conſideration of a Perſonal Act is of much uſe.
The Acts,What a Perſonal Ast is: the attending Whereunto helps much to clear both the Nature of a Perſon, and the Trinity of Perſons. Modi ſubſiſtendi proveniunt ex actibus divinae Eſſentiae immanentibus. Keck. The. l. 1. c. 3. or Works of God, are of three ſorts: Eſſential, whoſe Principle is the Divine Eſſence, ſubſiſting in three Relative Properties, of Father, Son, and Holy Ghoſt: its object the creature. Perſonal, whoſe both Principle, and Object, or Term, is one, or more of the three Perſons. Or mixt, the Principle whereof is the Divine Eſſence; the Object or Term, one of the Perſons; ſuch is the Incarnation, having the Eſſence for its Principle, the ſecond Perſon for its term.
A Perſonal Act is the Divine Eſſence, (or God) working eternally, and neceſſarily upon it ſelf. The firſt way of the Divine Eſſence acting upon it ſelf, produceth the firſt Perſon. The ſecond way of its acting upon it ſelf, produceth the ſecond Perſon. The third way of its acting or working upon it ſelf, produceth the third Perſon. Hence godly and judicious Divines, obſerving the diſtinction of the Perſons in the Divine Nature, to ariſe from immanent acts therein: and that God, being a perfect Act, muſt neceſſarily both underſtand, and will; and conſequently (there being no Act without an Object, nor any neceſſary Object from Eternity but himſelf) that he muſt needs be both Act and Object;Crdo ejus à quo alius per intellectum. Ordo ejus qui ab alio per intellectum. Ordo ejus qui ab alio per voluntatem. Smiſing. de•eo trino & uno. Jun. loc. com. l. 2. c. 28. and that the Divine Nature acting firſtly in a way of underſtanding upon it ſeif, doth beget: Whence is the Name of the Father; and that acting upon it ſelf by a reflex act of the underſtanding; this Reflexion is a Conception and Generation of it ſelf, which is the manner of the Subſiſtence of the Son, and that both as underſtanding, and underſtood of it ſelf, it is willed of it ſelf, in moſt perfect, moſt deſired, and moſt ſpiritual manner: which is the manner of the Proceeding of the Holy Ghoſt.
I ſay, hence godly and judicious Divines have conceived
25As God for the helping of us to underſtand his Eſſence,Ames. Med. lib. 1. cap. 5. Daven. in Col. 1.15. Kecker. Th. lib. 1. cap. 3. The Names and Appellations aſcribed to the ſeveral Perſons in the Scripture. is pleaſed to take unto himſelf, certain Names and Attributes: by the help of which we may the better underſtand his Eſſence; ſo is he pleaſed to take unto himſelf certain names and appellations, to help us to the better underſtanding of his Subſiſtence: yet in the uſe of theſe names and Appellations, we muſt be always mindfull of the Attributes of-ſimplicity, and perfection; whence we may ſo make uſe of ſuch Appellations, as that we remove from God all compoſition and imperfection.
The firſt Perſon is called the Father, 1. Becauſe he is the firſt in the order of the Original of the Perſons. 2. Becauſe he is of none, though not without the Son. 3. Becauſe underſtanding himſelf from Eternity, he doth thereby as it were form and bring forth in himſelf, a moſt perfect Image of himſelf: the contemplation of him according to this Eternal Act, helps us to conceive of his Eternal Begetting.
The ſecond Perſon is called the Son. The Generation, or the manner, and order, how the Son is of the Father, is taught by theſe expreſſions. 1. He is called the Word, Ioh. 1.1.14. 1 Ioh. 5.7. The Word is either inward or outward: Inward, viz. the cogitation which is as it were the ſpeech of the mind, within it ſelf, and to it ſelf; eſpecially in the reflex acts of the underſtanding. Outward, viz. the expreſſion, which is the perceiveable Image of our cogitation; ſo the Son is ſaid to be the inward Word of the Father, i. e. the Knowledg of himſelf, and the outward Word of the Father, becauſe he makes known the Counſel of God unto the World: The Image of the Inviſible God, Col. 1.15.〈…〉〈 in non-Latin alphabet 〉 that is, he is the perfect, and Eſſential Image of the Father; for God here is taken perſonally, not eſſentially. 〈…〉〈 in non-Latin alphabet 〉ſplendorē emitto.The Brightneſs of his Glory, Heb. 1.3. The Perſon of the Father is ſet forth by a Metaphor, taken from the glorious Light; the Perſon of the Son, by the ſplendor, refulgence, and brightneſs of that Light: The Character of his Perſon in the ſame verſe (for ſo indeed is the Word,〈…〉〈 in non-Latin alphabet 〉. it is not the ſame Word with that which is turned Image, Col. 1,) that26 is a perſon that exactly expreſſeth the Perſon of the Father, as the impreſſion that is upon the wax exactly expreſſeth the print ingraven upon the ſeal.
The third Perſon is called the Holy Ghoſt or Holy Spirit, 1 Ioh. 5.7. and is from the Father, and the Son, as from God wholly willing, and acquieſcing in himſelf; hence he is called the Spirit, that is, breathed, taken paſſively, and Emphatically; and is as it were God beloved of himſelf: he is alſo ſayd to Proceed, Ioh. 15.26.
A Perſon is diſtinguiſhed from the Eſſence, not as a thing from a thing;The diſtinction between a perſon and the Eſſence. Vid Keck. log. l. 1. ſec. 2. cap. 5. but as the manner of a Being, or a relation, is diſtinguiſhed from the being, or thing it ſelf; for the better underſtanding whereof, conſider that things may be diſtinguiſhed really, rationally or modally. Really, ſo one thing in actual being is diſtinguiſhed from another thing in actual being in reſpect of their Eſſences; ſo one apple differeth from another, and whiteneſs in the wall, from whiteneſs in the ſnow. Rationally, ſuch is the diſtinction between the right hand and the left hand of the Pillar: this hath no foundation in the things themſelves, but depends only upon our Conception. Modally, when the diſtinction is not between the things, and things; but between things, and the manner or reſpect of the Being of thoſe things: this diſtinction, is more then meerly Rational, having its being in the things themſelves, not in our thoughts; yet leſs then that which is properly real, not putting an Eſſential difference, ſuch as is between things, and things; only diſtinguiſhing the manner of the thing, from the thing it ſelf: ſee it exemplified in ſome inſtances, as in a Perſon and his relations: A quality and its degrees, viz. Faith ſtronger, and weaker: Heat greater, or leſſer: Quantity, and its degrees: Peter a man and a child. A ſubject and its adjuncts, as the hand open and ſhut. A thing, and the order of that thing. A relation is not the perſon, nor our meer imagination, but an actual modification of the perſon: Iſaac is a ſon in reſpect of Abraham, a father in reſpect of Iacob, theſe relations in him are not his perſon it ſelf, nor our meer conceptions; but the actual manner,27 or reſpects of the being of his Perſon. Degrees are diſtinguiſhed from the qualities more then in our meer conceit, having an actual exiſtence in the thing; whether we think of them or not; yet not Eſſentially, as divers things, for the degree is not a quality; but it is a manner of the quality, and ſo of the reſt of the inſtances reſpectively. It remains then a manifeſt truth that there is an actual diſtinction (the uſe whereof is great for the help of our underſtanding between the Eſſence and the Perſons,DoctiſſimiquiqueTheelogi recentiores perſonas ſacro ſancte Trinitatis vccant cum Juſtino Martyr et Damaſcene〈…〉〈 in non-Latin alphabet 〉. Keck. Theol. l. 1. cap. 4. Vid. lccum. as alſo between a perſon and a perſon in the Trinity; and therefore the more diligently to be attended to) which is more then Rational, yet not Real, as the manner of the thing is diſtinguiſhed from the thing, the thing it ſelf remaining the ſame; which diſtinction is called modal, ſuch is the diſtinction of a perſon from the Eſſence according to the general Doctrine of Divines.
When we ſometimes read in Authors, that a perſon is diſtinguiſhed really from the eſſence, we are to underſtand [Really] not ſtrictly, and properly; but in a large ſence; namely as oppoſed to a diſtinction of Reaſon, and it is as much as if they ſhould ſay, the diſtinction between a perſon and the Eſſence is founded in the Divine nature, and not in our reaſon, or conception; having its true exiſtence, whether we think of it, or not.
A Perſon is diſtinguiſhed from a Perſon,The diſtinction between a perſon and a perſon. as a relation and manner of a being, or thing, is diſtinguiſhed from a relation, or manner of a being, or thing; or otherwiſe, they are diſtinguiſhed by the order of their original, their perſonal properties, and the manner of their working upon the Creature.
It being but now ſufficiently ſhewn what the manner of a Being or thing is, and how it is diſtinguiſhed from the thing, it is not hard to conceive (eſpecially in the matter before us, where the manner of a thing is a relation) how the manner of a thing is diſtinguiſhed from the manner of a thing. From the proceſſions, and relations ariſing out of that infinit Sea of being, viz. the divine nature, Ioh. 8.42. &. 15.26. appeareth the order of the Original of the perſons. 28The order of Original in the divine nature,Ordo naturae locum non habet in perſonis quia earum una et indiviſa eſt naturae eſt. lib. 1. diſt. 9. S. 4. Inter perſonas divin. non eſt proprie ordo natura ſed originis tantum. Smiſing. de Deo trino et uno diſp. 3. q. 1. Num. 33. is that whereby one perſon is of another: The Father is the firſt, The Son is the ſecond, The Holy Ghoſt the third perſon; but we may not ſay, the Holy Ghoſt is the firſt, and the Father is the third perſon. The Father is he, who is not without another: and from whom is another, viz. the Son. The Son is he, who is of another, viz. the Father, and from whom with the Father is another, viz. the Holy Ghoſt.
The Holy Ghoſt is he, who is from others, viz. the Father and the Son, and from whom is not another. In the divine nature there is an order of original, or priority of order, without priority of duration, dignity, cauſality, or nature properly.
A perſonal or incommunicable property, is that which is proper to one perſon: the perſonal property of the Father is to Beget, Pſal. 2.7. the perſonal property of the Son, is to be Begotten, Ioh. 1.14.18. the perſonal property of the Holy Ghoſt is to proceed from the Father and the Son, Ioh. 14.26. & 15.26.
The manner of the workings of the three Perſons upon the creature, is anſwerable to the manner of their ſubſiſtence in the divine Nature. The Father worketh of himſelf, the Son worketh from the Father, Ioh. 5.19.30. and 8.28. The Holy Ghoſt worketh from the Father and the Son, Ioh. 16, 13. Hence though all the Works of God concerning the Creature, are wrought joyntly, by all the three Perſons: yet is the work principally aſcribed unto that perſon, whoſe manner of ſubſiſtence doth moſt eminently appear therein. Beginning works, as Creation, are aſcribed principally unto the firſt Perſon; the carrying works on to perfection, as Redemption, unto the ſecond Perſon: The perfecting of them, as the application of Redemption, unto the third Perſon.
That ſpeech of Hierome,What Terms we are to avoyd in speaking of the Trinity. Hereſies ſpring from inordinate expreſſions, is eſpecially to be attended to in this ſubject; in ſpeaking whereof, if we ſee not cauſe to hearken to their advice, who commend a preſcribed form; yet that we may keep far from the Hereſies of Arrius, who taught a Trinity29 of Eſſences anſwerable to the Trinity of Perſons, and of Sabellius, who acknowledged but one perſon according to the unity of Eſſence, and from all other errors, concerning this great point of Religion; we muſt not uſe promiſcuouſly any words of Identity, i. e. ſameneſs, or diverſity; but in our ſpeech thereof we muſt carefully abſtain from
Obj. 1. There are four relations in the divine Nature, viz.Satisfaction to ſome Objections. to beget; proper to the Father: To be begotten, proper to Son: to breath forth, common to Father and Son; and to proceed, proper to the Holy Ghoſt, therefore there are four perſons.
Anſ. 'Tis not a relation; but a relative property, that conſtitutes a perſon. A perſon is an Intellectual, Individual, and ſingular ſubſtance; therefore, neceſſarily infers property, and incommunicableneſs: But breathing forth, though it be a relation in reſpect of the perſon breathed forth: yet it is not proper to any perſon, but common both to Father and Son.
Obj. 2. There are more properties then three in the divine nature (becauſe the number of the properties is according to the number of the perſonal notions) therefore there are more then three perſons.
Anſ. A relative property, conſtituteth a perſon; not ſo, a relation without a property, nor a property without a relation.
The Perſonal Notions,〈…〉〈 in non-Latin alphabet 〉 are in number generally accounted30 five,〈…〉〈 in non-Latin alphabet 〉Jun. ſum. loc. com. l. 2. c. 20. (though ſome mention divers more.) 1. Paternity, or Fatherhood. 2. Filiation, or Sonſhip. 3. Proceeding, or being breathed. 4. Innaſcibility, or not begotten. 5. Spiration, or breathing, common to Father, Son, and Holy Ghoſt. They are called notions, becauſe they notifie, or make known the diſtinction of the Perſons, and the Order of their Original one from another. The three firſt were uſed againſt the followers of Sahellius, who denyed the diſtinction of the Perſons. The other two were uſed by Auguſtine, againſt ſome who acknowledged the diſtinction of the Perſons, but denyed the Order of their Original one from another. The laſt hath been of much uſe againſt the Greeks, who acknowledged the Holy Ghoſt to proceed from the Father, but denyed him to proceed from the Son.
Negative Notions, as Innaſcibility, &c. cannot conſtitute a perſon, becauſe a perſon is that which is poſitive Negative properties ſuppoſe a perſon conſtituted, but they do not conſtitute a perſon: they are incommunicable properties, but ſecondary, not of themſelves: being founded in a poſitive property, that is, in perſonality. They are founded in this, that there cannot be more proceſſions of the ſame nature: i. e. there can be but one Paternity, one Filiation, one Proceeding in the Divine Nature.
Spiration, or Breathing, is not a property: being common both to the Father, and the Son: Paternity, Filiation, and Proceeding, are conſidered as relative properties; ſo they conſtitute the perſons: or as meer properties, that is, not conſtituting the perſons; only notifying their diſtinction, and Order of Original; and ſo looked at, they are alſo called Notions.
Obj. 3. The Holy Ghoſt is ſaid to proceed from the Father, John 15.26. but no where is he ſaid to proceed from the Son; therefore it may ſeem he proceeds not from the Son, and conſequently not from the Father and the Son.
Anſ. Proceeding, ſignifieth the being of one perſon of another:John 15.26. & 14.26. Now though the Holy Ghoſt's being from the Son, is not expreſſed by the word Proceſſion, yet it is by the word Miſſion, or Sending, which concludes the ſame in effect. That31 is Scripture which is contained therein by expreſs terms, or by ſound conſequence; Hence he is called the Spirit of Chriſt, Rom. 8.9. And the Spirit of his Son, Galat. 4.6.
The Miſſion, or ſending of one perſon from another, is the determination of one perſon by another unto their operations, concerning the creature according to the order of their ſubſiſtence: As the Son in regard of the Order of Being is of the Father, ſo doth he depend upon the Father in regard of the Order of his operation. The Son can do nothing of himſelf, but what he ſeeth the Father do, John 5.19. And as the Holy Ghoſt in reſpect of the Order of his Being, is of the Father, and the Son: ſo doth he depend upon the Father, and the Son, in reſpect of the Order of his Operation. Hence as the Son is of the Father, ſo in this ſence he is ſaid to be ſent from the Father, John 5.24.30. And as the Holy Ghoſt is from the Father, and the Son, ſo he is ſaid to be ſent from the Father, and the Son, John 14.26. and 15.26.
The Eſſence of the three Perſons is the ſame, 1 John 5.7. To Ʋſefulneſs of the Doctrine of the Trinity.John 10.30. The manner of the Exiſtence, or Eſſence, (though as a perſonal property it be incommunicable) is communicated in reſpect of its Original from one perſon to another. The Father is not without the Son, the Son is of the Father, the Holy Ghoſt is of the Father, and the Son. The Eſſence abſolutely conſidered, is common to all the three Perſons, but not communicated; for the Son is God of himſelf,Filius eſt,〈…〉〈 in non-Latin alphabet 〉, ſed non〈…〉〈 in non-Latin alphabet 〉. F. Hom. diſp. 7. Mutua immanentia, circum inceſſio. 〈…〉〈 in non-Latin alphabet 〉ſeu〈…〉〈 in non-Latin alphabet 〉. and the Holy Ghoſt is God of himſelf, no leſs then the Father is God of himſelf. Hence there is an Original in regard of the manner of the Eſſence, but not in regard of the Eſſence it ſelf. That Propoſition in the Nycene Creed [God of God] is to be underſtood of God taken in a concrete ſence; that is, for the Eſſence, and manner of the Eſſence conſidered together; not for God taken in an abſtracted ſence; that is, for the Eſſence, conſidered abſolutely. Hence appeareth,
1. The in-being of one Perſon in another, John 14.10, 11. 1 John. 1. Believe me that I am in the Father, and the Father in me. Becauſe a perſon ſignifying both the Eſſence,32 and its relative property, all the Perſons having one and the ſame Eſſence: it followeth, that in reſpect of the Eſſence, one perſon is in another. Thus John ſaith, There are three, that is, three diſtinct Perſons, in reſpect of their relative oppoſition: adding withal, that theſe three are one: namely, in reſpect of the ſameneſs of the Eſſence. And here we may ſee the reaſon of thoſe words of Chriſt, John 8.19. If you had known me, ye ſhould have known my Father alſo: he that hath ſeen me, hath ſeen the Father.
2. That all the Perſons are equal: Who being in the Form of God, thought it no robbery to be equal with God, Philip. 2.6. John 5.18.
Either the Perſons are equal, or elſe becauſe every Perſon is God, there would follow an inequality, and conſequently an inferiority in God, which is inconſiſtent with his perfection.
3. That all the Attributes, in that they flow from the Eſſence, are true of every perſon: becauſe every perſon hath the whole Eſſence.
4. That all the Attributes, whether Relative, Negative, or Poſitive, or if any other, in that they proceed from the Eſſence, are true of every perſon: becauſe the whoſe Eſſence (as was now ſaid) is in every perſon. The Father is Eternal, the Son is Eternal, the Holy Ghoſt is Eternal, becauſe the whole Eſſence is in every one of them: yet there are not three Eternals, but one Eternal; becauſe the Eſſence which is in them all, is but one. In like manner, the Father is Infinite, the Son is Infinite, the Holy Ghoſt is Infinite; yet, &c. And ſo of all the reſt.
5. That all the Works of God which concern the creature, i. e. whatſoever is beſides God,Tho. 22•. qu. 2. a. 3. Ʋrſin. Explic. Catech. Part. 2. qu. 25. q. 8. Keck. Theol. lib. 1. cap. 3. propè finem. are wrought by all the perſons joyntly: becauſe the efficacy whereby they are what they are, proceeds likewiſe from the Eſſence it ſelf, not from the manner of the Eſſence.
Moreover, The Knowledge of the Trinity is neceſſary to ſalvation; becauſe ſaving faith hath for its object God the Father, Son, and Holy Ghoſt, and Jeſus Chriſt God-man. No man is ſaved without the knowledge of the Father: No33 man hath ſeen God at any time; the only begotten Son which is in the boſome of the Father, he hath declared him, John 1.18. No man is ſaved without the knowledge of the Son: Whoſoever denyeth the Son, the ſame hath not the Father, 1 John 2.23. He that honoureth not the Son, honoureth not the Father which hath ſent him, John 5.23. 1 John 5.20. No man is ſaved without the knowledge of the Holy Ghoſt: Now if any man hath not the Spirit of Chriſt, he is none of his, Rom. 8.9. Even the Spirit of truth, whom the world cannot receive, becauſe it ſeeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and ſhall be in you, John 14.17. God heareth none but ſuch as call upon him in the Name of Chriſt: none can call upon God in Chriſt, but ſuch as are taught and aſſiſted by his Spirit.
We cannot worſhip God aright without the knowledge of the Trinity. As God the Father, Son, and Holy Ghoſt, is of the object of faith; ſo is he of the object of divine worſhip. Baptiſm is an Act of Worſhip, and Seal of the Covenant; but we are baptized into the Name of the Father,Qui Patrem adorat diſtinctè ſimul etiam Filium & Spiritum Sanctum adorat unitè. Alſted. Caſ•conſcien. cap. 5. and of the Son, and of the Holy Ghoſt, Matth. 28.19. God hath committed all judgment to the Son; that all men ſhould honour the Son, as they honour the Fanher. He that honoureth not the Son, honoureth not the Father which hath ſent him, John 5.22, 23. Believers are the Temples of the Holy Ghoſt, 1 Cor. 3.16. and 1 Cor. 6.19. The Lord of the Temple is worſhipped in the Temple. We worſhip the Trinity in Unity, and the Unity in Trinity.
All obedience is to be performed unto God the Father, Son, and Holy Ghoſt. To him that elected us, that gave Chriſt to redeem us, that created us, that brought Iſrael out of Egypt, that in a word doth all for us, is obedience to be performed: But God the Father, Son, and Holy Ghoſt, and that as God the Father, Son, and Holy Ghoſt, elected us, gave Chriſt to redeem us, created us, &c. Therefore unto God the Father, Son, and Holy Ghoſt, is all obedience to be performed.
The Plurality of perſons in the Trinity, is of great uſe for the confirmation of the truth unto us. John aſſerts that34 great truth of Jeſus Chriſt being the Son of God, and Saviour of all them that believe; not only from the teſtimony of one God, but from the teſtimony of that one God, who is three Witneſſes: For there are three that bare record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one, 1 John 5.7. To the ſame purpoſe is the Argument Chriſt uſeth, diſputing againſt the Scribes and Phariſees; proving the truth of what he had ſpoken concerning himſelf, being the Light of the world, becauſe it was averred by the Father, and him, as two witneſſes: It is alſo written in your Law, that the teſtimony of two men is true: I am one that bare witneſs of my ſelf, and the Father that ſent me, beareth witneſs of me, John 8.12.17, 18.
The Knowledge of the Trinity, tends unto the Conſolation of Believers. Vide Eſtium in Col. 2.2. Paul affectionately deſirous that the hearts of the Coloſſians might be comforted, ſheweth two ſpecial means thereof, viz. The Acknowledgment of the Myſtery of God, and of the Father, and of Chriſt, with the full aſſurance of underſtanding; and brotherly-love: of God, i. e. of God, and of his Attributes: of the Father, i. e. of the Perſons; the firſt of which is the Father: of Chriſt, i. e. of his Perſon, and Office: ſo ſome without repugnancy to the Analogy of faith, or the words of the text.
Laſtly, The Knowledge of the Doctrine of the Trinity, is requiſite to our Communion, which (as our union) is with God the Father, Son, and Holy Ghoſt: And truly our Fellowſhip is with the Father, and with the Son Jeſus Chriſt, 1 John 3.3. The Grace of our Lord Jeſus Chriſt, and the Love of God, and the Communion of the Holy Ghoſt, be with you all, Amen, 2 Cor. 13.13. Matth. 28.11.
Though the perfect manner how one perſon is of another, is incomprehenſible, and unutterable in this life, (the perfect knowledge thereof being reſerved unto glory) yet ſo far hath God revealed himſelf unto us in his word in this life, as that we may and ought to attain unto ſome diſtinctneſs: yea unto ſuch diſtinctneſs, as is held forth in the ſcripture of truth; which is the meaſure of faith; and not to reſt in an implicite ſaith, concerning this Myſtery of myſteries. 35Secret things beling to the Lord our God, but thoſe things which are revealed belong unto us, and to our children for ever. Deut. 29.29. Upon which laſt words, viz. to us, and to our children,〈…〉〈 in non-Latin alphabet 〉, Ipſa viſio Perſonarum divinarum perduoit nos ad beatitudinem. Tho. 22. q. 2. a. 8. reſp. ad 3m. De Deo etiam verum dicere periculoſum eſt. Nec periculoſius alicubi erratur, nec laborioſius aliquid quaeritur, nec fructuoſius aliquid invenitur. Aug. de Trin. l. 1. c. 3. Jun. Defenſio 3a, de Trin. Si Chriſtum bene ſo s, ſatis eſt ſi caetera neſcis. Si Chriſtum neſcis, nihil eſt ſi caetera diſcis. the Hebrew hath extraordinary pricks to ſtir up our attention to the matter here ſpoken of. To be wiſe above what is written, is not wiſdom: but perillous ſin and folly. To be wiſe according to what is written, is ſobriety. To be wiſe up to what is written, (though alas we have all great cauſe to cry,•od be mercifull to us all herein) is our duty.
No where throughout the Revealed Will of God, is the Truth ſought out with greater labour: no where is our finding out of the Truth fruit-fuller: no where do we erre with greater danger: ſo Auguſtine.
IT need be no wonder to ſee Junius burning with zealous indignation againſt that unchriſtian Speech of Samoſatenus, [Namely, That it concerneth us not to ſeek ſolicitouſly what the Subſtance of Chriſt is, but what the Benefit is We have by him.] And thereupon provoking his Reader by ſundry Arguments unto an anxious ſearch thereunto: Eſpecially whil'ſt we remember the Spirit of Paul (ſecond to nò meer Son of man, in the diſcovery of the beatifical object) who could not ſatisfie himſelf without, but was ſtill ſtriving to ſatisfie himſelf with the excellent knowledge, not only of the benefits, but alſo of the Perſon and Office of Chriſt, as a help to our underſtanding, whereof conſider,36
Chriſt is not a Name of either Nature,Of the Divine Nature. Bucan inſtitut. Theolog. loc. 2. but of the Perſon conſiſting of both natures together with his Office: That God and man might continue one in Covenant, it was neceſſary that God and man ſhould be one in Perſon.
The Divine Nature aſſuming is the Divine Eſſence ſubſiſting in its ſecond relative property.
The Divine Nature is the better underſtood by attending to a double Conſideration of the ſecond Perſon in the Trinity; as followeth:
The humane Nature was in all things, like unto us;Of the humane Nature. ſin only excepted, and the manner of its ſubſiſting, The manner of its ſubſiſting that is, his perſon ality was increated. Chriſt as man, that is, the humanity or humane Nature of Chriſt, is an individuum, or ſingular being; but not a perſon: the reaſon whereof will appear by the juſt conſideration of the nature of a created perſon.
A created perſon is a being individual, ſubſiſting, living,Perſona eſt ſubſiſtens, individuum, vivum, inteligens, incommunicabile. Non ſuſtentatum in alio, nec pars alterius. Ʋrſin. Explic. Cat. pars. 2. qu. 25. intelligent, incommunicable, not ſuſtained in another, nor part of another. Here are ſeven ingredients required to the conſtituting of ſuch a being, as is a perſon.
Firſt, that it be individual, not ſomething in the general; but this particular and ſingular thing, and not another. 1. That it ſubſiſts, 'tis a ſubſtance; that is,Gradus entitat is 6.1. Eſſentia, i. e. natura communis. 2. Exiſtentia i. e. formalis terminus creationis. 3. Suppoſitum, i. e. quodvis individuum ſivi ſubſtantia, ſive accidens. 4. Subſiſtentia, i. e. quodvis individuū ſubſtantiae completae. 5. Perſonalitus, i. e. rationalis et ultimata perfectio. 6. Perſona, i. e. individuum ſubſtantie completae intellectualis. it depends not as concerning its being upon any fellow-Creature, its being is without in-being, 'tis no inmate, as accidents are. 3. 'Tis living, 'tis not a ſtone, or ought elſe that is lifeleſs. 4. 'Tis intelligent, indued with underſtanding and reaſon, 'tis not a Beaſt. 5. 'Tis incommunicable, being is common, but ſuch a being, that is [a Perſon] is proper to the ſame ſubject. 6. It is not ſuſtained of another, it ſubſiſts of it ſelf, as reaſonable ſubſiſtences, viz. men and Angels do: Now the humane Nature of Chriſt, though it is ſuch a being as is individual, ſubſiſting, living, intelligent, incommunicable;38 yet it is not a perſon: becauſe it is ſuſtained by another, i. e it hath its ſubſtance not of it ſelf, but from the ſecond Perſon of the Trinity. 7. 'Tis not a part of another, therefore the ſouls of men though they be ſuch beings as have all the former ingredients, yet they are not perſons, becauſe they are but parts of a whole.
Hence it followeth, that the hamane Nature was not, before it was aſſumed: The ſecond perſon in the Trinity in aſſuming it created it, and in creating it, aſſumed it; he did not create it without, but within his perſon.
Obj. If the humane nature of Chriſt hath not a created perſonally; then Chriſt as man, is wore imperfect then other men who are perſons? Deeſt perſonalius non propter defectum ſed propter perfectionem. Daver in Col. 2.9. Of the perſonal union. Deitas ſuſtentat humanitatem tanquā ſuā et propriam et i••i dat ſubſiſtentiam. Daven. in Col.
Anſ. The humane Nature of Chriſt, is without a created perſonality; not for the defect of any thing requiſite unto its perfection; but for the addition of the perſonal union, which far excelleth all created excellency: it is without a created perſonality, that it may be made partaker of an increated perſonality.
The aſſumption of the humane Nature, into the increated ſubſntence of the ſecond perſon of the Trinity, is the perſonal union. The Word was made fleſh; and remaining what he was, began to be what he was not.
The Incarnation is the miracle of miracles: a document to beleevers, a teſtimony againſt unbeleevers, Iſai. 7.14. None can declare Chriſts generation, Iſai. 53.8. Neither can any declare his Incarnation: his Name is ſecret, Judg. 13.18. Wonderful, Iſai. 9.6. A name that no man knoweth, viz. perfectly, but he himſelf, Rev. 19.12. The Trinity is the greateſt, the Incarnation is the next myſterie: And without controverſie, great is the Myſterie of godlineſs: God was manif ſt in the fleſh, &c. 1 Tim. 3.16. Concerning God and Chriſt we may fitly uſe thoſe words (though there ſpoken in another ſence) Prov. 30.4. What is his Name, and what is his Sons Name, if thou canſt tell.
The divine Nature,Parkins on the Creed. i. e. the increated perſon ſupplyed and always ſupplyeth the place of created perſonality; giving ſubſiſtence to the manhood in Chriſt.
39Mr Perkins (yet acknowledging that amongſt all the Works of God there cannot be found another example hereof in the world) illuſtrates the ſubſiſtence of the humane Nature in the divine, by the plant Miſſel, or Miſſelto, which having no root of its own, both lives, and grows in the ſtock or body of the Oak, or ſome other tree.
In that the perſon of Chriſt is increated, but one, and that one perſon ſubſiſteth in both Natures, hence it followeth,
40The perſonal union in reſpect of the manner of it,The Manner of the Perſonal Union. 〈…〉〈 in non-Latin alphabet 〉ſub ſlantialae. Tho. p. 3. q 6. Pa. 2. vid. G•. Har. cap. 17. Of the Office. was without any change of either nature, one into another; without confuſion of one nature with another: they remain diſtinct in themſelves, and in their properties without diviſion. Neither ſoul nor body did ever ſubſiſt in themſelves, but from the firſt inſtant of their Creation they ſubſiſted in the ſecond Perſon of the Trinity, without ſeparation of one nature from another. There was no ceſſation of the Perſonal Union during the time of Chriſts death, no not whileſt his body lay in the grave.
Laſtly, It was ſubſtantial; the ſubſtance of the Manhood was united to the ſubſtance of the Divine Nature, ſubſiſting in the ſecond Perſon.
Jeſus Chriſt, God-man, is, as we ſaw before, the greateſt of the Eſſential Works of God, that Miracle of miracles: ſuch as God never made before, nor ever will make the like again.
Unto this Perſon God-man, (Man that in our nature he might ſuffer for us, and God that his ſufferings might become effectual unto us) thus fitted for the greateſt ſervice by the union of both created and increated excellency in him: The Father committed the work of Mediation, which was readily and freely accepted by the Son; thereby undertaking by Bond of Covenant, and Virtue of Office, the abſolute meriting for, and application unto the Elect; the freedom from all the evil of the curſe, and the fruition of all the good of the promiſe; Satisfaction and Merit are contained in the Office of Chriſt formally, and Efficacy is contained therein virtually.
Chriſt is Mediatour, not as man alone, nor as God alone; but as God-man. As God-man he is a Middle-perſon, and conſequently a fit Mediatour between God and man, Iſai. 7.14. Matth. 1.23. As God-man, he became of no reputation, Philp. 2.7, 8, 9. As God-man, he was a Prophet, Deut. 18.15. Matth. 11.27. A Prieſt, John 10.17, 18. Heb. 4.14. Heb. 7. A King, Acts 2.36. Luke 1.33. As God-man, he overcame death for us, Heb. 2.14. Reconciled us, Rom. 5.10, 11. Col. 1.21, 22. Entered into Heaven for us, Heb. 4.14. & 6.20. &c.41 Therefore he is Mediatour as God-man, not as man alone, nor as God alone.
The Lord Jeſus took not this honour upon himſelf, but was called thereunto by the Father: hence he is ſaid to be preodained, 1 Pet. 1.20. fore-appointed, Rom. 3.25. Elect of God, Iſai. 42.1. Sanctified of the Father; that is, ſet apart to the Office of a Mediator by the divine inſtitution of the Father, John 10.36. Sealed, i. e. authorized as it were by a Commiſſion under hand and ſeal, Joh. 6.27. ſent into the world for the execution of this office, ſo far as it was to be performed upon earth, John 3 17. & 10.36. This Call of the Lord Jeſus unto office, includes election on the Fathers part, and acceptation on the Mediator's part: and is ſet down after the manner of a mutual tranſaction between God and Chriſt; whereby he was deſigned thereunto, as it were by way of Covenant. If his ſoul ſhall ſet it ſelf an offering for ſin (for ſo according to the Original do good Authors read the text) he ſhall ſee his ſeed, he ſhall prolong his dayes, and the pleaſure of the Lord ſhall proſper in his hand, Iſai. 53.10.
As Chriſt ſince the incarnation, is a Mediatour incarnate, ſo before the incarnation he was Mediatour to be incarnate. He was deſigned and accepted to be Mediatour from Eternity: Jeſus Chriſt yeſterday, and to day, and for ever, Heb. 13.8. He was declared, and declaratively accepted to be Mediatour preſently after the fall, Gen. 3.15. Hence it was as free and entire unto God, to ſave thoſe that dyed before the incarnation, for the ſake of a Mediatour to be incarnate; as it is to ſave thoſe that dyed ſince the incarnation, for the ſake of a Mediatour actually incarnate. Though Chriſt was not actually ſlain until his paſſion, yet he was virtually incarnate, & ſlain (that is in God's Decree and acceptation) from the Foundation of the world, Rev. 13.8. Therefore he muſt needs be a Mediatour from the foundation of the world.
The Parts of this Office are three: viz. Prophetical, Prieſtly, Kingly. Chriſt revealed, and revealeth effectually to his Elect the whole Counſel of God as a Prophet: He procured, and procureth for them all the good therein revealed, as a Prieſt; What is revealed by him as a Prophet, and procured42 as a Prieſt, but as yet un-applyed; he applyed, and applyeth as a King.
The Parts of his Office are by ſome mentioned in this order, rather then otherwiſe, for a three-fold reaſon.
The common Work of Chriſt, viz. Promulgation of the truth unto illumination, gifting, governing, &c. Of ſuch as live under the Goſpel; if not elected, proceedeth from Chriſt as a Mediatour: If elected, it proceedeth from him who is their Mediatour. Saving work is proper to the Elect, and proceedeth from Chriſt, not only as a Mediatour, but as their Mediatour.
Chriſt in regard of his Office, and humane nature, is called the Servant of God, Jer. 42.1.49.3.53.11. Matth. 12.8. receiveth a command, John 10.18. receiveth the written mind of God, Pſal. 40.8. Matth. 26.24. Heb. 10.17. Luke 2.24.47. John 6.38.
God by his abſolute power could have ſaved man without a Mediatour;Tho. Part. 3. qu. 46. art. 2. Eſtius lib. 3. diſt. 24. ſſ. 1. Twiſſ. de Elect. lib. 1. part 2. dig. 8. he is omnipotent, and could have done what he pleaſed; Beſides, his Will is the Rule of righteouſneſs: God doth not will things becauſe they are juſt, but they are juſt becauſe God willeth them. Beſides, the Exectuion of Juſtice ſheweth that it is not diſpenſed of abſolute neceſſity: for he doth not puniſh ſin alwayes; Adam's ſin was not puniſhed until Chriſt. Nor doth he puniſh ſin to the uttermoſt of his power; the torment of hell might have been greater then it is: both which properties are inſeperable from neceſſary Agents. As the Sun becauſe it ſhineth neceſſarily, it ſhineth always, and ſhineth with all its might: fire, becauſe it burneth neceſſarily, (having a fit matter) it burneth continually;43 and with all its force. The puniſhment of ſin, then being the effect of his pleaſure; it followeth, had he ſo pleaſed, there might have been no puniſhment of ſin at all.
But God for the Manifeſtation of the Glory of his mercy, in a way tempered with juſtice, having conſtituted this way of ſatisfaction to his relative Juſtice, and the ſalvation of the Elect: his power, in it ſelf abſolute, being now determined unto ſuch an Order of proceeding, by the Act of his own free good pleaſure: As it is impoſſible that any ſhould be ſaved but the Elect, ſo it is impoſſible that any of them ſhould be ſaved, but by the Man Chriſt Jeſus, Acts 4.12. Matth. 26.39.42.44.
From the Premiſes it is clear, That Chriſt, together with his Office, Acceptation, Merit, and Efficacy thereof,Mediatorens agere convenit Divinae Naturae, non ut naturae ſed ut tali modo exiſtenti, qui modus non convenit Patri, aut Filio. Bell. Enerv. To. 1. lib. 2. cap. 3. is the fruit and effect of the love of God; and therefore is far from being the cauſe of the love of God.
Chriſt is a Mediatour of our Salvation, but not of our Election.
Obj. To be a Mediatour, implyeth inferiority.
But Chriſt is God, being then God (that is the Divine Nature ſubſiſting in the relation of the Son) and man in one perſon: God is not inferiour unto any: the Perſons are equal.
Anſ. Chriſt in reſpect of the Divine Nature conſidered in it ſelf, is equal with God, Philip. 2.6. But in reſpect of his office, and the humane nature, both which the word Chriſt (preciſely taken) holdeth us unto; he is inferiour to the Father: My Father is greater then I, John 14.28.
Obj. 2. Chriſt being both God, and Mediatour, which is an office implying inferiority; it followeth hence, That Chriſt is inferiour unto himſelf.
Anſ. Chriſt as Mediator, is inferiour to himſelf as God:Inequalitas Officiorum, non tollit aequalitatem Naturae, aut Perſonarum. Inequality in reſpect of office, conſiſteth with equality in reſpect of Nature and Perſons.
Obj. 3. Chriſt being both God, and Mediatour; it followeth, That Chriſt is a Mediatour unto himſelf.
Anſ. A Mediatour is ſo, Properly, or Analogically. Properly, who reconcileth others unto others. Analogically, who reconcileth42〈1 page duplicate〉43〈1 page duplicate〉44others unto himſelf. Polan. Synoſp. l. 6. c. 27As he that doth juſtice unto another, exerciſeth juſtice properly: but he that doth juſtice unto himſelf, exerciſeth juſtice proportionably: Chriſt performeth the part of God accepting, and of a Mediatour reconciling, in a divers reſpect.
Obj. 4. 1 Tim. 2.5. For there is one God, and one Mediatour between God and man, the Man Chriſt Jeſus: it may ſeem from hence, That Chriſt is Mediatour as man, not as Godman.
Anſ. The word Man is not taken in this place in an abſtracted ſence, for the humane nature alone; but in a concrete ſence, ſignifying the Perſon, and Nature: (yea both natures) together. As the word God is uſed, Acts 20.28. not in an abſtracted ſence, for the divine Nature, which hath no blood; but in a concrete ſenſe, noting the Perſon with both Natures, viz. divine, and humane. With as good reaſon we may conclude, That Chriſt, according to the humane nature alone, forgiveth ſin, (which who yeildeth not to be an untruth?) Becauſe we read, The Son of man hath power to forgive ſin, Matth. 9.6. The Apoſtle here ſheweth, that man (though no other man, but the Man Chriſt Jeſus) is Mediatour: thereby admoniſhing us in our prayers, not to leave out any ſorts of men: becauſe Chriſt our Saviour is held forth as taking upon him the nature of man, not this or that ſort of men,
Obj. 5. If Chriſt as God-man be Mediatour, then the Divine Nature ſubſiſting in the relation of the Son, received the Office of Mediatour: and conſequently, ſomething may be added to God: but nothing can be added unto God, becauſe he is perfection it ſelf.
Anſ. The Divine Nature received not the Office, as conſidered in it ſelf, but in reſpect of its voluntary diſpenſation; as accepting of ſubſiſtence with the humane nature: that is, Chriſt received and ſuſtained, and ſuſtaineth the Office of Mediatour, not as God alone, nor as man alone, but as God-man. The divine Nature in reſpect of its voluntary diſpenſation; the humane Nature properly. To the Divine Nature, there is not added any thing, only a relation;45 but to the humane Nature,Ʋrſin. Catec. Part 2. queſt. 31. qu. 1. there is added a real change.
The Properties of either Nature of the Mediatour, are attributed to the whole Perſon in the Concrete by the communication of properties: becauſe that which is proper to either nature, is neceſſarily true of the Perſon ſubſiſting with both natures.
Albeit the Mediatorly Office of Chriſt reſpects only the Elect, yet the Majeſty of Chriſt (and that as man) extendeth it ſelf unto the whole Creation: Thou haſt crowned him with glory and honour, and haſt given him Dominion over the works of thy hands, and haſt put all things in ſubjection under his feet, Heb. 2.7, 8, 9. God hath given to the Man Chriſt Jeſus a Lordſhip and Governing Power over the creatures, Matth. 28.18. A Lordſhip, and Governing-power over the Reprobate, both Angels and men, Phil. 2.10. A Lordſhip and Headſhip over, and to be Conſervator of the Elect Angels, 1 Tim. 5.21. Epheſ. 1.10. Col. 2.10. A Lordſhip, and Saviourly Office of Mediatourſhip over elect men, Epheſ. 1.22. 1 Cor. 15.27. Chriſt hath all to do, where God hath any thing to do. As concerning the creature, the Kingdom of God, and of the Man Chriſt Jeſus, are of equal extent: Hence their Attributes in that reſpect are alike. God is ſaid to be the King of Kings, and Lord of Lords, 1 Tim. 6.15. And Chriſt hath on his veſture, and on his thigh, a Name written, KING OF KINGS, AND LORD OF LORDS. Revel. 19.16. Haeres ex aſſe.God is ſaid to be all in all, 1 Cor. 15.28. And Chriſt is ſaid to be all in all, Col. 3.10. He is ſole Heir unto God, Heb. 1.2. As Pharaoh ſpake to Joſeph, Gen. 41.40.44. that doth God ſay unto Chriſt, Thou ſhalt be over my houſe, and according to thy w rd ſhall all my people be ruled; only in the Throne will I be greater then thou: Without thee ſhall no man lift up his hand or foot. What the Father ſpeaks of that Son, Luke 15.31. may be applyed from God the Father unto Chriſt: And all mine are thine, and thine are mine, John 17.10. In this man, viz. the Man Chriſt Jeſus, the Kingdom of God and of man are of like and co-equal extent.
46The Principal Effects and Conſequents of the Perſonal Union,Of certain Effects and Conſequents of the Perſonal Ʋnion in reſpect of the Manhood. in reſpect of the Manhood, are,
1. In reſpect of its Subject;Valentia Tom. 4. diſp. 1 qu. 7. punc. 2 here it is to be found in its proper ſubject, as light in the Sun. Grace is in Chriſt, not only as in its proper, but as in its ſuper-exceeding ſubject.
2. In reſpect of its Nature; There is in Chriſt all kind of grace.
3. In reſpect of the Intenſneſs of it: it is in him in the higheſt degree, in the utmoſt, as much as is poſſible to be in a creature: both negatively, it could not be exceeded: and poſitively, none was equal unto it. The Soul of Chriſt doth not only eminently contain, but exceedeth all the grace that is in Men and Angels.
4. In regard of the Effects, That he might be fit to derive unto his Members all that meaſure, and fulneſs of grace, that becometh ſuch an Head. The Grace that is in the Elect, is the ſame in kind with that created Grace that is in Chriſt.
3. Created Power: As Chriſt received the Spirit out of meaſure, ſo the Created Power of Chriſt, was, and is out of meaſure. The power of working miracles was in Chriſt as man, conſtantly, and permanently; after the manner of an habit, in which regard he exceeded the power of working miracles, which was in the Prophets, and Saints; who could not work miracles at their pleaſure, but at times: Divine Aſſiſtance (occaſionally) enabling of them thereunto. The Humanity of Chriſt,Homo Chriſtus habet omnem petentiam, humanitas omnem poteſtatem. beſides its inherent power, which exceeds all other creatures; is alſo to be looked at as an Inſtrument of the Divinity, which is Omnipotent. Whence it followeth, That Chriſt as man, could, and can do whatſoever he pleaſeth; either by this inherent Power, or elſe as an Inſtrument of the47 Divinity. The Man Chriſt is Omnipotent: the Humanity hath as much power as a creature is capable of: Hereby Chriſt was capable to receive that compleat Authority of Executing all Power both in Heaven, and Earth, Matth. 28.18.
4. Created Knowledge, The Knowledge that is in Chriſt, is either increated, or created: Increated is that which is in him as God; whereby he knoweth all things, John 2.25. Created, is that which is in him as man, and is of three ſorts, Beatifical, Infuſed, and Experimental.
1. Beatifical Knowledge, is called the Knowledge of Viſion: by it he doth not only ſee God face to face, (as all the reſt of the bleſſed do) but ſeeth alſo the Manhood in Perſonal Ʋnion with the Godhead. Chriſt hanging upon the Croſs had the Viſion of God, even then whiles he ſuffered deſertion by God: there was then perſonal union without any comfort of communion: The knowledge of the bleſſed, and the torment of the curſed: Of it, John 1.18. its principle: the perfect underſtanding of the Manhood: its Medium, the light of glory.
2. Infuſed, whereby he knoweth all things that can be known by the concreated abilities of Angels, or men, of it, Iſai. 11.2. Its Principle, is a habit infuſed of God; its Medium, the light of grace.
3. Experimental, whereby he knew all things that could be known by practiſe, and rational obſervation of Events, of it, Luke 2.52. Its Principle, the faculty of Reaſon: its Medium, perſonal experience, Heb. 5.6. And obſervation of reiterated Events by the light of reaſon. Chriſt's beatificial knowledge, neither admits increaſe, in reſpect of the habit, or act. His infuſed knowledge admitted not increaſe in reſpect of Habit, though it might in reſpect of the Act. His experimental knowledge ſeemeth to have admitted increaſe, both in reſpect of the Habit, and Act. Chriſt's growth in wiſdom, is compared to his growth in ſtature, Luke 2.40.52.
5. The Right of Divine Adoration, Heb. 1.6. Revel. 5.8. Yet we are to know, that we worſhip not with divine Worſhip,48 the Manhood as conſidered in it ſelf, but as being perſonally united to the Godhead: that is, We worſhip the Lord Jeſus as God-man.
6. Communication of Properties: which is a manner of ſpeech, whence that that is proper to either nature, is not only verbally, but really predicated of the Perſon conſiſting of, or ſubſiſting in both natures.
The Compoſition which is of the divine, and humane Nature, is rather a Compoſition of Number, then of Parts; becauſe notwithſtanding the real change in the humane nature thereby, it is without any change of the divine Nature, adding only a relation thereunto. Like as it is in the Relative Attributes of God, which infer a change in the creature,Quod eſt partis quâ pars, id etiam eſt totius ſecundam illam partem. Keck. Log. l. 1. ſſ. 1. c. 25. Tho. p. 3. q. 35 a. 5. Beza in Heb. 2.11. Keck. Theol. lib. 3. cap. 2. Keck. Log. lib. 2. ſſ. 2. Porro iſta praedicatio, Homo eſt Deus: Eſt praedicatio per unionem. The. part 3. qu. 16. art. 2. Eſtius lib. 3. diſt. •. ſſ. 1. but none in him: the divine Nature remaining what it was, aſſumed that which it was not.
The divine and humane Nature, are as it were, Parts of the whole Perſon, (for the divine Nature is not a part properly that would argue imperfection:) Now that which is true of a part abſolutely, is true of the whole in a limited ſence; i. e. in reſpect of thar part. Thus, that which is true of the ſoul or body, muſt needs be granted to be true of the whole man. So we ſay, ſuch a man ſtudieth, when it is his ſoul, not his body that ſtudieth; ſuch a man eateth, when it is his body, not his ſoul that eateth.
The Communication of Idiomes, or Properties, taketh place when Chriſt is ſpoken of in the Concrete, not in the Abſtract: that is, when not one Nature only is intended, but the Perſon with both, or either Nature. For example ſake, The Lord of Glory is crucified, 1 Cor. 2.8. though it was only the humane, not the divine Nature that was crucified. God purchaſed the Church with his own blood, Acts 20.28. Here God is taken in a concrete ſence, ſignifying the Perſon, together with the divine and humane Nature. The Man Chriſt Jeſus, is Mediatour, 1 Tim. 2.5. The Son of man hath power to forgive ſin, Matth. 9.6. This Man is God, &c. The word Man is taken in a concrete ſence, ſignifying the perſon with the humane nature. Theſe ſpreches then proceeding in the Concrete, the Communication of Properties49 is to be attended: both which conſiderations are of great uſe to help us to underſtand theſe, and the like Propoſitions.
7. Capableneſs of the Office of a Mediatour.
The State wherein the Lord Jeſus executed his Office of Mediatourſhip; is either of Humiliation, or Exaltation. Of the two States wherein Chriſt performed, and ſtill performeth the Office of a Mediatour.
The State of Humiliation, continued from the time of his Incarnation, until the time of his Reſurrection.
The State of Exaltation began at his Reſurrection, and continueth for ever. The Degrees of his Exaltation were; His Reſurrection oppoſite to his Death: His Aſcenſion into Heaven, oppoſite to his Deſcent into the Grave: His ſitting at the right hand of the Majeſty of God, (that is, in a State of Glory, next to the Glory of God himſelf) oppoſite to his continuing in the grave.
The Lord Jeſus Chriſt as God-man, now ſitting at the right hand of God, is ſtill fulfilling his Mediatourly Office; not in a condition of humiliation, as ſometimes upon earth; but in a manner ſutable unto his preſent State of Glory.
He exerciſeth the Prophetical Part of his Office; by ſending forth the Miniſtry of his Word, by giving gifts, and making the improvement thereof effectual for the calling home, and building up of his Elect, Matth. 28.18, 19, 20. Epheſ. 4.11, 12, 13.
He exerciſeth the Prieſtly Part.
He exerciſeth the Kingly Part, by applying unto his50 Elect by his Spirit, what he revealeth as a Prophet, and purchaſed as a Prieſt, by ruling in his Elect with his Word and Spirit: together with defending of them from his and their enemies.
At the end of the World all enemies being ſubdued, and the Elect perfectly bleſſed; the preſent temporary manner of the Adminiſtration of the Mediatorly Office of Chriſt by external means, whether ſacred, or civil; divine, or humane Ordinances, and Powers ſhall ceaſe, 1 Cor. 15.24.28. Which notwithſtanding, Chriſt ſhall continue King and Head of the triumphant Church for ever. The Lamb is the Light thereof, Revel. 21.23. Thou art a Prieſt for ever, Pſal. 110.34. Of his Kingdom ſhall be no end, Luke 1.33.
Though the preſent Form of Chriſt's Government ſhall end with the world, yet his Government ſhall not end; but together with, and ſubordinately unto the Father, he ſhall govern them by the immediate efficacy of his Spirit, without all uſe of external means. Then ſhall the Son alſo himſelf be ſubject unto him, that put all things under him, that God may be all in all, 1 Cor. 15.28.
FOr our better proceeding in the Conſideration of this Subject; it may be helpful to our underſtanding, that we obſerve this Method.
The Decree, is God by one eternal-free-conſtant act,What the Decree is. abſolutely determining the Futurition, i. e. the infallible future being of whatſoever is beſides himſelf, unto the praiſe of his own Glory: the cauſe, and diſpoſer of all things, the Antecedent and diſpoſer of all events.
It is God decreeing; becauſe whatſoever is in God, is God. Ratio actus pueri, licèt per negationē a nobis explicitur; formaliter conſiſtit in poſitiva perfectione, includente omnē perfectionē, formaliter et eminenter: quā ſequitur talis negatio. Smiſing. tract. 1. diſ. 2. n 32. Deus omnia ſimul et ſemel comprehendit ab illo aternitatis NƲNC, ex quo fuit Deus. Leſſ. de perfect. •. 4. c. 1.
It is God Decreeing by one Act; whatſoever God willeth, he willeth by one ſingle act, hence God calleth himſelf I Am, Exod. 3.14. to ſhew that he is without begining, without end, and without ſucceſſion. In him there is nothing paſt, nothing to come, but all is preſent. Whatſoever he thinks, he always hath thought, and always doth and will think. Whatſoever he willeth, he always hath Willed, and always doth, and will Will. There can be no more a new thought, a new intent, or a new purpoſe in God, then there can be a new God. This is further evidenced from the Simplicity of God: which is God conſidered as one, meer and perfect Act, without all compoſition: Whence, he might either not have been, or may not be. Of him it never could, or can be ſaid; that any thing was to be in him, which is not, or cannot be, that is. A pure Act includes all perfection, and removeth all imperfection.
It is an Eternal Act; without beginning, without end without all alteration, or ſucceſſion. God comprehendeth all things, and all events, together, and at once; in the moment of Eternity. Eternity is an everlaſting NOW: without beginning, without end, without ſucceſſion; all at once, always.
It is a free act; proceeding from God, not as the Son from the Father, nor as the Holy Ghoſt, from the Father and the Son; by a neceſſity of nature: but ſo, as there is no neceſſary connexion between his abſolut being, and the being of the things that are Decreed. God hath no need of the things decreed, he might have been without them, he had been bleſſed for ever, though they had never been.
It is a conſtant act; What God willeth, he willeth always:52 a meer, and a pure act, without any interruption, or ſhadow of change.
By it, God determineth abſolutely; becauſe his Decree is the firſt and and univerſal cauſe, it is one Act, certain and independent: all things and all events depending thereupon.
By it, He determineth infallibly; God being immutable, infinitly wiſe, and able to ſee all his will fulfilled.
By it, He ſo fore-diſpoſeth of all, as ſerveth to the manifeſtation of his all-glorious perfections: He made all things for himſelf, Even the Wicked for the day of Evil, Prov. 16.4. He is both Alpha and Omega: the Firſt and the Laſt, Rev. 1.17.
It is the cauſe and diſpoſer of all things; being the firſt and univerſal cauſe, before all ſecond cauſes, which are the effects of it. It is the Antecedent and diſpoſer of all events; conſequently of ſin.
The Decree is the antecedent, not the cauſe of ſin: ſin is the conſequent, not the effect of the Decree. As the Decree is the antecedent; ſo it is alſo the diſpoſer of ſin; God is the Orderer of ſin, Acts 4.28. the diſorder of the ſecond cauſe, falleth under the order of the firſt; but he neither is, nor can be, the Author of ſin, Iam. 1.13.
A Conſequent,Non paucos diſſolvitnodos diſtinctio illa neceſſaria inter effectū et conſequens. Prideaux lect. 1. de Abſol. decreto. is an event infallibly following ſomething foregoing; not as an effect followeth its cauſe, but rather as the night followeth the day (of which the day foregoing is no cauſe) according to order of divine inſtitution. Death is the Antecedent of the Reſurrection, but not the cauſe: The Reſurrection is the conſequent, but not the effect of Death. The fall of the Jews was the Antecedent, not the cauſe of the calling of the Gentiles. The removing of the Romane Empire from the Weſt, was an Antecedent not a cauſe of the Revelation of Antichriſt. The calling of the Gentiles, the Revelation of Antichriſt, were conſequents not effects of theſe there Antecedents.
As the Sun, had it the faculty of ſeeing, could the whole Globe be preſented at the ſame time (halfe whereof only in regard of its figure is now in ſight of it at once) would with53 one look behold it all; ſo God by one act, comprehends all things, and all events always. The Decree is that everlaſting womb, wherein is conceived whatſoever hath been, is, or ſhall be. Time and Eviternity; that is, the duration of the Creature upon Earth and in Heaven or Hell: do but bring forth what is therein conceived, according as it is conceived. The Decree is all things in Gods purpoſe. Creation and Providence are but the execution of the Decree, the Decree containeth all things eminently. The Decree is that one, from which is all. If the Prophet, contemplating the Comprehenſiveneſs of Gods Providence concerning the Waters, and Heaven, the duſt of the Earth, the Mountains, and the Hills, all which is but a little part of the execution of his Decree: breaketh out thus; Who hath meaſured the waters in the hollow of his hand? and meted the Heaven with a ſpan, & comprehended the duſt of the Earth in a meaſure, and weighed the Mountains in Scales, and the Hills in a Ballance, Iſai. 40.12. how much more cauſe have we to be wrapped up with holy admiration, in contemplating the Decree it ſelf, which eminently containeth all: and ſay who is this that doth not only meaſure the waters, mete out the Heavens, comprehend the duſt, weigh the mountains, and hills: but doth alſo exactly, and infallibly, comprehend and diſpoſe of all things, all events, which have been, are, or ſhall be in this world; or in the world to come, yea, and in Hell it ſelf, in one eternal act?
Whatſoever can be conceived beſides God himſelf,What the object of the Decree is. falleth under one of theſe our conditions, viz. of.
Impoſſibility, is when the nature of things is ſuch as their very being implyeth a contradiction, as for a thing to be, and not to be, at the ſame time: of theſe (as was ſaid before) it is more conveniently ſaid that they cannot be, then that God cannot do them.
54Poſsibility, is that condition of things, wherein, as their is no repugnancy in the nature of ſuch things, but that they may be; ſo neither is their any determination by God, that they ſhall be: this is founded in the ſufficiency of God: as for the like things to be done in Tyre and Sidon, that were done unto Corazin and Bethſaida, was poſsible, but not decreed.
Futurition, is that condition of things poſsible; wherein, there is not only a poſsibility that ſuch things may be; but there is alſo a divine determination, that they ſhall be. This is founded in the Decree of God.
The Exiſtence of things, is there actual being in time, according to the Decree. This proceedeth from the external efficiency of God. The creature conſidered as poſſible, is the object of the Decree.
The creature in the ſecond ſtate fore-mentioned, viz. in its condition of poſsibility is the object of the Decree.
Where we muſt remember the ſufficiency of the Creator is the poſsibility of the creature. The poſsibility of the creature is nothing elſe but God able to create the creature. To think the creature hath a poſsibility of it ſelf, were in effect to think the creature to be a Creator.
As the Futurition of the creatures is not any thing in the creatures themſelves (in that as yet they actually are not) but is God,Eſſe objectivū creaturarū in intell•ctu divino eſt ipſū eſſe Dei quia〈…〉〈 in non-Latin alphabet 〉eſſe Eminenter creaturarū, eſt non tam eſſe creaturarū quā eſſe Dei Twiſſ, de ſci. Med. willing the creatures to be: ſo the poſsibility of of the creature (by the ſame reaſon) is not any thing in the creature, but is God, able to cauſe the creature to be.
But the Futurition of the creature is nothing elſe but God willing the creature to be. God able to cauſe the creature, or what elſe is poſsible to be, is his ſufficiency. God willing the creature to be, is his Decree, God repreſenting the creature having an objective being in his will, is that which is called the divine Idea. The creature, as poſsible, is the object of the Decree. The Idea is the object of the divine knowledge of what is decreed.
| The objective Being of the Creatures in God is the very Being of God. | Eſſe Objectivum Creaturarum in intellectu divino eſt ipſum eſſe Dei. |
| The Creature in God, is the Eſſence it ſelf creating. | Creatura in Deo eſt ipſa creatrix Eſſentia. Anſelm. |
| The Idea is the Divine Eſſence repreſenting the creature. | Idea eſt Eſſentia Divina, Aquinas. repreſentans Creaturam. |
| The Creatures themſelves, as they are conceived in the mind of God, are the Idea of that nature which they have in themſelves. | Ipſae Creaturae, prout in mente divina concipiuntur, Twiſſe de Scien. media. lib. 1. cap. 7. Numb. 14. ſunt Idea illius Naturae quam habent in ſemetipſis. |
| The Objective Being of things in reſpect of the divine underſtanding, is not a relative being, but a moſt abſolute, and moſt real being; viz. the very Being of God himſelf. | Eſſe Objectivum rerum reſpectu Intellectus Divini, Cajetan in part. pri. Tho. q. 15. Art. 1. non eſt eſſe relativum, ſed abſolutum, realiſſimum, ſcil. eſſe Dei. |
| We judge with Cajetane, (ſaith Doctor Twiſſe) that the objective being of the creatures in God, is the very Being of God. | Nos autem cum Cajetano judicamus,〈…〉〈 in non-Latin alphabet 〉eſſe Objectivum, Cajetan. ibid. Twiſſ. de ſci. med. Creaturarum in Deo eſſe ipſum eſſe Dei. |
| Were not the Object of Divine Knowledge in God, there could be no certaine knowledge of future contingents. | Objectum proximum & immediatum divinae cognitionis, Rivet. Cattol. Orth. tractat. 4. qu. 6. non eſt aliquid extra Deum, ſed eſt ipſa Eſſentia divina: quia ſequeretur ex ſuppoſitâ ſententiâ ſcientiam futurorum contingentium non eſſe infallibilem. Deus in ſeipſo effectus videt tanquam in cauſa. Et quomodo, vid. ibid. |
Which premiſed, the Propoſition appears thus:
The Object of the Decree is not to be ſought for out of God himſelf, but both to be ſought and found in himſelf.
56The Object of the Decree is, that which in order proceedeth or fore-goeth the Decree.
The Sufficiency of God, in which the poſſibility of the creature is founded, precedeth the Decree in order of our conception. For though the Sufficiency of God, and the Decree or Will of God (which is alſo true of all other Attributes) are the ſame in God, not having in him any real difference: yet they repreſent unto us notions formally differing.
The Object of the Decree, that is, which by the free Act of the Decree (acting as it were thereupon) paſſeth from a ſtate of Poſſibility, unto a ſtate of Futurition.
Now all theſe predications joyntly are found, and only found in the poſſibility of the creature founded in the Sufficiency of God: Therefore the creature in its condition of poſſibility, is the Object of the Decree.
This Propoſition, aſſerting the creature in its condition of poſſibility, to be the Object of the Decree; agreeth every way with the Doctrine of the Nature of God, and inferreth no incongruities: whereas the aſſerting of any other object diſagreeth with the Nature of God, and inferreth intolerable inconſequences.
From theſe grounds it is not hard to conceive, that not man conſidered as actually being; whether in his pure, or corrupt eſtate; but as yet to be, and in the Divine Eſſence: namely, as capable in reſpect of the Sufficiency of God, to be what he pleaſed, is the Object of the Decree: ſcil. as concerning man.
This great Truth would be the more readily and quietly embraced, did we duly conſider.
The Creation of man mutable, the permiſſion of ſin, the57 puniſhing of him juſtly for ſin, make up one full and perfect Medium, conducing to this end, as concerning the Reprobate.
The Creation of man mutable, the permiſſion of ſin, the effectual Application of Free-grace and Glory, notwithſtanding ſin; for the merit ſake of Jeſus Chriſt, make up one full and perfect Medium, conducing to this end, as concerning the Elect.
3. That theſe Acts not being ſubordinate, ſo as any of them are to be looked at as the end of the other: but all of them being co-ordinate, that is, conjoyned into, and making up one way, ſerving unto Gods end: we ought not to think, or ſay thus, God created man that he might permit him to ſin, and permitted him to ſin that he might puniſh him for ſin, Ezek. 33.11. But God created man, permitted him to ſin, and condemneth him for ſin, to manifeſt the Glory of his Juſtice.
The Liberty of God in the Decree, is,Of the Liberty of the Decree, i. e. Of God decreeing. Deus ita liberè nos elegit ut potuerit etiam non eligere. Zanch. de Nat. Dei. lib. 3. cap. 4. qu. 6. God willing whatſoever is beſides himſelf, not of any neceſſity of nature, but out of his meer good Pleaſure, Rom. 9.16. Epheſ. 1.4.11. 1 Cor. 12.11. Matth. 20.15. and Matth. 11.25, 26.
1. He was free with freedom from neceſſity. Scot. lib. 1. diſt. 39. n. 15. Objecta à Deo nequaquam neceſſariò voli•a eſſe demonſtrare poſſimus, quomodo tamen nutus divinus liberè tranſeat ad Objecta perſcrutari non eſt noſtrum. Twiſſ. praefat. in libros de Sc. Med.Liberty is increated, or created.
Created Liberty is in reſpect of the Acts themſelves: ſo58 men are ſaid to be free Agents, becauſe they are free to act, or not to act.
But Increated Liberty is in reſpect of the Objects, not of the acts: that is, There is no neceſſary connexion between the being of the creature, and the Being of God. He might have been without the creature, he had been God bleſſed for ever, although that had been nothing for ever. Each poſſibility, which yet ſhall never be, is equally founded in the Sufficiency of God, with thoſe things that have an actual being. And the things that have an actual being, might (had God ſo pleaſed) have remained in their nothing, and poſſibilities that never ſhall be, have had their actual beings. God can do whatſoever he will, though he will not do whatſoever he can. He is Omnipotent, but not Omnivolent.
2. God is free in reſpect of any moral obligation, ſo as that he had done the creature no wrong, if he had never willed it to be: he cannot become a debtor unto the creature, otherwiſe then as he makes himſelf a debtor of his meer good pleaſure.
3. Extra Deum nulla cauſa officiens decreti eſſe poſſit quia Decretum Dei re ipſa nil aliud eſt quam ipſamet Eſſentia Dei decernens.God is free from any Motive thereunto beſides his own will. There can be no Motive of Gods Will, beſides himſelf.
Not in the creature it ſelf, whether we ſuppoſe faith or good works foreſeen, or ought elſe. Either the creature muſt be conſidered as it is in God, or as it is in its own actual being: but this is the effect of the Decree, therefore cannot be the Motive thereof. If as it is in God, the Objective Being of the creature in God is nothing elſe, but God himſelf conſidered as able to cauſe the creature to be, as the futurition of the creature is God willing the creature to be.
Not in Chriſt, whether we conſider Chriſt in reſpect of his Incarnation,Deus vult hoc eſſe propter hoc, ſed non propter hoc vult hoc. Tho. p. 1. q. 19 art. 5 Office, or Acceptation, he is not the cauſe, but the effect of the Decree. See Chap. 9. intitled, Faith is the effect of ſpecial grace: yea, notwithſtanding the Decree is rightly conceived by us, according to the order of the end, and the means conducing to that end; yet the end willed of God, is not the cauſe of Gods willing the means for that end: becauſe God willeth all that59 he willeth with one ſingle act, whether means or end. Otherwiſe there would follow two Acts in God,Twiſſ. de Elect. which is inconſiſting with his Nature, who is one meer act.
God willeth one creature to be the cauſe of another,Deus hoc vult eſſe & hoc, & hoc propter hoc, non autem propt r hoc vult. Hoc eſt, Deus vult & effectus eſſe & cauſas, & effectus eſſe pr. pter cauſas, non tamen propter cauſas vult effectus. Twiſſ. lib. 1. de Elect. part 2. and to be for the uſe of another, but yet that other thing is not the cauſe of Gods ſo willing. God willeth both the Being of the Father, and the Son, and willeth the Father to be the means to beget the Son; yet the Father is not the cauſe why God willeth the Son. God hath willed the Sabbath, and other creatures to be for the good and uſe of man, ſo as man is the ſubordinate end of their being, but yet man is not the cauſe of Gods willing their being to that end. Man is the ſubordinate end of their being, that are ſo willed: but he is not the cauſe of Gods willing their being to that ſubordinate end.
Obj. 1. The Merit of Chriſt is the Cauſe of Election,The Chiefe Objections made againſt the Doctrine of the Decree conſidered, & anſwered. Chriſtus ut Mediator. non eſt praedeſtinationis cauſa, ſed effectum. Piſc. Cont. ſch. Th. 97. Epheſ. 1.4, 6. Therefore the meer good pleaſure of God is not the only cauſe of the Decree.
Anſ. We muſt diſtinguiſh between Election it ſelf, and the Application of the good of Election: The merit of Chriſt is the cauſe of the application of the good of Election, but not of Election it ſelf.
Obj. 2, Faith foreſeen is the cauſe of Election; therefore the meer good pleaſure of God, is not the only cauſe of the Decree.
Anſ. Faith, as every other creature, conſidered without the Decree, is but a poſſibility, a may-be: founded in the ſufficiency of God, who is able to give being to what he pleaſeth, and conſequently to faith.
That this may-be become a ſhal-be: i. e. That faith, yet but a poſſibility, paſſeth from the condition of a thing poſſible, unto the condition of a thing that ſhall be, can proceed from no other cauſe then the Decree, or the Will of God. Which one conſideration well obſerved, and applyed, affordeth a ſufficient anſwer to all objections arguing for any thing in the creature foreſeen, as a cauſe of the Decree.
60This Propoſition God electeth for faith foreſeen, inferreth a Succeſſion of Acts in God. Faith foreſeen, neceſſarily preſuppoſeth a fore-going Decree, concerning the being of that faith, which is foreſeen, according to it. Thus, 1. God decreeth faith to be. Neque enim actus aliqu s vilendi, cum fit actus immanens in Deo ſuboritur de novo. Twiſſ. de Elect. l. 1. p. 2. 2. Foreſeeth that faith. 3. Upon that faith foreſeen paſſeth the Decree of Election, ſo as the ſight of faith coming between the two Decrees, there muſt needs be two Acts, and the ſecond ſucceed the former. But God is one Act in whom there is no ſucceſſion.
It is as if one ſhould ſay, God intends to intend, or he determineth to determine, which cannot be true of God, becauſe it would not only imply divers Acts in God, contrary to his ſimplicity: and thoſe divers acts to be by way of ſucceſſion, that is, one after another, contrary to his Eternity. Deus voluit ſibi rationem eſſe volendi aliquid praepoſtere dictū. Twiſſ. ibid.But alſo it affirmeth that one Act of Volition, or Willing in God, ſhould be the object of another, and then by the ſame reaſon that again may be the object of another, and ſo in infinitum.
This Anſwer unto this Objection concerning faith foreſeen, may ſerve in like manner for an anſwer unto the objection concerning works foreſeen, being the cauſe of Election. As alſo unto that of ſin foreſeen, being the cauſe of Reprobation. Good works are the way to ſalvation, not the cauſe of Gods Decree to ſave. Sin•is the cauſe of puniſhment (which is the actual execution of juſtice for ſin) but not of Gods intent to puniſh ſin: Sin is the cauſe of damnation, and conſequent of reprobation. Election is not without the ſight of faith, and new obedience: nor Reprobation without the ſight of ſin: yet faith, though it be the inſtrument and means of the application of ſalvation following thereupon; is the effect, not the cauſe of Election: and ſin, though it be the cauſe of the application of all the evil of puniſhment, yet is it the conſequent, not the cauſe of Reprobation.
Obj. 3. If ſin followeth neceſſarily upon the Decree, then God is the Authour of ſin; But ſin followeth neceſſarily upon the Decree: Therefore God is the Authour of ſin.
61Anſ. This blaſphemous Inference is in effect the ſame, with what the ancient Enemies of the Doctrine of the Decree, of old calumniated the Teachers thereof with; thereby through their ſides blaſpheming the Scriptures, and God himſelf. So objected the Adverſaries of this great Truth, againſt Paul, the greateſt Preacher thereof, amongſt thoſe that were but men: Rom. 9.19. Thou wilt ſay then unto me, Why doth he yet find fault? for who hath reſiſted his Will? i. e. If Gods Will determining the being of ſin be irreſiſtable, then man in committing ſin is unblameable;Prideaux Lect. 1. de abſoluto Decreto. Bellarmine de Amiſſ: gratiae, cap. 4.5, 6, 7. why is fault found with that which was unavoydable? So the Pelagians againſt Auguſtin, An abſolute Decree neceſſarily concludeth God to be the Author of ſin: So Bellarmine againſt Zuinglius, Calvin, Beza, and other Orthodox Divines, ſlandering their Doctrine of the Abſoluteneſs of the Decree with theſe horrid Criminations; viz. That thence it followeth that God is the Author of ſin: 2. That God ſinneth truly and properly: 3. That God is the only ſinner: 4. That ſin is not ſin.
For ſatisfaction of the Objection we muſt diſtinguiſh of Neceſsity. There is a neceſsity of Coaction, and a neceſsity of Infallibility: Sin followeth not the Decree by a neceſsity of Coaction or Compulſion, in which ſence the Objection only holdeth; but by a neceſsity of Infallibility, (which conſiſteth with, and hindereth not the liberty of ſin, of which afterwards:) Hence the Decree, though it be the antecedent, that is, the foregoer of ſin, yet it is not the cauſe of ſin; and ſin, though it be the conſequent, that is, ſomewhat infallibly following upon the Decree, yet it is not the effect thereof. The day goeth before the following night, and the night foregoeth the following day; yet night and day are far from being cauſes one of another. The diligent attending to the difference between an Antecedent and a Cauſe, and between a Conſequent and an Effect (for the clearing of which ſufficient hath been ſpoken before) is of great uſe to unty many knots in this place.
But meeting here with this Satanical and abominable Sophiſm, of imputing unto God, the being of the Author of ſin;62 it will not be unſeaſonable to remove other Arguments diſputing for the ſame Concluſion, though not all of them upon the ſame grounds.
Arg. 1. If God hath abſolutely fore-determined all Events, then God hath willed ſin; if God hath willed ſin, then God is the Author•f ſin.
Anſw. Though ſin as ſin he evil, yet the being of ſin for a better end is good. God doth not will ſin as ſin; For thou art not a God that haſt pleaſure in iniquity, neither ſhall evil dwell with thee, Pſal. 5.4. yet God hath willed the permiſsion of the being of ſin for a better end. In peceato actus volendi in Deo non tranſit in rem permiſſā ſed in permiſſionem. Twiſſe Cr. 3. l. 3. Rivet. diſp. 1. Th. 24. Cum dicitur Deus vult peccatū eſſe, hoc refugit pia mens, non quia quod dicitur non bene dicitur, ſed quia quod bene dicitur malè intelligitur. Vide Twiſſe Cr. 3. l. 2. The Jews, Acts 4.27. did what God had determined to be done in his Decree, when they did what he forbad to be done in his Command. Thoſe who give their Kingdom to the Beaſt, Revel. 17.17. in ſo doing fulfilled the word of the Decree, yet brake the word of his Command. The water, whileſt it runneth his own courſe, ſerveth the end of the Artificer, in turning about the Mill according to his intent. For who hath reſiſted his Will? In the myſtry of ſin the Decree of God, ſaith a learned and judicious Author, paſſeth into the permiſsion, but not into the evil that is permitted; that is, God willeth the permiſsion of ſin, but he doth not will ſin as ſin.
That better End, in order unto which God willeth the being of ſin, is the manifeſtation of his own Glory; the glory of his Mercy upon the Elect, the glory of his Juſtice upon the Reprobate. The manifeſtation of the glory of God is a greater good, then the tranſgreſsion of man is an evil: Had not there been ſin, there had not been a Goſpel; had not there been ſin, there were no need of a Saviour; if there had been no ſin, Jeſus Chriſt had not been.
Arg. 2. If God aſcribeth unto himſelf the doing of actings that are ſinful, then God is the Author of ſin: But God aſcribeth unto himſelf the doing of actions that are ſinſul: Therefore.
Concerning the ſelling of Joſeph by his Brethren, the Scripture ſaith, It was not you that ſent me hither, but God. Of the Egyptians hatred againſt the Iſraelites, He turned their heart to hate his people, to d•al ſubtilly with his ſervants,63 Pſal. 105.25. Of the Inceſt of Abſalom, I will do this thing before Iſrael, and before the Sun, 2 Sam. 12.12. Of the Rebellion of the ten Tribes and Jeroboam, This thing is from me, 1 Kings 12.24. Of the cruel plunder of the Babylonians; I will ſend them againſt an hypocritical Nation, and againſt the people of my wrath will I give him a charge to take the ſpoyl, and to take the prey, and to tread them down like mire in the ſtreet, Iſa. 10.6. the like is to be ſeen in many other places.
Anſw. We muſt diſtinguiſh between the action, and the evil of the action: God is ſo the Author of the action, Acts 17.28. as that he neither is, nor can be the Author of the evil of the action, James 1.14. It is impoſſible either that God ſhould not be the Author of all good, or that he ſhould be the Author of any evil. The act or effect hath an efficient Cauſe; now God is the cauſe of all Efficiency: the evil cleaving to the action is a defect, therefore hath no efficient,K•ck. Log. lib. 1. ſect. 1. cap. 15. but a deficient Cauſe: Now God cannot be a deficient Cauſe, becauſe he is the firſt and abſolutely perfect Cauſe, therefore cannot be the cauſe of a non-ens, i. e. a nullity, or or that which is defective. To ſay God is the cauſe of ſin, is to deny God to be the firſt and abſolutely perfect Cauſe. The Rider, that cauſeth the Horſe to go, is the cauſe of his going, but not of his halting. The ready Scribe, that writes upon bad paper, is the cauſe of the letter, but not of the blot. The Muſician that playeth upon an Inſtrument out of tune, is the cauſe of the ſound, but not of the untuneableneſs. The heat of the Sun that attracts the ſecret virtues of the Earth, is not the cauſe of the ſtink of the dunghil. His & ſimilibus dictu bo minum & Satanae mala opera adſe•ibuistur Deo, non abſ•lute, ſed ſecundum quid, in juantum per eadem occulta ſua judicia perfecit. Parcus in Apocal. cap. 17. The upper wheel of a Clock going well, and turning about the lower wheel out of kilter, is the cauſe of its going, but not of its going amiſs. The child illegitimately begotten is the good creature of God, its illegitimation is of its parents.
Notwithſtanding God is no way the Author of the evil of the action, yet God aſcribeth unto himſelf the doing of theſe actions that are ſinful; 1. Becauſe he is the Author of the act wholly: 2. Becauſe he is the fore-determiner, Orderer and Governor of the ſinfulneſs of the action to his own glorious and bleſſed End. The action is aſcribed to him64 abſolutely; the ſin cleaving to the action not abſolutely, but only in ſuch ſort and reſpects.
That Propoſition of Aquinas, viz. that the act of ſin is of God,Twiſſe Cr. 3. l. 2. is by ſome conjectured probably to have been the occaſion why the unlearned Libertines, not diſtinguiſhing between the act, and the defect, did infer that God was the Author of ſin.
Arg. 3. Shimei's curſing of David was a ſin, Exod. 22.28. God bade Shimei curſe David, 2 Sam. 16.10. therefore God is the Author of ſin.
Anſw. The bidding in the text is not a bidding properly, i. e. a moral Command, obliging Shimei thereunto: for God had expreſly forbidden the thing that he did; and the contrary thereunto was his duty: but it is a bidding improperly, i. e. a natural Command, a part of the Decree, a Command (as ſome call it) of Providence, and intends no more, then that God, by denying the aſſiſtance of his grace, and leaving Shimei to his own heart and temptations, whereupon ſin infallibly and inexcuſeably followed, did ſo order the curſing of Shimei, as that he uſed his tongue as ſcourge to chaſten David juſtly, in the ſelf-ſame action, wherein he himſelf abuſed his tongue to revile David ſinfully.
Theſe Sophiſms thus removed, it may be alſo uſeful upon this occaſion to confirm our hearts with ſome Arguments in the contrary truth, namely, that God is not the Author of ſin.
From Scripture: God makes a Law againſt the commiſſion of ſin, Gen. 2.17. ſmiteth with a curſe for ſin in all, Gen. 3.17. condemned ſin in the fleſh of his Son, Rom. 8.3. gave Chriſt for the deſtroying of ſin in all his, Rom. 6.6. 1 John 3.8. therefore God is not the Author of ſin. Lo this only have I found, that God hath made man upright, Eccleſ. 7.29. For all that is in the world, the luſt of the fleſh, the luſt of the eyes,••us neminē teniat tentatione ad peccatū formaliter. Twiſſe. Cr. 3. and the pride of life, is not of the Father, 1 John 2.16. Let no man ſay when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man, ſcil. by inticing and moving him unto ſin, James 1.13.65 love God. The children of God would be troubled if grace ſhould fail, though their priviledges ſhould not be cut off; you are ſure of both. For as grace is ſure, ſo are alſo the priviledges of grace: This was figured under the Law; an Iſraelite could never wholly alienate his inheritance and title to the Land; Levit. 25.23. His title to the Land ſhall not be cut off, nor ſold for ever: This was a type of our ſpiritual inheritance in Chriſt, which cannot be alienated from us; he might for a while paſs it away, but it was to return again; ſo thoſe that are made coheirs with Chriſt, are never diſ-inherited: 'Tis true, we forfeit it by the merit of our actions, but God doth not take the advantage of every offence: 'Tis true, we loſe the evidences that are in our keeping, peace of Conſcience, and joy in the Holy Ghoſt; but the eſtate it ſelf is undefeaſible, and cannot be made away from us. Sometimes we are under a kind of ſequeſtration, and there is a ſuſpenſion of comfort and grace; as the Iſraelite might make away his inheritance for a time; but we ſhall recover poſſeſſion again, though not by our ſelves, yet by our Goel, our kinſman, or him that is next of blood: As under the Law, if a perſon were not able to redeem the inheritance, the kinſman was to redeem it; ſo Jeſus Chriſt, our kinſman after the fleſh, he is our Goel, he interpoſeth by his merit, and reconcileth us to God. Well then, You ſee grace is kept, and the priviledges of grace are kept in Chriſt: But now becauſe comforts are never prized but in their ſeaſon, and men that have not been exerciſed in ſpiritual conflicts, nauſeate theſe ſweet truths, they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another; therefore let us ſee when this truth will be moſt ſweet and ſeaſonable. 1. In great troubles, when God ſeemeth to hide his face; Oh how ſweet is it to hear him ſay, I will not forſake thee till I have perform d all that I promiſed thee, Gen. 28.15. all this ſhall better thy heart, and haſten thy glory. In times of diſtreſs we are apt to think that God hath caſt us off, and will never look after us more, though formerly we have had real experiences of his grace: What a fooliſh creature is man to weaken his aſſurance when he ſhould come to uſe it? to unravel66 all his hope and experiences in times of trouble, which is the only ſeaſon to make uſe of them. 2. In the hour of temptation and hard conflicts with doubts and corruptions, when we are ſenſible of the power of ſin, and how difficult it is to remove it out of the heart, we are apt to ſay as David after all his experiences, I ſhall one day periſh by the hand of Saul, 1 Sam. 27.1. and many times out of diſtruſt give over the combate. Oh then remember now you are preſerved in Chriſt, and that nothing ſhall ſeparate: as Sarcerius came to Camerarius his wife, when ſhe had been exerciſed with a long and tedious conflict, and read to her the latter end of the eighth of the Romans, ſhe brake out in triumph, uſing Pauls words, Nay, in all theſe things we are more then Conquerors. Oh Chriſtians, neither ſin, nor Devil, nor world can divide you from Chriſt, for he**Rom. 16.20. did not only tread down Satan, but under your feet. 3. In times of great danger and defection, either through error and perſecution, as Saunders trembled to think of the fire; eſpecially when others fall fearfully, who were before us in knowledg and profeſſion of zeal and piety; when the firſt become laſt; when glorious Luminaries are eclipſed, and leave their orb and ſtation; as the Martyrs were troubled to hear of the revolt of ſome great Scholers that had appeared for the Goſpel: When Hymeneus and Philetus, two eminent Profeſſors, fell, there was a great ſhaking, 2 Tim. 2.18. But the foundation of the Lord ſtandeth ſure &c. that's the comfort the Apoſtle oppoſeth in ſuch a caſe. 4. In times of diſheartening, becauſe of the difficulties of Religion, when the uſe of means groweth troubleſom: to quicken you in your Chriſtian courſe, think of the unchangeableneſs of Gods love; all graces riſe according to the proportion and meaſure of faith; looſe hopes weaken endeavors: 1 Cor. 9.26. I run, not as one uncertain. Thoſe that ran a race gave over when one had far out-gone them, as being diſcouraged and without hope: When hope is broken, the edg of endeavors is blunted: Go on with confidence, you are aſſured of the iſſue, God will bleſs you and keep you to his everlaſting Kingdom. 5. In the hour of death; when all things elſe fail you, God will not fail you; this is the laſt brunt; do but wait a little67 while, and you will find more behind then ever you en joyed; death ſhall not ſeparate: as Olevian comforted himſelf with that,**Vide Scultetum in Iſai. 54. Iſai. 54.10. The hills and mountains may depart, but my loving-kindneſs ſhall not depart from you; being in the agonies of death, he ſaid, Sight is gone, ſpeech and hearing is departing, feeling is almoſt gone, but the loving-kindneſs of God will never depart. The Lord give us ſuch a confidence in that day, that we may dye glorying in the Preſervation of our Redeemer.
VVE are now come to the third thing in the Inſcription, and that is the form of ſalutation, delivered as all Apoſtolical ſalutations are in the way of a prayer: In which we may obſerve, 1. The matter of the prayer, or bleſſings prayed for, which are three, Mercy, Peace, and Love. 2. The manner or degree of enjoyment, [be multiplyed.]
I begin with the matter, or bleſſings prayed for: It will not be altogether unuſeful to obſerve that diverſity which is uſed in ſalutations. In the Old Teſtament peace was uſually wiſhed without any mention of grace; as Pſal. 122.8. For my brethrens and companions ſake I will ſay, Peace be within thee: and•an. 6.25. Peace be multiplyed unto you. But in the times of the Goſpel grace being more fully delivered, that was alſo added and expreſſed in the forms of ſalutation: but yet in the times of the Goſpel there is ſome variety and difference: Sometimes you ſhall meet with a ſalutation meerly civil; as James 1.1. To the twelve Tribes〈…〉〈 in non-Latin alphabet 〉, greeting: ſo Acts 15.23. which was the uſual ſalutation among the Heathen: but moſt uſually 'tis**Rom. 1.17. grace and peace; and in other places grace, mercy and peace, as 2 John 3. and 1 Tim. 1.2. and here it differeth from them all, for 'tis mercy, peace and66〈1 page duplicate〉67〈1 page duplicate〉68love: And Cauſaubon obſerveth, that the Greek Fathers, if they wrote to a carnal man, they would wiſh him grace, but not peace; if to a godly man, they would wiſh him grace and peace too. To touch upon theſe things is ſufficient. From theſe Bleſſings mentioned in this place I ſhall obſerve ſomething in general, and then handle them particularly and apart.
Firſt, In the general Conſideration you may obſerve,
1. Obſervat. 1. That ſpiritual bleſſings are the beſt bleſſings that we can wiſh to our ſelves and others. The Apoſtles in their ſalutations do not wiſh temporal felicity but ſpiritual grace: Gods people pray for one another out of the communion of the Spirit, and for themſelves out of a principle of the divine Nature; and therefore they do not ſeek wealth and honour for themſelves or one another, but increaſe of Gods favour and Image. 'Tis true, Nature is allowed to ſpeak in prayer, but grace muſt be heard firſt; our firſt and chiefeſt requeſts muſt be for mercy, peace and love, and then**Mat. 6.33〈…〉〈 in non-Latin alphabet 〉an additional ſupply, like paper and pack-thread, which is given over and above the bare gain. other things ſhall be added to us; the way to be heard in other things, is firſt to beg for grace: Pſal. 21.4. He asked life of thee, and thou gaveſt him length of days for ever: Solomon ſought wiſdom, and together with it found riches and honour in great abundance. Well then, if thou prayeſt for thy ſelf make a wiſe choyce, beg for ſpiritual bleſsings; ſo David prayeth, Pſal. 106.4. Remember me, O Lord, with the favour that thou beareſt unto thine own people; nothing leſs would content him then Favorites mercy: other bleſsings are diſpenſed out of common pity to the generality of men, but theſe are mercies privilegiate, and given to Favorites; now ſaith David, of this mercy, Lord; no common bleſſing would ſerve his turn: So Pſal. 119.132. Look upon me, and be merciful to me, as thou uſeſt to do to thoſe that love thy Name: Surely that which God giveth to his people, that's a better mercy then that which God giveth to his enemies. Again, theſe are mercies that coſt God dearer; they flow to you in the Blood of his own Son: yea, they are mercies that are better in themſelves; wealth and honour may become a burden, yea, life it ſelf may become a burden, but not mercy, not grace, not peace of Conſcience;69 and therefore they are better then life, Pſal. 63.3. then wealth, then honour: none ever complained of too much mercy, of too much love of God: Theſe are bleſsings that ſwallow up other miſeries, yea, the loſs of other bleſsings; grace with poverty 'tis a**James 1.9. preferment, peace of Conſcience with outward troubles is an happy condition: if there be a††2 Cor. 1 5. flowing of ſpiritual comforts, as there is an ebbing of outward comforts, we are not much wronged; therefore firſt ſeek theſe bleſsings. Again, If you pray for others, pray for grace in the firſt place; that's an evidence of ſpiritual affection: Carnal men wiſh ſuch things to others, as they prize and affect themſelves; ſo alſo do gracious men; and therefore their thoughts run more upon mercy, peace and grace, then wealth and honour and greatneſs. When a man ſendeth a token to a friend, he would ſend the beſt of the kind: Theſe are the beſt mercies; if you were to deal with God for your own Souls, you can ask no better: You may ask temporal things, for God loveth the prosperity of his Saints; but theſe ſpecial bleſsings ſhould have the preferment in your wiſhes and deſires of good to them, and then you are moſt likely to ſpeed. Our Lord Chriſt in the 17 of John, commendeth the Colledg of the Apoſtles to the Father; and what doth he ask for him? dominion and worldly reſpect? Surely no, nothing but preſervation from evil, and ſanctification by the Truth; theſe are the chiefeſt Bleſsings we ſhould look after as Chriſtians.
Obſerve again the aptneſs of the requeſts to the perſons for whom he prayeth,Obſervat. 2. Thoſe that are ſanctified and called have ſtill need of mercy, peace and love. They need mercy, becauſe we merit nothing of God, neither before grace received, nor afterward: the very continuance of our glory in Heaven is a fruit of mercy, not of merit; our obligation to free-grace never ceaſeth. We need alſo more peace: there are degrees in aſſurance as well as faith; there is a temperate confidence, and there are raviſhing delights, ſo that peace needs to be multiplyed alſo. And then love, that being a grace in us, 'tis always in progreſs; in Heaven only 'tis compleat: Take it for love to God, there we cleave to him without diſtraction and70 wearineſs or ſatiety; God in communion is always freſh and new to the bleſſed ſpirits: And take it for love to the Saints, it's only perfect in Heaven, where there is no ignorance, pride, partialities and factions; where Luther and Zuinglius, Hooper and Ridley joyn in perfect conſort.
Again,Obſervat. 3. Obſerve the aptneſs of theſe requeſts to the times wherein he prayed, when Religion was ſcandalized by looſe Chriſtians, and carnal doctrines were obtruded upon the Church; In times of defection from God, and wrong to the Truth, there is great need of mercy, peace and love. Of mercy, that we may be kept from the ſnares of Satan: Chriſtians, whence is it that any of us ſtand? that we are found faithful? 'Tis becauſe we have obtained mercy: They would dec•ive, if it were poſſible, the very Elect, Mar. 24.24. Why is it not poſſible to deceive the Elect as well as others? of what mould are they made? wherein do they differ from other men? I anſwer, Elective grace and mercy interpoſeth; 'tis not for any power in themſelves, but becauſe Mercy hath ſingled them out, and choſen them for a diſtinct people unto God. And we need peace and inward conſolations, that we may the better digeſt the miſery of the times; and love, that we may be of one mind, and ſtand together in the defence of the Truth.
Again,Obſervat. 4. Note the aptneſs of the bleſſings to the perſons for whom he prayeth; Here are three bleſſings that do more eminently and diſtinctly ſuit with every perſon of the Trinity: and I do the rather note it, becauſe I find the Apoſtle elſewhere diſtinguiſhing theſe bleſſings by their proper fountains, as Rom. 1.7. Grace to you, and peace from God the Father, and our Lord Jeſus Chriſt: Sort the bleſsings right, there is grace from the Father, and peace from Chriſt: So here is mercy from God the Father, who is called the Father of mercies, and the God of all comfort, 2 Cor. 1.3. and peace from the Son, for he is our peace, Epheſ. 2.14. and love from the Spirit; Rom. 5.5. The love of God is ſ•ed abroad in our hearts by the Holy Ghoſt, which is given to us. Thus you ſee every Perſon concureth to our happineſs with his diſtinct bleſsing.
In the next place,Obſervat. 5. how aptly theſe bleſsings are ſuited71 among themſelves; firſt mercy, then peace, and then love; mercy doth not differ much from that which is called grace in Pauls Epiſtles, only graee doth more reſpect the bounty of God, as mercy doth our want and need: By mercy then is meant the favour and good-will of God to miſerable creatures; and peace ſignifieth all bleſsings inward and outward, as the fruits and effects of that favour and good-will; more eſpecially calmneſs and ſerenity of Conſcience, or a ſecure enjoying of the love of God, which is the top of ſpiritual prosperity: And then love ſometimes ſignifieth Gods love to us; here I ſhould rather take it for our love to God, and to the Brethren for Gods ſake: So that mercy is the riſe and ſpring of all, peace is the effect and fruit, and love is the return. He beginneth with mercy, for that is the fountain and beginning of all the good things which we enjoy; higher then love and mercy we cannot go, for Gods Love is the reaſon of it ſelf, Deut. 7.7, 8. Rom. 9.15. Iſai. 45.15. and we can deſerve nothing at Gods hands but wrath and miſery, and therefore we ſhould ſtill honour Mercy, and ſet the Crown upon Mercy's head (as further anon;) that which you give to Merit, you take from Mercy. Now the next thing is peace; mark the order ſtill; without mercy and grace there can be no true peace: Iſai. 57.21. There is no peace, ſaith my God, to the wicked; they ſay, Peace, peace, but my God doth not ſay ſo. Chriſt left his peace with his own Diſciples, John 14.27. and not as worldly and external peace is left, in the happineſs of which both good and bad are concerned; that is general, but this is proper, confined within the Conſcience of him that enjoyeth it, and given to the godly: 'Tis the Lords method to pour in firſt the oyl of grace, and then the oyl of gladneſs: Alas, the peace of a wicked man 'tis but a frisk, or fit of joy, whileſt Conſcience, Gods watchman is naping; ſtoln waters and bread eaten in ſecret, Prov. 9.17. The way to true peace is to apply your ſelves to God for mercy, to be accepted in Chriſt, to be renewed according to the Image of Chriſt; otherwiſe ſin and guilt will create fears and troubles. Again, the laſt thing is love; great priviledges require anſwerable duty; Mercy and peace need another72 grace, and that's love: 'Tis Gods gift as well as the reſt, we have graces from God as well as priviledges, and therefore he beggeth love as well as mercy and peace; but it muſt be our act, though we have the grace from above: We would all have mercy and peace, but we are not ſo zealous to have love kindled in our hearts: Mercy, peace, all this runneth downward, and reſpects our intereſt, but love, that mounteth upward, and reſpects God himſelf. Certainly they have no intereſt in mercy, and were never acquainted with true peace, that do not find their hearts inflamed with love to God, and a zeal for his glory; that as he hath ordered all things for our profit, ſo we may order and refer all things to his glory and honour. Mercy runneth down from God, and begets peace of Conſcience, for peace of Conſcience is nothing elſe but a ſolid taſte of Gods mercy; and peace of Conſcience begets love, by which we claſp about God again; for love is nothing elſe but a reverberation or beating back of Gods beam upon himſelf, or a return of duty in the ſenſe of mercy:**So in the Angels Song, Luke 2.19. Glory, peace and good-will. All comes from good-wil; that's the firſt cauſe as Godglory 's the laſt end. Under the Law the firſt and the tenth were the Lords; the beginning and ending are his. ſo that God is at the beginning and ending, and either way is the utmoſt boundary of the Soul; all things are from him and to him.
Secondly,1. Mercy. Let me handle them particularly and apart; and firſt Mercy, which is the riſe and cauſe of all the good we have from God: The Lord would diſpenſe bleſſings in ſuch a way as might beat down despair and carnal confidence: Man hath need of mercy, but deſerveth none: Despair would keep us from God, and carnal confidence robbeth him of his glory; therefore as the Lord would not have fleſh to glory, ſo neither to be cut off from all hope: Mercy ſalveth both; we need not fly the ſight of God, there is mercy with him why he ſhould be feared, Pſal. 130.7. Falſe worſhips are ſupported by terror; but God, that hath the beſt title to the heart, will gain it by love and offers of mercy. And we have no reaſon to aſcribe any thing to our ſelves, ſince Mercy doth all in the Court of Heaven, and not Juſtice: If you reckon upon a debt, you are ſure to miſs: 'Tis a part of Gods Supremacy, that all his bleſſings ſhould come as a gift; that he ſhould act freely, and entertain us as a King, not as an Hoſt: Merit
The event ſheweth that Ioah ſhould dye, according as David had given order to Solomon, 1 King. 2.5. yet is this order of Davids, no cauſe of that Treaſon, for the commiſsion of which, Solomon juſtly brings down his hoary head to the grave with blood. In like manner, David had given a command to Solomon, concerning the death of Shimei: yet Solomon proceeds not to execution, until Shimei by a preſumptious violation of his confinement (whereof Davids command was no cauſe) had given Solomon cauſe to put him to death, according to his appointment, 1 King. 2.18.40.
Laſtly: God delighteth not in the death of a ſinner.
So he teſtifieth of himſelf once and again,Propoſ. 5. and to this teſtimony ſubſcribeth his Name. For I have no pleaſure in the death of him that dyeth, ſayth the Lord God, Ezek. 18.23.32. yea to put it out of all controverſie, and to cleer himſelf fully in the hearts of all Elect and Reprobate, both men and Angels; he confirmeth this teſtimony with an Oath, and giveth charge that it be made known to the Houſe of Iſrael: Say unto them, As I live ſayth the Lord God, I have no pleaſure in the death of the wicked; but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways, for why will ye dye O Houſe of Iſrael? Ezek. 33.11.
But it may be ſayd, The Scripture ſeemeth to ſpeak otherwiſe elſewhere, I alſo will laugh at your calamity;Piſc. obſ. in Ezek. 18. I will mock when your fear commeth, Prov. 1.26, 27. Anſw. Death is conſidered; either as it is the deſtruction of the creature, or as it is the execution of juſtice: God delighteth in it as it is the declaration of juſtice, but not as it is the deſtruction of the cteature: of which more afterwards.
The ſum of the Anſwer to this Objection is: God being an abſolute Lord, having freely enabled man with power, whereby he might have lived for ever, and not have Sinned. His Decree being only the Antecedent, not the cauſe. Man an Antecedent, and the cauſe of Sin; Sin the only deſerving cauſe of puniſhment; and laſtly, God not delighting in the death, no not of Sinful man; moſt unjuſtly, and unthankfully do the non-elected complaine of God, Becauſe beſides that power given them whereby they might74 have been happy, He was not pleaſed over and above, to beſtow upon them that abſolute-ſpecial grace (which yet he was pleaſed to do unto his Elect) whence they could not make themſelves miſerable: and whereby he would make them happy.
The doctrine of the abſoluteneſs,Obj. 5. and neceſsity, or infallibility of the Decree, takes away the liberty of the ſecond cauſe.
For anſwer to this Objection,Anſ. conſider theſe three particulars. 1. Wherein the nature of Liberty doth conſiſt. 2. Partic. 1. That the ſame act in a diverſe ſence, is both Evitable and inevitable. 3. That neceſsity and liberty conſi ſtrogether.
The liberty of the ſecond cauſe, doth not conſiſt in a power of indifferency, to act or not to act: independent of, and not ſubordinate unto the Decree.
The ſecond cauſe, however it acts, is ſubordinate to the firſt cauſe, for notwithſtanding the will is a free agent, yet it is a ſecond cauſe; therefore muſt needs be an effect, in reſpect of the firſt cauſe: and conſequently ſubordinate thereunto. The will of man is a free agent, but ſo, as it is a ſecond free agent; not a firſt free agent. The will is a free principle, but yet, it is a ſecond, not a firſt principle. The will is its own free mover, yet not its firſt mover. 'Tis true, the will is the cauſe of its own acting, yet ſo, as it is alſo true that it is not the firſt, but the ſecond cauſe of its acting.
It is ſufficient unto the being of humane liberty,In creaturis eſt〈…〉〈 in non-Latin alphabet 〉ſpontaneū, in ſolo Creatore eſt〈…〉〈 in non-Latin alphabet 〉ſpontaneū et independens. Pareus in Gen. 45.8. that man acts without all conſtraint, deliberately, and according to the proper free-motion of his own will.
So far is the Decree which is an immanent act, or the determination of the ſecond cauſe in its working by the firſt, which is a tranſient act, from being a prejudice unto liberty, that the ſecond cauſe can neither be free, nor act freely, without both.
It is truth, that the ſubordinate free-agent (the thing being yet to do) may either do, or not do the ſame act: Albeit, which of the two he will freely incline unto, is infallibly fore-decreed. For example. Thomas not yet being75 come into the houſe, 'tis a truth, 1. That he may either come, or not come into the houſe, which he pleaſeth. 2. 'Tis not a truth, That he can both actually come, and not into the houſe. 3. Tis a truth, he will do that of theſe two freely, which God hath decreed abſolutely.
The ſame action in a divers ſence, is both evitable,Partic. 2. and inevitable. Evitable in a divided ſence, i. e. in reſpect of mans liberty, Inevitable in a compounded ſence, i. e. in reſpect of the Decree. The ſence of diviſion, is the conſideraton of the future act of a free Agent in it ſelf,Vide Scot. l. 1 diſt. 39. N. 17 without the conſideration of the Decree. The ſence of compoſition, is the conſideration of the future act of a free Agent, together with its ſubordination unto the Decree.
Theſe two Propoſitions, 1. Adam might not have ſinned,Potuit Adamus vitare peccatum. Propoſ. Ca•cgorica. Fieri non potuit ut Adamus vitaret peccatum propoſit. Modalis Twiſſ. Cr. 3. l. 2. 2. It could not be but that Adam would ſin, are both true; and notwithſtanding they may ſo ſeem, yet they are not oppoſite one unto the other: not being both of the ſame kind. Adam might not have ſinned, is a Categorick, or ſimple Propoſition, and is true of Adam in the ſence of diviſion, conſidered as in himſelf. It could not be but that Adam would ſin, is a Modal, or qualified Propoſition, and is true of Adam in the ſence of compoſition, being conſidered as ſubordinate to the Decree. The Jews might have broken the bones of Chriſt, is true; ſpeaking in the ſence of diviſion, i. e. looking at the free-will of the Jews, as in themſelves. It could not be that the Jews would break the bones of Chriſt, is true, ſpeaking in a ſence of compoſition,Actus eveniens, evitabilis ſecundum ſe, inevitabilis ſecundum quod eſt proviſus. Cojet. 1. Par. q. 22. art. 4. i. e. looking at the free-will of the Jews, as ſubordinate to the Decree, John 19.36. That anſwer of Eliſha to Hazael, enquiring of Benhadads recovery, containeth in it two like Propoſitions. 1. Thou mayeſt certainly recover. 2. Thou ſhalt ſurely dye, 2. King. 8.10. Theſe ſeem to be oppoſite one unto the other, yet are not ſo.
The firſt is a Categorick, or ſimple Propoſition; and is true in a ſence of diviſion, conſidering his diſeaſe, as in it ſelf; which ſo conſidered, was curable.
The ſecond is a Modal, that is, a modified, or qualified Propoſition, looking at him diſeaſed, as ſubordinate unto the76 Decree; which had preordained his death, through the ſtifling of Hazael, by occaſion of this diſeaſe.
Neceſſity (viz. neceſſity of infallibility,Partic. 3. or immutability) and liberty conſiſt together. Notwithſtanding our weak capacities leſs conceive how, yet moſt manifeſt it is; that neceſsity and liberty conſiſt together. God is eſſentially, neceſſarily, and freely good:Adamus peccabat liberè, & neceſſario. Rivet. Cath. Orth. Tom. 2. Tr. 8. I ibertas ſubordinata decreto idem illud, & non aliud vult, quam quod voluiſſet dato per impoſſibile quod nullum eſſet I ec•etum. Rhetorf. Ex. 1. cap. 4. the Saints in glory are neceſſarily, and freely good by participation. The irregenerate are neceſſarily, and freely bad.
The Liberty of man, though ſubordinate to Gods Decree, freely willeth the very ſame thing, and no other, then that which it would have willed, if (upon a ſuppoſition of impoſſibility) there had been no decree.
Man acts as freely, as if there were no decree; yet as infallibly, as if there were no liberty. Liberty is the effect of the Decree, ſo far is the Decree from being a prejudice to liberty.
| Shall we therefore deny that which is manifeſt becauſe we cannot comprehend that which is hidden: Auguſt. de dono perſeverant. l. 2. c. 14 Shall we ſay, That which we ſee to be ſo, is not ſo, becauſe we cannot find why it is ſo. Alvarez. diſp. 25. num. 12. Vide Cajetan: in hunc ſinem varia non inutiliter diſſerentem. Part. 1. q. 22. Art. 4. in Reſp. ad 3m. Auguſt. | Nunquid ideo negandum eſt quod apertum eſt, quia comprehendi non poteſt, quod occultum eſt; nunquid inquam propterea dicturi ſumus quod ita eſſe perſpicimus, non it a eſſe: quoniam curita ſit non poſſumus invenire. |
| All the Doctors (ſaith Cajetan) affirm, That future contingent acts are evitable abſolutely, and may not-be; yet in order to divine Providence, and the Efficacy of the Will of God, they are inevitable. And the diſtinction (ſaith he) of the ſence divided, and compounded, is given commonly by the Doctors, for the concording of the liberty of the will, and contingence of things, with the infallibility of divine Providence. This doctrine Cajetan approveth, though he affirmeth, That it doth not quiet his underſtanding, and therfore he captiveth it into the obedience of faith: in which ſaith Alvarez, he ſpeaketh moſt learnedly, and moſt piouſly. | Dicit Cajetanus omnes Dectores affirmare quod futuri actus contingentes ſunt evitabiles abſolutè, & poſſunt non eſſe, tamen in ordine ad divinam providentiam & efficaciam divinae voluntatis ſunt inevitabiles. Et ait diſtinctionem, de ſenſu compoſito, & diviſo, de neceſſitate conſequentiae & conſequentis, communicatur aſſignari â Doctoribus, ad concordandam libertatem arbitrii, & contingentiam rerum, cum infallibilitate providentiae divinae. Et ipſe Cajetanus ibi approbat iſtam doctrinam, quamvis aſſerat eam non quietare intellectum noſtrum, & ideo ipſe captivat ſuum, in obſequium fidei in quo nimirum doctiſſimè loquitur, & piiſſimè. |
| One of the Modern Writers laugheth (ſaith alſo a late Writer) when in conciliating the efficacy of divine cauſality, with humaneliberty: we fly to the anchor of ignorance: perſwading that the underſtanding is to be captived into the obedience of Chriſt. But we are not aſhamed (ſaith he) to acknowledg ignorance in thoſe things which exceed man's capacity. | Irridet quidam juniorum (loquitur de conciliatione efficacitatis divinae cauſalitatis cum libertate mutabilitatis, Gaſpar. Ram. relect. 4. fol. 92. referente Riveto Cath. Ort. Tom. 3. Tr. 4. q. 6. evidenti ratione.) Diſcipulos ſancti Doctoris, eo quod ut ipſe loquitur, ad anchoram confugimus ignorantiae, ſuadentes captivandum eſſe tntellectum in obſequium Chriſti. At nos non erubeſcimus ea ignorare, quae ſuperant humanum captum. |
| Moſt certain it is that in this matter of reconciling Providence (which in effect comprehendeth alſo the reconciliation of the Decree therewith) of God, with the contingency of free actions, that there are many things in which we ought humbly to acknowlege the weakneſs of our underſtanding, retaining what we have certain out of the Scripture, notwithſtanding difficulties, the ſolution & perſpicuous underſtanding wherof we find by experience, is not given to man in this life. | Certiſſimum eſt in hac mat. ria de providentia & ejus conjunctione cum actionibus•humanis, Rivet. ibid. Twiſſ. de Promiſſ. l. 2. Or. 3 conciliatione item cum actionum liberarum contingentia, multa eſſe in quibus humilitèr agnoſcere debemus mentis noſtrae imbecilitatem, retinentes quod ex Scripturâ certum habemus, non obſtantibus difficultatibus quarum ſolutionem & perſpicuam intelligentiam homini in hac vitâ, datum non iri experimur. |
| In Logick an Argument begets faith, Alex. Aleus. p. 3. q. 68. N. 5. art. 2. Minus de Deo ſentit qui tantum de illo credit quod ſuo ingenio metiri poteſt. Greg. but in Divinity Faith makes Argument. | Argumentum dr. in Logicis ratio rei dubiae, faciens fidē. In Theologicis veroeſt è contrario, quod fideseſt faciēs argumentū. |
Obj. 6. The Doctrine of the abſoluteneſs, and infallibleneſs of the Decree, diſcourageth from the uſe of means.
Anſ. So the Maſſilienſes objected againſt Auguſtine; Superfluous (ſaid they) is labour in both parts, if he that is reprobated can by no induſtry be ſaved, nor he that is elected by no negligence fall ſhort of ſalvation.
This Objection labours of that, which Logicians call the Fallacy of Diviſion, whereby in our arguing, thoſe things are divided which ought to be conjoyned: So here, the end, and the means to the end, are divided, which God in his everlaſting Counſel hath conjoyned.
More particularly, The falſhood of this perillous, and juſtly abominable inference, appeareth thus.
1. It is againſt Scripture, which holds forth the certaine truth of the connexion of the Antecedent and Conſequent, when yet both the Antecedent and Conſequent taken apart are falſe. That is, it holds forth a truth in the connexion of both the parts of ſuch a Propoſition; in either of whoſe parts, conſidered in themſelves, there is no truth. For example, Acts 27.30. Except theſe abide in the Ship, ye cannot be ſaved. Here is a truth in the Connexion of both parts of the Propoſition: viz. The Antecedent, Except theſe abide in the ſhip: and the Conſequent, Ye cannot be ſaved. Yet could it not be a truth, either that the ſhip-men ſhould not abide in the ſhip, or that any man in the ſhip ſhould not be ſaved: God having before determined, that there ſhould be no loſs of any mans life amongſt them, ver. 22. and that79 by means of the ſhip-mens abiding in the ſhip: as appeareth out of the Text, ver. 27.31. and by the event. So in that Propoſition; If ye (Believers) live after the fleſh, ye ſhall dye, Rom. 8.13. Here is a truth in the Connexion of the parts, i. e. of the Antecedent and Conſequent of this Propoſition: viz. That if theſe believing Romans live finally after the fleſh, they ſhall dye, elſe the Scripture is not true: yet is there no truth in either of the parts thereof, conſidered by themſelves. Not in the Antecedent, viz. Believers live finally afer the fleſh: Not in the Conſequent, viz. That Believers ſhall dye. The like is to be ſeen in this Propoſition; If Judas believe, he ſhall be ſaved, If John believe not, he ſhall be damned. There is a truth in the Connexion of the Antecedent, and Conſequent of both: though the Antecedent and Conſequent of both, conſidered by themſelves, are falſe. For though it be true, If Judas believe he ſhall be ſaved, and if John believe not he ſhall be damned: yet is it not true, either that Judas ſhall believe, or that Judas ſhall be ſaved; or that John ſhall not believe, or that John ſhall be damned. God then having decreed the end by the conjunction of the end and means together: 'Tis not a truth for us to conclude we ſhall attain the end, though we diſ-joyn the end, and means aſunder. It is therefore againſt the truth of the Scripture for an elect man to ſay, Though he live after the fleſh, he ſhall be ſaved: as alſo for the Reprobate to ſay, Though he live after the ſpirit, he ſhall be damned.
2. It implyeth a contradiction, for us to acknowledge the Doctrine of the Decree, that tyeth the end and the means together to be a truth; and yet to ſay, it is in vain to uſe the means; for (that notwithſtanding) we ſhall not be partakers of the end.
3. It is irrational, and it is as if one ſhould argue thus: Becauſe God hath decreed ſuch an end to be attained by ſuch means, therefore it is in vain to uſe the means to that end.
4. It is at leaſt implicitely legal, in that it objects not againſt the Decree ſimply, but alſo againſt our dependance upon the Efficiency of that Decree. It implying thus much,80 we will uſe the means, if the uſe of means be in our power; but we have no heart to uſe the means, ſince both ſtrength to uſe it, and the ſucceſs of the uſe of it, proceed reſpectively from an abſolute predermination of God. Si non vultis obedientiā ad quam nos licendilis in corde noſtro frigeſcere, nolite nobis iſtam Dei gratiam praedicare, quâ Deum dare fatemini, quae ut nos faciamus fortamini. Auguſt. de deno Perſerver. l. 2. c. 19.
That was a Legal, yea an abominable ſpeech of thoſe who ſaid (in Auguſtines time) If you would not have that obedience, whereunto you endeavor to enflame us, to chill in our hearts, do not preach unto us the Grace of God, whereby you confeſs that God giveth the things, which you exhort us to do.
5. Diabolicus ſarcaſmus ſi ſum electus faciam quae lubet quia mihi non oberit. Urſin. It is Diabolical. 'Tis a Diabolical bitter ſcoff (ſaith Ʋrſin) If I am Elected I may do what I liſt, it ſhall nothing hurt me. But is it not a diſcouragement to uſe means whilſt we are uncertain of the ſucceſs?
To conclude ſo far is the doctrine of the Decree from being a prejudice to the uſe of means, as that the uſe of the means is part of it, the effect of it, and the knowledge thereof an obliging motive unto all that know it, an effectual motive unto all that are godly. Obj. 7.
No event the accompliſhment whereof is the fulfilling of the Will of God, is ſin. But ſin is an event, the accompliſhment whereof is the fulfilling of the Will of God, Rom. 9.19. For why doth he yet finde fault?Anſw. and who hath reſiſted his Will? Therefore ſin is not ſin; otherwiſe it ſhould be ſin to fulfill the Will of God.
Obj. 8. The Event, out of which according to the Decree of God cometh good, yea that great good of the manifeſtation of the glory of God, ought not to be counted ſin, nor is the doer thereof to ſuffer vengeance: But ſin is that event out of which cometh this great good; Therefore why ſhould ſin be accounted ſin, or the doer thereof ſuffer vengeance? See Rom. 3.5, 7.
Anſ. This Objection is framed in the perſon of man, (I ſpeak as a man, verſ. 5.) not as from God, and being both blaſphemous and abſurd; the Apoſtle cenſures it in the ſame place with an holy abomination; God forbid, verſ. 6.
Sin in it ſelf tendeth only unto evil, it is by accident that it becometh a means of any good: 'Tis the occaſion,Lambertus Danaeus cenſuit periculoſam iſtam Gregorii magni ſententiam, ubi loquens de culpa Adami ſic ait, O foelix culpa quae talem & tantū habere meruit Redemptorem. Twiſſe de Praed. l. 1. part 1. Niſi eſſet hoc bonum ut eſſent mala nullo modo ſinerentur ab Omnipotente bono. Auguſt. Twiſſ. referente Cr. 3. l. 2. Vid. Cr. 3. l. 2. not the cauſe of the manifeſtation of the glory of God. That ſin which in its own nature tends only unto evil, is turned into an occaſional commendation of the Righteouſneſs and other Attributes of God, doth not at all excuſe ſin, but commends the wiſdom and goodneſs of him that brings good out of evil; yea a far greater good out of ſin, then ſin it ſelf is an evil. So of the Objections.
The Decree is to be propounded in the ſame order in which God hath revealed it in his Word. God knoweth beſt how to reveal his own mind: And we ſpeak well when we ſpeak after him. In particular theſe Rules are to be obſerved.
82Rule 1. What order is to be obſerved in propounding the Doctrine of the Decree.Not Gods Decree, but the Command is the Rule of Faith and Obedience.
Rule 2. Conſider of the Decree as proceeding according to the order of the End, and the means conducing to that End; hereby finding the End of God in them that periſh, not to be the death of a ſinner, but the manifeſtation of the glory of his Juſtice in puniſhing man for ſin, and the blameable cauſe of death to be ſin; appears, the unwarrantableneſs, as well as the offenſiveneſs of ſuch expreſſions, as God made man to damn him, &c. together with the groundleſſneſs and ſinfulneſs, of blaſphemous charging God with cruelty in his Decree of Reprobation. O Iſrael, thou haſt deſtroyed thy ſelf, but in me is thy help found, Hoſea 13.9. Here God removeth from himſelf the being the cauſe of the deſtruction of Iſrael. He alſo denyeth ſolemnly, Ezek. 18.23, 32. yea with an Oath, Ezek. 33.11. That he taketh any pleaſure in the death of a ſinner. Say unto them, As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, why will ye dye, O houſe of Iſrael?
Death (as we ſaw before) is conſidered as the deſtruction of the ſinner, or as an execution and declaration of Juſtice: God delights in it, as it is a declaration and execution of Juſtice; but not as it is the deſtruction of the ſinner. In the execution of Juſtice upon a Malefactor, we muſt diſtinguiſh between puniſhment and deſtruction: Puniſhment is from the Judg, deſtruction is from the evil doer. Puniſhment proceeds from the Author of the Rule of Juſtice, as the efficient Cauſe; but deſtruction from ſin, as the meritorious Cauſe. Though puniſhment, as it deſtroyeth the creature, be an evil to Nature; yet, as it is a declaration of Juſtice, it is a moral good. 'Tis true, Condemnation followeth infallibly upon Reprobation: yet ſo, as Reprobation is the antecedent, not the cauſe of ſin; ſin both an antecedent and cauſe of condemnation. None are condemned becauſe reprobated, but becauſe they ſin. Notwithſtanding man be reprobated, yet if he had not ſinned, he ſhould not have dyed.
Rule 3. We muſt not ſeparate between the end, and the means.
83That Diabolical Sarcaſme, and bitter ſcoffe invented to the abuſe, and deriſion of the Doctrine of the Decree; is not only an untruth, but implyeth a contradiction; viz. If I be elected, howſoever I live, I ſhall be ſaved; and if I be not elected, live I never ſo well, I ſhall be damned. Satan in this Sophiſm, divides the end and the means aſunder, which God hath joyned together. The Decree conſiſts not of the end without the means, nor of the means without the end, but of both together: Both end and means are contained in one Decree. Yea, ſo far is the Decree from admitting ſuch an inference, as that the contrary infallibly followeth thereupon: and in point of Election, is not only neceſſarily concluded, but irreſiſtably cauſed. Faith, repentance, new-obedience, and perſeverance, being the effects of Election, Acts 27.24. God had decreed by the ſhip-mens ſtaying in the ſhip, to run the ſhip a ground near the ſhore, ſo as that all there might eſcape ſafe to land. He concludes unſafely from thence, that ſaith, Do now as they will, Stay the ſhip-men in the ſhip, or not, there ſhall no man periſh: For except the ſhip-men abide in the ſhip, ye cannot be ſaved, ver. 27. Juſt ſo do they reaſonleſly, and to their own deſtruction conclude, who notwithſtanding God hath from the beginning choſen us to ſalvation, through ſanctification of the Spirit, and belief of the truth, 2 Theſ. 1.13. Yet infer, if they were elected, live as they will; whether they believe or not, be ſanctified, or not, they ſhall be ſaved.
There was one (ſaith Auguſtine) of our ſociety, who when his brethren expoſtulated with him,Quidam in noſtro Monaſterio, qui corripientibus fratribus, &c. Auguſt. de bono perſever. l. 2. c. 75 why he did ſome things which ought not to be done; and why he did not ſome things that ought to be done; anſwered, What kind of one ſoever I now am, I ſhall be ſuch an one, as God hath foreknown me to be. Who truly (ſaith that Ancient) ſaid the truth, and by this truth profited not in good, but ſo much profitted in evil, that forſaking the Society of the Monaſtery, he became a Dog, returned to his vomit again, and as yet what he will be, is uncertain.
Rule 4. We muſt be carefull to diſtinguiſh between the Doctrine of the Decree, and the Perſonal Application thereof,84 in point of Election, and Reprobation.
The Doctrine of the Decree, is commanded to be taught, and learned, and is many ways uſeful both before and after faith reſpectively. But the Perſonal Application thereof before faith, in point of Election, or during this life in point of Reprobation, (of which more in the two next following rules) is forbidden, and is inexpedient, and hurtful many ways.
Rule 5. Nunquam in hacvita poſſit eſſe certus Reprobus, de ſua reprobatione. Prideaux. Lect. 1. 'Tis a ſin for any man in this life to conclude that he is a Reprobate. Becauſe Final Diſobedience, the Conſequent, and Argument of Reprobation cannot be known before death. Should any deſperate perſon argue to this purpoſe, he muſt reaſon out of the Word; for no one knoweth who are reprobate but God; and thoſe to whom God revealeth it in his Word. But the reprobation of any particular perſon, that either is, or ſhall be, during this life, (the caſes of the ſin againſt the Holy Ghoſt, Matth. 12.32. And Anathema Maranatha, 1 Cor. 16.22. which are rare, and extraordinary, excepted:) is not to be found in the Word.
Rule 6. No Perſon can know that he is elected before faith.
It is the duty of every one that heareth the Goſpel, to believe in Chriſt. It belongs to us by the help of the Doctrine of the Decree, and all other means, to apply our ſelves unto the great duty of believing;Scrupulum de particularitate Decreti nemo hic ſibi fingit niſi qui prophanus ſit, Et〈…〉〈 in non-Latin alphabet 〉, & qui credit Evan•elium ſtultitiam eſſe. Spank. de grat. univ. reſp. ad Erot. 34. and not to enquire before the time after what is decreed concerning us in particular. It is both ſin and folly for us to trouble our ſelves, and delay our yeilding obedience unto a Command known, with ſcruples about our Perſonal-Election, remaining hitherto a Secret unrevealed: and as yet inexpedient for us to know; the enquiry after which before faith, we are forbidden: though by it, and other ſaving effects of that everlaſting Love of God, we are directed, and commanded thereunto. No man in danger of drowning in the waters by reaſon of ſhipwrack would in caſe of lines caſt out, with a charge that the perſons then fleeting to and fro in the waves ſhould make uſe thereof for their ſafety, forbear to lay hold85 on them, until ſuch time as the mind of him that caſt them out, were known in particular concerning him. What poor Lazarus ſtanding amongſt many others, if the rich men caſting money amongſt them bid them all to take part thereof, would abſtain, until he knew what the purpoſe of that rich man were concerning him?
It belongeth to every one that believeth, to believe that they are elected.
From the Inſtant of believing, there is a certainty of the Object, i. e. The thing believed, Namely, a ſtate of favour is certain, though there be not yet a certainty of the Subject; that is, The perſon believing is not certain, that he is in a ſtate of favour, and conſequently, that he is beloved of God. Without which added to the former, the believer neither can, nor ought to reſt: For the attaining hereof, he hath revealed his love to the believer, 1 John 5.10. 1. Theſ. 4.5. Knowing, Brethren, Beloved, your Election of God, &c. commanding us to make it ſure. Give diligence to make your calling and election ſure, 2 Pet. 1.10. The Spirit is therefore given us, 1 Cor. 2.12. Yea, he hath been pleaſed to take upon him the work to reveal it to us, Epheſ. 4.30. The attaining thereof, is a matter of much praiſe unto God, Rom. 4.20. Much enlargeth the heart to God and man, Cant. 8.6. 1 John 4.16, 17, 18. It is as neceſſary in time of temptation, as an Helmet unto the Souldier, Epheſ. 6.17. as an anchor to the ſhip, Heb. 6.19. Without it our hearts dye, with it we live in ſad hours. And not only ſo, but we glory in tribulations alſo, knowing that tribulation workth patience, and patience experience, and experience hope, and hope maketh not aſhamed, becauſe the Love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given unto us, Rom. 5.3, 4, 5.
Rule 7. Though the Decree be abſolute, yet the Diſpenſation of the Decree in the Goſpel is conditional. That indefinite Propoſition, Whoſoever believes, ſhall be ſaved, is equipolent unto that conditional, If you believe, you ſhall be ſaved, John 3.16. Revel. 3.20. Yet here carefully obſerve, That by a condition we are alwayes to underſtand86 not a condition properly ſo called, but a conſequent condition; ſcil. ſuch a condition, the performance whereof is not left unto the Elect, but is undertaken for by the Elector; and therefore is not only not oppoſite unto, but is both an effect and argument of an abſolute Decree; and alſo of an abſolute Covenant of grace.
The Diſpenſation of the abſolute Decree, is Conditional.
1. Becauſe God diſcovers not his Eternal differencing Intent to any perſon in Chriſt, before the actual Application of Chriſt by faith.
God holds men uncertain of their particular Election in Chriſt, until they do believe in Chriſt.
2. That all to whom the Goſpel cometh, being yet in their natural eſtate, and therefore children of wrath, the Elect even as others, Epheſ. 2.3. may look at themſelves ſo far as they are alike in ſin, to be alſo in like danger of condemnation: and ſo far as they are alike under the Miniſtery, or preparatory work, to be anſwerably encouraged in their Miniſterial and preparatory hope of effectual vocation, and ſalvation; but hitherto without any particular application of Election, or Reprobation.
3. That men may be admoniſhed of their duty to believe, whether they are elected, or not elected.
4. That they may know what to do that they may be ſaved.
5. That God may proceed with man in ſuch a way as is moſt ſutable and agreeable unto a reaſonable creature: Namely, by perſwaſion, and Propoſal of Arguments.
6. That the outward Diſpenſation being alike to all, both Elect, and Reprobate; the Reprobate may be found without excuſe for their unbelief. Rhetorf. ex Apol. ex. 3. cap. 2.Jeſus Chriſt tendered as a ſufficient Saviour to all that hear the Goſpel, with a Command to believe, and a Promiſe that Whoſoever (none excepted) believeth, ſhall be ſaved; is ſufficient in reſpect of the ſufficiency of outward means, (though not in reſpect of inward efficacy) unto the ſalvation of the hearers: More then this, in reſpect of external means, is not tendered unto the Elect;87 nor leſs then this unto Reprobates. The tender then being ſo great, and ſo far the ſame unto both, albeit the Elects receiving of it be the effect of ſpecial grace, yet the Reprobates rejecting of it, is without excuſe.
| For neither doth the Goſpel (ſaith Zanchy) ſignifie God's Will to be, that this or that man, ſuppoſe Peter or Paul ſhall be ſaved: and accordingly that his Will is, that this or that man ſhall believe in Chriſt: but the Goſpel publiſheth, that it is God's Will, That whoſoever will be ſaved from death unto Eternal life, they ought (that is, it is their duty) to believe in Chriſt: But who thoſe are, he himſelf truly knows; but in no meaſure hath made known by the Goſpel, 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; idquepropterea 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 e•s eſſe qui ſunt ſervandi, fideles ſcilicat & obſequentes Mandatis Dei. Ita Electorum ſaluti conſulebatur, & Reprobi inexcuſabiles reddebantur: & nemini dabatur occaſio deſperandi. |
88Obj. 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:
89Gods 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. 'Tis 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 condemning90 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. n•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 of the Propoſition is good, but both the antecedent and conſequent of the Propoſition being taken aſunder are falſe; ſc. either that Beleevers could live finally after the fleſh, or that Beleevers ſhall dye eternally.
The Decree being God himſelf decreeing,Of the uſefulneſs of the Doctrine of the Decree. and the Cauſe of all things; as it helps our underſtanding concerning God himſelf, ſo is it exceeding uſeful for our better and fuller underſtanding of the creature, and the whole myſtery of Godlineſs: As the knowledg of the Cauſe conduceth to the better knowing of the Effects. Foelix qui potuit rerum cognoſcere cauſas.Other Conſectaries (for many might be drawn) omitted.
1. The Will of God is the Cauſe of all cauſes;Conſect. 1. ſecond cauſes are the effects of the firſt cauſe. The will of man is an inſtrument diſpoſed, and determined unto its action, according to the Decree of God. The rod is not more ſubordinate unto the hand of the Smiter, nor the ſtaff to the hand of the Mover, nor the Axe to the hand of the Hewer, nor the Saw to him that ſhaketh it, Iſai. 10.5.15. nor any other paſſive inſtrument, to the hand of a free Agent; then the will of man is unto the Decree of God. It neceſſarily following from the perfection of the firſt cauſe, That no creature can be ſo ſubordinate unto its fellow-creature, as every creature is unto God. As in the Genealogies of men deſcending from God, there is no ſtep in aſcending from Son to Father, until we come unto God the firſt and Univerſal Father, in reſpect of whom, all other fathers are ſons: So in the order of the creature, deſcended alſo from the ſame God, there is no ſtay unto the underſtanding in aſcending from effect to cauſe, until we are come unto God, the firſt and univerſal Cauſe; in reſpect of whom, all other cauſes are effects.
2. The Will of God is one and the ſame, not divers:Conſect. 2. 〈…〉〈 in non-Latin alphabet 〉Et ipſe in uno. He is in one mind, Job 23.13. There can be but one will in God, becauſe there is but one God, willing what is willed, and that with one Act. This is further confirmed from the92 Simplicity of God: the contrary would argue imperfection, and change in God.
The Will of God in the Decree, and the Will of God in the Command, are the ſame, not two divers, or contrary Wills: diſtinguiſhed only, as the Will of God in general, whether ſecret, or revealed: and the Revelation of ſome part of that Will.
The Decree determineth what ſhall be done, the Command ſheweth not what ſhall be done, but what is the duty of man to do, or leave undone.
The Command of Judas to believe, ſheweth that it is the Will of God to make it Judas his duty to believe: but not that it is the Will of God, that he ſhall believe. The Command that Pharaoh ſhould let the people of Iſrael go, ſheweth, that God hath willed it to be Pharaoh's duty to let the people of Iſrael go, but not that God hath willed that Pharaoh ſhould let the people of Iſrael go. The Command that Abraham ſhould offer Iſaac, ſheweth, That it was God's will to try Abraham concerning the offering of Iſaac, and that it was Abrahams duty to apply himſelf to offer Iſaac; but not that it was Gods will that Abraham ſhould offer Iſaac. Gods Will is always fulfilled,Aug. de praedeſt. Sanct. l. 1. c. 16. he cannot fall ſhort thereof.
The Jews in crucifying Chriſt, brake the Command, Acts 2.23. Him ye have taken, and by wicked hands have crucified and ſlain: yet fulfilled the Decree. For of a truth, againſt the Holy Child Jeſus, whom thou haſt anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Iſrael were gathered together,Ʋnum fuit & idem de eadem re Decritum voluntaſqueDei aterna, ſed duabus conſtat partibus Zanch. de Natura Dei. l. 3. c. 4. q. 10. for to do whatſoever thy hand and thy counſel determined before to be done, Acts 4.27, 28. Shimei in doing what God had forbidden in the Command, Exod. 22.28. doth what God had bidden in the Decree, 2 Sam. 16.10. Thoſe ten horns in giving their power to the Beaſt, brake the word of the Command, yet fulfilled the Decree, Revel. 17.
It is from the ſame Will of God, that Chriſt ſhould be crucified by the Jews, that it ſhall be the duty of the Jews not to crucifie Chriſt, and by a Command to impoſe this duty on the Jews of not crucifying Chriſt.
93The infallible ordering of the Being of ſin for a better end, and the forbidding of ſin, are not at all inconſiſting one with the other, but fall under the compaſs of the ſame one Volition of God.
3. The Will of God is abſolute. Conſect. 3.
Either the Will of God is abſolute, or conditioned, not conditioned: Thence it would follow, That he were not the firſt and univerſal Cauſe, nor immutable, nor certain of future events, and that all things did not depend upon him. Though the application of the thing willed, be conditioned, yet the willing, together with the execution of the application thereof, is abſolute. Faith is the condition of ſalvation, Whoſoever believeth, ſhall be ſaved:Deus non poteſt excidere fine Rhetorf. de gratia. yet both faith, and ſalvation by faith, are willed abſolutely.
The Will of God is irreſiſtable. There is no hindering of the execution thereof: But he is in one mind, and who can turn him? what his ſoul deſireth, even that he doeth, Job 23.13. But our God is in the Heavens: he hath done whatſoever he pleaſed, Pſal. 115.3. The Lord of Hoaſts hath ſworn, ſaying, Surely as I have thought, ſo ſhall it come to paſs, and as I have purp ſed, ſo ſhall it ſtand, Iſai. 14.24. And he doth according to his will in the Army of Heaven,Voluntas Dei nequepoteſt mutari nequeimpediri. Zanch. d•Natura Dei. l. 3. c. 4. q. 9. and among the Inhabitants of the Earth, and none can ſtay his hand, Dan. 4.35. For who hath reſiſted his will, Rom. 9.19. I know that thou canſt do every thing, and that no thought of thine can be hindered. So ſome read that, Job 42.2.
As God is free to will what he pleaſeth, and immutable without any change of his Will, ſo he is Omnipotent; to effect what he hath willed.
4. No effect nor event falleth out beſides the intent,Conſect. 4. and deliberate conſtant purpoſe of the firſt Cauſe.
Obj. Time and Chance happeneth to them all.
Anſ. The Hebrew word, tranſlated Chance, doth not ſignifie chance in that ſence, wherein we ordinarily take it, viz. For an event that falleth out beſides the intent of the firſt cauſe, but an evil occurrent: Like as the ſame word is uſed, 2 King. 5.4. and in that place ſo tranſlated. So that94 the meaning is, I returned, &c. but time, and evil occurrents; that is, diſappointment in reſpect of their expectation, and order of the ſecond cauſes, happeneth unto all. As for the word Fortune in the ſence of the Gentiles, it is a Blaſphemy which the Devil hath ſpit upon Divine Providence, whence it repented Aguſtine, that he had ſo often uſed that word.
5. Conſect. 5. From the Doctrine of the Decree, it clearly followeth (not to mention here how the like truth ſhineth forth alſo in other Attributes of God) that God knoweth all things, and ſeeth all things always.
He knoweth all things, becauſe he knoweth his own Will, in which are all things eminently. We know things Analytically by aſcending from the effect to the cauſe; but God knoweth things Genetically, and in their cauſe. The increated Idea of things, is God himſelf repreſenting the Being thereof in his own mind. Hence God ſeeth things in his own Will, before he ſeeth them in themſelves. He hath the Idea of things in himſelf, and receiveth it not from the things themſelves. With us the creature is the Sampler, and our knowledge of it, is the image thereof: But in God the Divine Knowledge is the Sampler, and the creature is the image thereof. As God knoweth all things, ſo he both ſeeth and mindeth all things always, becauſe he always actually knoweth his own mind, being a perfect and conſtant Act. All things are always preſent with him, as freſh in his mind throughout their whole duration, whether of time, or Eternity; as in the firſt, or any other inſtant of their Being. What Peter ſpeaks of day, and a thouſand years, in inference unto God: One day is with the Lord as a thouſand years, and a thouſand years as one day, 2 Pet. 3.8. may be alſo ſaid of a moment; and the whole duration either of time, or of the Eviternity of the creature. One moment with the Lord is as all duration of time, and all duration as one moment.
6. Conſect. 6. It is God's Prerogative to diſpoſe of all things as he will.
God is that only abſolute Potter, having power to diſpoſe95 of one veſſel unto wrath, and of another unto mercy; to make veſſels of honour, and diſhonour, Rom. 9.21, 22, 23. He giveth Kingdoms to whomſoever he will, Dan. 2.21. and 4.17. He divideth gifts to every man ſeverally as he will, 1 Cor. 12.11. He hath mercy on whom he will, Rom. 9.19. All is his; and it is lawful for him to do with his own what he pleaſeth, Mat. 20.15. Gods pleaſure is the ſupreme and ſatisfactory Reaſon of his Adminiſtrations. Gods Will is mans Rule, but Gods Rule is his own Will. We have a Lord, and are under Rule, thereſore owe an account; Luke 16.2. Give an account of thy Stewardſhip. God is an abſolute Lord, having no Rule but his own Will; therefore giveth not account of any of his matters, Job 33.13.
This Truth containing in it no leſs then the knowledg of God and of our ſelves, evidently leading us to the acknowledgment of Gods allneſs and mans nothingneſs, is often inculcated in the Scripture: Know the Lord, Jer. 31.34. It is the Lord, let him do what ſeemeth him good, 1 Sam. 3.18. God may do what he will; why? He is the Lord. Thou ſhalt do this, thou ſhalt not do that, as in the Decalogue; why? I am the Lord thy God; I have legiſlative Power, Exod. 20.2.
This Attribute of his Lordſhip, in which a great part of his Name conſiſts, God will have known in reſpect of ſpiritual things; Exod. 33.19. Rom. 9.15, 16, 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. In reſpect of temporal things: Job, though he knew this truth in an high degree, and ſanctified God accordingly, Job 1.21, 22. The Lord gave, and the Lord hath taken away, bleſſed be the Name of the Lord: yet God takes much pains to teach him, and he ſuffered much pain to learn it better; and which is much to be obſerved, God taketh not his hand off from him, until he had profited accordingly, and confeſſed his folly in complaining of Gods dealing with him, and deſiring to diſpute with God, as unſatisfied concerning his proceedings with him, againſt whom he was moved without a cauſe: Compare Job 2.3. and 13.2. and 40.3, 4, 5. and 42.1, 6. God abaſed Nebnchadnezzar (that96 child of pride) by teaching him this leſſon, though with ſeven years ſharp diſcipline: And they ſhall drive thee from men, and thy dwelling ſhall be with b aſts of the field, they ſhall make thee to eat graſs as Oxen, and ſeven times ſhall paſs over thee, until thou know that the moſt High ruleth in the Kingdoms of men, and giveth it to whomſoever he will, Dan. 4.32, 17, 25, 35. We do not know our ſelves, till we acknowledg Gods abſolute Right over us; nor do we acknowledg the glory of Grace, till we ſee his Will as the firſt Cauſe thereof; nor do we acknowledg the glory of his Will, until we acknowledg and acquieſce in his Will, as the Rule of Righteouſneſs, the firſt ſupreme and ſatisfactory Reaſon of all things and all events. Chriſt reſts here: Even ſo Father, for ſo it ſeemeth good in thy ſight, Mat. 11.26. The Saints reſt here: For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.
7. Conſect. 7. The adminiſtration of all things and all events is ordered in perfect Wiſdom: Who worketh all things after the counſel of his own Will, Epheſ. 1.11. Counſel is attributed unto God, to ſhew, that whatſoever he doth, is done in perfect Judgment. All, even the leaſt of the motions of the creature, are ordered not by a counſel of men, or a counſel of Angels, but by the Counſel of God. The rings of the wheels (which ſignifie the changes of this life) though they were high and dreadful, yet were full of eyes, Ezek. 1.18. The Counſel of God runneth throughout his Providence. The Counſel of God is to be ſeen in the folly of man. The diſorder of the ſecond Cauſes, falleth under the order of the firſt. The Decree diſpoſeth both of the Means and the End; the Execution thereof conſiſting in Creation and Providence, is the only and beſt way to the beſt End.
It is an Attribute of the firſt Being, that is, of God the Creator, to be the laſt End, Prov. 16.4. Revel. 4.11. Iſai. 41.4. and 44.6. and 48.12. Rom. 11.36. Rev. 1.8, 11, 17. and 21.6. and 22.13. This appears in that God hath all perfection. The final Cauſe therefore being a matter of perfection, God muſt needs be the final and univerſal End of all things. The ſame is concluded from the imperfection of the creature, the97 end perfects the thing; if the creature were its own end, Gods work ſhould end in imperfection. As it is impoſſible that there ſhould be any creature that doth not depend upon the influence of God in its next efficient Cauſe; ſo, it is impoſſible there ſhould be any creature, not depending upon the intention of the glory of God, ſo as to be referred thereunto as unto its laſt End; otherwiſe there would be a progreſſus in infinit•m, an End without an End.
The goodneſs of the creature is not placed in its own wellbeing, but in the repreſentation of the Perfections of God. Ʋniverſa creatura eſt ſpeculum, in quo reluceat gleria Dei. Tho. p. 1. q. 17. Art. 2. Twiſſe Cr. 3. dig 4. S. 11. itē de Elect. d. 3. S. 1. Rhetorf. de grat. Ex. 2. c. 3. The goodneſs of the creature is conſidered either in reſpect of it ſelf, or in reſpect of its end, viz. to be a glaſs wherein the Perfections of God ſhine forth. If it be conſidered in it ſelf, ſo it might have been better with it then it is: Mat. 26.24. It had been good for that man if he had not been born. But if it be conſidered in reſpect of its laſt end, the preſent adminiſtration thereof is beſt. Obedience is better then diſobedience conſidered in themſelves; but had there been no diſobedience, there had not been ſo great a manifeſtation of the glory of God: had not any ſinned, there had been no Hell, no Goſpel, no Jeſus; and albeit God had always been bleſſed for ever, yet he had not been the God and Father of our Lord Jeſus.
The Wiſdom of God is a Juſtice whereby God giveth unto himſelf that which is his due, and conſequently orders all things ſo as may conduce moſt to his own Glory. Cum neceſſe ſit, ut quicquid Deus agit ad extra id ipſū propter ſe agat tanquā finē ultimum, cū ipſe ſit ſumme amabilis: poſtulat juſtitia Dei naturalis qua ſibi tribuit quod ſuum eſt, ut Leus ſtatuat de mediis maximè cingruenter ad finem, &c. Twiſſe de Reprob. l. 1. p. 3. dig. 1. Tho. p. 1. q. 47. A. 2. Dicitur juſtitia condecentiae, ſine congruitat•qua Deus quicquid agit, agit convenienter ſibi.Seeing it is neceſſary that whatſoever God doth without himſelf, he ſhould do for himſelf as the laſt End; the natural Juſtice of God, whereby he gives unto himſelf that which is his, requires that God appoint ſuch means as moſt conduce to that End, and diſpoſe of them in ſuch a way as is moſt ſuitable thereunto. This Juſtice of God (ſay the Learned) is nothing elſe but his Wiſdom, according to which all things are ordered to their due ends.
98The good of the Elect being included in the glory of God, it followeth that God adminiſtring things ſo as ſerveth beſt for his own glory, he adminiſtreth things ſo as ſerveth moſt for the good of his children. The way of the Wilderneſs forty years about (when as the Journey might have been gone in a few days, there being but eleven days between Horeb and Kadeſhbarnea, Deut. 1.2. ) was their right way, Pſal. 107.7. The reaſon whereof we have Deut. 8.2, 3, 16. That he might humble thee, and prove thee, and do thee good in thy latter end. He hath made every thing beautiful in his time, Eccleſ. 3.11. And we know that all things workt gether for good to them that love God, &c. Rom. 8.28. God fits his diſpenſation to our ſpirits. If thy heart be out of frame in thy preſent condition, it would be worſe (though poſſibly at more eaſe) in any other.
8. Conſect. 8. Since all things are of God, it follows that all things beſides God came from nothing, and are in themſelves nothing.
God calleth himſelf, I am, Exod. 3.14. We (ſaith learned and godly Mr Rutherford) are created reſults of God, bits of dependencies upon him,Rutherford, Survey of the Spirit Antichriſt. Time-accidents, Yeſterday-ſtartups, branches budding from our Mother-nothing by the alone Will and Pleaſure of God. Behold, all Nations are before him as a drop of a bucket, as the ſmall duſt of the ballance, as a very little thing, as nothing, as leſs then nothing, as va ity, Iſai. 40.15, 17. 〈…〉〈 in non-Latin alphabet 〉. Beza in Luk. 2.14. As Creatures we are the effects of his good-pleaſure, as Beleevers we are men of his ſpecial-good-pleaſure: The difference between a Saint for ever, and nothing for ever, is the meer good pleaſure of God.
9. Conſect. 9. From the perfection of the firſt Cauſe (namely the Will of God) alſo followeth the univerſal dependance of the ſecond Cauſe thereupon, both in reſpect of its Being, Conſervation, and Operation. Hence Reaſon neceſſarily and clearly concludes every ſecond Cauſe to be meerly paſſive in reſpect of its Being, and that notwithſtanding in reſpect of its doing it be active, and not only paſſive; yet ſo, as that it is paſſive before it is active.
This truth, as it holds concerning the whole creature, ſo99 eſpecially concerning the new-creature; whoſe paſſive dependence upon its Creator and Actor, is ſo much the more evident, by how much it (ariſing from the ſame nothing) excelleth its fellow-creatures in being and doing.
The evidence of this truth from the doctrine of the Decree, may be looked at as no ſmall occaſion of the enmity and exaſperation of Nature, eſpecially of the Enemies of Grace, againſt the preaching thereof.
10. Conſect. 10. Hence we further ſee cauſe to ſanctifie God in all our changes, by the due acknowledgment of him, and quiet ſubjection to the all-decreeing and all-diſpoſing Will of God.
The conſideration that God is God, and that we are men, ſhould prevail with all men hereunto. Man muſt not contend with God. Clay muſt not ſtrive with the Potter. Nay but O man, who art thou that replyeſt againſt God? Rom. 9.20. As this conſideration, namely, that ſuch a thing is the Wil of God, ought to ſtill the heart of all men, ſo it doth ſtill the heart of good men; Pſa. 38.13, 14. and 39.9. I was dumb, I opened not my mouth, becauſe thou didſt it. So now, It was not you that ſent me hither, but God, Gen. 15.8.
11. Laſtly,Conſect. 11. Here we ſee the greateſt cauſe of thankfulneſs unto God. That common love of God to man, whereby (when we lay equal with the reſidue of the Creation in our Mother-nothing) he freely gave unto us ſo excellent a Being after his own Image, far above our fellow creatures, was unſpeakably above what is unſpeakable. But that ſpecial love of God unto his Elect (who together with the reſidue of mankind lay equal in the guilt and pollution of Adams ſin, and of original corruption) which made ſuch a difference between us, according to his gracious Decree in Jeſus Chriſt, as that leaving our fellow ſinners unto miſery from all Eternity he appointed his Son to deſcend down as low as Hell to fetch us from thence, and to aſcend up as high as Heaven to carry us up thither, for his alone merit, unto an eſtate more happy then that was miſerable which we had deſerved, notwithſtanding all our oppoſition thereunto. This, this is the great and glorious Cauſe of thankſgiving, holding forth a worthy100 demonſtration of ſuch Love, as became a God to ſhew to ſuch whom he was freely pleaſed to make his Favorites: a greater good then which God hath not willed to man; a greater debt then for the good of which man doth not owe to God. The ſight of Gods heart in his Decree, thus abſolutely, everlaſtingly, effectually, and peculiarly (for Reprobation makes Election more admirable) affected to his Elect, is a means to conſtrain, inflame, raviſh and unite the hearts of the Elect univerſally and everlaſtingly unto God. It is an effect of Election, to be affected with the Decree of Election.
As the Elect have their being by grace, 1 Cor. 15.10. ſo their duty and ſpirit is, to be unto the praiſe of his glorious grace, Epheſ. 1.6. As God openeth himſelf in no Truth more then this: ſo, they that love to ſee the ſhining face of God in Jeſus Chriſt, delight in no Truth more then this.
This life is too ſhort, and ſpirits that dwell in fleſh too infirm, to expreſs their thankfulneſs for the Love of God, that unboſometh it ſelf unto his Elect in the doctrine of the Decree. After our experience of the loving-kindneſs of the Lord (much proportioned to the meaſure of our preſent taſte of, and thankfulneſs for, this everlaſting free grace of his) here, the perfection of the ſervice of thankſgiving is reſerved to the ſtate of Bleſſedneſs, in that place of everlaſting Hallelujahs. For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.
| That peſtilent Pelagian doctrine in a high degree adverſe to the grace of God, Auguſt. de Perſev. l. 15 et Twiſſe de Sc. Med. lib. 1. digr. 5. is withſtood by the preaching of Predeſtination. So Auguſtine. | Doctri a illa peſtilens & gratiae Dei ſumme inimica Praediſtinationis praedicatione impeditur. |
| The Lord (ſaith Calvin) ſhall be my witneſs, Calvin de Predeſt. unto whom my conſcience ſhall ſubſcribe, that I dayly ſo meditate of theſe his aſtoniſhing Judgments, as that no curioſity ſollicits me to know any thing more, no ſiniſter ſuſpition of his incomparable juſtice ſtealeth in upon me, no luſt of murmuring doth at all inſinuate it ſelf into me. | Taſtis enim mihi erit Dominus cui conſcientia mea ſubſcribet, ſic me ſtupenda ipſius juſticia quotidie meditari, ut nulla me plus aliquis ſciendi curioſitas ſollicitet; nulla mihi de incomparabili ejus juſtitia obrepat ſiniſtra ſuſpicio: nulla me obmurmurandi libido prorſus titillet. |
As God before time by one free, Eternal, and conſtant,The Efficiency of God, what. immanent Act, decreed the futurition of all things: ſo God in time, by many tranſient Acts, doth exactly execute the ſame; only what he did decree, all that he did decree, and according as he did decree.
The Decree is God willing the Futurition; i. e. The future being of all things. The external Efficiency of God, is Gods working all that he hath willed, according as he hath willed. In the Decree is Gods great deſigne of future action. The Efficiency is the execution of that deſigne. In the Decree is, as it were, the Councel of God; the Efficiency is, as102 it were, the Hand of God, working according to the Counſel of his Will. The Efficiency and Decree anſwer one another, as the Birth doth the Conception, the fruit the ſeed, as the pattern, and tabernacle, Exod. 25.40. And the Pattern and Temple were to anſwer one another, 1 Chron. 28.12. As the Idea and〈…〉〈 in non-Latin alphabet 〉, as the actual faſhioning of Davids body agreed with the platform thereof, drawn in Gods Book, Pſal. 139.16. As the letters printed upon the paper anſwer the printing type: Thoſe 700. that could ſling ſtones at an hairs bredth, and not miſs, Judg. 20.16. were not ſo exact in hitting their mark, as God is in anſwering of his Decree. His Efficiency adaequately, and exactly in all reſpects whatſoever, anſwering the Decree; and none of them varying from the platform thereof in the leaſt meaſure: here is no variation of the compaſs. The Efficiency of God will make good that concerning the Decree, which Chriſt fore-telleth concerning the Law: One jot, or one tittle ſhall in no wiſe paſs, till all be fulfilled.
Creation is the firſt external and tranſient Work of God, by which in the beginning he made all things of nothing, very good.
Actual Providence is that tranſient acting of God, whereby he upholdeth, and infallibly governeth all things, and the ſeveral natures of things according to the immutable Counſel of his own Will unto their beſt end, namely, the Manifeſtation of his own Glory.
The Parts of Providence, are the Conſervation of the creature in its Being, Virtues, and Operation, and the Government thereof.
Conſervation is a continued Creation. The Nurſe of the world, the Schoolmen call it Manu-tenentia, Heb. 1.3. upholding all things by the Word of his Power; where the103 creature is compared to a mighty Maſs, ſuppoſe of Lead, or of like heavy ſubſtance hanging in the air; whoſe weight would cauſe it to fall, were it not upholden by ſome extrinſecal power; the creature muſt needs return to its nothing, ſhould God but withhold his conſerving Power, Pſal. 104.29.
Government in general, is God's actual ordering of the creature according to his Decree, with ſuch reference unto the Rule, as keeps it continually in the right way to its end.
The creature is either unreaſonable, or reaſonable; the Rule of the unreaſonable creature, is the Law of Nature; the Rule of the reaſonable creature, is the Moral Law.
In the Government of the reaſonable creature, three things are to be obſerved.
God ordinarily governeth the creature according to the104 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〈…〉〈 in non-Latin alphabet 〉, 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. •. 105Againſt 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 God106 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. Vide Epiſt. ad Cteſiphontem adverſ. Pelagium. Item Dialog. adv. pelag. librum primum. Hiero, Epiſt. To. 2. as the wind is unto a veſſel under ſail, and ready upon the motion of the ſtream to lanch forth: as light is to an open eye, yet in the dark.
The Neceſſity of the concurrence of the firſt cauſe with the ſecond in the operations thereof, appears thus.
All creatures depend upon God in reſpect of their Being, Conſervation, and Operation: For in him we live, and move, and have our being, Acts 17.28. We have our being, there is our dependance in reſpect of our Creation; we live, there is our dependance in reſpect of our Conſervation; we move, there is our dependance in reſpect of our Operation. Creatures107 depend no leſs upon God in reſpect of operations, then in reſpect of their beings; becauſe the operations of things in both inſtants, viz. both of being and of operation, are equally beings of participation.
2. From the perfection of the firſt Cauſe; ſuch is the nature of the firſt Cauſe being God, and the nature of the ſecond cauſe being a creature, as that thence neceſſarily followeth the amplitude of Perfection in the firſt Cauſe, and a univerſal and ſubordinate dependance in the ſecond cauſe in reſpect of its efficiency. In this regard Plato called the ſecond cauſes the inſtruments of the firſt Cauſe; which though in ſome reſpect it holdeth not,Rhetorf. Ex. 3. c. 2. de effi. grat. becauſe inſtruments (properly ſo called) have no proper efficiency; yet ſo far it is a truth, as that every creature univerſally dependeth more upon God, then any creature upon its fellow-creature.
3. It implyeth a contradiction,Omnia pendent a Deo eſſentialiter immediatè intrinſicè, abſolutè, aeque ac aequalitèr. that the creature ſhould be able to act without dependancy upon the Creator. 1. Becauſe the agent being a creature is depending, therefore its power to act is depending; the power of acting holds proportion with the agent. 2. Becauſe the action proceeding from this agent, is a being by participation: it is impoſſible for the creature to have other then a depending being.
4. As the conſerving influence of God is unto the conſervation of the creature, ſo is the aſſiſting influence of God unto the operation of the creature: If God doth but meerly ceaſe his conſerving influence, the creature ceaſeth to be; if God ceaſeth his aſſiſting influence, the creature ceaſeth to act. The inſenſible ceſſation of the influence of the firſt Cauſe, without any further violence, or hurt done, puts a period to the being, or ſtoppeth the operation of the ſecond cauſe, reſpectively.
In the Concurſe of the firſt Cauſe,Of the manner of the concurrence of the firſt Cauſe with the ſecond. 1. Foregoing. the influence or concurence thereof, 1. Foregoeth the operation of the ſecond cauſe in order, though it be together with it in time.
The concurring influence of the Creator, is the action of the firſt Cauſe; the operation of the creature following thereupon, is the action of the ſecond cauſe, and an effect of that concurring influence. Now ſuch an operation of the ſecond108 cauſe muſt needs follow the concurrence of the firſt; becauſe of the order of Cauſes, the firſt is before the ſecond: Of the dignity of the firſt Cauſe, the firſt is more worthy then the ſecond: Of the dependance of the ſecond cauſe, the ſecond cauſe depends on the firſt: Of the eſſential ſubordination of the ſecond Cauſe, that which is eſſentially, i. e. by abſolute neceſſity of Nature, ſubordained, is conſequent to that whereto it is ſubordained: And laſtly, it is manifeſt in the operation of the creature as an effect thereof; the concurring influence of the Creator is the firſt Cauſe, the effect is after the cauſe.
2. 2. Co-working.It is by way of Co-operation, or co-working with the ſecond cauſe in this co-operation: Concurſe (as was now intimated) is the action of the firſt Cauſe; the operation is the action of the ſecond cauſe; from both conjoyned proceedeth the effect. Though the effect wrought by means of the operation of the ſecond cauſe, and the operation by means whereof the effect is wrought, are both the effects of the firſt Cauſe: yet in the producing of ſuch effects, as are wrought by means of the creature; as the ſecond cauſe cannot produce ſuch an effect without the firſt Cauſe, ſo the firſt Cauſe will not produce ſuch effects-without the ſecond cauſe; the conjunction of the operation of the firſt Cauſe with the ſecond, in bringing forth ſuch effects, is the co-operation here ſpoken of.
In this Co-operation of the firſt Cauſe with the ſecond, neceſſary it is that the co-operation of the ſecond cauſe with the firſt (which neceſſarily followeth thereupon) is abſolutely ſubordinate, not co-ordinate with the firſt Cauſe.
A co-ordinate Cauſe worketh of it ſelf, not depending upon its co-working cauſe, or cauſes. A ſubordinate cauſe is that which dependeth upon its ſuperior Cauſe in reſpect of its working, as the Officer upon the Magiſtrate.
An abſolute ſubordinate Cauſe, is that which dependeth abſolutely upon its ſuperior Cauſe, in reſpect of its working: ſo all ſecond cauſes depend upon the firſt Cauſe.
The concurrence of the firſt Cauſe with the ſecond,3. Immediate is immediate, both in reſpect of the immediation of its virtue,109 and the immediation of his preſence.
When we ſay the firſt Cauſe concurreth immediately with the ſecond, the meaning is, that in the co-operation thereof, it ſo works with and upon the ſecond cauſe, as it intimately reacheth it; and ſo, as nothing is interpoſed: as it is with two things that touch one another, between which there is nothing.
Immediateneſs of preſence is, when things ſo act one upon another, as that the beings, or ſubſtances of the things, are preſent with one another, and touch one the other: So fire burning the ſtubble doth immediately touch it, not only with the immediation of its virtue, but alſo with the immediation of its preſent ſubſtance.
Immediateneſs of virtue, is, when notwithſtanding the things that act one upon another, touch not one another in reſpect of their beings; yet the virtue of the one reacheth, and as it were toucheth the other, (otherwiſe there could be no working of one thing upon another, all acting being by contact, i. e. mutual touching either really and virtually, or virtually, though not really:) So, the fire that warmeth, though it reacheth not him that ſitteth by it with its ſubſtance (for then it would burn him,Deus agit indiſtanter. Deus corporeus non eſt, ſed incorporeus. Et ubiquediffuſus omnia penetrans & ad omnē effectum, non mod, immediatione virtutis, ſed & immediati ne ſuppoſiti pertingens. Twi. Cr. 3. l. 2. ) yet it reacheth him with its virtue, otherwiſe it could not warm him.
Now, though it be many times a truth concerning the working of ſecond cauſes one upon another, that they work immediately in reſpect of their virtue, but not in reſpect of the preſence of their beings themſelves; as appeared but now from the inſtance of fire, and may further be ſeen in the example of the Sun, which whileſt experience witneſſeth to warm and heat us upon Earth with the preſence of its virtue, yet Senſe and Reaſon ſhews to be far abſent in reſpect of its body, being in the Heavens: Yet ſuch is the nature of the firſt Cauſe, as that whereſoever it worketh it worketh immediately, both with the immediation of his virtue, without which there could be no effect; and with the immediation of his preſence, becauſe he is in every place.
Although the firſt Cauſe worketh immediately in reſpect of the immediation of its being and virtue; yet in reſpect of110 thoſe things, which it acts by means of ſecond cauſes, whether by the mediation of the beings themſelves,Ames Med. lib. 1. cap. 9. or of their virtues, into which things the ſecond agents do ſend their influence by virtue of their proper forms; I ſay, in reſpect of ſuch things it worketh mediately: whence the firſt Cauſe is ſaid to be a mediate cauſe in reſpect of the order of the ſecond cauſes. Ʋna eſtactio I ei & creaturae reſpectu operis, ſed non reſpectu modi agendi. 4. Determining.For though (as the beings, ſo) the operations of the ſecond cauſes, are from the firſt Cauſe efficiently; yet they are from their next cauſes formally. God cauſeth the burning of the fire, yet we do not ſay God burneth, but the fire burneth. God worketh repentance in the Soul, yet it is not a truth to ſay God repenteth, but man repenteth; God is the next efficient Cauſe, but not the next formal Cauſe.
4. The firſt Cauſe ſo concurreth, as it determineth the ſecond cauſe in its operation. This is readily granted in natural agents, in free-rational agents it is proved thus. If the futurition of the operation of the ſecond cauſe is determined by the Decree of God, then the operation it ſelf is determined by the Efficiency of God. 1. Becauſe the Efficiency is adequate to the Decree. 2. Becauſe there can be but one abſolute Determiner. 3. If the operation of the ſecond cauſe were not abſolutely determined by the Decree, God might ſuffer diſappointment in reſpect of the Decree.
Either the Will is determined by God in its operation, or elſe it would follow, either that there were not an eſſential ſubordination of the ſecond cauſe unto the firſt, that is, of man to God, which were repugnant to the nature of the ſecond cauſe (it being imperfect and dependent;) or that the firſt Cauſe were ſubordinate to the ſecond, which were repugnant to the nature of the firſt Cauſe, being perfect and univerſal.
If as often as the Will doth not will, it therefore doth not will, becauſe God hath not determined that it ſhould will: then as often as it willeth any thing, it therefore willeth, becauſe God hath determined that it ſhould will. But as often as the Will doth not will, it therefore doth not will, becauſe God hath not determined that it ſhould will. Therefore the Minor appeareth in two particulars.
Obj. 1. If All-efficiency be from the firſt cauſe,Againſt the All-Efficiency of God. then the ſecond cauſe hath no efficiency, it doth nothing, neither good, nor evil: man neither ſinneth, nor obeyeth; no difference between good and evil; the high way to confuſion: Thus the Libertines.
Anſ. Cauſes are either co-ordinate; namely, ſuch as in reſpect of their Efficiency depend not upon their co-working cauſe; or ſubordinate, namely, ſuch as in reſpect of their efficiency depend upon their co-working cauſe. In co-ordinate cauſes the Argument holds: but ſecond cauſes in reſpect of the firſt being ſubordinate: and therefore, as in their being, ſo alſo in their working, depending upon the firſt cauſe; the Argument is of no force.
To deny the Efficiency of the ſecond cauſe,Tho. Part. 1. q. 105. art. 5. Calvin. contra libert. c. 13, 14, 15, 16 Suarez. Metaph. Tem. 1. diſp. 17. S. 1. is to deny that which experience proclaimeth: namely, That the Sun ſhineth, or the fire burneth. The denyal of the proper, and formal efficiency or working of the ſecond cauſe, is repugnant to the whole Order of Nature. Things that have not life, it depriveth of their firſt qualities, which are nothing elſe but active principles; as power to heat in the fire, power to cool in the water. It diſinables us from collecting effects from ſecond cauſes, or ſecond cauſes from effects; becauſe it denyeth all ſuch cauſes and effects. It makes void all thoſe diſpoſitions in ſeveral creatures that tend to action. Vain is the diſpoſition in fire to aſcend, or in the earth to deſcend, if there be no motion of aſcent nor deſcent by them. 112It takes away all perfection from thoſe creatures (as alſo from all other) which conſiſts in action.
Laſtly, If action be only the firſt cauſe in the preſence of ſuch a creature, and not by the ſecond cauſe, we can no better conclude that the fire is hot from its burning, nor that the water is cold from its coolneſs, then we can conclude that the fire is cold, or that the water is hot, from ſuch operations of heat and cold. The reaſon is, the firſt cauſe can as well make hot in the preſence of water, or make cold in the preſence of fire, as the contrary.
It takes away all difference between things that have life, and things that have no life; that which takes away action, takes away life. Take away action from the ſecond cauſe, and you take away the vegetative ſoul, and its operations from living creatures. You take away the ſenſitive ſoul, and its operations from the ſenſitive creature. The reaſonable ſoul, and its operations from the reaſonable creature. There is no difference to be found between reaſonable creatures, and ſenſible creatures: between reaſonable, ſenſible, and thoſe creatures which are vegetative, only having life: Between reaſonable, ſenſible, and vegetative, and thoſe that are lifeleſs, in reſpect of their formal, and moſt noble difference, which is a principle of action, with the operations thereupon enſuing. There remains indeed a difference between them, in reſpect of their outward ſhape, but not in regard of the reſpect fore-mentioned.
It takes away the diſtinction between good and evil actions, for that which denyeth actions ſimply, denyeth all kind of actions whether good or evil; therefore, man in all his ways dothneither good, nor evil: He doth no good, therefore there is no Heaven, becauſe of a double incapacity.
Firſt, In reſpect of Nature; he that neither underſtandeth, willeth, remembreth, or is affected (all thoſe are action) is uncapable of bleſſedneſs: bleſſedneſs conſiſting in the viſion, and fruition of the chief good.
Secondly, In reſpect of the way to Heaven; namely, obedience, which man not being a ſubject of action, is uncapable of: without action there cannot be obedience; and113 as he doth no good, ſo neither doth he any evil, therefore ſinneth not: therefore, there ought to be no conſcience of ſin, nor puniſhment for ſin. The Sum is, from hence it followeth, That man may do what he liſts, he neither ſinneth, nor obeyeth: There is neither Heaven nor Hell, without the actions of man, there could be no obedience of man; if there could not be the obedience of man, there could not be the obedience of Chriſt, who is God-man: if there could be no obedience of Chriſt, Chriſt could be no Saviour: nay, if there were no actions of man, (the very reaſonable ſoul by juſt conſequence ſuppoſing action) it would infer, that there were no man, and conſequently no Chriſt, Chriſt being both God and man.
See then, and be aſtoniſhed at that heap of tranſgreſſion and confuſion in this opinion, that denyeth the Efficiency of the ſecond cauſe: It is againſt all experience, againſt the whole order of the creature; it takes away the vegetative, ſenſible, and rational ſouls, with all other operations; it takes away all difference between creatures in thoſe reſpects: it alloweth man and devils to do what they will: it denyeth that there is either obedience, or ſin; Heaven or hell:Sic itaqueadminiſtrat omni•quae creavit, ut etiam ipſa proprios exercere, & agere actus ſinat. Aug. de Civit. Dei. cap. 30. Ʋna eſt actio Dei, & creaturaereſpeclu operis non a•tem modi agendi. Alſted. Tom. 3. Metaph. Pars 1. cap. 16. or that Chriſt is a Saviour: yea, upon point it denyeth that there is either man, or Angel, yea, or Chriſt himſelf.
Confuſion be upon that Tenet, that brings all unto ſuch confuſion. What more frequent in the Scripture then to aſcribe Efficiency unto ſecond cauſes? For we are Labourers together with God, 1 Cor. 3.9. So doth God adminiſter all things which he hath created, as that he alſo ſuffers them to exerciſe and act their proper Motions.
Obj. 2. Some operations of the ſecond cauſe cannot be aſcribed unto God: as faith, repentance, we neither do, nor may ſay, God believeth, or repenteth; but man belieheth, man repenteth: Therefore God doth not work all things.
Anſ. Actions are done either efficiently, or formally: The Work of repentance is wrought by God efficiently, 2 Tim. 2.25. by man formally. 'Tis God that worketh repentance, not man; 'tis man that repents, not God: the114 very formal efficiency of the ſecond cauſe in man, is the effect of the firſt cauſe. The formal efficiency of the ſecond cauſe being the effect of, and in all reſpects eſſentially depending upon the firſt cauſe, is ſo far from denying of, or detracting from the All-efficiency of the firſt cauſe, as that it much commends and ſets it forth.
The reaſon why works wrought by God efficiently, are yet aſcribed unto man; are, firſt, becauſe man (God not for want of power, but out of abundance of goodneſs being ſo far pleaſed to make uſe of him) co-worketh with God therein. Secondly, Becauſe man is the next formal, efficient cauſe; viz. in reſpect of the order of the aſcent, and deſcent of the cauſes. Thirdly, Becauſe many operations of the ſecond cauſe note imperfection, as faith, repentance, &c.
Obj. 3. If the ſecond cauſe be determined unto its operations by the concurſe of the firſt cauſe, then the ſecond cauſe is not free.
Anſ. 1. The Will cannot be compelled: to ſay, That which is done willingly, is done conſtrainedly, is to affirm a contradiction; namely, that which is willing, is unwilling.
God can determine the Will,Sic itaqueadminiſtrat omnia quae creavit, ut etiam ipſa proprios exercere, & agere Motus ſinat, quamvis enim nihil eſſe poſſit ſine ipſo, non tamen ſunt ulla, quod ipſe. Aug. de Civit. Dei. lib. 7. cap. 30. Pertingit autem a fine uno ad alterum fortitèr, & diſponit omnia utilitèr, vel ſuavitèr. Sap. 8.1. and not prejudice the Nature of the Will, becauſe he is an infinite Cauſe.
God determineth the Will ſutably and agreeably to its own Nature; i. e. freely. He ſo determineth the Will, as the Will determineth it ſelf. God ſo determineth the Will, as a firſt free Agent, as that the Will determineth it ſelf, as a ſecond free Agent. The Efficiency of God offereth no violence, nor changeth the nature of things, but governeth them according to their own natures; it reacheth from one end to another mightily, and ſweetly ordereth all things.
The external, tranſient, efficacious Motion of God upon115 the Will, determineth the will with a real determination: the Will ſo moved, moveth it ſelf with a real, and formal determination.
The Will in the ſence of Compoſition (that is,Voluntas codem inſtanti quo agit habuit potentiā actum ſuum ſuſpendendi in ſenſu diviſo. Twiſſ. de permiſſ. lib. 2. crim. 3. conſidered as ſubordinate to the Decree and Efficiency of God) cannot but act in the inſtant of the determining Motion. The Will conſidered in the ſence of diviſion, (that is, as in it ſelf, without its ſubordination to the Decree, and Efficiency of God) may act, or not act, in the inſtant of the determining Motion.
The Will placed under this determining Motion of God, inclineth it ſelf freely to the Act, and to that only: whereunto it would have inclined it ſelf, if (upon a ſuppoſition of impoſſibility) there were no Decree, nor phyſical, or hyperphyſical Determination thereof by God. Deus ita utitur voluntate, ut ipſa voluntas ſeſe electivè vitalitèr, & expractico rationis judicio agat. Rhetorf. de gratia excercit. 3. cap. 3. Againſt the All-governing Providence of God.
If the Decree of God hindered not the liberty of the ſecond cauſe, (as we ſaw before) then the Efficiency of God hindereth not the Liberty of the ſecond cauſe: Gods Efficiency being nothing elſe but the Execution of the Decree. If the Decree of God be ſo far from being a hinderance unto liberty, as that liberty cannot be without it; nay, is the effect thereof, as its firſt cauſe: then the Efficiency of God (being but the Execution of the Decree) will alſo be found to be ſo far from being a prejudice unto liberty, as that liberty cannot be without it; nay, is the effect thereof as its next cauſe.
Obj. The Diſorder of the ſecond cauſe, is often ſuch as ſeemeth not to conſiſt with the All-governing Providence of God. Divine Government would not order things ſo diſorderly.
Anſ. Order is two-fold: either the Order of the Decree, or the Order of the Command; the whole creature both reaſonable and unreaſonable, is conſtantly and exactly governed according to the Order of the Decree, in the beſt way to the beſt end; viz. the Glory of the Creatour. This Order can no more be violated, then God can be diſappointed of his Will. Man, even in violating Gods Command, fulfilleth Gods Decree. The Order of the Command, is116 either the Law of Nature, the Rule of the unreaſonable creature: whoſe Government according thereunto, ſee in this Chapter a little after the beginning. Or the Moral Law, the Rule of the reaſonable creature: whoſe ſubjection thereunto, is the greateſt difficulty: Touching which, together with what the Reader may be pleaſed to recall, of that which hath been ſpoken to this purpoſe, immediately after the place fore-mentioned; it may ſuffice, at preſent to anſwer this Objection (which Anſwer is yet eaſily and readily upon occaſion applicable unto the Angels,) ſo far only as it concerneth the Government of ungoverned man.
The containing of man in ſubjection to the Rule, is Government.
The ſubjection of man to the Rule, is either obediential, i. e. active-obediential; or obligatory and penal: Obediential (in this ſence) conſiſts in our yeilding obedience unto the Command: Obligatory, conſiſts either in our bonds of duty, or guilt, whereby we ſtand bound over unto puniſhment in caſe of breach. Penal conſiſts in our ſuffering of the puniſhment denounced in the Curſe, for our diſobedience unto the Command.
As the obediential ſubjection of the Saints, ſatisfactory in their ſurety, and gratulatory in their own perſons (together with their caſtigative and obligatory obedience, reſpectively) demonſtrates Gods government of his Saints, on the one hand: ſo doth the obligatory and penal ſubjection of the Reprobate, demonſtrate Gods government of the wicked on the other hand; and of both, according to his Word.
Gods containing of the Saints in an obediential ſubjection to the Law, ſheweth his Government of them: Gods containing the wicked in obligatory and penal ſubjection to the Law, ſo as he reſerveth them all in the bond of duty, and priſon of guilt, unto the time of Judgment, then to ſuffer the puniſhment held forth in the Curſe, proportionable to their diſobedience unto the Rule, ſheweth his Government of them: Both ſhew his Government of all. More particularly.
The principal Objections againſt the divine Government117 of all things, taken from the pretended diſorder of the ſecond Cauſes, are either ſuch as ſtrike at the Wiſdom, or ſuch as ſtrike at the Juſtice of the Governor.
Touching that Objection taken from the ſeeming diſorder of the ſecond cauſes, as ſtriking at the Wiſdom of God.
We are to know, that Wiſdom is the diſcerning the right way unto the beſt End. Now that the way of God (conſiſting of Creation and Providence) is the beſt way to the beſt End, is clear, firſt, From the natural Juſtice of God; whereby, giving unto himſelf that which is his, it is neceſſary that he doth all his work as becometh ſuch an Agent; that is, by ſuch means, and in ſuch order, as is moſt ſuitable unto their End. Secondly, From the end of all things, and all events: The end of all things is either ſubordinate, viz. the good of the creature, looked at in it ſelf. Or ſupream, viz. the manifeſtation of the glory of the Creatour.
God ordereth things in ſuch a way, as though it ſerveth not moſt to the good of the creature conſidered in it ſelf, (though it be alſo a truth concerning the Elect, that their happineſs is included therein:) yet ſuch as ſerveth moſt unto their chief good, and laſt end: namely, the Manifeſtation of his own Glory.
We muſt diſtinguiſh between the Order of the Decree, and the Order of the Command: Diſorder in reſpect of the Command, is Order in reſpect of the Decree: Thus both order and diſorder in reſpect of the Command, are order in reſpect of the Decree. The Wiſdom of the firſt cauſe ſhineth in the folly of the ſecond cauſe. The Order of the Creatour diſpoſeth of, and runneth through the confuſion of the creature. The face of Providence is oftentimes like unto ſome picture, which if you look upon it on the one ſide caſteth a deformed ſhape: but if you behold it on the other ſide, it preſenteth you with a moſt grateful aſpect. Faith ſeeth beauty, where reaſon ſeeth only confuſion. What ſight more horrid then the ſufferings of Chriſt, if looked upon in the wiſdom of man? few more glorious, if beheld in the Wiſdom of God. He hath made every thing beautiful in its time, Eccleſ. 3.11. See more in the ſeventh Conſection118 of the Doctrine of the Decree, Chapter 4.
Man was not of the Counſel of God,〈…〉〈 in non-Latin alphabet 〉. at the making of the Decree: Who hath been his Counſeller? Rom. 11.34. Neither can man in this life trace God in innumerable ſteps of his Execution thereof; His ways are paſt finding out, ver. 33. The Path of a ſhip upon the Sea, after a ſmall ſpace of time, is not to be trackt by him that followeth it. The way of Providence is a deeper Sea; it is as high as Heaven, what canſt thou do? deeper then Hell, what canſt thou know? The meaſure thereof is larger then the Earth, and broader then the Sea, Job 11.8, 9. Then I beheld all the works of God, that a man cannot find out the work that is done under the Sun: becauſe though a man labour to ſeek it out, yea further, though a wiſe man think to know it, yet ſhall he not be able to find it, Eccleſ. 8.17.
Touching thoſe Objections that ſtrike at the Juſtice of the Governour, they are fetched from,
To theſe ſix Heads may be referred the chief Objections, ſtriking at the Juſtice of divine Government: the Anſwers whereunto take in order thus.
1. Though it be ſo oftentimes, yet it is not ſo always.
2. Though their outward condition at times is alike, yet their inward condition at ſuch times is not alike.
3. The principal difference which God makes between the good and the bad, the clean, and the unclean: between him that ſacrificeth, and him that ſacrificeth not: in this life, is, in things which are ſpiritual, and for ever: and not in reſpect of things that are outward, and but for a time.
4. Notwithſtanding Gods Diſpenſations unto the Sons of men, are various, and myſterious; many times paſt our finding out: yet in the end, the righteouſneſs of his Government ſhall be manifeſt. None ſhall be found loſers by godlineſs, none gainers by ungodlineſs: Sin ſhall appear to be the only evil, piety the only good: Every one ſhall receive according to their deeds.
4. Concerning the Adverſity of the godly: Here would be no place for ſo much ſin, as to queſtion Gods Juſtice; did we not forget, that his Saints in this life are ſinners; the beſt of them that ſuffer moſt, ſuffer leſs then they deſerve: Thou our God haſt puniſhed us, leſs then our iniquities deſerve, Ezra 9.13.
5. Though the ſins of the Saints deſerve why God may deny unto them temporal mercies; and why he may inflict upon them temporal croſſes; yet the ſins of the ungodly do not deſerve that God muſt deny unto them temporal mercies; or that he muſt inflict upon them ſuch temporal croſſes. The Juſtice of God in the Law, puniſhing the ſins of the Reprobate in their meaſure, and ſeaſon, for ever: reſtraineth not God from ſhewing common mercies unto them, according as he pleaſeth for a time. Adde hereunto, that their bleſſings are curſed.
6. That the various diſpenſation in ordering events, not falling out alike in point of affliction, with them who are alike in tranſgreſſion: is no way prejudicial to the Juſtice of God, may appear, 1. By conſidering the condition of121 men in general. 2. By comparing the ſeveral conditions of men one with another. If you look upon the condions of men in general; then, as notwithſtanding ſuch are the ſins of the Saints, as that they deſerve, (which alſo God may do in a way of trial of his ſervants, or for teſtimony to his truth, or upon the point of his meer Soveraignty) why God might viſit them with continuing temporal chaſtiſement: yet ſuch is the grace of God in Chriſt, whence he may not only ſpare them, but alſo confer ſpecial favour upon them: ſo notwithſtanding the ſins of the wicked are ſuch, why God might; yet doth not Juſtice require that God muſt always afflict them with temporal ſorrows: or that he may not at times, ſhine upon them with temporal bleſſings.
The ſame is further to be ſeen, by laying the ſeveral conditions of men one unto another.
Gods judicial acts of Providence are oftentimes ſuch in this life, whence he convinceth the beholders, that he governeth amongſt the moſt ungoverned of the ſons of men: ſo that a man ſhall ſay, Verily there is a reward for the righteous, verily he is a God that judgeth in the Earth, Pſal. 58.11.
Not mans reaſon, but Gods Word, is the Interpreter of Gods Works: Whence, in the Pſalmiſts temptation, we might attain the Pſalmiſts ſatisfaction, did we ſeek it with the like ſpirit: When I ſought to know this, it was too painful for me, till I entered into the ſanctuary of the L rd, Pſal. 73.16, 17.
If yet we cannot ſee that God governeth according to his Law, nor how his Word and Works of Providence do agree, the error is in our Judgment, not in his Government.
We know that God is juſt in all his ways, though the reaſon of the Juſtice of ſome of his ways, we know not. That Gods Word and his Works agree, is manifeſt unto us; though how they agree, is ſometimes hidden from us.
The ſeeming defects of Beauty, or Juſtice, in the Works of God, proceed from the error of our underſtanding, not from any want in Providence: The offence that man takes at the Providence of God, is taken, not given.
A preſervative againſt temptations, ariſing from difficulties concerning the Juſtice of the Government of God, is to captive Reaſon unto Faith; and to hold theſe three Concluſions firm, though we ſee not the reaſon of the premiſſes. 1. That God is righteous: Righteous art thou O Lord when I plead with thee, yet let me talk with thee of thy Judgments, Jer. 12.1. 2. That godlineſs doth us good, and no hurt: Truly God is good to Iſrael, even to ſuch as are of a clean heart, Pſal. 73.1. 3. That ſin doth us hurt, and no good: Though a ſinner doth evil an hundred times, and his days be prolonged; yet ſurely I know that it ſhall be with well them that fear God, which fear before123 him: But it ſhall not be well with the wicked, neither ſhall he prolong his days, which are as a ſhadow, becauſe he feareth not before God, Eccleſ. 8.12, 13.
Obj. Some things in Scripture are aſcribed unto Chance, Eccleſ. 9.11. Luke 10.31. therefore all things are not ordered by God.
Anſ. Chance is taken for an Event,Túxn non legitur in N. T. Fortuna gentilium eſt blaſphemia, quam Diabolus expuit in divinā providentiā, unde bea: ū Auguſtinū paenituit ſe toties impiâ hac voce uſum fuiſſe. ſuppoſed to fall out by a meer contingent efficiency, or caſual working of the ſecond cauſe; beſides the intent, and therefore without the Efficiency of the firſt Cauſe. Such Events the Heathens aſcribed unto Fortune; in this ſence there is no Chance. It is not unworthy our obſervation, that the word properly ſignifying Fortune, is not uſed in the New Teſtament.
Or elſe Chance is taken for ſuch an Event, good or bad, as falleth, or meeteth a man in his way, unlooked for, viz. unexpectedly in reſpect of men, but not unintendedly in reſpect of God. The word uſed Eccleſiaſt. 9. verſe 11. is tranſlated an occurrent, 1 Kings 5.4. a Metaphor taken from ſomething meeting of a man, or one meeting another upon the way, unexpectedly. So that Solomons ſcope in the place objected, is to ſhew that the event of humane affairs is not in the power of man, however furniſhed thereunto with ſecond helps; but depends upon the Decree and efficient Providence of God. This the Wiſe-man holdeth forth by an enumeration of ſome particulars, whence as by ſeveral inſtances God would teach this truth, by denying ſucceſs to ſuch perſons who according to ſecond cauſes might expect it, and giving it to them who according to ſecond cauſes could not expect it. I returned and ſaw under the Sun, that the race is not to the ſwift, nor the battel to the ſtrong, neither yet bread to the wiſe, nor yet riches to men of underſtanding, nor yet favor to men of skill, but time and chance happeneth to them all, Eccleſ. 9.11.
The word uſed Luke 10.31. and tranſlated [it chanced] is of the ſame ſignification with the Hebrew word uſed Eccl. 9.11. turned, Chance; and with that verſ. 2. turned, Event,〈…〉〈 in non-Latin alphabet 〉aeb Heb. 〈…〉〈 in non-Latin alphabet 〉unde〈…〉〈 in non-Latin alphabet 〉Piſc. in loc. (from the root whereof the Greek word is by ſome thought to come:) it is taken for a good event, Ruth 2.3. for a bad event, 1 Sam. 6.9.
124Thoſe things that fall out caſually, or neceſſarily, in regard of the ſecond cauſe, fall out alike infallibly, and therefore alike intendedly, in regard of Gods Decree.
Thoſe effects which proceed from ſecond neceſſary cauſes, as heat from fire, are ſaid to fall out neceſſarily: Thoſe effects which proceed from ſecond contingent cauſes, that is, ſuch whoſe effects in reſpect of their ſecond cauſe was likely not to be, as to be, as namely the elicit acts, i. e. the free choyce of the will, or the tyle falling from the houſe to alight upon the head of the paſſengers, are ſaid to fall out caſually.
Theſe modifications or qualifications of things, namely Neceſſity and Contingency, as they ſtand oppoſed one unto another, are only found in things in reſpect of the ſecond cauſes, not in reſpect of the firſt Cauſe.
Thoſe things which fall out moſt neceſſarily in regard of the ſecond cauſe, in reſpect of the firſt cauſe, they may be ſaid to fall out freely, rather then neceſſarily. In like manner, thoſe things which fall out contingently in regard of ſecond cauſes, upon ſuppoſition of the Decree ſo predetermining them, may be ſaid to fall out neceſſarily. No neceſſary act of the creature is neceſſary ſimply; an experiment whereof is the Babyloniſh furnace. Every contingent act of the creature is neceſſary upon the ſuppoſition of the Decree. The ſame effect is contingent and caſual in reſpect of the ſecond cauſe, and neceſſary in reſpect of the Decree. Contingent or caſual, becauſe in reſpect of the natural agency, or cauſality of the ſecond cauſe, it might not have been; but neceſſary in reſpect of the Decree, all whoſe volitions infer a neceſſity of infallibility.
The Doctrine of the Efficiency of God affords an Antidote or Preſervative againſt many peſtilent Errors concerning the Providence of GOD:The Ʋſe of this Doctrine. The chief whereof are;
1. Atheiſm, concluding from the ſeeming diſorder of ſecond cauſes, that there is no God.
2. Epicuriſm, concluding from the appearing confuſion of humane affairs, that God neither governs nor regards them; and thereupon looks at it as the only good to take its fill of pleaſure during life.
1253. Stoiciſm,Non Deus eſt numen, parcarum carceclauſum. Q•ale putabat•r ſt•icus eſſe Deus. which maketh the firſt Cauſe to be depending upon, and determined by the ſecond cauſes, in reſpect of their operations.
4. Such who aſcribe the adminiſtration of things unto Fortune; that is, neither unto the irreſiſtable order of the ſecond cauſe, with the Stoicks; nor unto God, with the Truth: but unto that blind Idol, deviſed by the Heathen, and juſtly cenſured to be the ſpittle of the Devil upon the face of divine Providence.
5. Libertiniſm, denying the Efficiency of the ſecond cauſe, and thereby introducing that Chaos of confuſion, and tranſgreſſion,Bellar. de amiſſ. grat. & ſtat pec. lib. 2. cap. 18. Vaſquez. in 3. diſp. 14. cap. 8. ex Twiſſ. c•im. 3 Suarez. M•taph. diſp. 22. Sect. 2. of which before.
6. The Doctrine of the Jeſuites, who albeit they teach the concurrence of the firſt cauſe, to be neceſſary unto each operation of the ſecond cauſe: yet ſo, as 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 many126 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.
127As 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 much128 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.
FOr the better handling this Poſition, it may be convenient to obſerve the following Method.
The term preparatory (nothing works ſo fore-going,Diſtinct. 1. as that they imply converſion to follow after) is to be conſidered either in reſpect of God; ſo only, thoſe common works, which are in the Elect, are preparatory: i. e. properly preparatory: becauſe in them only vocation, or converſion followeth thereupon. Or in reſpect of us, and ſo theſe common works in all, are preparatory; yet in the judgment of charity only. Foraſmuch as we are to hope concerning130 all where we ſee them, that they are the fore-runners of converſion: and till converſion, we can but hope concerning any: the Secret of Gods intention, touching this or that perſon in particular, being not revealed until vocation. The firſt may be called Preparatory, in reſpect of Gods intention; the ſecond in reſpect of the judgment of charity.
Preparatory Work is ſaid to be ſo;Diſtinct. 2. either by way of meer order, aſſerted by the Orthodox, according to the Scriptures: or by way of Cauſation, Merit, and Congruity; aſſerted by the Papiſts, and Arminians; contrary to the Scriptures.
Calling,Diſtinct. 3. is either extraordinary, as in Elect Infants, dying in their Infancy: or ordinary: Of this laſt the queſtion ſpeaks.
Ordinary calling to believe,Diſtinct. 4. is either mediate, or immediate
Mediate, when we are called to believe; yet ſo, as that ſome other duty, or duties are to be done, before we can believe: thus all are called to believe, that live under the Goſpel.
Immediate, when we are not only called to believe, but the very next duty we are called unto, is to believe; ſo are all they called to believe, that living under the Goſpel, are in meaſure preparatorily; i. e. in reſpect of Miniſterial capacity, nextly diſpoſed thereunto.
By preparatory Work,Preparatory Work, What? we underſtand certain inherent qualifications, coming between the carnal reſt of the ſoul in the ſtate of ſin, and converſion, wrought in the Miniſtry, both of the Law, and Goſpel; by the common work of the Spirit concurring, whereby the ſoul is put into a Miniſterial capacity of believing immediately; i. e. of immediate receiving of the Lord Jeſus Chriſt.
Before ſinners are invited immediately to believe,Arguments from Scripture. they muſt be ſuch ſinners, qualified ſinners.
1. Sinners that are ſenſible of ſin, as appeareth from theſe Scriptures, Matth. 9.13. Mark 2.17. Luke 5.31, 32. I am not come to call the righteous, but ſinners to repentance. He came not to call all ſinners; for the righteous131 here mentioned are ſinners; but ſuch ſinners, ſick ſinners: the Text can admit no other interpretation. Senſible of their death in ſin, Rom. 7. For I was alive without the Law once, but when the commandement came, ſin revived, and I dyed; And the Commandment which was ordained to life, I found to be unto death. Paul was dead before, though he thought otherwiſe; but now he is ſenſible of his death, he found that he was dead. Senſible of their bondage, both in reſpect of the guilt and power of ſin. Rom. 8.15. For ye have not received the ſpirit of bondage again to fear, but ye have received the ſpirit of Adoption, whereby we cry Abba, Father. The ſtate of bondage was alwayes until faith: the Spirit of bondage ſignifieth the ſenſibleneſs of that bondage. We muſt diſtinguiſh between the ſtate of bondage, and the Spirit of bondage. Senſible of their want of Chriſt. Ho every one that thirſteth, come ye to the waters, &c. Thirſt doth not only ſignifie a want of water, but a ſenſibleneſs of that want. Luke 15.14, 17. And when he had ſpent all, there aroſe a mighty famine in the Land, & he began to be in want. And when he came to himſelf, he ſaid, how many hired ſervants in my Fathers houſe have bread enough, and to ſpare, and I periſh with hunger? Hunger, eſpecially ſuch hunger, doth not ſignifie only a want of bread, but a ſenſibleneſs of that want ▪ Senſibleneſs of a loſt eſtate. Luke 15.32. For this thy Brother was dead, and is alive again, and was loſt, and is found: The elder brother was in a loſt, i. e. a periſhing eſtate, as is alſo every irregenerate Son of Adam: but the younger brother was loſt, i. e. Senſible of his loſt eſtate. Loſtneſs ſignifieth that a man is out of the way, perceiveth that he is out of the way, and alſo that he cannot find the way; i. e. cannot believe, repent, deſire, &c. See more Chap. 7. under the Head of a loſt eſtate.
2. Sinners that are broken hearted, Iſai. 61.1. 〈…〉〈 in non-Latin alphabet 〉.Broken hearted, and bruiſed, Luke 4.18. That are weary and heavy laden, Matth. 11.28. Sinners that are priſoners in a pit, where is no water, Zach. 9.11. Senſible of their miſery, and of their being deſtitute of any remedy. The Prophet comparing the ſpiritual captivity of the ſoul, to the corporal132 captivity of the Jews in Babylon; ſheweth, That Chriſt finds the ſoul, not only in a pit, but in a waterleſs pit, in a pit wherein there is no ſuccour. He will not mix his blood with our water. Sinners that mourn in Sion, Iſai. 61.3. The cable muſt be unreavelled before it can paſs through the eye of a neédle: ſo muſt the ſoul be broken before converſion. Matth. 19.24. Believers (as Abigail had Nabal before ſhe had David) have experience of two Husbands, the Law, and Chriſt: But, firſt of the tyrannical Dominion of the Law, in reſpect of its rigour, malediction, and irritation, before they are married unto Chriſt, Rom. 7.1, 3, 4 Tis not only a truth, That the Elect uncalled are fooliſh things, weak things, baſe things, deſpiſed things, nothings; but that they alſo ſee it ſo. You ſee your calling, Brethren, 1 Cor. 1.26, 27, 28, 29. To this purpoſe the Apoſtle, Gal. 3.24. The Law is our Schoolmaſter to lead us unto Chriſt. The Law is threefold. Moral, Ceremonial, Judicial: And anſwerably had a threefold Paedagogical, or Schoolmaſterly Diſcipline, leading the ſoul unto Chriſt. The Moral Law by its accidental direction, as ſickneſs occaſioneth us to ſeek after the Phyſician. The Ceremonial, by direct ſignification, and its duration. The Judicial, by its diſtinction of the Nation of the Jews, from all other Nations, and likewiſe by its duration. This Schoolmaſterly Diſcipline of the Ceremonial, and Judicial Law, is ceaſed with the Laws themſelves: but that of the Moral Law ſtill remains by convincing of ſin, denouncing of the curſe, making us to deſpair in reſpect of our ſelves, and ſo enforceth us to ſeek for help out of our ſelves, in Jeſus Chriſt. So John preached, Matth. 3.2. Repent ye, for the Kingdom of Heaven is at hand. So Chriſt preached, Matth. 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 Paul133 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.
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.
134The 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 r••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 wi•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,135 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. 'Tis 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 beleeve. Paul had a righteouſneſs of his own, Phil. 3.9. thought he was alive, Rom. 7.9. him Chriſt came to call, though in his conceited righteouſneſs, becauſe he was elected; but before he obtained mercy to beleeve, he is made ſenſible both of the dung and unrighteouſneſs of his own righteouſneſs, Phil. 3.7, 8. and alſo of his ſin, Rom. 7.9.
136The ſecond Reaſon is taken from the Ends that this Preparatory Work ſerves unto. Reaſon 2. Firſt, To convince of ſin: The Scripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that beleeve, Gal. 3.22. For God hath concluded all in unbelief, that he might have mercy up n ali, Rom. 3.19. Secondly, To juſtifie the Law, i. e. the Curſe: The Law is holy, and the Commandment holy, juſt and good, Rom. 7.12. the Precept holy, the Promiſe good, the Curſe juſt. Man muſt acknowledg himſelf a lawful captive, before God will deliver him: Shall the prey be taken from the mighty, or the lawful captive be delivered? Iſai. 49.24. Before God will juſtifie man according to the Promiſe, man muſt juſtifie God, had he proceeded with him according to the Curſe: We muſt condemn our ſelves, before God will pardon us. Even in this reſpect God will make his Law honourable. Thirdly, To teach the Soul the nothingneſs of all it is and hath without Jeſus Chriſt: You ſee your calling Brethren, &c. 1 Cor. 1.26, 27, 28, 29. that no fleſh ſhould glory in his preſence; and that not only after they were called, but alſo in the manner of their calling. God calleth them that are not, Rom. 4.17. Chriſt is ſent to bind up the broken hearted, Iſai. 61.1. His people know him to be the Lord, by the manner of his bringing them out of their graves,Ʋt ſentiant ſuam〈…〉〈 in non-Latin alphabet 〉. Cal. in Dan. 4.35, 37. Noſtrum eſſe nihil al•ud eſt quam ſubſiſtere in Deo ſumus aliqi id in D•o in nobis autē nihil id•m ibid. Ezek. 37.13. As God in the Creation brought the creature by his Fiat [i.e. Let there be] Gen. 1. from its term nothing, unto its being: So in Vocation, by his word Vive, I ſaid unto thee, Live, Ezek. 16.6. He bringeth it from its term of a ſpiritual nothing, unto its ſpiritual being: Which in time paſt were not a people, but now are the people of God; which had not obtained mercy, but now have obtained mercy, 1 Pet. 2.10. 1 Cor. 13.2. 'Tis one of the Attributes of God, that thoſe that walk in pride he is able to abaſe, I an. 4.37. Job 40.11, 14. Fourthly, To teach the Soul how to eſteem of, and magnifie the free mercy of God in Chriſt, Rom. 11.32. For God lath concluded them all in unbelief, that he might have mercy up n all: See Ez k. 16. ult. Iſai. 30.18. Here God getteth unto himſelf a Name, Rom. 4.17. the Quickner of the dead, the Caller of thoſe that are not as if they were; the Juſtifier of the ungodly. Hence alſo the people137 of God receive their name; Iſai. 62.12. And thou ſhalt be called, Sought out, A City not forſaken; that they might be called the trees of righteouſneſs, the planting of the Lord, that he might be glorified: Hoſea 2.1. Say to your brethren, Ammi, and to your ſiſters, Ruhamah.
The third Reaſon is taken from the ſeaſon of preparatory Work. Reaſon 3. The fitteſt ſeaſon to affect the heart with the ſenſibleneſs of ſin, is between the reſt of the Soul in ſin, and the infuſion of faith. God works upon man not according to his abſolute Power, but according to the nature of the ſubject, and fitneſs of the ſecond cauſe. The fitteſt time to affect the heart of man with fear, is, whileſt he looketh at the danger as in being, not when he looketh at the danger as over. If Joſeph intend to be an object of fear unto his Brethren, he acts this part, whileſt they look at him as a Judg, before he revealeth himſelf to be a Brother. The time between the reſt of the Soul in ſin, and the grace of faith, is not only the fitteſt, but the only ſeaſon to affect the Soul with the ſpirit of bondage. The Soul cannot be affected with the ſpirit of fear whileſt it is at eaſe in ſin; to be in fear, and not to be in fear in the ſame reſpect, is a contradiction: Neither can the ſpirit of bondage be in a Beleever; Ye have not received the ſpirit of bondage to fear again, Rom. 8.15. This fear is the work of the Spirit of God, in the working whereof the Spirit doth two things. 1. It threatens the Soul with the Curſe, as juſtly due to and impending over it in that eſtate. 2. It cauſeth the Soul to fear this wrath: Now the Spirit cannot cauſe this fear in a Beleever, to whom there is no condemnation, Rom. 8.1. for in ſo doing, he ſhould affirm, and cauſe the Soul to beleeve, and to be affected with an untruth, which vvere blaſphemy to think: beſides, the ſpirit of ſervile fear, and the ſpirit of Adoption, are oppoſite; either then there is no ſpirit of bondage, or it is betvveen the reſt of the Soul in ſin, and faith in Chriſt Jeſus.
Obj. Fear of eternal Wrath may be cauſed by the Spirit in a Beleever; Rom. 8.13. If ye live after the fleſh ye ſhall dye.
Anſ. 'Tis a threatening of them in reſpect of their Way, not in reſpect of their Eſtate.
1382. 'Tis a filial fear, not a ſervile; that the Spirit works hereby. The fear of puniſhment for ſin, is ſo a means to awe them from ſin, as they yet fear ſin, more then the puniſhment for ſin.
The laſt Head of Argument,Examples. is taken from Experiences of the Saints: who being asked, will bear witneſs unto this truth.
The Parable of the Prodigals return unto his Fathers houſe,Senior filius Typum gerit Phariſaeorū, & Scribarū, quemadmodum junior Types eſt publicanorū, & peccatorum in genere omnium, qui ad Chriſtum conſugiunt. Aret. in loc. is propounded as a pattern of a ſinners being brought home unto Chriſt Jeſus. In him we may ſee the conſcience of ſin: Th•ne•ar ſea mighty famine in that Land, ver. 14. The ſence of this periſhing condition under ſin: And I periſh with hunger, ver. 17. The experience of his loſt eſtate; He fain would have filled his belly with the husks the ſwine did eat: And no man gave unto him, ver. 16. This my Son was leſt, ver. 32. His ſight of his need of Chriſt, and ſeeking after him: And when he came to himſelf, he ſaid, How many hired ſervants in my Fathers houſe, have bread enough, and to ſpare? I will ariſe, and go to my Father? &c. ver. 17, 18. Hereunto may be added many inſtances recorded in the Scripture: Matthew the Publican, before he was effectually called, was ſick of ſin, as may be well gathered from Mat. 9. ver. 9.12, 13. Zacheus confeſſeth his ſin, Luke 19.8. felt himſelf loſt, ver. 10. Had an high eſteem of Jeſus Chriſt, ver. 3.46. Thoſe three thouſand, Acts 2. ver. 37. were pricked in their heart, ask what they ſhall do? The like may be obſerved in the Jaylour, Acts 16.29, 30. Paul before his converſion, was ſenſible of his ſin and death, Rom. 7.9. juſtifieth the Law, ver. 12. ſaw the loſs of his own righteouſneſs, and his need of the righteouſneſs of Chriſt, Phil. 37.8. To this purpoſe we may read of others elſe where. 'Tis certain, That many of thoſe who have been converted, have had experience of a preparatory work, fore-going the converſion: but it cannot be proved out of the Scripture, That any who have attained unto years of diſcretion, have been converted without ſome experience thereof.
Object. 1. Objection ſatisſied.There is no uſe of preparatory work, becauſe there is no ſaving work to be wrought upon the Elect,139 which God cannot work without it.
Anſw. Were this Objection good, there would follow a total uſeleſneſs-of any ſecond cauſe, or fellow-creature towards the producing of any effect.
2. Not God's Abſolute, but his Ordinate Power: i. e. The common Courſe of his ſpecial Providence, is the ordinarily Rule of his proceeding with man; the Exerciſe of his Power is regulated by his Will. God is Omnipotent, he can do whatſoever he will; but he is not Omnivolent, he will not do whatſoever he can.
Obj. 2. Preparatory work ſeemeth to darken the freeneſs of grace.
Anſ. Preparatory works precede vocation in way of order, not in way of cauſality: God giveth Chriſt after them as the way, not for them, as the cauſe. Preparatory work, is the effect of free common grace: as ſaving work is the effect of free ſpecial grace. It can therefore be no more prejudice unto grace, then a free way is unto a free thing, whereunto it is the way. No more then freedom prejudiceth freedom: i. e. No more then a free act of an inferiour nature prejudiceth a free act of a ſuperiour nature. It doth no whit touch it in it ſelf, it in many reſpects cleareth it, but no way darkeneth it unto us.
Obj. 3. The Corinthians, 1 Cor. 6.11. that were Idolaters, Adulterers, Abuſers of themſelves with mankind, received Chriſt: yet we read of no preparatory qualification mentioned: Therefore there was no preparatory work?
Anſ. It is not ſaid ſo, therefore it was not ſo; is no good conſequence. 'Tis a frequent thing in the Scripture, to mention the thing done, without mentioning the manner of the doing of that thing, Pſal. 33.9. David ſpeaks of the Creation, yet is ſilent of the Order of creating, Matth. 1.2. We read that Abraham begat Iſaac, but of the manner of his begetting him, viz. By faith, not conſidering his own body now dead, Rom. 4.19. &c. There is no mention, Exod. 20.1. The Holy Ghoſt records the deliverance of Iſrael out of the Land of Egypt; the manner of it, namely, by ſignes and140 wonders, and by an out-ſtretched arme, is wholly omitted. 'Tis in this caſe between the thing done, and the manner of the doing thereof, as between the Sacrament inſtituted, and the Order of the inſtitution: The Sacrament is ſometimes mentioned, where the Order of the inſtitution is not obſerved, 1 Cor. 10.16. As therefore he that would inform himſelf of the Order of the Inſtitution, and Adminiſtration of the Elements in the Supper, is not to learn it from thoſe Texts, where (though the matter be recited, yet) the Doctrine of the Order is not held forth: ſo, he that would inſtruct himſelf concerning Preparatory Work in order to converſion, is not to look unto thoſe places: where (though the work of converſion be recorded, yet) the teaching of Preparatory Work is not intended; but unto ſuch Scriptures where the Doctrine of Preparatory Work is purpoſely taught.
Obj. 4. Jeremiah was ſanctified before he came out of his Mothers womb, Jer. 1.5. John the Baptiſt was filled with the Holy Ghoſt, even from his Mothers womb, Luke 1.15. when they were both uncapable of Preparatory Work.
Anſ. Jeremiah's Sanctification from the Womb may be underſtood, not of any actual, but only an intentional ſeparation of him to office: as Paul ſpeaks in like manner of himſelf, Gal. 1.15.
If we underſtand it actually it ſeemeth to be but an actual ſeparation of him to the Office of a Prophet.
By the Holy Ghoſt, whereby John was filled from the Womb, we may well underſtand, not the gift of ſaving grace; but eminent gifts of Office to fit this Eliah for that high ſervice whereunto he was appointed.
Whether we underſtand by the ſanctification of Jeremiah, and by the filling of John with the Holy Ghoſt, the grace or gifts of office; or the gifts of ſaving grace: The Diſpenſation of God unto them was extraordinary, not ordinary; and ſo teacheth not the queſtion. Only in John we clearly ſee God not only can, but doth even in Infants work in a ſecret manner by his Spirit when he pleaſeth.
Preparatory Work, taken in its full Extent, is the whoſe frame of inherent Qualifications; coming between the Reſt of the Soul, in the State of Nature, and Vocation; wrought diſtinctly, and in meaſure, in the Miniſtery both of the Law, and Goſpel; by the common work of the Spirit concurring therewith: whereby, the Soul is put into a next diſpoſition, or Miniſterial Capacity of believing immediately; i. e. Of immediate receiving of the Lord Jeſus Chriſt.
1. The Conviction of the Holineſs and Spiritualneſs of the Law, is that Work of the Spirit, whereby the Soul is enlightened to ſee the Conformity of the Command unto the Will of God: whether we underſtand by command the Precept concerning the not eating of the Tree of Life, or the Decalogue preſcribed unto man in innocency, as the rule of life, and manners; Therefore called the Moral Law, or any other Commandement of God; Ceremonial, Judicial, or whatſoever: This conviction is called the coming of the Commandement. Rom. 7.9. For I was alive without the Law once, but when the Commandement came, ſin revived, and I dyed: It cauſeth a Doctrinal Approbation thereof. The Law is h ly, and the Commandement holy, and juſt, and good. The Precept is holy, the Curſe is juſt, the Promiſe is good. I conſent unto the Law that it is good.
2. Conviction of Sin, is the conſcience of our tranſgreſſing of this holy Law: Sin is conſidered in reſpect of its nature, the kinds of it, and the dominion of it. Sin is the tranſgreſſion of the Law, 1 John 3.4. The kinds of Sin, are three. Adams ſin, Our firſt Fathers ſin, Iſai. 43.27. Original ſin. 3. Actual ſin; and that by way of Omiſſion, or Commiſſion.
The Actual Sin of Adam was that tranſgreſſion of Adam, yet ſtanding as a publick perſon in eating the forbidden fruit. This actual ſin of Adam, is made ours, by participation, and imputation. By Participation, Adam being143 a publick perſon, his Poſterity in a ſeminal reſpect, was contained in his loyns; and ſo, ſinned in him ſinning,Liberi ſunt purs parentū. Adam was not only the Progenitor, but the root of mankind. Rom. 5.12. as Levi is ſaid to have paid tythes in Abraham, Heb. 7.9. By imputation, God imputes the legal guilt thereof unto his whole poſterity, deſcending from him by way of ordinary generation, Rom. 5.18, 19. 1 Cor. 15.22.
Original Sin, (which is the hereditary, and habitual contrariety and enmity of the Nature of man, againſt the whole Will of God) is propagated to the ſoul, by reaſon of the ſin of Adam, the meritorious cauſe thereof: and floweth from thence in an unknown manner, as a puniſhment from the offence; by the Seed of our next parents, as the inſtrumental cauſe.
| Sin is derived in the Seed diſpoſitively, not effectually. | Peccatum in ſemine traducitur diſpoſitivè, Tho. 1.2 ae. qu. 83. art. 1, 2, 3. Whitak. de peccato cri inali. l. 1. c. 8. non effectivè. |
| Nothing is more known to be preached: nothing more ſecret to be underſtood, then Original Sin; that is, then the propagation of it. | Nihil Peccato Originali; (ſcil. Propagatione ejus) ad praedicandum notius, nihil ad intelligendum ſecretius. |
| The ſoul by its contradiction to the body, contracts vice: as when one falls into the dirt, he is defiled and beſmeared. | Anima ex contractione ejus ad corpus contrahit vitium, ſicut quando quis cadit in lutum faedatur & commaculatur. |
| God whileſt he creates ſouls, doth together therewith juſtly deprive them of Original righteouſneſs, | Deus animas dum creat, ſimul juſtè privat origin. li rectitudine. |
| Sin paſſeth from the parents unto poſterity, neither by the body, nor by the ſoul, but by the fault of our parents; i. e. our firſt parents: for which God whileſt he creates ſouls, doth together therewith juſtly deprive them of oginal righteouſneſs: It was juſt for God to puniſh the ſin of Adam with ſuch puniſhment. Idem. | Peccatum tranſit a parentibus in poſteros, neque per corpus, neque per animam, ſed per culpam parentum: Propter quam, Deus animas dum creat, ſimul juſtè privat originali juſtiria. Juſtū fuit Deum peccatū Adami tali poe na punire. |
| The Offence of the chiefeſt Good deſerved the greateſt puniſhment: Ʋrſin. Explic. Catech. Part 1. qu. 7. Let juſtice be done, and let the World periſh. Idem. | Summi boni Offenſio meruit ſummam poenam. Fiat juſtitia, & pereat Mundus. |
Actual Sin, is the ſwerving of the act of man either in thought, word, or deed from the Law of God, either by Omiſſion, or Commiſſion.
The Dominion of Sin, is that reigning power of concupiſcence, whence we ſin freely, neceſſarily, continually; and together with its malignity, doth notably appear in the irritation of concupiſcence, by occaſion of the Doctrine of the Law: But ſin taking occaſion by the Commandement, wrought in me all manner of concupiſcence, Rom. 7.8. Hence the Law is ſaid to be the ſtrength of ſin, 1 Cor. 15.56. Becauſe ſin, by occaſion of the reſtraining command, breaketh out the more fiercely. From the not-being of this accidental irritating power of the Law in the ſoul, the Apoſtle denyes the dominion of ſin, Rom. 6.12. as on the contrary from the being thereof in the ſoul, he implicitely infers the dominion of ſin, and compares the dominion of the Law, in reſpect of its occaſional irritation, or provocation of concupiſcence, unto an hard Husband, Rom. 7. beg. In this irritation of ſin by occaſion of the Law, the command is only the occaſion: ſin dwelling in us, is the cauſe. As the ſhining of the Sun is the occaſion, why the dunghil ſendeth forth its filthy ſavour; the corruption thereof, or putrifaction therein, is the cauſe. The prohibition of the Phyſician is the occaſion only, the feaver is the cauſe why the Patient deſires drink. 〈…〉〈 in non-Latin alphabet 〉denocat eum qui〈…〉〈 in non-Latin alphabet 〉habetur, tenetur, ſtringitur, aliqua. re, ab〈…〉〈 in non-Latin alphabet 〉&〈…〉〈 in non-Latin alphabet 〉.The higher the dam is, the higher the water ſwelleth: yet the dam is only the occaſion; the abundance and fierceneſs of the water, is the cauſe of the ſwelling of the waves.
3. The Conviction of Guilt is ſuch a conviction of ſin, as doth not only argue the ſinner to have offended, but alſo bindeth over the offender to puniſhment, according to the Law. Guilt is the debt of the offender. Suffering puniſhment145 in way of ſatisfaction, is the payment of that debt. Obligatiopeccatoris ad poenam, dicitur relatus. Kek. Theol. lib. 2. cap. 7. The curſe of the Law-giver is the bonds of the offender, keeping the ſinner unto judgement, as the priſoner is kept until the Aſſizes. Thus, the Angels guilty of ſin, are delivered into everlaſting chains of darkneſs, to be reſerved unto the judgement of the great Day. 2 Pet. 2.4. Jude 6. The truth, juſtice, and power of God, do not only reſerve the ſinner in ſafe cuſtody, unto puniſhment in due time; but alſo execute that puniſhment, in the ſeaſon thereof.
4. The concluding the ſoul under ſin, is a judicial diſpenſation; whereby God by the accuſation, conviction, and condemnation of the Law, ſhuts up the ſoul in the priſon of the power, and guilt of ſin: From whence without the mercy of God in Chriſt, there is no eſcape. For God hath concluded, or ſhut them up all in the priſon of unbelief, that he might have mercy upon all, Rom. 11.32. Concluded under ſin, kept under the Law, ſhut up unto the faith, which ſhould afterwards be revealed, Gal. 3.22, 23. To which priſoners, no Law, nor man, (only he, whom God hath given as a Covenant unto his people) can ſay, Come forth, Iſai. 49.9. The Law could not do it, Rom. 8.3. and 3.20. Man is without ſtrength, Rom. 5.6. To this purpoſe you may frequently obſerve in the Scripture the ſoul in this condition compared to a priſoner, ſin unto a priſon, God unto a Judge. See Iſai. 42.7. and 49.8, 9. and 61.1. Luke 4.18. Rom. 11.32. Gal. 3.22, 25.
To juſtifie God, is to acknowledge, 1. God juſt in caſe he ſhould puniſh man for ſin.That God in the Execution of the Curſe, doth the ſinner no wrong.
2. That he doth that which is right, he ſhould do wrong unto himſelf, and (with reverence ſo to ſpeak) be unjuſt, if he ſhould not execute juſtice upon the ſinner, either in himſelf, or in his Surety.
3. That it is his glory, by revealing and impartially executing ſuch a meaſure of wrath, in caſe of tranſgreſſion upon the work of his own hands: to manifeſt the Majeſty of him, who is offended; the goodneſs of the Command, that is tranſgreſſed; the evil of ſin, and the vileneſs of the ſinner.
146Juſtice in God is his conſtant Will, to render unto every one, that which is theirs.
The Juſtice of God,Rhetorf. de Gratia, Exeroit. 2. cap. 3. is conſidered either in reſpect of himſelf, or in reſpect of the reaſonable creature; in order to to himſelf, (whereby he is a neceſſary debtor to himſelf.) It is called eſſential juſtice; in order to the reaſonable creature, (whereby he hath freely made himſelf a debtor unto them) it is called Relative Juſtice.
In the Eſſential Juſtice of God,Vid. Twiſſ. de reprob. lib. 1. digreſſ. 1. Juſtitia condeſcenti•e. is contained that which is called the Juſtice of Condecency, or Comelineſs: which neceſſitates not God to conſtitute any rule of Relative Juſtice betvveen himſelf, and the creature; only in caſe he be pleaſed to conſtitute any, it neceſſitares him ſo to do it, as becometh ſuch an Agent, and as ſerveth beſt unto his end: and which (being done) continueth inviolable, and infallible. The Eſſential Juſtice, Conſtancy, and Truth of God, permitteth not any defect, or alteration concerning the Execution of his Decree: after he had once decreed it, notwithſtanding before the Decree, he was free to have decreed, or not to have decreed that Decree.
Relative, or Moral Juſtice, is an external Work of God, whereby he proceeds with man according to the Law of righteouſneſs, freely conſtituted betvveen him and them: rendring to every one what is due unto them thereby, either by way of recompence, in caſe of obedience; or by way of puniſhment, in caſe of diſobedience.
For our better underſtanding of this Moral Juſtice of God, in reſpect of man: Conſider, 1. That nothing can be due from God to man as of himſelf. 2. That which is due from God to man, is from the free and meer good pleaſure of God. Non enti nihil debetur nam valet argumentū, eſt id cui aliquid d•betur, Ergo eſt. Twiſſ. ubi ſupra.3. That this good pleaſure, or Will of God, is the Rule of Righteouſneſs. 4. That God proceeding to Execution, according to this Rule of Righteouſneſs conſtituted by his good pleaſure, can do no wrong.
Nothing can be due from God to man as of himſelf; the creature of it ſelf being a meer nothing, and God being all: he cannot become a debtor to the creature, either of good, or evil; otherwiſe then he is pleaſed to make himſelfe a147 debtor. Should God be looked at as a neceſſary Debtor unto the creature, it muſt either be to the creature not yet in being, or to the creature in actual being; but he cannot be a Debtor to the creature yet not in being; for to it nothing can be due but Creation, and that ſhould be due unto nothing. Thence it would follow, that God were bound to create every creature that were poſſible to be created, and that alſo from Eternity.
Neither can he be a Debtor to the creature in actual being: to which if he can owe any thing, it muſt either be the continuation of it in its being, or annihilation:In Deo nequeeſt juſtitia commutativa, nedum diſtributiva propriè. Rhetorf. ubi ſupra. If God doth not ovve unto the creature its creation, he cannot owe unto it its continuation: Continuation being nothing elſe, but the continuance of Creation; he that is not bound to give a creature its being for one inſtant, which is done in creation, is much leſs bound to give unto a creature its being for many inſtants, which is included in continuation. Beſides, Were God bound to continue the creature in actual being for one year, by the ſame reaſon he vvere bound to continue them for ever
Neither can he ovve unto the creature in actual being annihilation: for then neither could the godly enjoy Eternal life, nor the vvicked be puniſhed vvith Eternal death; to ovve annihilation is to ovve nothing. The vvorth of the creature in order unto God, is not intrinſecal. For who hath firſt given to him, a d it ſhall be recompenſed unto him again, Rom. 11.35.
2. Whatſoever is due from God to man, is from the meer Will, and good pleaſure of God. Moral Juſtice flovveth from the good pleaſure of God, the Manifeſtation of the Glory of God in a way of juſtice is the end, the permiſſion of ſin is the means: that this ſhould be the means, and that ſhould be the end, is vvholly of the Will of God. The Creation of man is an effect of Gods good pleaſure. That Prohibition of Adam to eat of the forbidden fruit, upon the tranſgreſſion of vvhich followed the death of mankind, vvas an Interdict of Gods free-vvill. The Moral Lavv it ſelf is an effect of Gods good pleaſure: What reaſonable man but148 will yeild that the being of the Moral Lavv hath no neceſſary connexion vvth the Being of God. That this Moral Lavv ſhould be a conſtant rule of manners, and that all mans actions ſhould fall vvithin the compaſs of this rule,Quod talis ſit natura illius rei quae eſt peccatum recurrendum ſemper eſt adfont m••dtiſſimum,•ei aeternum bene-placitum. Idem. ibid. Zanch. de Natura Dei. lib. 3. cap. 4. quaeſt. 12. & cap. 5. qu. 3. is from the meer Will of God. That the actions of men, not conformable to this Lavv, ſhould be ſin: that death ſhould be the puniſhment of ſin, that this puniſhment ſhould be ſuffered in our ovvn perſons, or in our Surety, as ſhould ſeem good unto the Lavv-giver: all theſe are the conſtitutions of God, proceeding from him, not by vvay of yeceſſity of nature, but freely, as effects and products of his Eternal good pleaſure.
3. This Good Pleaſure, or Will of God, is the Rule of Righteouſneſs.
The Will of God, is God himſelf vvillng, his Will is the Rule of our vvills, Whoſe Will elſe ſhould be the Rule? The Will of God is the cauſe of all things, the conſtituted Rule of Righteouſneſs therefore being an effect, it muſt needs proceed from the Will of God, othervviſe there ſhould be an effect vvhich vvere not reſolved to the firſt cauſe.
That vvhich is the Fountain of all good, is the Rule of Righteouſneſs: but Gods Will is the Fountain of all good: All Laws vvhich have their beginning in time, as the Lavv of Nature, the Lavv of Nations, the Moral Lavv, all Civil Lavv, vvhether fundamental, or poſitive; that are conformable to the Moral Lavv (as all ought to be) flovv from the Will of God, vvhich is the Eternal Lavv: That vvhich is juſt in it ſelf, is the Rule of Juſtice to all other things, that are juſt. But the Will of God is juſt in it ſelf, becauſe the Will of God, is God himſelf vvilling. God is eſſentially juſt. Either Relative Juſtice is regulated by the Will of God, or the Will of God, as vvilling relative juſtice, is regulated by it: But the Will of God cannot be regulated by any Rule precedaneous unto it; becauſe it vvould thence follovv that he vvere not infinitely juſt.
Hence the Demerit of ſin being according to the Order of Juſtice, (for the demerit of ſin intends nothing elſe, but149 that which is due thereto, according to the conſtituted rule of moral righteouſneſs between God and man) and the order of juſtice proceeding from the free good pleaſure of God: it followeth, that the demerit of ſin receiveth its nature, meaſure, and limits from the Will of God: according as he hath revealed himſelf in the Moral Law; ſo that the damned in Hell ſuffer not more nor leſs then they deſerved; yea, had God pleaſed to have inflicted a greater puniſhment for ſin, it had been juſt: as alſo if he had pleaſed to have inflicted a leſſer puniſhment for ſin, it had been juſt. The ſinners demerit is ſuch, whereupon it is free for God to deny mercy, and juſt for him to puniſh ſin: but a ſinner (which hath been intimated formerly) hath not merited, that God ſhould ſhew no mercy; for then it would be unjuſt with God, to pardon ſin. 'Tis an unmoved, and received Propoſition; God doth not will things, becauſe they are juſt; but things are therefore juſt, becauſe God ſo willeth them.
4. God proceeding to execute juſtice according to this rule of righteouſneſs doth no wrong, can do no wrong. Summi boni offenſio mercbatur ſummā poenam h. e. creaturae aeternam deſtructionem. Ʋrſin. Expl. Catech. Part 1. qu. 7. God being an infinite Being, againſt whom ſin is committed; and the perſon ſuffering for ſin being but finite: The Object offended being God; the perſon ſuffering being but a man, the evil of puniſhment cannot exceed the evil of offence. Thus David willing to juſtifie God, mentions the object againſt whom he ſinned, as a reaſon whereupon to infer the juſtice of the puniſhment. Againſt thee, thee only have I ſinned, and done this evil in thy ſight: that thou mighteſt be juſtified when thou ſpeakeſt, and clear when thou judgeſt, Pſal. 51. 4. The offence of the chief good might well deſerve the greateſt puniſhment, that is, the eternal deſtruction of the creature. Chriſt the Surety ſuffering death for all his Elect (amongſt which are children guilty of no actual ſin) it was therefore juſt that thoſe children ſhould dye. Beſides, nothing hinders why thoſe words of David (perſonating Chriſt even in the very hotteſt of his paſſion upon the Croſs, as acknowledging God to be holy) O my God I cry in the day time, and thou heareſt not, but thou art holy: may not be underſtood of the juſtice of the wrath of God, (The curſe150 being executed upon him who was made ſin for the Elect ſake,) and not reſtrained only unto the Juſtice of the Promiſe belonging to the Elect for Chriſts ſake.
This appears further from the Office of God, viz. that he is Judg of the World: Is God unrighteous that taketh vengeance? God forbid: for then how ſhould God judg the World? Rom. 3.5, 6. So Abraham; That be far from thee to do after this manner, to ſlay the righteous with the wicked; and that the righteous ſhould be as the wicked, that be far from thee: Shall not the Judg of all the Earth d•right? Gen. 18.25. From the Wiſdom of God, which dictateth this way, and no other, to ſerve beſt to the manifeſtation of the glory of God. Laſtly, From the Nature of God, who is eſſentially juſt, and his Will (as was ſaid before) is the Rule of Juſtice. To grant that God can will Injuſtice as ſuch, is to grant that God can be unjuſt, that is, to grant that God cannot be God.
We cannot acknowledg the Juſtice of God, if we do not acknowledg ſin: The acknowledgment of the righteouſneſs of ſo great an evil of puniſhment as is contained in the Curſe, neceſſarily preſuppoſeth an anſwerable evil of offence in ſin.
We cannot acknowledg Grace, if we do not acknowledg both ſin and Juſtice: Impunity, where puniſhment is not juſt, is but abſtaining from an act of Injuſtice, and no act of Grace: If Damnation were not juſt, the gift of Salvation (in ſome reſpect) were not Grace.
The due acknowledgment of the Juſtice of God, makes the ſufferer more quiet and patient, God the more glorious, ſin more ſinful, ſinners more awful.
Unjuſt therefore (in caſe of puniſhment for ſin) is mans complaint of God in point of Juſtice.
Firſt, Becauſe God puniſheth no man but for ſin. God now having freely bound himſelf to ſuch an order of Juſtice, is relatively juſt neceſſarily: yet this relative Juſtice proceeds to execution by accident, that is, in caſe of ſin. Gods Decree and Juſtice notwithſtanding, if man had not ſinned, he ſhould not have dyed.
Secondly, When God puniſheth for ſin, he delighteth not151 in the death of a ſinner, Ezek. 18.23, 32. and 33.11.
Puniſhment here is to be conſidered as it is an execution of Juſtice, but not as it is the deſtruction of the creature: God delights in it as it is the execution of Juſtice, but not as it is the deſtruction of the creature.
Puniſhment is to be looked at as a natural evil, or as a moral good: As it is the deſtruction of the creature, it is a natural evil, i. e. an evil to Nature: as it is the execution of Juſtice, it is a moral good. O Iſrael, thou haſt deſtroyed thy ſelf, but in me is thy help, Hoſea 13.9. The living man afflicted ſhould complain of his ſin, not of his ſuffering.
But we are not hence to infer, that we ought to be content to be damned: To juſtifie God is our duty, but to be contented to be damned is no where commanded; nay if taken without limitation, it is prohibited; becauſe to be contented to be damned, is to be contented to be an Enemy, and to ſin againſt God, and that for ever; the condition of the damned including an everlaſting ſtate of enmity and ſin againſt God.
Paul, Rom. 9.3. wiſheth himſelf, for his brethrens ſake, accurſed from the fruit of the love of Chriſt, not from the love of Chriſt: he vviſheth to be vvithout the viſion and fruition of Chriſt, not to be the Enemy of Chriſt: he vviſheth to periſh not as an Enemy of Chriſt, but as a Saviour to his Brethren: he vviſeth to them his Salvation, but he doth not vviſh unto himſelf their Damnation. The like is to be judged of Moſes requeſt, Exod. 32.32.
6. Inexcuſeableneſs is that effect of the legal Work of the Spirit, vvhence the Soul lying under conviction of the nature of the Command, ſin, guilt, and the Juſtice of God againſt ſinners, notvvithſtanding any former ſhifts, cavils, contradictions, or vvhatſoever elſe, againſt the mutableneſs of our Creraion, Adams ſin, original ſin, actual ſin, or the Juſtice of God, is vvholly left vvithout any excuſe of, or defence for it ſelf; ſo as novv God is juſtified in 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,152 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.
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, Godman, 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,VeritasNaturalisEthica.L•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.
153The 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,〈…〉〈 in non-Latin alphabet 〉. Repreſentat Deum ut Creatorem gubernatorem & Dominū omnium, ſed n•n ut Conſervatorem. Spanh. reſp. ad〈…〉〈 in non-Latin alphabet 〉. 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. Ʋrſin. 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 not154 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:〈…〉〈 in non-Latin alphabet 〉. 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〈…〉〈 in non-Latin alphabet 〉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 reſpect155 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 called loſt ſheep, Mat. 15.24. whom Chriſt is ſent to ſeek and ſave, Mat. 18.11. Luke 19.10. That Chriſt in theſe places by by his loſt ſheep underſtandeth his Elect, appears in that they are of thoſe little ones, concerning whom it is the Will of the Father that not one of them ſhould periſh, Mat. 18.14. Sons of Abraham, Luke 19.9. not according to the fleſh, but according to the promiſe made unto him, that he ſhould be the Father of all them that beleeve, Rom. 4.11. So is that woman called a daughter of Abraham, Luke 13.16. ſuch who upon his effectual call know his voyce, and follow him, but they know not the voyce of ſtrangers, John 10.3, 4, 5. Chriſt calleth his Elect, yet in their natural and loſt eſtate, his ſheep, John 10.16. Other ſheep I have, who are not of this fold; ſpeaking of the Gentiles yet not brought unto the fold of the Catholike Church: His people, Acts 18.10. Children of God, John 11.52. Senſibleneſs of our periſhing condition or loſt eſtate, preſuppoſeth three things (as it is with a loſt man.) Firſt, That we are out of our way. 2. That we know not how to find our way again. 3. That we perceive both. The two former are manifeſt: the third, namely, that Jeſus Chriſt doth in ſome meaſure make the Soul ſenſible of its loſt eſtate before he findeth it, appeareth thus.
Ephraim (i. e. the ten Tribes) being in Exile, at length confeſſing and lamenting his rebellion, ſtubbornneſs, and the juſtneſs of the Chaſtiſement of the Aſſyrian Captivity, ſeeth the neceſſity of Converſion; hereupon maketh his moan and prayer to God, Turn thou me, and I ſhall be turned, Jer. 31.18. which evidently implyeth a foregoing ſenſibleneſs that he could not turn, that is, convert himſelf.
The Jews in the Captivity of Babylon (a figure of the captivity of ſin) as they were abundantly ſenſible of their inability to deliver themſelves out of Babylen before God returned their Captivity, ſo were they ſenſible of the great Truth figured thereby, namely, their periſhing condition under the156 captivity of ſin, before God doth put into them the ſpirit o life, Ezek. 37.11.
Thoſe ſinners, over whoſe repentance there is joy in Heaven, are ſuch ſinners, who before they repented, felt a need of repentance, Luke 15.7. The other ninety nine; and that one, cannot be oppoſed in reſpect of the ſimple neceſſity of repentance, (for that was the condition of them all, they were all without it, and ſo all needed it,) but in reſpect of the ſenſibleneſs of the need of repentance: ſo only, that one needed it, but the ninety nine are ſaid to need no repentance, that is, not to be ſenſible of their need of it. The like we have Mat. 9.13. I came not to call the righteous, but ſinners to repentance. The oppoſition is not between them as they were ſimply ſinners, for ſo they were alike; but as they were ſuch ſinners, that is, as whole and ſick ſinners. So alſo John 9.39. where Chriſt oppoſeth the blind that were ſenſible of their blindneſs, unto the Phariſees who were blind, but thought they did ſee: The oppoſition is not between blind and blind, but between ſuch blind as ſaw, and ſuch blind as did not ſee their blindneſs. Filius ſenior typum gerit Phariſaeorum & Scribarū. Aretius in loc. Per filium alterum ſignificantur Scribae & Phariſaei: omniſquead•o juſtitiarij quiſibi juſti videbantur per bona ſua opera. Piſcat. in Luk. 15.
The younger ſon, who is a type of the ordinary way of Gods bringing home Souls unto Chriſt, is not only in a loſt condition, which was common to the elder ſon with him, but is alſo ſenſible of his loſt condition, before he is found; Luke 15.24. This thy ſon was dead, and is alive again; he was loſt, and is found: And verſ. 32. For this thy brother was dead, and is alive; and was loſt, and is found. He was loſt, that is, he was ſenſible of his loſt eſtate. For, 1. He felt his periſhing condition for want of bread, that is, for want of Chriſt the living bread, John 6.51. as alſo, that for him to be ſupplyed with this bread, was in his Fathers, not in his own power, verſ. 18. Secondly, Becauſe the oppoſition between the elder and the younger brother, is not in reſpect of their loſt eſtate, abſolutely conſidered, in which regard they were both alike; but in reſpect of the ſenſibleneſs of their loſt eſtate, in regard of which they were unlike; the younger being ſenſible of his condition, the elder not, but thinking himſelf to be well. Under this Work of the Spirit we are like157 the loſt groat, the loſt ſheep; and the loſt ſon. Like the loſt groat, in reſpect of our impotency to return, being lifeleſs creatures: Like the loſt ſheep, in reſpect of our indſpoſition to return, being wandering creatures: Like the loſt ſon, in reſpect of our oppoſition to return, and ſenſibleneſs of all, being reaſonable and corrupt creatures.
Inſenſibleneſs of our loſt eſtate, cannot conſiſt with that trouble of ſpirit that the Scripture evidently holdeth forth in Preparatory Work. Sin unſeen grieveth not: That which the eye ſeeth not, the heart rueth not. If as ſoon as our ſin is ſeen, we can help our ſelves, either our grief will be none, or much leſs then Gods ordinary diſpenſation in preparatory Work admits: Thou haſt found the life of thine own hand, therefore thou waſt not grieved, Iſai. 57.10.
Inſenſibleneſs of our loſt eſtate cannot conſiſt with that thirſt, hunger, nor with thoſe ſighs, groans, tears, prayers, which the Scriptures manifeſt to be in thoſe, that under Preparatory Work, mourn, and ſeek, and wait in the uſe of Means, until they obtain mercy. We cannot ſigh for that we feel not want of: We need not ſigh for that which is in our own power to help our ſelves with.
This through ſenſibleneſs of our loſt eſtate, is wrought in us by the common Work of the Spirit, in the Miniſtry of the Goſpel; which, together with its revealing the grace of our Lord Jeſus Chriſt in coming into the world to ſave ſiners, convinceth us of our indiſpoſition and oppoſition, inability and enmity to come unto him. When he is come, he ſhall convince the world of ſin, becauſe they beleeve not on me, John 16.7, 9. No man can come unto me, except it be given him of my Father, John 6.65. Except the Father which hath ſent me draw him, verſ. 44. And ye will not come to me, that you may have life, John 5.41. Whereby, finding that we who are deſervedly cut off by the Law, are alſo become morally impotent, inſufficent, and averſe, to the undeſerved, free, and only tender of Salvation by the Goſpel: that we, who have willfully pulled upon our ſelves juſt miſery, do maliciouſly reject free mercy: that we, who were loſt before-by the Law, are loſt again by the Goſpel: the Soul now feels all hope without158 out Chriſt, to be taken away all tenders of grace; to be occaſions, convictions, aggravations of unbelief, and impenitence: and hereupon perceiveth, and yeilds it ſelf, to be doubly loſt, utterly loſt: and out of meaſure vile. So, as in this condition, the Command to believe, with the Promiſes of grace; fall heavier upon the ſoul, then the Command and Promiſe of the firſt Covenant: in that Goſpel doth exceed the Law.
Our diſobedience to the Goſpel, ſo far exceeds in evil, our diſobedience to the Law, as the Goſpel tranſcends the Law.
The Soveraignty of God in this particular,The Soveraignty of God. is his abſolute free Power to ſhew, or not to ſhew mercy unto man, according to his own good pleaſure.
Gods making himſelf a Debtor unto his Elect, is the effect of his good pleaſure. Rom. 9.18. We know not that we are of the number of his Elect, unto whom he hath made himſelf a Debtor, until we do believe.
Our perſonal, and practical Acknowledgement, That God hath power to deal with us according to his good pleaſure, is a part of our humiliation.
The Object of Faith,Of the Object of Faith, with Arguments moving to believe. is the Doctrine of the Goſpel; the Sum whereof is, That Jeſus Chriſt came into the world to ſave ſinners, 1 Tim. 1.15.
Arguments moving to believe, are,
The Command to believe, 1 John 3.23. And this is the Commandement that we ſhould believe in the Name of his Son Jeſus Chriſt.
God's invitation of repenting ſinners to believe; for which end, he in Jeſus Chriſt, by the Miniſtery, ſtandeth at the door of our hearts, knocking there for entrance, Revel. 3.20. Woeth us, John 3.29. Beſeecheth us, 2 Cor. 5.20. The honour that is given to God by believing, Rom. 4.20. Our duty to believe, 1 John 3.20. The good of believing, He that believeth on the Son hath Everlaſting life, John 3.36. The evil of not believing, He that believeh not ſhall be damned, Mark 16.15. The Efficacy of the Goſpel to work that faith in us which it commands from us, therefore called the159 Miniſtration of the Spirit, 2 Cor. 3.8. Becauſe the Spirit concurreth with the Diſpenſation of the Goſpel to work faith in our hearts. Laſtly, The Promiſe made to them that do believe, Mark 16.15.
In this way we are to meditate of God, Look upon me, and be ye ſaved all the Ends of the Earth, Iſai. 45.22. I ſail, Behold me, behold me, Iſai. 65.1. As Moſes lifted up the Serpent in the wilderneſs, even ſo muſt the Son of man be lifted up: that whoſoever believe in him ſhould not periſh, but have Everlaſting life, John 3.14, 15.
Wayting for the Lord Jeſus in the uſe of means,Of waiting in the forementioned diſpoſition for the Lord Jeſus Chriſt. with preparatory hope, is our ſeeking after him in the wayes which he hath inſtituted in his Word for that end; until we find him ſuch as are hearing of the Word, Reading, Meditation, Conferring, Praying, &c.
Seeking for Chriſt, is either without faith, in which condition we ſeek not Chriſt for himſelf, but for our ſelves: We ſeek rather the benefits of Chriſt, then Chriſt: we ſeek our ſelves, not Chriſt, John 7.34, 36. and Chapter 8.21. Or with faith; ſo only believers ſeek Chriſt, and that for himſelf.
Though they that have not faith, cannot ſeek Chriſt as they ought, but their very prayer is ſin; yet it is their duty to pray, and to ſeek after Chriſt. Pſal. 79.6. Jer. 10.25. Pour out thy fury upon the Heathen, that know thee not: and upon the Families that call not on thy Name. If the not calling upon the Name of God, be a ſin; then to call upon the Name of God, is a duty. Peter calls upon Simon Magus, though an unbeliever, to pray: Repent therefore of this thy wickedneſs; and pray God, if perhaps the thought of thine heart, may be forgiven thee, Acts. 8.22. The Phariſee (a Type of ſinners eſtabliſhing their own righteouſneſs,) The Publican (a Type of ſinners, ſenſible of their ſin, and want of the righteouſneſs of Jeſus Chriſt) both go to the Temple to pray, Luke 18.10. The Prophet perſonates Ephraim yet unconverted, praying unto God to turn him, Jer. 31.18.
The Elects ſeeking God, is the effect of Gods ſeeking them. Our ſeeking before faith, is the effect of the common work of the Spirit: our ſeeking after faith, is the effect160 of the ſaving work of the Spirit. Invenitur Deus à non quaerentibus nempe ante inventionem prius ſiquidem quam nos quaeramus, Deus nos quaerit, Paraeus. in Rom. 10. dub. 16. I am found of thoſe that ſought me not, Rom. 10.20. Namely, before his finding of us. And thou ſhalt be called ſought out, Iſai. 62.12. God ſeeks us before we ſeek him.
In this ſoul-thirſty diſpoſition after Chriſt, whileſt we ſo reſtleſly deſire, as yet we find we cannot ſincerely deſire: ſo ſeek, as yet we cannot ſeek: ſo pray, as yet we cannot pray: The Lord Jeſus in his ſet time to have mercy, finds us; and having found us by his Spirit, is found of us by the act of faith: When the poor and needy ſeek water, and there is none; and their tongue faileth for thirſt: I the Lord will hear them, I the God of Iſrael will not forſake them, Iſai. 41.17. God converts Ephraim whileſt he is praying for converſion, Jer. 31.18, 19. The Publican finds mercy whileſt he is praying for mercy, Luke 18.13, 14.
Queſt. 1. Is a diſtinct Experience of the ſeveral Heads of Preparatory Work, neceſſary according to Gods ordinary Diſpenſation unto converſion?
Anſ. No: yet the more diſtinctneſs, the better: and ſome diſtinctneſs in reſpect of ſome of the principal parts thereof, according to the ordinary Diſpenſation of God, ſeemeth neceſſary: as namely, the conviction of the ſinfulneſs of ſin, the conviction of the guilt of ſin; i. e. that it juſtly binds over the ſinner unto puniſhment, impoſſibility of ſalvation by the Law, revelation of the object of faith: i. e. God the Father, Son, and Holy Ghoſt, and Jeſus Chriſt, God-man in one Perſon, ſet forth to be a Mediatour according to the Goſpel of frec-grace. Some ſenſe of our loſt eſtate, looking up unto Jeſus Chriſt, not only as come to ſeek and ſave them that are loſt, but alſo as able to ſeek and to ſave, waiting upon him in a broken-hearted, and diligent uſe of means, until we be made partakers of his free ſaving grace.
Queſt. 2. What meaſure of Preparatory Work is neceſſary to converſion?
Anſ. As the greateſt meaſure hath no neceſſary connexion with ſalvation, ſo the leaſt meaſure puts the ſoul into a preparatory capacity, or Miniſterial next-diſpoſition to the161 receiving of Chriſt. So that in reſpect of the Order of Gods Diſpenſation, ſuch a ſoul being called to believe, is not now to object againſt its believing. The defect of ſuch a meaſure of humiliation: but (together with its due attending to, and belping on any kindly work of a further degree of humiliation) it is to apply it ſelf in a principal manner, immediately to believe.
There is not the like degree of humiliation in all thoſe that are converted:Humiliationis gradus nō eſt idem in omnibus illis qui convertuntur; alii enim gravi•rem ſentiunt perturbatione n, alii vero leviorem: ſed omnes qui verè convert nt•r, verè etiam humiliantur. Ames. for ſome feel a greater meaſure of trouble, others a leſſer. But all that are truly converted are truly humbled.
Queſt. 3. Whether may it not come to paſs, through want of light, either in the Miniſtery, or our ſelves, or want of due obſervation of Gods manner of working with the ſoul, or of due care to keep the manner of his working in mind: that a ſoul, which hath in its meaſure been made partaker of preparatory work, and ſincerely converted, may yet be unable, diſtinctly to call to mind its former experiences of ſome principal part of preparatory work?
Anſ. Yes. But then theſe three things will follow.
Firſt, Such a ſoul aſſents to, and cloſeth with the ſubſtance of the Doctrine of preparatory work, being made known unto it.
Secondly, Such a ſoul aſſents to, accepts of, and walks in the practiſe of the humbling Doctrine of the Goſpel, concerning a Believer. The holy Chriſt-exalting, and ſoul-humbling Doctrine of the Goſpel, virtually containeth, and evidently preſuppoſeth the Spirit of Preparatory Work. The Spirit of Dependance and Repentance from falls and wandrings, which ſtraying condition is called the loſt condition of a believer, Pſal. 119.176. doth in effect include the conviction of the loſt eſtate of an unbeliever: inability without recovering grace to riſe from ſin to obedience here; being like our inability without converting grace: to riſe from death to life there. That is called humiliation; this humility. In the Work of humiliation which is before faith, the ſoul ſeeth that as it is nothing, ſo it can do nothing without Chriſt. Poverty of ſpirit in the regenerate, Matth. 5.3.162 hath its proportion to poverty of ſpirit in the irregenerate, Luke 4.18. Revel. 3.17.
Thirdly, Such a ſoul muſt expect unſetlings, and as it were an after-bondage, before it cometh to be ſetled, and attain aſſurance of its ſalvation. Whereby God doth two things.
Many darken,A Caution concerning fixing Converſion to ſuch a time. if not hide from themſelves their experience of a preparatory work, by unwarrantably fixing their converſion to ſuch a time: Whence notwithſtanding upon juſt examination, they cannot deny the ſubſtance of preparatory work to have been; and the effects of ſaving grace to be in their ſouls; yet, they owning no work for preparatory work which was not wrought before; nor any work for converting work, which hath not been wrought ſince ſuch a time: they cauſe much unſetledneſs, and uncomfortableneſs unto themſelves.
'Tis the duty of all that live under the Goſpel to be converted unto God, and it is the duty of all that are converted to know they are converted; but we are no where commanded, to know the time of our converſion. If upon better light then formerly, we cannot find that to be converſion, nor conſequently that we were converted at that time which we were wont to reckon from: yet, if we find the works of God fore-going, and accompanying converſion; to have been,Pemble, Of the nature & properties of grace and f••th. and to be in our fouls; it is our duty to bleſs God, that we are converted, and not groundleſly to afflict our ſelves about the time of our converſion.
To tell (ſaith Maſter Pemble) the month, day, or hour,163 wherein they were converted; is in moſt converts impoſſible in all, of exceeding difficult obſervation: though I deny not (ſaith he) but the time may be in ſome, of ſenſible mark.
Qualifications are gracious Diſpenſations whereby the ſoul is in ſome meaſure rendred a more capable ſubject of faith, or converſion: and theſe diſpoſe the ſoul thereunto,The Explication of the more difficult terms of the Queſtion. either more remotely, as the remainders of the Image of God in man after the fall; which is called the grace of nature: or more neerly, as the common works of the Spirit,164 by the Miniſtery of the Law and Goſpel: theſe laſt properly come under the name of common ſupernatural grace, and are uſually called preparatory works.
The Notion [Preparatory] is alſo carefully to be diſtinguiſhed: Works may be ſaid to be preparatory, either in reſpect of Gods ordinary Diſpenſation: ſo, thoſe diſpoſitions which qualifie the ſoul with a greater Miniſterial capacity, in order to converſion; are to us preparatory in the judgement of charity in all, and but in the judgement of charity in any. Or in reſpect of Gods intention; whence he purpoſeth ſuch a work as a means to, and a part of the way unto converſion, afterwards to be wrought by him. So, in the Elect unto God, they are are preparatory really: but unto us only (as they are alſo in the Non-elect) in the judgjudgement of charity. Becauſe in that which is known they are alike, and that wherein they are not alike is unknown.
Briefly, Preparatory Work, is ſo; really, or in the judgment of charity only. To God really, as concerning his Elect; to man in the judgement of charity only, as concerning any.
Notwithſtanding becauſe we know that ſuch who are not elect, are partakers of this common work, and who are the Elect whom God will not forſake in this common work (as juſtly he may do all) we know not, until faith: and becauſe we are to hope concerning all in whom we ſee them wrought (and to endeavour in the uſe of means accordingly,) that God will not leave the ſoul here, but that he will graciouſly proceed to the ingenerating of the grace of faith, in his accepted time: yet, being ignorant of his intent, we can but hope concerning any. Hence to us they are preparatory in judgement of Charity in all, whether Elect, or Non-elect; and not in judgement of Certainty in the Elect themſelves before faith.
Saving Qualifications, are taken either properly, and formally; for ſome effect of ſpecial grace (ſuch as are the gifts of the Spirit in Vocation, Union, and Communion, all flowing from election) having according to the revealed165 Diſpenſation of God, that neceſſary and infallible connexion with Eternal life; whence ſalvation may be certainly promiſed to the perſon ſo qualified.
Or, Saving Qualifications are taken improperly: Firſt, Cauſally, viz. inſtrumentally; for the external means whereby a ſaving work is wrought: ſo that act of hearing the Word, by which faith is begotten in the heart, is called ſaving. 2. In reſpect of the purpoſe of God, and ſo all previous diſpoſitions, intended by God as preparative unto a ſaving work, afterwards to be wrought by him, are by ſome called ſaving But we are to know that a ſaving work in the two laſt ſences, (neither being ſaving properly, nor having a perſonal promiſe of ſalvation made thereunto, and therefore indeed is no ſaving work) falleth not under the compaſs of this queſtion.
By Faith we are to underſtand the Faith of Gods Elect, which we ordinarily call juſtifying, or ſaving Faith.
Concerning the varity of judgements,The various judgements concerning the queſtion. touching the relation that qualifications before faith have unto converſion: Some erre on the one hand with the Enthuſiaſts, not giving them their due; by denying any preparatory uſe of them: more on the other, by giving them too much: we all being prone thereunto, by reaſon of that legal ſelf, the remainders of which are yet dwelling in us; Albeit we take ſo much from Chriſt, as we overgive to them: whoſe differing tenets together with their gradual aberrations from the truth, and defections even unto the Pelagian hereſie, it may not be unprofitable in this place to take a brief notice of: beginning with the laſt.
Pelagius affirmed that man merited grace by the Works of Nature. Acta & Scripta Synod. Art. 3, 4.
The Miſſilienſes (by Proſper called the reliques of Pelagians, and commonly Semi-Pelagians) affirmed that man by previous diſpoſitions, performed by the ſtrength of nature, obtained grace as a reward.
The Papiſts teach,Bellarm. de Juſtif. l. 1. c. 2 Zeged. ſum. doct. Papiſt. That there are certain pre-requiſite and preparatory Diſpoſitions, that merit the infuſion of grace and juſtification (which to them is the ſame,166 and more then converſion is with us) with the merit of congruity.
The Arminians taxe the Orthodox,Acta & Scripta Synod. ubi ſupra Pemble. & alii. for aſſerting all acts before faith to be ſin; and teach that there is in a man not regenerate (that is vvithout faith) a hunger and thirſt after righteouſneſs, a hatred of ſin, and ſuch other like acts, which ought to be accounted acceptable unto God, unto the communicating of further grace: that to all ſuch God giveth ſufficient grace to believe; and leaveth it in the power of ſuch a ſoul, vvhether it will believe, or not.
Others (vvith vvhom the fore-mentioned are not to be named) reverend, learned, judicious, and pious (though they juſtly abhor the tenets of the fore-mentioned, yet) ſeem to teach, that there are ſome qualifications before faith that are ſaving, vvhereunto faith and ſalvation may be aſcertained. This tenet (religiouſly premiſing all due reverence, and high eſteem in the Lord unto the perſons,) This diſcourſe, (I hope in the Spirit of Chriſt) craveth leave to examine, and alſo to propound the following conſiderations for the negative; alvvays aſſerting, That it is our duty to encourage orderly to the uttermoſt to believe in Chriſt, and to hold forth the increaſe of hope, according as the preparatory work doth increaſe: yet, not ſo far as certainly to promiſe faith or ſalvation, or to deny, yea, or not to teach the ſoul before faith however qualified, to be the object of, and to lye under the ſi credideris, that is, the If you believe, of the Goſpel. So, as it remains a truth, concerning the Soul, yet without faith (however qualified) that if God ſhevveth it mercy, it is free and meer mercy; if he doth not ſhevv it mercy, he doth it no vvrong: and that his purpoſe to ſhevv, or not to ſhevv mercy thereto, is yet unrevealed.
Texts of Scripture againſt aſcertaining Salvation to any qualifications before faith.
He that believeth not, ſhall not be damned.
He that believeth not the Son, ſhall not ſee life: but the wrath of God abideth on him.
Whatſoever is not of faith, is ſin.
But without faith, it is impoſſible to pleaſe God.
Examine your ſelves whether you be in the faith, prove your own ſelves: Know you not your own ſelves, how that Jeſus Chriſt is in you, except ye be Reprobates.
He that hath the Son, hath life, and he that hath not the Son, hath not life.
For without me, you can do nothing.
Now if any have not the Spirit of Chriſt, he is none of his.
Even ſo, every good tree brings forth good fruit, but a corrupt tree bringeth forth evil fruit; a good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit.
Either make the tree good, and his fruit good: or elſe make the tree corrupt, and his fruit corrupt.
And though I give my body to be burned, and have not charity, it profiteth me nothing. Which charity they that are without juſtifying faith, have not, it being the effect thereof.
For in Jeſus Chriſt, neither circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love.
For the Law of the Spirit of life in Chriſt Jeſus hath made me free from the Law of ſin, and death.
To aſſert the death of ſin, before the in-dwelling Spirit of Chriſt Jeſus, is to aſſert the effect before the cauſe. So of the Scriptures, the Arguments follow.
Arg. 1. To promiſe ſalvation before faith, and conſequently before Chriſt, holds not correſpondency vvith the reſt of Gods Diſpenſation of his Acts of grace: who ſo orders the adminiſtration thereof, as that Chriſt may have the preheminence in all things: Which appeareth by the follovving induction of ſome particulars. God his love to his; viz. Election is in Chriſt, Epheſ. 1.4.
The Meritorious Procuring of the effects of this love to be applyed, viz. Redemption, was wrought by Chriſt.
168In the firſt actual application of this Love by effectual Vocation, the Soul paſſively receiveth Chriſt by the infuſed grace of faith: for unto Dr Ames (putting the Souls paſſive receiving of Chriſt before the active) I fully conſent; and conceive it manifeſt, that the nature and very form of faith, conſiſting in receiving of Chriſt; it thence followeth, that if the Soul acting faith (that is, by the ſecond act of faith) receiveth Chriſt actively, then by the grace of faith (viz. by the firſt act) it receiveth Chriſt paſſively.
If then Gods Love to his be in Chriſt; the meritorious procuring the effects of this Love to be applyed, be by Chriſt; the firſt actual application of this Love, be the receiving of Chriſt: judg, whether it be agreeable to that adminiſtration, which giveth unto Chriſt the preeminence in all things, that the revelation of this Love (which is clearly implyed in a perſonal and certain promiſe of Salvation) ſhould be before him, without him, and ſo applyed unto the Soul, where he is not; and not rather ſuſpended, and waiting upon his preſence, as an honour to his actual coming, and a peculiar favour to Beleevers that have received him.
That Propoſition which is repugnant to part of the ſcope of the Goſpel,Argum. 2. which is to make Chriſt as acting in the way of his ſpecial grace to be all in matter of Salvation, and man without Chriſt (however qualified) to be nothing in that reſpect, is unſound.
But this Propoſition, aſſerting ſome ſaving qualifications before faith, is ſuch. Ergo.
If it be ſaid, The Aſſerters of ſuch qualifications acknowledg them to be from Grace, and from Chriſt; I anſwer, That is not enough to acknowledg ſuch qualifications to be from God, or Chriſt, or Grace; except it be in ſuch a way, namely, of his peculiar grace; viz. from God according to Election; from Chriſt as Mediator, and the deſigned Head of his Church; and conſequently from his ſpecial grace. The Reaſon is, becauſe all things and all grace (common and ſaving) are from God and Chriſt, but not in the ſame way.
The not diſtinguiſhing of Grace into common, and ſpecial169 or ſaving, troubles the underſtanding of the friends of Grace, obſcures the Doctrine of Grace, and advantageth the Enemies of Grace: Without it Pelagians, Semi-Pelagians, Arminians, Papiſts, and Orthodox, are all confounded together, for all acknowledg Grace.
To the Papiſt (apologizing for himſelf,Perkins, Gal. 6.3. that he aſcribes all to the praiſe of God) Perkins anſwereth, So did the Phariſee, Luke 18.11.
We deceive our ſelves, in thinking we aſcribe unto God, if we do not aſcribe unto him in his own way.
| This one thing I deſire the cordial Reader would weigh, viz that the Satisfaction of Chriſt undertaken for us ſinners, could not have availed, if there had not been ſome foregoing conjunction between us and Chriſt; namely, ſuch, whereby he was deſigned of God, that he ſhould be the Head of the Body whereof we are member. Dr Ames. | Hoc unum perpendat venim cordatus Lector, Ames, Coron. art. 2. cap. 3. ſat factionem illā Chriſti, pro•nobis nocent•bus ſuſceptam, valere non potuiſſe, niſi aliqua antecedente inter nos & Chriſtum conjunctione; tali ſcilicet, quâ deſignatus erat a Deo, ut caput eſſet c rporis, cujus nos ſumus membra. |
| All ſaving bleſſings are ſaid to be communicated unto us from Chriſt, as in an Head. Dr Ames. | Omnia ſalutari nobis dicuntur communicari a Chriſto, ut in Capite. Medulla, lib. 1. cap. 24. num. 6. Jun. Collat. ratio 8. |
| Cain (ſaith Junius) was not partaker of a Saviour as a Saviour, neither is any ungodly man partaker of him. | Cain ſervator•s non fuit particeps,•ut ſervatoris, nec particeps, ejus eſt impius quiſquam. |
| Man is no partaker of a Saviour, but of the works of a Saviour; but the faithful are not only partakers of his works, but alſo of the Saviour himſelf. Junius. | Homo non eſt particeps Servatoris, Idem, ibid. rat. 24. ſed operum a Servatore; fideles autē non ſolum participes operum, ſed ipſius Servatoris ſunt. |
If it now be ſaid (for elſe I ſee nothing here that can be ſaid) that theſe ſaving qualifications before faith are effects of Election, and from Chriſt as acting in the way of his ſpecial170 grace; that Reply ſhall receive its Anſwer in the next Argument.
Unto the perſon in whom there is no other qualification but that which is common (viz. ſuch as may be found in a Reprobate) Faith and Salvation cannot be aſcertained. Argum. 3.
But in an elect perſon, yet not a Beleever, there is no other qualification then what may be found in a Reprobate.
To make good this Argument, let us, 1. Shew the ground of the diſtinction of ſpecial or ſaving, and common grace. 2. Clear the terms. 3. Confirm the Minor; viz. that in an elect perſon, yet not a Beleever, there is no other qualification then what is the effect of common grace.
The term Grace is uſed for common grace, Rom. 12.3, 6. Epheſ. 3.8. 1 Pet. 4.10. for ſaving grace, Epheſ. 2.8. and elſewhere frequently, upon which places and texts equivalent (beſides the general conſent of Orthodox and learned Writers) that diſtinction is ſufficiently founded.
Common grace is that which thoſe that are not elected, may be and often are made partakers of.
Special or ſaving grace is that which floweth from Election as an effect and argument of Election, and proper to the Elect.
No effect of Election is before effectual Vocation, of the very form whereof is the grace of faith.
Where is no life, there is yet no effect of Election; therefore no other but common grace. But where there is no faith, by which the Soul receiveth the Son, 1 John 5.12. there is no life: Therefore where there is no faith, there is no other then common grace.
The perſon who notvvithſtanding any qualification vvrought in him, is yet nothing in point of Salvation, is partaker of no other then common grace.
But every Soul (hovvever qualified before faith) is nothing in point of Salvation: becauſe the Soul that is vvithout faith, is vvithout love; and the Soul that hath not love (hovvever qualified) is nothing, 1 Cor. 13.2.
Until faith the Elect are children of Wrath, even as others, Epheſ. 2.3.
171
| Vocation is the firſt act of Election, which ſpringeth up or is exerciſed in man himſelf, whence alſo it is that Vocation and Election are ſometimes taken in the Scripture in the ſame ſence altogether. Ames. | Vocatio eſt primus actus Electionis qui in homine ipſo exoritur, Medul. li. 1. cap. 26. nū. 5. vel exercetur; unde etiam eſt quod Vocatio & Electio aliquando in Scripturis eodē planè ſenſu accipiuntur. 1 Cor. 1.26, 27, 28. |
| Calling is the firſt act of divine Mercy converſant about miſerable men. Dr Twiſſe. | Vocatio eſt primus actus miſericordiae divinae, Twiſſ. de Praedeſt. l. 1. p. 1. digreſ. 9. Rhetorf. de Gratia, exercit. 2. cap. 3. Cham. Tom. 3. l. 8. cap. 3. num. 23. circa miſeros verſantis. |
| Effectual Calling is the firſt Mercy. Mr Rutherford. | Vocatio efficax eſt prima miſericordia. |
| Before Vocation all are ſaid not to have obtained mercy. This is to be underſtood of effectual Vocation, whereby in time Paul was made another man. Chamier. | Ante Vocationem omnes dicuntur miſericordim non conſecuti. Hoc intelligi debet de Vocatione efficaci per quaem intempore factus eſt [Paulus] alius. |
That Propoſition which will not ſtand with Chriſts method of preaching the Goſpel, is not good. Argum. 4.
But this Propoſition, aſcertaining Salvation before faith, will not ſtand with Chriſts method of preaching the Goſpel, Mark 16.16. Therefore.
That very Propoſition, which the Holy Ghoſt calleth〈…〉〈 in non-Latin alphabet 〉, the Goſpel (viz. Whoſoever beleeveth ſhall be ſaved) is formally an indefinite Propoſition; offering Salvation indefinitely, and generally unto all upon the condition of beleeving; not definitely, particularizing and deſcribing the perſons and ſubjects in whom this qualification ſhall be wrought.
The Goſpel propounds Salvation unto the Elect, and nonelect yet unbeleeving, (not revealing Election or Reprobation in particular;) ſo, as it is not only a truth, That it is the duty of every one that hears the Goſpel to beleeve, and that whoſoever beleeveth ſhall be ſaved; but alſo it miniſters equal hope unto all (anſwerable to their preparatory proceeding) of beleeving, and being ſaved.
172The Goſpel holds forth Salvation before faith indefinitely, not definitely; generally, not particularly; conditionally to every one, not abſolutely unto any one: it ſo giveth hope of Salvation to every hearer, as it aſſureth none of Salvation but the Beleever.
This further appears, in that an indefinite Propoſition is (logically) reſolved into a Categorick, and a connex-ſingular. Hence this indefinite Propoſition, Whoſoever beleeveth ſhall be ſaved, containeth a Command, and a ſingular or particular-conditional Promiſe: The Command, Beleeve; the particular-conditional Promiſe, If you beleeve you ſhall be ſaved; which conditional promiſe manifeſtly implyed, Mark 16.16. John 3.16. is elſewhere formally expreſſed, Revel. 3.20. So that to preach the Goſpel according to Chriſts method unto one without faith, which is to offer free Salvation by Jeſus Chriſt to every creature, viz. to every periſhing ſinner that heareth it whether man or woman, upon the condition of beleeving in Chriſt, is to preach it with a Command, and a conditional Promiſe. Thus, Beleeve; If you beleeve you ſhall be ſaved: not with a Command, and an abſolute perſonal Promiſe: Thus, Beleeve, for 'tis certain you ſhall beleeve, and be ſaved. So to do, were,
Argum.Ind bita miſericordia. 5. If it be a truth concerning every unbeleever (however qualified) that if Chriſt ſheweth them mercy, it is free and meer mercy; if he doth not ſhew them mercy, he doth them no wrong: then there is no certain perſonal or particular promiſe of mercy (under which Faith and Salvation, and every ſpiritual bleſſing in heavenly things is contained) made unto any unbeleever.
173But it is a truth concerning every one yet not a believer, (however qualified) That if Chriſt ſheweth them mercy, it is free, and meer mercy: if he doth not ſhew them mercy, he doth them no wrong, Rom. 9.15, 16. whereby ſhewing mercy, underſtand (though not only) effectual vocation; viz. the creating of the grace of faith, whereby the ſoul is made a believer, and actually one of God his people, 1 Cor. 7.25. Rom. 11.30, 31. 1 Pet. 2.10.
Arg. 6. No one whileſt he is in ſuch a condition, wherein whileſt he continueth, it is impoſſible to pleaſe God, can be aſcertained of ſalvation: But every unbeliever (however qualified) whileſt an unbeliever, is in ſuch a condition, wherein it is impoſſible he ſhould pleaſe God, Heb. 11.6. Therefore no unbeliever (however qualified) can be aſcertained of ſalvation.
Arg. 7. All thoſe, who are in ſuch a condition, to which the Scripture ſpeaks wrath, certainly, viz. that they ſhall be damned: unto thoſe (whileſt ſuch) the Scripture doth not promiſe ſalvation certainly.
But every unbeliever, in that he is yet dead in treſpaſſes and ſins, Epheſ. 2.1. is in ſuch a condition, to vvhich the Scriptures ſpeak wrath certainly, Epheſ. 2.3. Mark 16.16. Therefore.
Arg. 8. That Propoſition that affirmeth ſalvation to be perſonally aſcertained, unto them who are in ſuch a condition, wherein the Scripture pronounceth them to be under the Law, Rom. 7.6. under the Curſe, Gal. 3.13. under ſin, Rom. 11.32. is not ſound: Otherwiſe the Scripture ſhould curſe and bleſs: ſpeak life and death to the ſame perſon in the ſame condition, and conſequently contradict it ſelf.
But this Propoſition aſcertaining ſalvation to ſome qualification before faith, affirmeth the Scripture to aſcertain ſalvation unto them, who are in ſuch a condition, vvherein the Scripture pronounceth them to be under the Law, the curſe, and ſin: for ſuch is the condition of every one before faith under the Law, Rom. 7.6. Under the curſe, Gal. 3.13. Under ſin, Rom. 11.32. Therefore.
Arg. 2. No Propoſition aſcertaining ſalvation unto174 ſuch a qualification which is a ſin, is good.
But this Propoſition, aſcertaining ſalvation unto ſuch a qualification as is performed by one without faith, is a Propoſition aſcertaining ſalvation unto a ſin: Therefore.
Meer reſtraint from ſin, is not ſin; but the unbelievers reſtraint from ſin, is ſin: his beſt actions are painted ſins, becauſe his perſon not being accepted, his action cannot be accepted, and ſelfe is predominant.
The beſt works of an unbeliever (vvhat common grace ſoever be found in them) are ſins for the reaſon before mentioned.
Good works of believers, though they have ſin in them, yet they are not ſins: becauſe their perſons being accepted, ſuch actions of theirs wherein grace is predominant are alſo accepted in the Righteouſneſs of Jeſus Chriſt.
Hence the very parting with ſin that is before faith, is a ſin.
Arg. 10. No Propoſition aſcertaining ſalvation unto a work, or as it were unto a work, to ſpeak proportionably to Apoſtles Phraſe, Rom. 9.32. is good.
But this Propoſition aſcertaining ſalvation unto a qualification before faith, is a Propoſition aſcertaining ſalvation unto a work, or as it were unto a work: Becauſe no action performed by an unbeliever can be an act of faith, their beſt actions muſt either be acts of faith, or not of faith; therefore works, or as it were works.
A Promiſe of ſalvation made unto a Work (though not for a Work) in any perſon before faith is legal. Becauſe the perſon that is without faith, is under a legal ſtate. Therefore all his actions proceeding from him in that eſtate, muſt needs be legal. So of the Arguments, the Authorities follow.
| The firſt Effect of Predeſtination is Chriſt himſelf, Zanch. de•Nat. Dei. lib. 5. c. 2. Th. 2. dwelling in our hearts by his Spirit, as a Mediatour, and Saviour. | Primum igitur praedeſtinationis Effectum, eſt Chriſtus ipſe; ut Mediator, ac Servator in cordibus noſtris per Spiritum inhabi•ans. |
| The Elect before they are called to Chriſt, can never be certain of their Election. Zanchy. | Electi antequam vocentur ad Chriſtum, nunquam de ſui Electione certiſunt. |
| He ſpeaks too indiſtinctly, who promiſes certainty of ſalvation unto men: we more conſiderately, who promiſe it only to believers. Chamierus. | Nimis indiſtinctè loquitur, Cham. Tom. 3. lib. 13. cap 17. Num. 20. qui kominibus promittit, certitudinem ſalutis; nos conſideratiùs, qui tantum fidelibus. |
| To whom doth the Promiſe oblige God, except it be unto him who receiveth it by faith? | Promiſſio cui Deum obligat, Ʋrſin. Epiſt. di Praed. niſi qui fide eam accipit? |
| God will have us to determine that we are elected, but this we cannot do without faith, and repentance. Ʋrſin. | Vult Deus nos ſtatuere, qued ſumus electi, hoc autem non poſſumus ſine fide, & poenitentia. |
| For we teach that no man before converſion unto Chriſt can without open injury to God determine whether he be elect, or reprobate. Polunus. | Docemus enim nullum hominem, Polan. Synt. lib. 4. cap. 10. ante converſionem ad Chriſtum, poſſe ſine apertâ Dei contumelia ſtatuere, ſitnè Electus, an Reprobus. |
| The confidence of grace in all believers is properly built upon ſuch a Syllogiſm. He that believes in the Son of God hath remiſſion of ſins, and Eternal life. I believe in the Son of God. Therefore I have remiſſion of ſins, and Eternal life. Paraeus. | Tali Syllogiſmo nititur fiducia graciae propriè, Paraeus in Mat. cap. 7. in ſingulis fidelibus: Qui credit in Filium Dei habet remiſſionem peccatorum, & vitam aeternam: Ego credo in Filium Dei: Ego igitur habeo remiſſionem peccatorum, & vitam aeternam. |
| To conclude, we deny any ſuch diſpoſition, or preparation, which precedes faith, to be previous, whereunto a certain promiſe of this gift; viz. repentance, is made of God, ſeeing whatſoever is not of faith, is ſin, Rom. 14.23. And without faith, it impoſſible to pleaſe God, namely unto Salvation, Hebr. 11.6. ſo as unto man however now diſpoſed this grace is undue, ſeeing in this diſpoſition whatſoever it be, man is guilty of condemnation. Leyden Profeſſors. | Negamus, Synop. Par. The. diſp. 32. deniqueullam ejuſmodi, diſpoſitionem aut praeparationem, que fidem antecedat eſſe praeviam, cui hujus doni certa promiſſio à Deo ſit facta, cum quicquid non•eſt ex fide peccatum ſit, Rom. 14.23. Et ſine fide impoſſibile ſit pla••re Deo, nempè ad ſalutem, Heb. 11.6. adeo ut homini, ut cunquejam dispoſito haec grat a ſit indebita; cum etiam in hac quacunquediſpoſitione, homo ſit reus condemnationis. |
| Of ſuch faith (namely concerning the certainty of Salvation) we ſufficiently underſtand, Rivet. Diſp. 2 that the ſubject is only a Beleever of competent underſtanding. Rivet. | Talis fidei (ſc. de certitudine ſalutis) ſubjectum ſatis intelligimus, eſſe fidelem adultum tantum. |
| Without faith in Chriſt man abides in condemnation. Suffrag. Britan. art. 2. | Extra fidem in Chriſtum, manet homo in condemnatione. |
| The priviledg concerning the certainty of the ſubject touching perſeverance, Articul. 5. is indulged not unto a few, but unto all Beleevers, attributed unto them as Beleevers; and we aver it to be proper to them after the fourth manner. Britain Divines. | Privilegium quoad cirtitudinem ſubjecti de perſeverantia, indultum eſt non paucis, ſed fidelibus omnibus qua fidelibus attributum; iiſque quarto modo proprium aſtruimus. |
| Faith is a condition, Bell. Enerv. Tom. 4. lib. 6. cap. 2. nū. 29. faith therefore being put, the promiſe particularly applyed ceaſeth to be conditional, and becometh abſolute. | Fides eſt conditio, poſità igitur fide, promiſſio particularitèr applicata, ceſſat eſſe conditionata, & fit abſoluta. |
| The promiſe of Salvation, Idem, Tom. 3 cap. 2. nū. 10. as it is made to man a ſinner, is conditional, but as it is made unto the Beleever, it is abſolute, becauſe it ſuppoſeth the condition required. | Promiſſio ſalutis quâ homini peccatori fit eſt conditicnata, ſed quâ credenti fit eſt abſoluta, quia conditionem requiſitam ſupponit. |
| By this Propoſition, Reſcrip Gul. Ames ad•r•vin. ca. 5. If you beleeve you ſhall be ſaved, it is not ſignified that God willeth either faith or ſalvation unto him to whom it is ſo declared, more then unbelief and death, ſeeing he addeth together therewith, If you do not beleeve, you ſhall dye. | Hoc enim axiomate, Si credideris ſalvus eris, non ſignificatur velle Deum aut fidem, aut ſalutem ipſi cui ſic narratur, magis quam incredulitatem & mortem cum ſimul addit, Si non credideris morieres. |
| Preparatory works are not diſpoſitions, having always a neceſſary or certain connexion with the form to be introduced; they are not ſo proportioned unto regeneration, as any degree of heat produced by the fire in the wood hath it ſelf unto fire, but they are material diſpoſitions, which make the ſubject more capable of the form to be introduced; as the dryneſs of the wood hath it ſelf unto the fire. | Opera praeparatoria non ſunt diſpoſitiones, Ames de Prae. peccat. ad converſionē. habentes neceſſariam vel certam ſemper connexionem cum forma introducenda; non ſunt proportionatae regenerationi, ut habet ſe quicunquegradus caloris in ligno ab igne productus ad ignem; ſed ſunt diſpoſitiones materiales, quae ſubjectum faciunt formae introducendae magis ſuſceptivum, ut ſe habet ſiccitas ligni, ad ignem. |
| Who will make it good that theſe material diſpoſitions (of which we ſpeak) have a certain connexion with regeneration. Dr Ames. | Quis dabit diſpoſitiones iſtas materiales (de quibus agitur) certam connexionem habere cum regeneratione. |
| No man can promiſe to himſelf certainty of faith, unleſs he prove out his faith by ſanctification. Wollebius. | Salutis cirtitudinem nemo ſibi polliceri poteſt, Wolleb. compend, lib. 1. cap. 32. niſi fidem ex ſanctificatione exploret. |
| Though ſalvation be propounded to be obtained upon the condition of faith, yet faith is not propounded to be obtained upon the condition of any thing to be performed before it, that ſo we may attain faith. | Licet ſalus proponatur obtinenda ſub conditione fidei, Twiſſ. de Permiſſ. lib. 2. cr. 4. ſſ. 6. fides tamen non proponitur obtinenda ſub conditione alicujus prius praeſtandi, ut ſic conſequamur fidem. |
| The cauſe why the definitive Decree of God is propounded indefinitely in the Goſpel, Idem de errat. 7. dig. 7. ſect. 1. is, that ſo the ſalvation of men might be undetermined unto them until they beleeve. Dr Twiſſe. | Cauſa quare decretum Dei definitum proponitur in Evangelio indefinitè, eſt ut ſic hominibus indefinita ſit ſalus ſua donec credant. |
| Salvation is in ſuſpenſe unto men until they do beleeve. Idem. | Salus eſt in ſuſpenſo hominibus donec credant. |
| The veſſels of mercy at leaſt of the firſt (which I, Rhetorf. de grat. ex. 2. c. 3. ſaith Mr Rutherford, beleeve to be effectual Vocation, not Election) although in Gods ſecret Decree they are ſuch deſigned men, and determined by name, and moſt eſpecially; nevertheleſs there is no ſpecial determination in the Scriptures; for it is no where written, Do this, and thou ſhalt be effectually called. | Vaſa miſericordiae ſaltem primae (quam ego credo eſſe efficacem Vocationem non Electionem) quamvis in Dei arcano decreto ſunt ſignati homines, & determinati nominatim, & ſpecialiſſimè, attamen nulla eſt ſpecialis determinatio in Scripturis; nuſquam enim ſcriptum eſt, Hoc fac & efficacitèr vocaberis. |
| Beleevers only are bound to gather the intention of God, Idem, ex. 2. c. 2. and the eternal Decree concerning them by name. | Soli credentes, tenentur Dei intentionem & aeternum decretum circa ſe nominatìm colligere. |
| There is no conſolation unto the Elect before faith. Idem, ex. 1. c. 2. Mr Rutherford. | Electo nulla conſolatio ante fidem. |
The Promiſe (ſaith Dr Preſton) is made to the coming,Dr Preſton, Ser. 3. of effectual faith. Idem, Ser. 1. on Rom. 1.17. of Faith. and not to the preparation.
Elſewhere the ſame Author mentions parting withall (to uſe his own words) amongſt the afterclap conditions, that is. ſuch conditions as are required of the Soul after the match is now made, that is, after faith, as you may ſee plainly in the place.
Obj. 1. To be dead to the Law is a ſaving qualification.
179But Rom. 7.4. we are ſaid to be dead to the Law, that we may be married unto Chriſt. Ergo. There ſeemeth to be ſome ſaving qualification before faith.
Anſw. This Text, in that it ſeemeth to occaſion the moſt conſiderable Objection, calleth for the more diligence in the clearing of it. The Apoſtle, in anſwer to an Objection made in the perſon of the beleeving Romans (againſt the great ſervice of yeilding of themſelves unto God by obedience, whereunto they were exhorted) taken from the fear of the dominion of ſin, Chap. 6. verſ. 14. having encouraged them with an unanſwerable and aſſuring Argument taken from their preſent condition; 1. Negatively, for you are not under the Law: 2. Affirmatively, but under grace, in the ſame verſ. He (having alſo in the following part of the Chapter provided againſt the abuſe of the latter part of his Anſwer, by removing an abominable Inference, erroneouſly gathered therefrom, verſ. 15.) in the beginning of the ſeventh Chapt. reſumeth the firſt, that is, the negative part of his Anſwer, concerning their not being under the Law; illuſtrating and carrying on his argumentation, by way of compariſon, fetched from the example of marriage, obliging the wife unto her husband during the term of his life, and no longer.
In this Compariſon the Law (that is, the dominion of the Law) is compared to the husband, the Soul unto the wife; its two parts you have thus. The firſt part of the Compariſon or Propoſition: The wife freed from the dead husband, ſhe being freed is marryed unto another, being marryed ſhe bringeth forth fruit. The ſecond part of the Compariſon or Reddition: The Soul dead to the Law (that is as much as freed from her dead husband,) the Soul freed is marryed unto Chriſt, the Soul marryed unto Chriſt bringeth forth fruit unto him.
Where obſerve the Apoſtle, notwithſtanding the matter in framing the Compariſon rather led him to ſay [the Law being dead,] as appears upon the comparing the firſt, fourth, and ſixth verſes; yet (the ſence remaining the ſame) he rather uſeth this phraſe [we being dead to the Law,] the better to decline (as judicious Interpreters conceive) the offence of180 the Jews, who being over-addicted unto the Law, would more difficulty have endured that phraſe, of the Law being dead.
From the two firſt members of the Reddition, the Objection ariſeth thus: If in the order of our ſpiritual Marriage the Soul is dead unto the Law before it be marryed to Chriſt, then there is a parting with all, a cutting off from, or dying unto ſin, and conſequently a ſaving qualification before faith.
But ſo it is in order of our ſpiritual Marriage, Rom. 7.4. Therefore.
Thus we have the Objection with its riſe; for the further and full ſatisfaction whereof; Conſider,
This Text then rightly underſtood, affirmeth that which none denyeth; namely, that a Beleever is dead to ſin, before Marriage-union between Chriſt and the Soul; that is, before the act of faith: for Marriage-union is not without the act of faith on our part; which alſo is acknowledged by them with whō this diſcourſ argueth: But it doth in no caſe affirm (which muſt be carefully attended to) that we are dead to ſin before the grace of faith. The death of ſin is in order after the grace of faith in Vocation. The infuſion of faith and grace182 infers the death of ſin, the immediate effect thereof: as the income of life, expelled death in the Shunamites child, 2 King. 4.
The Sum is, That before our Marriage union with Chriſt, (I mean before in order of nature, not in time) there is, firſt, The grace of faith. 1. The death of ſin. 3. The act of faith, and this laſt according to your own grant; before the act of faith, is both the grace of faith, and the death of ſin: Before the death of ſin, is the grace of faith: Before the grace of faith, nothing that is ſaving.
Obj. 2. Matth. 13.44. Selling all, is placed before buying: But by ſelling, we are to underſtand parting with ſin; By buying, believing. Therefore there is a ſaving Qualification; viz. Selling of all, or parting with ſin, before faith.
Anſ. In anſwer to this Objection, it will be convenient, Firſt to diſtinguiſh the terms, viz. ſelling of all, or parting from ſin: which may be applicable and uſeful for the reſolving of ſundry other occaſional objections: and afterwards ſpeak to the Text.
The ſouls ſelling of all, or parting from ſin, is either before faith, viz. Preparatory, or Legal: ſo called, not always from the means, (namely, the Law) by which ſuch a parting with ſin is wrought, but alſo from the ſtate of the ſoul, ſtill continuing under the Law: notwithſtanding any Goſpel-work. And it is nothing elſe but ſuch a meaſurable conviction of the impotency and unprofitableneſs of all luſts, and carnal confidences, which the ſoul before counted gain: as that novv it letteth them all go as loſs; ſo far, as it ceaſeth to live upon them any longer, Rom. 11.24. Philip. 3.8. Matth. 18.25. Luke 15.14, 17. It is the ſame in effect with a loſt eſtate. This preparatory parting from ſin, is either external, conſiſting in the conforming of the outward man unto the practiſe of known duties; and the reſtraint of the outward man from knovvn ſin, Philip. 3.6. 2 Pet. 2.20. Or Internal; conſiſting in the legal reſtraint of the invvard man from ſin, (for this Reſtraint being underſtood ſavingly, and properly; is in appearance only, but not in truth: whether to our ſelves, or others) together with ſuch ſpiritual gifts, and enlargements, as are wrought by the common183 Goſpel-work of the Spirit. Or elſe the ſouls parting with ſin, is after faith, viz. ſaving, which is threefold.
The Diſtinction premiſed, the Text remains to be ſpoken to, vvhich being a parable, it is ſeaſonable in the interpretation thereof, to make uſe of that generally received, and commanded Rule: viz.
That the principal Scope is to be attended; the Metaphors not to be urged above what is conſonant to other Scriptures, where the ſame truth is taught in proper and ſimple terms.
Calvin, Cartwright, Junius, Chemnitius, Piſcator, Pareus, in their Commentaries upon the place, ſeem not to underſtand converſion to be the Scope of this Parable: but rather, that it intends the conſtancy of ſuch, who are already converted in the profeſſion of the truth of the Goſpel: though they ſhould be called to ſuffer the loſs of all, yea, of life it ſelf, in teſtimony thereunto.
But be it ſuppoſed, That Converſion is the Scope of this Parable, and ſo the main intent thereof to be, that the ſoul muſt part with all that maketh it preparatorily uncapable of believing, before it can believe: yet ſelling of all, is to be underſtood of a preparatory, not of a ſaving ſelling of all.
Adde hereunto, That it being ſuppoſed, that by buying vve are to underſtand the firſt act of faith, wherein the ſoul is active; and by ſelling all, a ſaving parting with ſin (which yet with due ſubmiſſion to better Judgements, appeareth not to be the true meaning of the place) yet even this interpretation, concludes only a ſaving ſelling of all; or parting with ſin before the act of faith (according to the ſence of the diſtinction, and as you may pleaſe to ſee therein) which is not the matter here controverted: but it doth not conclude any ſaving ſelling of all, or parting with ſin, before the grace of faith, which is the queſtion.
The Sum of this Anſvver is: The Text (in that it is a Parable) through our infirmity, is the more apt to ſuffer by a miſ-interpretation. If it be taken in the firſt ſence (according to the Commentators above-mentioned) it concerns not the queſtion. If taken in the latter ſence, whether ſelling of all, be interpreted preparatorily, or ſavingly, it doth not conclude the queſtion: that is, It doth in no ſence hold forth a ſaving parting with ſin, before the grace of faith.
Obj. 3. Salvation is promiſed unto hungering, thirſting, poverty of ſpirit, ſeeking, repentance, &c. which are qualifications preceding faith: therefore ſalvation may be promiſed to ſome qualification before faith.
Anſ. All Objections raiſed from theſe, and the like promiſes, (vvhereof there are many in the Scriptures) may receive a full anſwer, by the right application of the diſtinction of qualifications into Preparatory, or Legal; vvhich go before faith: And Saving, or Evangelical; vvhich follow faith: intimated before in the beginning of the Anſwer to the ſecond Objection: Accordingly, there is a Poverty, Luke 4.18. Revel. 3.17. A Hunger, Luke 15.14. Iſai. 65.13. A Thirſt, Iſai. 65.13. A Seeking, Luke 13.24. A Repentance, Mark 1.15. Matth. 27.3.
185All without faith, and (in judgement of charity) before faith: viz preparatory poverty,Poenitentia. Legalis.Poenitentia. Evangelica.Bucan. loc. 30. Poenitentia. Interna ſalutaris.Poenitentia. Externa diſciplinaris.Spanh. Exc. de gr•••Sect. 32. Sitis totalis indigentiae, fruitionis, & complacentiae partialis.Ames. Coron. Art. 5. Recipiſcentia Antecedens fidem.Recipiſcentia Conſequens fidem.Med. Cap. 26. Num. 31. Quaerere in fide.Quaerere ſine fide.Piſcat. preparatory hunger, &c.
And there is a Poverty, Matth. 5.3. An Hunger, and Thrirſt, Matth. 5.6. A Seeking, Matth. 7.8. James 1.6. A Repentance, 2 Cor. 7.10. After faith, viz. a ſaving poverty of Spirit, a ſaving hunger, &c.
To this effect, Ames diſtinguiſheth thirſt, into a thirſt of total indigence, Iſai. 65.13. And into a thirſt of partial complacency, 1 Pet. 2.2. The like both he and others teach concerning Repentance.
Whereſoever any of theſe, or the like qualilifications are mentioned in the Scripture, which Salvation aſcertained by promiſe, to the perſon ſo qualified; ſuch qualification, or qualifications, are ſaving; not preparatory: Let one inſtance (throughout the whole Scripture) be produced, and evinced to the contrary.
Obj. 4. Matth. 18.11. For the Son of man is come to ſave that which was loſt. Here Salvation is promiſed to thoſe that are loſt; but the loſtneſs in this place mentioned precedes faith; therefore this loſtneſs ſeems to be ſome ſaving qualilification before faith.
Anſ. The words are not to be underſtood Collectively,Chriſtus hic loquitur de Ovibus ſuis: h. e. de Electis Synecld•che integri. of all that are loſt, but diſtributively, of the Elect that are loſt; So Piſcator expounds the place. Chriſt here ſpeaks of his Sheep, that is, of his Elect. So is the word Sinners to be underſtood, Matth. 19.13. 1 Tim. 1.15. And ungodly, Rom. 4.5. Not as if Chriſt came to ſave all ſinners, or that God juſtifieth all ungodly; but elect ſinners, and elect ungodly. Chriſt maketh his Elect ſenſible of their loſt, and ſinful eſtate, before he ſaveth them. God maketh his Elect ſenſible that they are ungodly, before he juſtifieth them:186 but neither doth Chriſt ſave, nor God juſtifie all that are loſt ſinners, and ungodly. This text is to be interpreted diſtributively of the Elect loſt, not collectively of all, nor perſonally of this or that man; for who are theſe Elect cannot be known before faith.
Obj. 5. That hearing by which faith is wrought in the ſoul, is before faith.
That hearing by which faith is wrought in the ſoul, is a ſaving work: therefore there is ſome ſaving work before faith.
The Diſtinction premiſed; the Minor, ſcil. that, hearing by which faith is wrought in the ſoul, is a ſaving work) is denyed; as labouring of an Equivocation in the word Saving: which the queſtion means formally, but the Argument intends cauſally, or efficiently.
Doctour Ames (out of whom this Argument is taken) never intended it to this purpoſe: who (as he affirms in the ſame tract elſewhere; that other preparatory diſpoſitions have not a certain and infallible connexion with ſalvation: ſo) in this very place affirms, that that hearing of the word by which faith is wrought, hath [ſcil. to us,] no neceſſary connexion with ſalvation:Diſp. Theolog. de Praep. peccat. ad conver. for who (ſaith he) can promiſe before hand that God will give faith thereby: and concludes it therefore to be ſaving, not formally, but cauſally; viz. inſtrumentally.
187Obj 6. If in the converſion of a ſinner, there be a term from which, namely ſin; and a term to which, namely faith: then there muſt be a departing of the ſoul from ſin, the term from which; before it can attain unto faith, the term to which:
Anſ. The In-come of grace to, and the out-going of ſin from the ſoul, is not in ſtrictneſs, to be compared unto two things, (for ſin is not a thing, but a corrupt privation of a thing) ſucceeding one another in the ſame place, after the order of a local mutation properly; where one of thoſe things muſt give way, by being outed from its place, before the other can come in: But the In-come of the Spirit of grace into the ſoul, is after the manner of a habit, ſucceeding in the room of its contrary privation, and in ſuch alterations of the ſubject; the privation doth not firſt go out, and the habit then come in: but the in-come of the habit, cauſeth the out-going of the privation: as we ſee in knowledge, and ignorance in the ſoul; ſight and blindneſs in the eye; light and darkneſs in the air; life and death in the body. Death did not firſt go out of the body of Lazarus, or of the Shunamites child, and then life come in: nor doth darkneſs firſt leave the air, and then light come in: but the in-come of life was the expelling of death:In actibus voluntatis inſtantaneis mutatio duntaxat reperitur, non autem motus propriè dictus. Actus eliciti fiunt ſine motu per mutationem duntaxat inſtantaneam. Twiſſ. de permiſs. 52. Cr. 3. dig. 9. Sect. 24. and the coming in of light, the expelling of〈◊〉and ſo of the reſt.
The alteration of the ſub•••, from a term from which, unto a term to which; is〈…〉way of local mutation, or by way of a ha••〈◊〉in ſtead of the contrary privation. The Objection holds in alterations of its firſt kind, but not in the alterations of the ſecond, of which ſort is the alteration in queſtion.
Obj. 7. Matth. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you reſt: Here reſt ſeems to be promiſed to the qualifications; of being weary, and heavy laden, which precede faith.
188Anſ. Be it ſo, that wearineſs and being heavy laden (in this place ſpoken of) precede faith, (though all ſeem not ſo to underſtand it,) yet we muſt diſtinguiſh between the invitation of the weary, and heavy laden to come: and the promiſe made unto the weary, and heavy laden, if (being invited) they do come: The invitation is made to the qualifications, weary,Quibus verbis promit•it ſe refocillaturum non omnes qui pecc: tis omniſti ſunt, ſed omnes qui peccati onus ſentientes, ad ipſum veniunt. Hoc autem non faciun•, niſi Electi, qui à Patre trahuntur. Piſcat. de praed. S. 63 and heavy laden: the promiſe to coming. In which words (ſaith Piſcator) he promiſeth not that he will eaſe all that are heavily laden with their ſins, but all who feeling the burden of their ſin, come unto him: but this none do but the Elect which are drawn of the Father.
To this place (very probably) Doctour Preſton looked, in that ſpeech: The promiſe is not made to preparation, but to coming. The invitation is abſolute, to all ſo qualified, living under the call of the Goſpel: the promiſe is conditional, to thoſe ſo qualified, if they come.
Obj. 8. Theſe qualifications before faith are ſaving in the Elect, becauſe God intends them as a means unto a ſaving work, afterwards to be wrought infallibly by him in them, in his accepted time.
Anſ. This Objection is already anſwered in the diſtinction of the Notion [Preparatory,] in the explication of the terms: where you may pleaſe to ſee it. Thus to argue, is as if you ſhould thus ſpeak, God intends this work preſent, (in it ſelf common) unto which he hath made no promiſe of ſalvation, as a means unto a further work. Saving, yet to come, unto the which he hath promiſed ſalvation: therefore, this preparatory work preſent, is ſaving. Or, as if (in other words) you ſhould ſay God intends to do ſuch a good, therefore he hath done it; God intends it, therefore he hath promiſed it, that is, revealed his intent; whereas the truth is, God having but intended it, therefore he hath not revealed it. Who ſeeth not in this reaſoning, not only a Non-ſequitur, but an implyed contradiction.
The Event in a perfect birth ſheweth that God intended the formation thereof, when it was yet but an Embrio, as preparatory unto the infuſion of a reaſonable ſoul.
189But none will ſay, This preparatory diſpoſition of the matter for the infuſion of the Soul, was the infuſion of the Soul it ſelf; nor could any man (God not having yet ſignified his Intent in that reſpect) have aſcertained the after-infuſion of the Soul into ſuch conception: It might in it ſelf, and to us, have proved an abortion, Exod. 21.22. Gods Intent, that it ſhould proceed to a perfect birth, was only known to him; the previous diſpoſition of the matter was therefore from the firſt inſtant to him preparatory really, but not ſo to us.
We muſt diſtinguiſh between Gods Intent,Praedeſtinatio nibil penit in praedeſtinato. Tho. 1. q. 23.2. and his execution of his Intent: His Intent meerly cauſeth not any alteration in the creature, only the execution thereof cauſeth an alteration therein; his Intent is an immanent work, the execution is a tranſient work; his Intent is from Eternity, the execution thereof is in time; his Intent is himſelf intending (as Election is God electing,) the execution thereof is a creature.
Obj 9. Vocation is not a ſanctifying work:
Anſ. Tranſeat. The whole argument granted concludes not the preſent queſtion: The queſtion is not Whether there be a ſaving work that is not a ſanctifying work, but Whether there be a ſaving work before the grace of faith. If any (notwithſtanding the doctrine of many godly learned, diſtinguiſhing ſanctification into ſanctification taken ſtrictly, and ſanctification taken more generally, yet) judg faith not to be a part of ſanctification, they may pleaſe to conſider the concurrence of our moſt able and godly Writers, aſſerting the contrary in their Diſputations againſt the Arminians, together with the occaſion of the Query, and their Arguments leading them unto the Affirmative.
It may yet haply be ſaid, Where theſe qualifications are, there may be a ſeed of faith.
This [may be] either ſuppoſeth faith where ſalvation is aſcertained; if ſo, 'tis that we defend, and yeilds the Cauſe: Or, it ſuppoſeth ſalvation may be aſcertained where faith is190 not,Polan. Synt. l. 9. c. 6. Ames Cor. Art. 4. c. 4. Idem de Praepar. pec. ad converſionē. Span. Ex. de gr. erot. 28. Credere in Chriſtū non eſt motus ſucceſſivus, ſed inſtantaneus. Twiſſ. l. 3. Errat. 8. Sect. 1. which hath been diſputed againſt; and how far diſproved, let the Reader judg: Or, it ſuppoſeth a middle condition, wherein the Soul neither hath faith, nor is without faith (as if faith were ex traduce) which both the nature of faith, and the concurring Judgment of the godly Learned refuſe, teaching regeneration and faith to be wrought in an inſtant, not ſucceſſively.
To beleeve in Chriſt (ſaith Dr Twiſſe) is not a ſucceſſive, but an inſtantaneous motion, that is, 'tis wrought in an inſtant.
Query 1. What are the Inconſequences of the affirmative Tenet?
Query 2. What Encouragement doth the Goſpel hold forth unto a Soul under Preparatory Work before Faith?
Self-encouragements from qualifications are Legal, and therefore pleaſe us beſt; Encouragements according to truth are Evangelical, and therefore will help us beſt. Error in it ſelf tends not to our furtherance, nor Truth to our hinderance. Truth is a far better encouragement then Error.
That there is before faith hope in the uſe of means, and (ordinarily) not otherwiſe, encourageth unto diligence, and deters from negligence.
193That before faith there is not certainty, leaveth place for legal humiliation, and the ſpirit of bondage, and bloweth upon the glory of all fleſh without Chriſt.
Hereby the Soul (however qualified) juſtifieth God if he ſheweth no mercy,Mar. 16.16. John 3.16. Revel. 3.20. 2 Tim. 2.25. Aug. l. 5. de Perſ. cap. 16. Cavendū eſt igitur vè dū timeamus vè tepeſcat hortatio, extinguatur oratio accendatur elatio. waiteth under the [If you beleeve] of the Goſpel for mercy, magnifieth God for free and undeſerved mercy being made partaker thereof.
It is not an inconſiderable part of this Cauſe that was acted by Auguſtine one thouſand two hundred years ſince (though more tacitly and in its principles) where he uſed that approved ſpeech of his: We muſt take heed, leſt (whileſt we fear our Exhortation being cooled) Prayer be damped, and Pride inflamed.
That the Soul (in meaſure prepared) called immediately to beleeve, wait in the uſe of means, with preparatory hope, under the [If you beleeve] of the Goſpel, for Chriſt, as acting by his ſpecial grace to ingenerate faith, whereby the Soul paſſively receives him, and whence (through aſſiſting grace) it may (by the act thereof) come unto him, is the method of the Goſpel, ought to be the direction of the Miniſtry, and courſe of the Soul; being Chriſts own way, and therefore the moſt hopeful and moſt ſpeedy way for the attaining of faith and ſalvation thereby.
IN the Diſcuſſing and clearing of this truth, concerning the Object of Faith,
An Object properly ſo called,An Object in general, What? Objectum eſt, circa quod res, vel rei operatio verſatur. The Diſtinction of the Object of Faith. is that; about which, the operation of a thing is primarily excerciſed: and unto which it is of it ſelf naturally ordered, and directed. So Truth is the Object of the underſtanding: Good is the Object of the Will.
The Object of Faith is either univerſal, ſcil. the whole revealed Will of God, Acts 24.14. Believing all things which are written in the Law, and the Prophets: Or ſpecial, ſcil. the Goſpel, or revealed ſaving Will of God: and this is either Primary, viz. God himſelf, Father, Son, and Holy Ghiſt, and Jeſus Chriſt God-man propounded with a Command to believe, 1 John 3.23. And a Promiſe of Salvation to them that do belieeve, Mark 16.16. Or Secondary: namely, The good obtained by believing: which, becauſe it is contained in the promiſes, therefore the promiſes are called the Secondary Object of Faith. As a Spouſe is firſt married to the perſon, i. e. her Husband, before ſhe enjoyeth any conjugal195 communion with him: ſo, we firſt by faith, receive the Perſon of Chriſt, before we are made partakers of the benefits of Chriſt, beſtowed upon believers.
Union precedes communion. God and Chriſt are the Object of our Faith; the Benefits following upon Chriſt received, are the effect and end of our faith.
The Special, Primary,What the Special, and Primary Object of Saving Faith is. and next Object of ſaving Faith may briefly be conceived under this Propoſition; viz. Jeſus Chriſt a Saviour to all believers, and conſequently unto me believing.
The Special and Primary Objects of ſaving Faith more largely conſidered, is that gracious Truth, and Teſtimony of God concerning Chriſt; whereby, he is tendered as a free, and ſufficient Saviour to every one that heareth, and receiveth it: with a Command to believe, and a Promiſe, That whoſoever believeth ſhall be ſaved.
This Propoſition concerning the Object of Faith containeth in it theſe particulars.
This Truth concerning Chriſt, about which ſaving Faith is firſtly, and immediately exerciſed, is by judicious Divines properly called the Object of Faith: the Goſpel, Mark 16.15, 16. Go ye into the world, and preach the Goſpel to every creature; He that believeth, and is baptized, ſhall be ſaved. The Teſtimony, 1 John 5.11. And this is the record that God hath given to us, Eternal life, and this life is in his Son. The Word of Promiſe, and ſaving Faith, or the efficatious Relation of this Promiſe are Relates: Hence Faith is compared to a Seal, John 3.33. He that hath received his teſtimony, hath ſet to his ſeal, that God is true. As the impreſſion upon196 the wax, anſwereth to the character of the ſeal: ſo faith anſwereth the truth of this teſtimony, or promiſe. The promiſe is the mouth of Chriſt, faith is the mouth of the ſouls: by this act of faith upon the object of faith, Chriſt and the ſoul kiſs one another, Kiſs the Son, Pſal. 2.12. As alſo by the reflex act of faith, upon the teſtimony of his love by the Spirit: Let him kiſs me with the kiſſes of his mouth, Cant. 1.2. By faith they ſaluted the promiſes, Heb. 11.13.
Here take ſeaſonable and juſt notice, That Election, or Gods Intent concerning his Elect in the Work of Redemption, is no part of the primary Object of ſaving Faith. The Rule of Faith, as it bindeth all, is the firſt object of faith. As the Command, not the Decree is the rule of that obedience that floweth from faith, ſo the Command, not the Decree is the rule of the obedience of the grace, & exerciſe of faith it ſelf: for the better underſtanding whereof, compare that act of ſaith, whereby we believe in Jeſus Chriſt, a ſufficient. Saviour to every one that believeth in him (which containeth the object of faith) with the act of faith, whereby we believe in Jeſus Chriſt, intended of God to be a Saviour unto us (or believe that we are elected, or that we are redeemed, or that Chriſt died for us, which all with others of like nature, are the ſame in effect, containing ſomewhat of Election of Gods Intent concerning his Elect, in the Work of Redemption,) and their difference will appear in reſpect, firſt, of their object.
The firſt propounds Chriſt as the actual exiſting cauſe of ſalvation to the unbeliever believing.
The ſecond propounds the Intent of God, or Chriſt, concerning our ſalvation: The firſt holdeth out our duty, but not the certain intent of God concerning our eſtate: The holdeth forth purpoſely the certain intent of God concerning our eſtate. The firſt holdeth forth a remedy, ſcil. the object to be believed in by a ſinner, that he may be juſtified: the ſecond holdeth forth conſolation unto a ſinner juſtified. The firſt is faith in Chriſt; the ſecond is a faith concerning Chriſt.
Secondly, Theſe acts of faith differ in reſpect of their ſubjects: the firſt is principally in the Will, though it be197 alſo in the underſtanding; the ſecond is principally in the Underſtanding, though it be alſo in the will.
Thirdly, They differ in reſpect of Order: we firſt believe in Chriſt a Saviour, before we can believe that God intended Chriſt to be a Saviour unto us.
Fourthly, They differ in reſpect of time: The firſt looks at Chriſt, as one who is preſent; the ſecond looks at the Intent of God, and Chriſt, which is a thing that is paſt.
Laſtly, They differ in their nature: The firſt giveth us our being in Chriſt, or (at moſt) extends not beyond our being in, and union with Chriſt: the ſecond is the acknowledgement of what is done.
Obj. Divines frequently teach, That Chriſt propounded in the ſimple term [Chriſt] neither containing truth, nor falſhood, is the Object of Faith; and not Chriſt held forth in a Propoſition. Suppoſe ſuch as is before expreſſed; viz. Jeſus Chriſt a Saviour unto all believers, and conſequently unto me believing: or any other to the like effect.
Anſ. The Object of Faith is conſidered two wayes:Objectum fidei appellatur illud quod creditur; vel illud de quo aliquid creditur: quod creditur eſt propoſitio, vel enuntiabile: de quo creditur, eſt res ſimplici termino ſignificata. Objectum dupliciter conſideratur, ex parte rei credita; & ſic Objectum ſidei eſt ſemper aliquid incomplexum: vel ex parte credentis; & ſic Objectum ſidei, eſt illud enuntiabile, quod de illa re ſides apprehendit. Tho. 22 ae. qu. 1. art. 2. Durand. l. 3. diſt. 24. q. 1. Davenant. in Col. 1. either in reſpect of the thing believed: ſo the Object of faith is the thing it ſelf (concerning which the Propoſition of faith is formed) propounded in a ſimple term, wherein there is neither a truth, nor falſhood, as Chriſt; Creation, Reſurrection, &c. Or in reſpect of the Believer; and ſo the Object of Faith is the thing which is to be believed, held forth in a Propoſition: as, that Chriſt is a Mediatour, and Saviour, that Chriſt ſhall come to judgement, &c.
The preſent diſcourſe acknowledging both conſiderations. I chuſe to ſpeak in the latter, as being more eaſie to the underſtanding of the Reader.
198The Doctrine of the Goſpel taken in a limited ſenſe; viz. for the firſt Objection of ſaving faith (which the Reader is here deſired to re-mind) beſides thoſe particulars lately forementioned, as contained in the Propoſition concerning the Object of faith, holdeth forth theſe remarkable truths.
Such as atteſts unto the formidableneſs and danger of the guilt of the leaſt ſin, (and alſo of greater ſin proportionably) in the offender, whileſt it teſtifies the greateſt ſins to be abundantly pardonable unto the penitent Believer: it takes away from the impenitent all occaſion to preſume; from the penitent all occaſion of deſpair. Sin appears no where more, nor no where leſs then in the Goſpel. There is a Myſtery of Wiſdom in propounding this part of the Myſtery of the Goſpel; namely: the firſt Object of ſaving Faith unto a Soul as yet not effectually called ſo as all, and only the pertinent truth, may be ſpoken without any errour on the one hand, or on the other; either concerning the Decree, Chriſt, the Perſons called to believe, the Condition of thoſe Perſons, or Motives to believing.
Queſt. How can God command them to believe, conconcerning whom he hath decreed that they ſhall not believe.
199Not Gods pleaſure what ſhall be, but his pleaſure what ſhall be our duty, together with our obligation, is the ground of the Command. There is a double neceſſity, either of coaction, or of infallibility. The Decree puts upon men a neceſſity of infallibility, not of coaction, or compulſion.
Neceſſity of infallibility doth not prejudice liberty. God is neceſſarily good, yet freely good: he is goodneſs it ſelf, and perfection it ſelf.
Man acts as freely, as if there were no Decree, yet as infallibly, as if there were no liberty. See this undenyably manifeſt in a disjunctive Demonſtration. Thomas will either come into this room, or not come into this room; he cannot both come into this room, and not come into this room: he will do that of theſe two freely, which God hath decreed infallibly; The being of the Will (of whoſe eſſence liberty is) conſiſts with the Decree of God, therefore alſo the acting of the Will. Liberty is the effect of the Decree; ſo far is the Decree from prejudicing liberty.
Queſt. How can they have hope to believe, whom God hath decreed ſhall not believe?
Anſ. Hope is grounded on Gods revealed Will, not upon the Decree unrevealed, according to the revealed Will of God, every perſon that hears the Goſpel is equally capable of believing. It is a ſin for any to believe they are reprobated. We are (according to ordinary diſpenſation) to look at all living under the Goſpel as elected in the judgement of charity. 'Tis the duty of every one to whom the Object of Faith is propounded to believe: and 'tis the duty of every Believer to believe that he is elected. We are to make uſe of the Decree according to the Command: that is, to ſanctifie God in the general Doctrine thereof, to apply our ſelves unto our duty; namely, to believe; and to forbear any particular and perſonal application thereof, before we do believe.
Saving Faith hath for its Object God and Chriſt: yet ſo,Of the Ord••of Faith. as we firſt believe in Jeſus Chriſt God-man, a Saviour unto them that do believe; and by Chriſt we believe in God the the Father, Son, and Holy Ghoſt: a God and Father unto198〈1 page duplicate〉199〈1 page duplicate〉200them that believe in him. For the fuller underſtanding whereof, theſe four following Propoſitions are to be conſidered, and made good.
1. Propoſ. 1. Reſp nd. neminē ſalvatum fuiſſe in veteri teſtamento niſi qui•eum unum & trinū agnoverit. Keck Th. lib. 1. Propoſ. 2. That God the Father, Son, and Holy Ghoſt, is of the Object of Saving Faith. No man was ever ſaved without this faith, no man ever called upon God, but by the help of the Holy Ghoſt. 1 Cor. 12.3. As no man can ſay, that Jeſus is the Chriſt, ſo neither can any man ſay that God is God, but by the Foly Ghoſt. Neither did God ever hear any man that called upon him for ſalvation, but for his Sons ſake.
2. Jeſus Chriſt God-man is of the Object of Faith, and therefore to be believed in. John 14.1. Believe alſo in me, Acts 16.31. And they ſaid, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved, and thy houſe. Acts 20.21. Teſtifying both to the Jews and alſo to the Greeks repentance towards God, and faith towards our Lord Jeſus Chriſt. Acts 2.18. That they may receive forgiveneſs of ſins, and inheritance amongſt them that are ſanctified by faith in me. We are commanded to believe in Chriſt, 1 John 3.23. And this is his Commandment, that we ſhould believe in the Name of his Son Jeſus Chriſt. By Jeſus Chriſt, we are not to underſtand the divine and humane nature only, but that Perſon that conſiſts of both Natures; that is, Jeſus Chriſt, God-man.
Becauſe the Man Chriſt Jeſus, is God: As none can be the formal, primary, and proper Object of Faith, but he that is God, faith being a part of divine moral worſhip, and therefore giving divine honour to him in whom we do believe: ſo, it is alſo manifeſt, that he that is God, is to be believed in: it being evident from the Nature of God, that whoſoever rightly knoweth him muſt forthwith acknowledge that he is abſolutely to be believed in, according to what he reveals. They that know thy Name will put their truſt in thee, Pſal. 9.10.
Becauſe as God-man he is our Saviour.
This is a great part of the difference between the firſt, and the ſecond Covenant. The Object of Faith in the firſt Covenant, was God the Father, Son, and Holy Ghoſt:201 but not Jeſus Chriſt, God-man, Mediatour. The Object of Faith in the ſecond Covenant, is both God the Father, Son, and Holy Ghoſt; and Jeſus Chriſt God-man Mediatour. In the firſt Covenant man might have believed in God without believing in Chriſt: but man could never believe in Chriſt without believing in God. Hence Paul deſires to know nothing but Chriſt.
Our communion is by Faith in the Son of God. Gal. 2.20. And the life which I now live in the ſteſh, I live by the Faith of the Son of God. Therefore, we have faith in the Son of God.
As Chriſt is the Object of divine Worſhip, Acts 7.59. Revel. 5.12. of ſaving Hope, Col. 1.27. of our greateſt love, 1 Cor. 16.22. of our abſolute ſervice, Rom. 14.9, 18. ſo he is the Object of our divine Faith.
We believe both in God, and Chriſt. Prop. 3.
John 14.1. Ye believe in God, believe alſo in me. John 17.3. And this is life eternal, that they may know thee, the only true God, and Jeſus Chriſt whom thou haſt ſent. So the firſt and third Articles of the Apoſtles Creed, I believe in God the Father Almighty, and in Jeſus Chriſt his only Son our Lord.
Calvin reprehends thoſe,Calv. inſtit. l. 2. c. 6. Sect. 4. l. 3. c. 2. Sect. 1. Ipſa veritas Deus Dei Filius homine aſſumpto, non tamen conſumpto eandem conſtituit atque fundavit fidem ut ad Deum iter eſſet homini, per hominem Deum, hic eſt enim Mediator Dei & hominum, Chriſtus Ieſus. as highly injurious to miſerable ſouls, who by calling God the Object of Faith ſimply, in the mean while omit Chriſt, without whom there can be no faith, nor acceſs unto God.
The Object of Faith is God, and Chriſt Mediatour: we muſt have both to found our faith upon. We cannot believe in God, except we believe in Chriſt.
We in order (not in time) believe firſt in Chriſt,Propoſ. 4. and by Chriſt in God, who by him do believe in God, 1 Pet. 1.21. From the Inſtitution of God, I am the way, John 14.6. From the Office of Chriſt. he is a Mediatour. There is one God, and one202 Mediatour between God and man,Vide Auguſt. de Civ. Dei, lib. 11. cap. 2. Per totum Dr Sibs. Ser. 2. upon John 14.1. Chriſtus qua Redemptor eſt fidei objectum mediaatum non ultimum, per Chriſtū enim credimus in Deum. Med. lib. 1. cap. 3. It is the duty of all to believe. Quia fides nec exigitur nec exigi poteſt ab omnibus & ſingulis, &c. Span. Ex•r de gra. univerſ. Annot. in Sect. 25. N. 13. Molin. Anat. of Armin. c. 11. the Man Chriſt Jeſus. Extreams come not together, but by their middeſt. From the Nature of a juſt God unto a ſinner. God in Chriſt is a tender Father, without Chriſt a conſuming fire. Mans way to God, is by the Man God; for he is the Mediatour between God and man, the Man Chriſt Jeſus.
Chriſt as Redeemer is the mediate, not the ultimate Object of Faith. For we believe by Chriſt in God.
It is the duty of all that hear the Goſpel to believe, Mark 1.15. John 3.18. John 15.22. and 16.7. 1 John 3.23.
Thoſe that never hear of the Goſpel ſhall not be condemned for their unbelief in refuſing to obey the call thereof, but for the tranſgreſſing of the Moral Law preciſely taken: i. e the firſt Covenant.
He to whom Chriſt was never preached, ſhall not be condemned, becauſe he hath refuſed Chriſt: but he ſhall be judged by the Law, which obliged him to believe in Chriſt; if Chriſt had been preached to him.
Object. 'Tis not in our power to believe. How then can God require of us that which we are unable to perform?
Sol. We are enabled in Adam to believe in Chriſt.
If the renewing, or recreation of us after the Image of God, according to which we were created in Adam; doth enable us alſo with a power to believe: then our Creation after the Image of God, muſt neceſſarily include a power to believe.
But the renewing us after the Image of God, according to which we were created in Adam, doth enable us to believe: Epheſ. 4.24. Col. 3.10. Where there was a ſaving power, enabling to diſcern the revealed Will of God, and to put confidence in him accordingly; there was a power virtually to believe in Chriſt. But in Adam there was a ſaving power enabling to diſcern the whole Will of God, and to put confidence in him accordingly: Therefore in Adam there was a power virtually enabling to believe in Chriſt. As the Faith of the Angels in the firſt and ſecond Covenant203 differeth not habitually, ſo neither doth the Faith of Adam in the firſt and ſecond Covenant differ habitually.
That which was implicitely, and by conſequence commanded in the Moral Law, that we were ſome way enabled to yeild obedience unto: But Faith in Chriſt was commanded implicitely, and by conſequence in the Moral Law: by the firſt Precept, Faith in God is commanded abſolutely; therefore not only concerning what he was pleaſed to reveal at preſent, but unto what afterwards he ſhould be pleaſed to reveal. Juſtifying Faith is conſidered as commanded directly, and expreſly; or indirectly, and by way of conſequence. So Faith in Chriſt is commanded in the Moral Law indirectly, or by way of conſequence. Willet. on Exod. cap. 20. Confut. 1. It will not be denyed (ſaith Doctor Willet) but that this faith alſo (ſpeaking of juſtifying faith) is commanded in the Moral Law. Becauſe we are bound by the Law to believe the Scriptures, and the whole Word of God; for this is a part of Gods Worſhip, to believe his Word to be true. And here it is not unworthy our obſervation, that though Chriſt were not then propounded to be believed in, yet he was included in what was revealed under the firſt Covenant: For that threatening Gen. 2.17. In the day that thou eateſt thou ſhalt dye: is verified, as concerning the elect in Chriſt; who dye in their Surety, not in themſelves.
If in Adam we were able to believe in Chriſt as our preſerver from ſin; and Confirmer in a ſtate of life (had Chriſt then been ſo propounded to us) there can no reaſon be given why we were not able in that condition to have believed in Chriſt as a Saviour from ſin, could he have been ſo propounded in that eſtate unto us.
But in Adam we were able to believe in Chriſt, as our Preſerver from ſin, and Conſerver in that eſtate, had Chriſt then been ſo propounded unto us: Therefore, in Adam we were able to have believed in Chriſt, as a Saviour from ſin, could he have been ſo propounded unto us in that eſtate.
The Minor is proved, by comparing Adam in innocency with the elect Angels: the Image of God in them both,204 being the ſame in kind, their abilities were the ſame in kind: as therefore the elect Angels by Creation, had a principle whereby they were able to believe in Chriſt their Confirmer, (as appears by experience in that they believed in Chriſt their Head and Confirmer being commanded ſo to do) without the inſpiring of any new principle) ſo in like manner, had Chriſt been propound unto Adam in innocency, to be believed in as his Head and Confirmer therein, he by the ſame concreated Image of God with the Angels, was able thereby (through like aſſiſting grace) to have yeilded like obedience without a new principle inſpired.
Either Adam was able to believe in Chriſt, or elſe God calling upon man to believe, requireth that of man which he never enabled him with a principle to perform; but it cannot be proved that God requireth that of man which he never enabled him to perform. Therefore, &c.
Object. Faith in Chriſt as a Saviour from ſin, and the ſtate of innocency, are inconſiſtent. Therefore, Adam had not a power to believe in Chriſt.
Anſ. This proves that Adam in innocency could not actually believe; but not that he could not potentially believe: that is, that he had not a principle able (through aſſiſting grace) to believe in Chriſt; had the propounding of him been conſiſting with that eſtate.
The cauſe of Adams not believing, was not through an effect of a principle enabling him thereunto, but by reaſon, firſt, of the inconſiſtency of juſtifying faith with that eſtate. 2. By reaſon of the not revealing of the Object of Faith. Adam in innocency had a principle enabling him to Parental duties, though he was never called thereunto, as alſo to duties of mercy and charity; which yet were inconſiſtent with that eſtate.
The Saints in glory have a principle whereby they are able to perform the duties of repentance, mortification, patience, (for ſure the ſtrength of grace is not weakened by being perfected in glory) yet is there no place for thoſe duties in Heaven. Chriſt (having received the Spirit out of meaſure) had a principle, whereby he was able to have performed205 the ſervice of repentance, and mortification:Molin. Anat. of Arm. cap. 11. Twiſſ. permiſſ. l. 2. c. 4.63. Spanh. Exercit. de grat. univerſ. Annot. in Sect. 22. Num. 3. though he were not only not called thereunto, but theſe and the like ſervices were alſo inconſiſtent with his eſtate. This is the Doctrine of the Orthodox generally, in their diſputations againſt Arminius, who that he might prove that God is bound co give to every man power of believing in Chriſt, doth therefore contend that Adam (before his fall) had not power to believe in Chriſt.
Obj. 2. God is ſaid to harden our hearts, and to be the cauſe why we do not believe, John 8.47. and 10.26. and 12.39, 40. Wherefore it ſeemeth not ſo (at leaſt) 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. 'Tis 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.
206A 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.
'Tis 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.
2071. 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〈…〉〈 in non-Latin alphabet 〉, multorum hominum, ſed etiam in〈…〉〈 in non-Latin alphabet 〉, 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 Doctrine208 of the Goſpel from them,〈…〉〈 in non-Latin alphabet 〉. 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,
Amongſt other notable Services implyed in Faith, it neceſſarily preſuppoſeth theſe great duties.
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 bo•os ia ſe continet, tanquam proprietates in forma virtualitèr, & ab ipſa perdentes in actu ſecundo. Ames. de traduct. peccat. 〈…〉〈 in non-Latin alphabet 〉.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, 'Tis 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,211 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 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 the212 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 with213 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 irreſiſtibilitatē 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 will212〈1 page duplicate〉213〈1 page duplicate〉214put my Spirit within you,Concurſus volun•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,
Though there be many ſtrengthleſs,Repreſentatio,〈…〉〈 in non-Latin alphabet 〉Dei, & Chriſti, e••icaciſſimum medium ad ingenerandā 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 of this truth; to wit, That God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them: appeareth, in that he doth not only expreſs a ſpecial rejoycing in Spirit; becauſe the preaching of this Doctrine was made part of his Commiſſion: but alſo in that from hence he dignifieth the Diſpenſation215 of the Goſpel, with two titles,aaEt hic inſignis locus, ſi quis alius in toto Paulo. Calv. in loc. 1. The Miniſtery of Reconciliation, 2 Cor. 5. ver. 18. 2. The Word of Reconciliation, ver. 19. It is called the Word of Reconciliation, 1. Becauſe it makes known Reconciliation abſolutely, and actually procured. 2. Becauſe the Miniſtery thereof, is the external means, whereby the Spirit worketh reconciliation in us, applyeth reconciliation to us, and cauſeth us to receive the reconciliation applyed,bbSpanh. Ex de grat. univ. annot. in Sect. 17. N. 8. Rom. 5.11.
ccSi credis, Chriſtus pro te mortuus eſt, Eſt Propoſitio vera ratione nexus antec•dentis, & conſequentis: non ratione ullius cauſalitatis, quaſi per ſidem noſtram fiat ut Chriſtus pro••bis mortuus fuerit. Span•. annot. ad defenſ. 〈…〉〈 in non-Latin alphabet 〉. 5. N. 4. To ſay, Chriſt dyed for us, if we do believe: is a true Propoſition, if underſtood in reſpect of the inſeparable connexion of the Antecedent, and the Conſequent: but falſe, if underſtood in way of Cauſality. The vigorous grace of the Goſpel runneth better, being held out thus: Chriſt dyed for his when ſinners, and enemies, that they might infallibly believe.
3. The Propoſition of the Goſpel, (that is of Chriſt) with a Command to believe, and a Promiſe that every one that believes ſhall be ſavedddRedemptio impetrata nō ſi credant, ſed ut credant. Idem annot. in Sect. 21.
4. The acceptableneſs of this Obedience unto God: as unbelief is in its manner all diſobedience, ſo to believe containeth in its manner all obedience. To receive Chriſt is the greateſt pleaſure, to reject Chriſt, is the greateſt grief unto the Spirit of grace. This one act of faith is more acceptable unto God, then the performing all legal obedience of the firſt Covenant. The obedience of juſtifying faith is more acceptable, then the diſobedience of Adams ſin. Original ſin, and actual ſin, is unacceptable.
5. Interpret God in the beſt ſence, according to his revealed Will.
The Elect ſtumble not finally; at ſinful, unreaſonable, and malicious Cavils, touching the ſecret purpoſe of God, concerning them in particular: but acknowledge it their duty to magnifie the free tender of grace, and to interpret God according to his revealed Will, and accordingly to apply themſelves to their acknowledged duty. The woman of Canaan ceaſeth not her ſuit, but gathers upon Chriſt even from appearing diſcouragements, Matth. 15.22 — 28. It is unlikely that Jonah (denouncing only deſtruction to216 the Ninevites, and being exceedingly diſpleaſed, that they were ſpared, incouraged them to believe: yet (God purpoſing outward mercy to them.) See how the King is ſtirred up, to incourage both himſelf, and them to faſting, and turning from their evil way, upon this ground of hope: Who can tell if God will turn and repent, notwithſtanding deſtruction threatned? Jonah 3.4, 9. Did ever any poor ſhipwracked creature, yet floating, and ſtriving (amongſt others) in the waves for life:Vide ExamplumMedici.Nautarum.Alumni. upon the unexpected approach of ſome tender-hearted Mariner, caſting out his lines, and calling upon them all indefinitely to take hold thereupon, and ſave their lives: Did ever (I ſay) ſuch a poor creature reject the opportunity, becauſe the Marriner had not as yet expreſſed his affection touching him in particular? Spanhem. Ex. de grat. univ. Annot. ad def. 〈…〉〈 in non-Latin alphabet 〉. 3. N. 2.
6. Full Satisfaction to all Objections.
No Objection can be anſwered without Chriſt, all Objections are anſwered by Chriſt: Chriſt is compared to a garment, Rom. 13.14. As the garment is fitted for a perſon, ſo is Chriſt fit for the loſt ſoul.
As all other Objections, ſo thoſe in particular raiſed and aggravated from the Circumſtances of the Nature, Number, Continuance, Conviction of ſin, &c. Vaniſh before the grace of the Goſpel rightly underſtood. 〈…〉〈 in non-Latin alphabet 〉, Rō. 5.17. 〈…〉〈 in non-Latin alphabet 〉. ver. 20. Chriſts obedience being in all reſpects infinite, exceeds infinitely, all mans diſobedience. Where ſin abounded, grace did•uch more abound, Rom. 5.20.
That very Rule of Obedience, which you have broken is fully obeyed: and the debt for ſuch diſobedience as you are guilty of, is fully ſatisfied.
Object. I am unworthy, &c.
Anſw. As if you ſhould ſay, I have no merit, therefore God will have no mercy. There is no ſalvation for me by the Law, therefore there is no ſalvation for me by the Goſpel.
'Tis moſt true, we have no merit; 'tis as true, Chriſt hath enough.
If you look at God with a legal eye, ſo the leaſt ſinner217 is uncapable, but if you look at him with an Evangelical eye, ſo the greateſt ſinner is capable of mercy. This Objection is ſo far from being a real Objection, as that the ſence of our unworthineſs renders us ſo much the more capable: the contrary apprehenſion keeps us (whileſt ſuch) uncapable of mercy. Briefly, it is a legal, and unworthy objection, and argueth ſad, ſhameful, and lamentable ignorance of the Goſpel.
7. The Power held forth in the Goſpel for the inabling of us to believe, John 6.29. Rom. 11.23. Epheſ. 1.19.
Abraham becometh a Father, and Sarah a Mother, by overcoming ſuch temptations, as aroſe from his dead body, and the deadneſs of her womb, through the conſideration of Gods Promiſe, Fidelity, and Ability, Rom. 4.19, 21. Heb. 11.11. The ſtrength of the Captives in Babylon was the Promiſe of their deliverance; by the meditation whereof, their duty was to ſtir up themſelves, to lay hold upon God, Iſai. 64.7.
The precious thoughts of God revealed in the Goſpel, are our ſtrength, and a ſavour of life unto life; they are not as our thoughts, which are a ſavour of death unto death. The grace held forth in the Goſpel is of the ſame nature, and of the ſame power in it ſelf both before, and after faith: though none can perſonally apply it, but the believer. The general tender of the free, abſolute, and irreſiſtable grace of the Goſpel, (though without a perſonal promiſe) becometh, through the concurring operations of the Spirit: ſuch an attractive, as incourageth the Elect unto, and affects them with, a reſtleſneſs in the uſe of means; until they are made partakers thereof. That great Speech of a Believer: I will not let thee go. Whether expreſs, or implicit, Gen. 32.26. Exod. 32.10. Cant. 3.4. is the effect of our believing, that God hath ſaid, He will not let us go: and preſuppoſeth an abſolute and anſwerable promiſe, both ſpecial, and perſonal. Such as the Goſpel holds forth to all believers.
8. The encouragement that ariſeth from the ſenſe of our infability to believe.
218The Priſon is the place of hope: mercy viſits the priſoners of unbelief, Rom. 11.32. Chriſt finds them that are loſt, Luke 15. After the Houſe of Iſrael ſay, Our bones are dried, and our hope is loſt, we are out off for our parts, then God opens their graves: this Order of Gods Diſpenſation we are there called upon to take notice of. Behold, they ſay, Our bones are dried, Behold O my people, I will open your graves, and cauſe you to come out of your graves, and bring you into the Land of Iſrael, Ezek. 37.11, 12.
9. The certain condemnation without faith.
Let a mans ſin be never ſo great, if he believeth, he ſhall be ſaved: (the very ſin againſt the Holy Ghoſt is not unpardonable for want of grace in a Saviour, but for want of faith and repentance in the ſinner: God juſtly in his righteous judgement puniſhing that ſinner univerſally with final impenitence:Meritum damnationis jux: a Evangelium, non eſt peccatum, ſea perſeverantia finalis in peccato infidelitatis, & impaenitentiae. Twiſſ. vin••dic. grat. de erratis. lib. 3. Sect. 3. Nec quicquam obſtat, quo minus dicamus eum qui non credit, ideo jam condemnatum eſſe, quia non credit in nomen unigeniti Filii Dei, quatenus nulla ex condemnatione emergendi ratio datur, niſi per fidem in Dei Filium. Spanh. Exeer. de grat. univ. reſp. ad Erot. 39. N. 3. ) and be his ſin never ſo little, if he believeth not, he ſhall be damned. Go ye into all the world, and preach the Goſpel to every creature; He that believeth, and is baptized ſhall be ſaved, and he that believeth not ſhall be damned, Mark 16.16.
The cauſe of condemnation according to the Law, is all ſin, but the cauſe of condemnation under the Goſpel, is unbelief: not that all other ſin is not as much, yea more, doubtleſs under the Goſpel, then under the Law it ſelf, but becauſe there is no way to eſcape condemnation for ſin, but by faith: and becauſe no ſin ſhould condemn thoſe that live under the Goſpel, if there were not added unto their other ſin final perſeverance in unbelief.
FOr the better proceeding, in the Diſcuſſion of this Queſtion, Let us ſee,
Juſtifying Faith is a Saving Grace of the Spirit,Saving Faith What? flowing from Election, whereby the ſoul receiveth Jeſus Chriſt as its Lord, and Saviour; according as he is revealed, and propounded in the Goſpel, Tit. 1.2. John 1.12. Col. 2.6.
Increated Grace is God himſelf, willing ſpiritual gifts freely unto men.
In Order to thoſe ſpiritual gifts, which are peculiar to the Elect, it may be called, increated ſpecial grace: and is nothing elſe but Election.
220In Order to ſuch ſpiritual gifts as are common, both to the Elect, and ſuch as are not elected, it may be called, increated common-grace.
Natural Grace, or the Grace of Nature, is that Image of God, according to which man was created: it is called grace, becauſe it is a free ſpiritual gift: Natural, becauſe concreated with, and infuſed into the Soul, ſo ſoon as it had its being in pure nature.
The Grace of Nature, in Nature fallen, is the Remainder of the Image of God in the Soul after the fall, Rom. 2.14, 15. The Gentiles do by nature the things contained in the Law.
Supernatural common Grace are ſpiritual gifts, flowing from God in Chriſt: whereof, thoſe who are not elected, are made partakers. They are called Supernatural, becauſe they are not attainable by the power of free-will, ſtrengthened with the Grace of Nature: and common, in that they are communicated to the Elect, and not elected. Such are gifts of Edification in the Miniſtration of the Oracles of God in Chriſt, 1 Pet. 4.10, 11. Gifts and Grace of Office in the Church. Rom. 12.3.6. Epheſ. 3.7. Gifts of Miracles, of which, 1 Cor. 12. Gifts that qualifie for ſome eminent Service, as in Jehu, 2 King. 9.6.
Saving Grace (taken for that which is ſaving effectually, i.e. in reſpect of its efficacy) is an Impulſe or Motion of the Spirit of Grace, working from Chriſt, as a deſigned, or actual Head upon the Soul; ſo as it enables the Soul to yeild obedience in meaſure unto that Command; to the obedience whereof it moveth.
In it 4 things are diligently to be attended, and diſtinguiſhed.
As Election, is increated ſpecial grace; ſo this, may be fitly called, created ſpecial grace.
Saving Grace (which is formally ſo, and according to which ſence the words are ordinarily uſed) is a permanent effect, accompanying ſalvation; flowing upon ſuch an effectual motion of ſpecial grace: whether upon the Soul, and imputative; as in juſtification, and adoption: Or in the Soul, and inherent; as in any other effect of Election; viz. Vocation, wherein is Faith, Sanctification, Perſeverance, Glorification, &c.
Saving Grace, is not only above the Power of the grace of nature, but alſo above the Power of ſupernatural common grace: and conſequently, not attainable by free-will,Spiritus Sanctus non operatur vel unicum etiam gradū fidei ſalutaris & juſtificantis, in non electis Sph. ex de gra. univ. reſp. ad Erot. 28. Habitus gratiae & gloriae in ipſo, & in nobis, unius ſunt ſpeciei. Twiſſ. de Elect. l. 1. p 2. ſtrengthened with both the grace of nature, and ſupernatural common grace. Of this kind are all the effects of Election, which are proper to the Elect.
Saving Grace is of another kind: therefore ſpecially diſtinguiſhed from all common grace, which may be found in thoſe who are not elected. The Holy Spirit doth not work ſo much as one degree of ſaving and juſtifying Faith in thoſe who are not elected.
Saving Grace, is of the ſame kind, with the created grace in the Manhood of Jeſus Chriſt: the Manhood of Chriſt received of the Spirit out of meaſure. John 3.34. We receive from Chriſt of that Spirit in meaſure, but he that is joyned to the Lord is one Spirit. 1 Cor. 6.17. And of his fulneſs have all we received; and grace for grace, John 1.16.
The Habits of Grace and Glory both in Chriſt and us, are of the ſame kind.
Inherent ſaving Grace, is diſtinguiſhed from all common grace, whether of nature, or ſupernatural.
222In reſpect of the firſt cauſe:Eſt inter Chriſtum, & omnia Chriſti membra, continuitas quaedam ratione Spiritus Sancti, qui pleniſſimè in Chriſto capite reſidens, vnus & idem numero ad omnia ejus membra diffunditur. Dav. Col. 1.18. Cain Servatoris non fuit particeps ut Servatoris; nec particeps ejus eſt impius quiſquā. Jun. de nat. & gratia collat. confir. rat. 10.24. & 27. ſaving grace is from Election; common grace is not from God electing, but from him as the Authour of common gifts.
2. In reſpect of the Meritorious Cauſe: Saving Grace is from Chriſt as ſo meriting for them: common grace is from Chriſt who did merit, but not from Chriſt as ſo meriting; he did not ſo, i. e. ſavingly merit for them. Saving Grace is from Chriſt as a Redeemer of them, who are made partakers thereof: Common grace is from Chriſt who is a Redeemer, but not from Chriſt as their Redeemer: ſaving grace is from Chriſt as a Head, unto thoſe who partake thereof: as a deſigned Head, in the gift of the firſt ſaving grace; as an actual Head, in the gift of following ſaving grace. Common grace is from Chriſt, who is the Head of his Body, the Church: but not as ſuch a Head unto them, who only receive thereof. Cain (ſaith Junius) was not partaker of a Saviour, as a Saviour: neither is any other ungodly man.
3. In reſpect of the next efficient cauſe: the next efficient cauſe of ſaving grace, is a motion of ſpecial grace; the next efficient cauſe of ſupernatural common grace, is a motion of ſupernatural common grace.
4. In reſpect of the Subject: the Subject of ſpecial grace are only the Elect; the Subject of common grace are not only the Elect, but alſo thoſe who are not elected.
5. In reſpect of their formal Nature: the Genus, or next common Nature of ſaving grace, is a free-ſaving ſpiritual gift; its Species (i. e. its formal, or particular Nature) is its ſincere diſpoſing the ſoul to Evangelical obedience, as an inherent principle. Common grace neither diſpoſeth the ſoul to obedience, nor is it a ſaving gift.
6. In reſpect of its Efficacy: Saving grace reigneth, and quickens the new man; and gradually mortifieth the old man, until ſin be wholly expelled. Common grace is in this regard powerleſs, neither doing the one, nor the other.
Laſtly, They are diſtinguiſhed in reſpect of their duration: common grace is mortal, Matth. 25.29. Saving grace is immortal,Free-grace What? 1 Pet. 1.23.
Free grace (underſtanding thereby increated grace) is223 that eternal, abſolute, and conſtant act, whereby God of his meer good pleaſure hath willed the infallible application of grace and glory unto elect ſinners: ſo, as election, or the act of willing grace and glory,Tua enim omnia, & à nobis petis, nihil niſi ſalvari. 〈…〉〈 in non-Latin alphabet 〉. Damaſc. de Fide Orthodoxa. lib. 4. cap. 24. Gratuitas Favor. is meerly becauſe it pleaſeth him, without reſpect of Chriſt as any Cauſe or Motive of Election; but the actual application of all that good is, with reſpect to Chriſt as the Meritorious Cauſe thereof, and both Election, and the actual Application of all this good, without any reſpect of good or evil in the Elect themſelves, as any motive thereunto, or hinderance therefrom. This grace is briefly called, the free favour of God in Chriſt Jeſus.
By Created Free-grace (taken as is uſual for ſaving free-grace) we are to underſtand the Effects of Election: that is, the ſaving free-gifts of the ſpirit, viz. Vocation, Union, Juſtification, Adoption, Sanctification, Perſeverance, Glorification, &c.
The Freeneſs of Grace appears from the firſt cauſe, viz. the meer good pleaſure and will of God. For it is God that worketh in you both to will, and to do, of his own pleaſure, Philip. 2.13. So then, It is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy, Rom. 9.16. Therefore he hath mercy on whom he will have mercy, ver. 18. The wind bloweth where it liſteth, and thou heareſt the ſound thereof, but knoweſt not whence it cometh; and whither it goeth: ſo, is every one that is born of the Spirit, John 3.4.
The Obedience of Chriſt is meritorious, not abſolutely in it ſelf, but by vertue of the Covenant of God, accepting his obedience as meritorious: i.e. as that, whereunto remiſſion and ſalvation ſhould be due according to Order of juſtice. The Obedience of Chriſt was of ſufficient value in it ſelf, becauſe he was God, to redeem all mankind: but it could not be a price, i. e. a ranſom, further then as God was pleaſed to accept. The matter offered by Ahab, was of equal value with Naboths vineyard; but it could not be a price without his acception of it. And as the Obedience of Chriſt becometh merit through the acceptation of the good pleaſure of God, ſo the extenſion of this merit is enlarged, and bounded, according to the Will of God accepting it: for224 ſuch a number, neither leſs, nor more. Had there been more to have been redeemed, the Merit of Chriſt was ſufficient, even for the Redemption of the whole world: and if there had been but one to have been redeemed, his merit muſt have been infinite. It coſt Chriſt no more blood to ſave Manaſſes then to ſave John the Baptiſt: no leſs to ſave Timothy, then to ſave Paul.
The Freeneſs of the Application of Grace, appears further from the Merit of Chriſt. Grace is given according to the Merit of Chriſt, not with any reſpect to mans merit of good, or demerit of evil. The leaſt ſin without Chriſt is incurable the greateſt ſin by Chriſt is curable. One ſting of the fiery Serpent was mortal without looking to the Brazen Serpent: and one look thereunto would cure a thouſand ſtings as well as one, ſuch is the demerit of ſin, as that it juſtly ſlayes the child that ſinned not after Adams tranſgreſſion: ſuch is the Merit of Chriſt, as that it juſtly ſaveth Adam, the great tranſgreſſour. No ſin is little in it ſelf, the Merit of Chriſt is infinite. 'Tis a great ſin for the leaſt ſinner not to be without hope, in reſpect of himſelf; as it is a great ſin for the greateſt ſinner to be without hope in reſpect of Chriſt. Carnal preſumption of mercy, becauſe our ſins are comparatively little, leſſens the demerit of ſin. Deſpair of mercy, becauſe our ſins are great, leſſens the Merit of Chriſt A mans nearneſs unto, or remoteneſs from, the participation of grace (according to Gods ordinary Diſpenſation) is not to be judged, according to his Commiſſion of more or fewer ſins, but according to his proceeding in the preparatory work. A man may have committed many ſins, yet being Miniſterially diſpoſed, in reſpect of the receiving of Grace, he is near to ſalvation. A man may have committed fewer ſins, yet being without the preparatory Work of Law, and Goſpel; he is far from ſalvation. 'Tis not a mans former commiſſion of ſin, but his continuance in ſin, that keeps him far from ſalvation.
For the fuller clearing the deſcription of Free-grace, ſome Objections are to be removed: the former whereof concern the Freeneſs of grace in reſpect of Election; the other in reſpect of the Application of the good of Election; i.e. that good whereunto we are elected.
225Obj. 1. Epheſ. 1.4. According as he hath choſen us in him before the Foundation of the world. Here the Apoſtle ſeemeth to make Chriſt the Cauſe of Election; therefore,〈…〉〈 in non-Latin alphabet 〉. Though it be be rendred [through] in Engliſh. 'Tis [in] in the Greek. Election is not a free act.
Anſ. The Particle [In] is not always taken cauſally, 2 Theſ. 2.13 Becauſe God hath from the beginning choſen you to ſalvation, in ſanctification of the Spirit, and belief of the truth: i. e. in ſanctification, and belief of the truth, as the way, not as the cauſe of ſalvation. True: the Apoſtle ſaith, We are elected in Chriſt: but he ſaith not, That we are elected for Chriſt. We are ſaid to be elected in Chriſt, becauſe Chriſt is the Meritorious cauſe of the Application of the good of Election: ſo that [in Chriſt] in this place, is the ſame with [by Chriſt.] 1 Theſ. 5.9. For God hath appointed us to wrath, but to obtain ſalvation by our Lord Jeſus Chriſt. 'Tis here ſaid, We are ſaved for Chriſt, becauſe Chriſt is the cauſe of our ſalvation: but 'tis not ſaid, We are elected for Chriſt, becauſe Chriſt is not the Cauſe of Election. To be elect in Chriſt, and to be elect for Chriſt, are not to be confounded.
**Eſt quaedam Dei Dilectio erga nos unde profecta eſt Miſſio Chriſti. John 3. Twiſſ. vind. grat. de elect. lib. 1. part 2. deg. 3. Sect. 1. Etenim ex dicto Petri, conſtat Chriſtū ut Mediatorē (qualis hic conſideratur) non eſſe praedèſtinationis cauſam, ſed effectum, 1 Pet. 1.20. Piſc. de praedeſt. N. 97. Meritum Chriſti noneſt abſolutum. Cham. To. 3. l. 9. c. 1. S. 7. That we may rightly diſcern this truth, of ſo ſpiritual and high a nature: we muſt carefully diſtinguiſh between Election, and the Application of the good of Election: between Gods Act of willing grace, and glory to be applyed, and the actual application of grace and glory willed by God. God electeth, (that is, he willeth grace and glory to be applyed unto his people) without any reſpect of the Merit of Chriſt, as a Cauſe or Motive of that volition: but the actual Donation and Application of that grace and glory is for the Merit ſake of Jeſus Chriſt. Chriſt is the Effect of Election, or of the Love of God; but he is the Cauſe of the ſalvation of the Elect. He is the Effect of Election, therefore called a Servant, and ſaid to be elect of God. Behold my Servant whom I uphold, my Elect in whom my ſoul delighteth, Iſai. 42.1. His Incarnation, Heb. 10.5. His Office, John 6.27. His Acceptation in that Office, Jeſ. 53.10. all proceeds from the Love of God.
Election is God himſelf electing, according to that received, and regulating Propoſition: Whatſoever is in God, is God: To ſay then, That Chriſt is the Cauſe of Election, or226 of the Love of God: were to ſay, There might be given a Cauſe of God; yea, that God is an Effect, and conſequently that God is not God. God hath ordained that the Merit of Chriſt ſhould be the cauſe of our ſalvation, but he hath not ordained that Chriſt ſhould be the Meritorious cauſe of his ſo ordaining: which implyeth a manifeſt contradiction.
Chriſt then is the Cauſe of the gift of Eternal life, but not of Gods Will, to give Eternal life unto us. Chriſt is the Cauſe of ſalvation, but not of Gods Decree to ſave. Chriſt, Epheſ. 1.4. is made the Cauſe of Sanctification. And 1 Theſ. 5.9. he is made the Cauſe of Salvation: but he is no where made the Cauſe of our Election. Chriſt is the Meritorious Cauſe, the Application of all ſpiritual Benediction in Heavenly places, but not of Election.
Obj. 2. Ephe. 1.6. To the prayſe and glory of his grace, wherein he hath made us accepted in the Beloved. If accepted in Chriſt, then loved only in Chriſt: therefore, Chriſt is the cauſe of Gods Love.
Anſ. The Love of God is taken for the Act of Love it ſelf; viz. Election, or for the effect of his love; viz. Vocation, Juſtification, &c. Chriſt is the cauſe of the latter, not of the former: By Acceptation in this place, we are to underſtand Juſtification; of which Chriſt is the cauſe. He is the cauſe why we are juſtified, but he is not the cauſe of Gods Decree to juſtifie us. Gods ſpecial Love is his Will to beſtow all ſaving good upon us. All which good he willeth to us without Chriſt, as a cauſe of his volition: but not without Chriſt, as a cauſe of the application thereof. 'Tis the ſame Volition, or Act of Willing in God, by which he willeth the Being of a Mediatour; and the Salvation of the Elect for the Merits ſake of this Mediatour. The Salvation of the Elect, is not the laſt end of the Merit of Chriſt; but Gods Supream end is the Manifeſtation of the glory of his grace, in a way of mercy, tempered with juſtice: whereunto, both the Merit of Chriſt, and the Salvation of the Elect conjoyned, are the means; and make one fit Medium thereunto. Like Objections from ſome other Texts of like nature may receive the like anſwer.
Notwithſtanding it be a truth, That Chriſt is not the227 cauſe of Election; yet it is alſo a fundamental Truth, That Chriſt is the Meritorious cauſe of the Application of the good of Election, 1 Theſ. 5.9. 2 Cor. 1.20. Acts 4.12. Particulo gratis excludu tur merita noſtri, non Chriſti. Bucan. loc. 31. queſt. 16. Foedus graetiae nullā propriè dictam, aut antecedentem conditimem requirit. Med. cap. 22. th. 19 Ex tali inquam conditione ſi penderēt promiſſiones Dei, actum eſſet de ſalute noſtra. Coron artic. 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. & 5. Si feceris hoc vives: par•icula [ſi] eſt〈…〉〈 in non-Latin alphabet 〉. Sicredideris: particula [ſi] non eſt〈…〉〈 in non-Latin alphabet 〉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 own228 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,229 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 the will of him that believeth. Little (upon point) do they herein give to grace, more then the Jeſuits; only, they judge better doctrinally of the nature of the grace of faith. The beſt of them make free-will and ſupernatural common grace, (i. e. Such as thoſe who are not elected may be made partakers of) to concur together, as co-working partial, or fellow-cauſes in the work of converſion. A doctrine which overthrowes grace, giveth unto fleſh, (that is to man yet without Chriſt) to glory, as a party-worker230 of ſaith (the total working vvhereof is proper unto Chriſt in the way of his ſpecial grace) and is repugnant both unto ſaving grace, and Salvation it ſelf, becauſe the faith that is ſo wrought cannot ſave. To the Orthodox, this Propoſition: Faith is the Effect of grace, And this Propoſition, Faithis the effect of ſpecial grace: are equipollent. By grace, they underſtand grace peculiar and proper unto the Elect; therefore, flowing from Election, and conſequently from Chriſt, as their Redeemer, and deſigned Head; abſolute, irreſiſtable, and effectual; quickening the ſoul (until then) dead, by infuſing a principle of life: whereby, of unbelievers, they are made believers; and of unwilling, vvilling; in reſpect of which work, the ſoul (notwithſtanding any ſupernatural common grace foregoing) is meerly paſlive: having no more cauſal power thereunto, then a dead body hath unto life. The truth of this Propoſition viz. Faith is the Effect of ſpecial grace, appears in the proof of theſe three Concluſions. 1. All the Elect, (firſt, or laſt) ſhall believe. Concl. 1. 2. Only the Elect do believe. 3. Faith, (i. e. Saving Faith) is the effect of Election. All the Elect, firſt, or laſt, ſhall believe, John 6.37. All that the Father giveth me (i.e. that from Eternity are committed unto me to redeem) ſhall come unto me. John 10.16. Other ſheep I have which are not of this fold, them alſo muſt I bring, and they ſhall hear my voyce, and there ſhall be one fold, and one Sheph. ard. There are beſides the people of the Jews others of his Elect amongſt the Gentiles, which muſt be gathered into the fold of the Church; as certainly as thoſe Jews which are already therein. Rom. 8.30. Whom he did predeſtinate, them he alſo called. Hence Vocation is called Election. The ſame work which the Apoſtle expreſſeth by the term Calling, 1 Cor. 1.26. he expreſſeth by the term Chooſing, or Election, ver. 21, 28. God hath choſen the fooliſh things, God hath choſen the weak things, things which are deſpiſed God hath choſen. This alſo is further manifeſt, in that the Elect before they do believe, are deſcribed by ſuch Names, and Adjuncts, as hold forth their ſpecial relation unto God; and ſure ſalvation by him in due ſeaſon. They, before they do believe, are ſaid to belong to God: Thine they were, John 17.6. to be given to Chriſt, John 6.37. to be beloved, Rom. 11.28. As concerning the Goſpel, they are enemies for your ſake, but231 as touching the Election they are beloved for the Fathers ſake. To be reconciled to God: For if when we were enemies, we were reconciled unto God by the death of his Son, Rom. 5.10. Chriſt calleth them his ſheep, though they yet believed not. John 10.16. His people, Acts 18.10. I have much people in this City. The Corinthians (whileſt yet unbelieving Gentiles) are here called the people of God. They are called the Children of God,Concl. 2. 〈…〉〈 in non-Latin alphabet 〉. Spanh. exc. de grat. Annot. in Sect. 21. Nulla vis infertur ſacris literis, & verbis Chriſti. Si quis dicat peccatū Angelorum primum, & p•incipale fuiſſe, quod voluerint acquieſcere in veritate Evangelii, de Chriſto propoſito. Zanc, de pec. lib. 4. cap. 2. Non dans prohib••s, allegari non ſol•t, ubi inquiretur in verā r•i cauſam. Spanh. exerc. de grat. reſp. ad erot. 32. John 11.52. 'Tis as certain that all the Elect (yet unbelievers) ſhall believe, and be ſaved: as it is certain that they are ſaved who are already in Heaven. 2. Only the Elect do believe. All men have not faith, 2 Theſſ. 3.2. (i.e. It is not given to all to believe,) The Election have obtained it, but the reſt are blinded. Rom. 11.7. They who are not elected, are not of God, therefore receive not the word in truth: Ye hear them not becauſe ye are not of God, John 8.47. And all that dwell upon the Earth ſhall worſhip him, whoſe names are not written in the Book of life. Election is the Book of life; not to be written in the Book of life, is not to be elected. Revel. 13.8. And whoſoever were not found written in the Book of life, were caſt into the Lake of fire. Becauſe there is in the Reprobate a moral impotency to believe. Moral impotency is a ſinful inability. As this inability is contracted by ſin, ſo it is ſinful; it being the duty of all that live under the call of the Goſpel to believe, John 6.65. 1 John 3.23. 2. There is alſo an enmity of malice of the Will. John 5.40. And ye will not come unto me. Rom. 11.28. As concerning the Goſpel, they are enemies. John 8.44. Ye are of your Father the Devil, and the luſts of your Father you will do: he was a murtherer from the beginning, and abode not in the truth: Namely, The truth of the Goſpel concerning Chriſt, as ſome have conceived. As God in reſpect of his Decree freely, ſo in reſpect of their ſin: he juſtly withholds from them grace to cure their unbelief. Mat. 13.11. To them it is not given. This final withholding of grace, is proper to the Reprobate. Moral impenitency, and enmity, or malice of the will, are common to the Elect, and Reprobate; they being alike corrupt by nature. Hence, God is ſaid to be the phyſical cauſe (not of their unbelief, but) why their unbelief remaineth uncured. As a Phyſician able to cure a diſeaſe (which he is not bound to cure) is the cauſe (not of the diſeaſe, but) of the diſeaſe, being not cured: yet is he not248 the moral, and blameable; but the phyſical and unblamable cauſe thereof, becauſe he is not bound to cure it. 3. Saving Faith (as it is proper to the Elect,Conclu. 3. ſo it) is the effect of election; therefore called the faith of Gods Elect, Tit. 1.1. both that gracious motion of the Spirit, whereby faith is wrought (which for diſtinctneſs ſake, was before called Saving Grace effectually,) and the grace of faith (wrought by that motion) proceed from, and are the effects of election. It is God that worketh in you both to will, and to do, of his good pleaſure, Philip. 2.13. The gift of faith depends upon the will of God. John 1.13. Jam. 1.18. Of his own will begat he us. He hath mercy upon whom he will. Rom. 9.15. It is according to Election, Rom. 11.5. Even ſo then at this preſent time alſo, there is a remnant according to the Election of grace,Twiſſ. de permiſſione. lib. 2 cr. 4. Sect. 6. Redemptio eſt ex 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.
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,
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. The250 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? 〈…〉〈 in non-Latin alphabet 〉. 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.
251To 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 Father; ſo it is impoſſible there ſhould be faith, without an actuall (I ſay not active) receiving of Chriſt.
As it is a truth, That he that hath the Son (that is, the Perſon of the Son) hath Life; ſo it is a truth, That he that hath Life, hath the Son, becauſe he that hath not the Son, hath not Life, Joh. 5.12. But every Believer as a Beleever hath Life; (for it were a ſtrange thing even in notion, to ſuppoſe a dead Beleever) Therefore every Beleever hath the Son; He that hath Chriſt for his Head, hath the Perſon of Chriſt; But every beleever hath Chriſt for his Head (becauſe every beleever is a member of Chriſt, now a member cannot be without a Head) therefore every beleever hath the Perſon of Chriſt. As when God actually makes us his people, he actually makes himſelfe our God; ſo when the Lord Chriſt actually makes us his people, he makes himſelf our Lord, and Head; But in vocation he makes us his people. It is a confeſſed truth that beleevers are not made partakers onely of the gifts of Chriſt, but alſo of the Perſon of Chriſt.
It holds forth a ſweet correſpondence with that truth Col. 1.18. That in all things he (Chriſt) might have the preheminence, that we ſhould not be made partakers of any of his252 ſaving gifts before we are made partakers of his Perſon. How ſhall not he with him give us all things, Rom. 8.32. Not any ſaving thing given from him, without the gift of him.
The ſoule reſts not in ſaying Vocation is mine, Juſtification is mine, Sanctification is mine; but in ſaying Chriſt is mine. Ruth had refreſhing in Boaz his kindneſſe, Ruth 2.14. but not Reſt, chap. 3.1. untill ſhe had Boaz himſelf. It is a Harlots practice, firſt to have conjugal communion, and then to be united, and married to the Perſon; But we firſt muſt be married to the Perſon, and then have conjugal communion.
In Vocation we receive Chriſt, in union we are joyned with Chriſt in the ſame ſpiritual third Being, by communion we receive from Chriſt, and returne unto Chriſt, now being ours and united unto us.
By Vocation Chriſt is in us, by union Chriſt dwelleth in us, by communion he communicates the benefits of a Head unto us.
As we receive the Perſon of Chriſt objectively, ſo we receive the Spirit of Chriſt formally. What it is to receive the Spirit of Chriſt.
For the ſoul to receive the Spirit of Chriſt, is, for the ſoul ſo to be made partaker thereof, as to become the formal ſubject of that univerſal habitual created frame of inherent ſaving grace, or whole body of renewed ſaving qualities (of which before in the ſecond Particular) whereby we are made Evangelically conformable to the revealed will of God.
This body of renewed ſaving qualities is infuſed by the Spirit of grace, in receiving whereof the ſoul is paſſive, as a veſſel is a paſſive receiver of oyl powred thereinto. The Arguments concluding the Propoſition.
The habit of faith (due Reverence premiſed to any godly learned that may herein diſſent) ſeemeth not to be infuſed alone, before the other habits of ſaving grace. The univerſal frame of ſaving grace, or of the new creature, is infuſed into the ſoul at once as one general habit.
To affirme the preſence of faith, though but notionally (in ſigno rationis) i.e. for a moment of reaſon, though not for a moment of time, with the totall abſence of all other graces, implyeth253 theſe improbabilities, if not impoſſibilities.
The Image of God in Adam (a part whereof was his faith in God, according to the nature of that Covenan:) was infuſed to him at once. Faith in Chriſt was not formally (though vertually) in the Angels, till after the habit of univerſal obedience, but we no where read that juſtifying faith was in any ſenſe infuſed into any, before the habitual frame of obedience.
254The univerſal habit (as it were) of corruption ſeized upon the Soule at once, not firſt unbeleefe, then the principle of univerſall diſobedience; why may we not in like manner think, the whole frame of inherent ſaving grace is inſuſed into the Soule at once? Grace comes into the Soule as Life into Lazarus dead body, infuſed into, and giving life unto every part at once, or as Light into the Aire before Dark, which is illuminated all at once.
Obj. 1. If the univerſall frame of inherent ſaving Grace, the New Creature, or whole body of renewed ſaving qualities, be infuſed into the Soule at once, it would thence follow, that Sanctification ſhould precede Juſtification, but not ſo; therefore.
Anſ. Sanctification may be taken largely, or habitually, for the univerſal habitual frame of inherent ſaving grace; or ſtrictly, and practically, for the exerciſe of this grace; in the latter ſenſe, Sanctification followeth Juſtification, becauſe our actions cannot be accepted, until our perſons be accepted.
But in the former ſenſe, what hinders why Sanctification may not goe before Juſtification, ſince by Sanctification is underſtood only the habitual ſaving grace inſuſed into the Soule, together with faith in vocation, which the Reaſons before argue. Vocation precedes Juſtification, Rom. 8.30. 'tis manifeſt that this infuſed grace is ſanctifying grace. Faith by the Learned and godly Orthodox, is generally affirmed to be a part of Sanctification.
Sanctification in Scripture is ſometimes placed before Juſtification, 1 Pet. 1.2. through ſanctification of the Spirit, and ſprinkling of the blood of Chriſt, i. e. Juſtification, and ſometimes before the act of faith, 2 Theſ. 2.13.
Obj. 2. Acts 26.18. Wee are ſaid to bee ſanctified by faith, therefore Sanctification followes faith; if ſo, neither can faith be a part of Sanctification, nor can Sanctification be together (in order of Nature) with faith, nor can it be before Juſtification.
Anſ. Though Sanctification taken ſtrictly followes Faith, we cannot therefore conclude the ſame of Sanctification taken largely.
255The reaſon of the miſtake of this Text, is the omiſſion of the Comma, or note of diſtinction, at the word Sanctified; which (ſaith Beza) ſeemeth to have deceived Eraſmus, the putting of the Comma in that place (according to the example of the Latine Tranſlators) joyns thoſe words [by faith] to the Verb [received] and not to the participle ſanctified; which being done, you have the ſenſe, as if you read the Verſe thus; That they may receive by faith in me, remiſſion of ſins, and an inheritance amongſt them that are ſanctified. Vide Calvin, & Beza in loc. This ſenſe is not only agreeable to the analagie of faith, but alſo to the antient Greek Copies, which (as Beza teſtifieth) are thus pointed: Likewiſe with the ſenſe of the like phraſe of Luke the Pen-man hereof, And to give you an inheritance among all them which are ſanctified, Act. 20.32.
This text then rightly underſtood, ſheweth the quality of thoſe perſons, that ſhal obtaine the inheritance, viz. that they are ſuch who are ſanctified, and the manner how ſuch qualified perſons heretofore received remiſſion of ſins, and hereafter ſhal receive the inheritance, viz. by faith, not by workes; but of the manner how they came to be ſanctified it ſpeakes not at all.
| Calvin doth not obſcurely inſinuate, Sanctification ſometimes to be uſed more generally, oft-times more ſpecially, and in reference to the more general uſe thereof hee ſpeakes thus; God ſanctifieth us, by effectual calling of us. | Quod ſi iſtae ſunt partes vel effectus Sanctificationis, Calvin, in 1 Pet. 1.2. aliter hic ſanctificatio capitur quam ſaepe apud Paulum, hoc eſt magis generaliter. Sanctificat ergo nos Deus efficaciter nos vocando. |
| Chamier maketh Faith a part of Sanctification; Faith it ſelfe (ſaith the ſame Author elſewhere) is by it ſelfe a part of Sanctification. | Agamus de Sanctificatione, Cham. Tom. 3. lib. 10. c. 3 S 1. & lib 22 c. 11. •.5. & primo quidem de perfectione, deinde de partibus ejus nemp•fide & operibus. Eſt enim ſides ipſa per ſe pars Sanctificatien•s. |
The habit of Faith is not before, but a part of our Sanctification;256Pemble of the nature and properties of grace and faith, p. 20. Ames, Reſp. ad Grevinch de praedeſt. c. 1. the habits of Grace are co-equal ſtemmes of one common root of inherent ſanctity. Pemble.
| Faith (ſaith Ames) is a part of inherent ſanctity, of the Image of God, according to which wee are renewed, a member of the new Man. | Sanctitat is internae, inhaerent is, inchoatae, vel naturae illius cujus participes ſumus Divinae, partem aliquam eſſe fidem, liquidius eſt ex Natura imaginis Dei, gratiae infuſae, gratiae gratum facientis, virtutis deniqueTheol. ſpiritualis, quam ut iis quidquam opponatur. |
| For there is no man but acknowledgeth Faith it ſelfe to be a part of our Sanctification. Twiſſ. de permiſſ. l. 2. cr. 4. Sect. 5. Spanhem. exercit. de grat. univerſali, Annot. in S. 13. Doct. Twiſſe. | Nam & fidem ipſam Sanctificationis noſtrae partem eſſe nemo non agnoſcit. |
| Sanctification is taken ſtrictly, as it is diſtinguiſhed from internal vocation, or in its Latitude, whereof (that is, of Sanctification in its Latitude) Faith cannot be denied to bee an effect. Spanhemius. | Quae verò à nobis de Sanctificatione dicta fuêre, de Sanctificatione ſtrictè ex uſu Scholarum ſie dicta, prout à vocatione interna diſtinguitur, intelligenda ſunt; ſed de Sanctificatione ſumpta in ſua Latitudine, cujus fidem effectum eſſe negari nequit, &c. Fides eſt primus acius, & primus fructus ſpiritus Sanctificantis. |
The infuſed habit of Sanctification,Rhetorf. Survey of Antinomianiſme, c. 60. by order of Nature, goeth before Juſtification, Rhetorf.
As the affirmative is no way prejudicial to the analogy of faith, tendeth to the exalting of Chriſt, the abaſing of man, making the Soule not only paſſive in the receiving of faith; but in the receiving the habits of all ſaving grace (that is in reſpect of their whole converſion, nor only of part thereof;) ſo there appeares no concluding reaſon for the contrary.
FOr the clearing and confirming of this Propoſition, ſeven things are to be conſidered.
What Vocation is.
Vocation is the infuſion of a principle of Life (or as ſome ſpeake, of the ſolitary habit of Faith,Vocation, what? in whoſe ſenſe this Propoſition alſo ſtands good and untouched) by the Spirit into the loſt Soule (in meaſure ſenſible of its inability, and enmity to beleeve, repent, or doe any good) by the meanes of, and together with the external call of the Goſpel, in which worke the Soule (notwithſtanding any preparatory worke) is meerly paſſive, i. e. a meere paſſive receiver.
This gracious, and ſaving work of the Spirit, infuſing life into the Soule, is called Vocation, by a Metonymie, i. e. a Figure, naming the work it ſelfe, by the name of the inſtrument, and external meanes, by which the Spirit works it.
What it is for the Soule to be paſsive. What it is for the Soule to be paſſive.
Paſſiveneſſe, or ſuffering, is either Perfecting, tending to the good and perfection of the ſubject; ſo the Creature, which before was nothing, ſuffered in receiving its being; the Life-leſſe body of Adam when it was made alive, the Soule of Nebuchadnezzar, when his reaſon returned to him: Or Corruptive,Paſſio Perfectiva, Corruptiva. Keck. Phyſ. lib. 3. c. 16. tending to the hurt and deſtruction of the ſubject; ſo the Creature ſuffers, in being made ſubject to vanity; the body of Adam putrifying in the grave and the Soul of Nebuchadnezzar, when it was depriv'd of reaſon.
258The paſſiveneſſe of the Soule, is the obediential ſubjection of a Soule Miniſterially prepared, wherein being unable to act, it only receiveth the impreſſion of the Agent.
The Will in reſpect of this firſt reception of Grace, hath neither the nature of a free Agent, nor of a natural Patient, but of an obediential ſubjection.
Obediential ſubjection, is that capacity in the ſubject, to receive an impreſſion from the agent, whereby as it remaines without ability in itſelf, to put forth any cauſal vertue, in order to ſuch an effect; ſo neither hath it any ſuch repugnancy, or contradiction in its nature, whereby it is rendred uncapable of being made partaker of ſuch an impreſſion, or effect, by the power of a ſupernatural cauſe.
Briefly,Impoſſibile Naturâ, Naturae. there is in ſuch a ſubject, in order to ſuch an effect, an impoſſibility by Nature, but not to Nature; i. e. an impoſſibility in reſpect of its owne power, but a poſſibility in reſpect to a ſupernatural power; this was the condition of thoſe bones, Ezek. 37. in reſpect of Life; though there was in them a ſimple impoſsibility to live of themſelves, yet there was no impoſſibility but that they might be made alive, by the power of God. Power to receive a new forme is either Natural, or Obediential; Natural is in the thing, or matter that is changed, as in the ſeed of an Herb, there is power to become an Herb; Obediential power of a ſubject to receive a new forme, puts not any cauſal power in the thing, or matter to be changed, all ſuch power is without it, viz. in the efficient; there is only a power of reception in the thing, or matter; all power of cauſality being without the thing in the efficient. So ſtones are in an obediential power to become men, that is, there is in them a ſubjection to become Men; but all cauſality whence they doe become men, is without them, and in the efficient thereof, namely God.
Obediential ſubjection is a capacity in the Creature, to receive the impreſſion of the firſt cauſe.
For the Soule then to be paſsive in the work of Vocation, is for the Soule to receive the firſt ſaving grace, and ſupernatural effect of the Spirit of Chriſt; ſo as the Soule it ſelfe in this work is no way active, from any ſuch principle of activity as is259 of any power to produce ſuch an effect, no more than there is in a dead man to produce life;Tho. 1,•ae. qu. 111. Art 2. in this worke the will is only moved of God, but moveth not it ſelfe. The Soule in this paſsive reception acteth not, only it receiveth the impreſsion of the Agent; as Adams body was a paſsive receiver of Life, inſpired by God thereinto, Gen. 2.17. formed, and organized, but yet life-leſſe, and breathleſſe; ſo were thoſe bones, Ezek. 37.8.10. and the body of the Shunamites childe, 2 King. 4.34. Hence the infuſing of life into the Soule is compared to quickning of the dead, Epheſ. 2. As a veſſel is a paſſive receiver of the liquor poured into it, the Soule is compared unto a veſſel, Rom. 9.21.23. and 2 Tim. 2.20, 21. 〈…〉〈 in non-Latin alphabet 〉And not only in the application of juſtifying grace is the love of God ſaid to be poured out abundantly in our hearts, Rom. 5.5. but alſo the creating of inherent grace in the Soule by the Spirit, is compared to the infuſion, or pouring out of precious liquor thereinto.
God, in effectual Vocation, makes us veſſels of honour.
In Vocation (notwithſtanding all preparatory work) life is wrought by the quickning active Spirit of Chriſt,Vocare est facere vas in honorem. Auguſt. Epiſt. 105. Twiſſ. vind. grat. l. 1. par. 1. digr. 8. S. 4. What the habit of faith, or any other grace is. in a dead paſsive Soule.
What the habit of faith, or of any other ſaving grace is.
The habit of ſaving grave in general, is an inherent and permanent frame of ſaving qualities, infuſed into the Soule.
The habit of faith in particular, is an inherent, and permanent quality (whereby Chriſt is received) infuſed into the Soule, by the Spirit; in reſpect of which the Soule is only a meer paſsive ſubject, and not any way an efficient.
The ſame habitual grace, in ſeveral reſpects, hath divers names.
Being conſidered as a potent quality, that is, ſuch a quality as is predominant in the ſubject where it is,〈…〉〈 in non-Latin alphabet 〉non eſt ad malum qua tale, coron. Artic. quart. de converſione. and enabling the Soule (through the concurrence of aſsiſting grace) to all duties, and above all oppoſitions, it is called a power.
Being conſidered as a cauſative quality, that is, ſuch a quality as is not only firſt, but hath the nature of a cauſe, unto the conſequent ſecond acts following from thence, it is called a Principle.
260Being conſidered as an infuſed, inherent, and permanent quality, diſpoſing the ſubject to the ſecond acts, it is called a Habit.
What the ſecond act,What the ſecond act, Lifeoperation, or, &c. Life-operation, or exerciſe of faith, or of any other grace (commonly called the Act) is.
The exerciſe of faith or of any other ſaving grace, is a Life-operation, flowing from the infuſed power, principle, or habit, through the help of the antecedaneous concurrence of aſſiſting grace, in reſpect of which, the beleever is not only a ſubject, but alſo an efficient co-working cauſe.
The juſt diſtinction between the habit,The juſt diſtinction between the habit, &c. and the ſecond act or exerciſe of grace, is carefully to be obſerved.
The ſupernatural power, principle, or habit, (for all thoſe termes mean the ſame thing) is the firſt act; the Life-operation is the ſecond act.
The habit is the grace it ſelfe,Pemble of grace and faith. p. 84 or the nature of grace; the Life-operation, or Life-act, is the exerciſe of grace.
The habit is converſion in the firſt act; the Life-operation, or Life-act, is converſion in the ſecond act. The habit is actually, or an active principle exiſting without its cauſes; the Life-act is action. The habit is an immanent act, i. e. ſuch an act as is inward, and abideth; The Life-act, is a tranſient act, that is, ſuch an act as paſſeth away. The habit is the will it ſelf; the Life-act is the volition. The habit is the inclining of the ſoule to the object of its action; the Life-act is the union of the ſoule with the object. In the infuſion of the habit the ſoule acteth not, but is onely acted;Haminis vero primtsm paſſio quòa trahitur à patre; deinde act io quòu tractus venit ad Chriſtum. Jun. de nat. & grat. collat. 11. l. 57. In the Life-act the ſoule being acted, acteth. The habit God worketh without us; the Life-act, God worketh with us. In the habit of faith, is the being of faith it ſelf; the Life-act of ſaith, is the working of this grace now wrought. The infuſion of the habit is effectuall vocation: The Life-act of faith, is our anſwer unto the call of God. Effectual vocation is called the drawing of the Father, Joh. 6.44. our being taught of God, our 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 having261 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 before262 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.
2632 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;264 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,Pemble of grace and faith, p. 59. in Divine graces, goes before the habit, is (ſaith Pemble) an aſſertion, in Divinity not tollerable; which tels us, the tree muſt be good, before the fruit can be good; and that queſtion which Chriſt put to the Phariſees, Mat. 12.34. How can yee that are evil ſpeake good things, is more than any Arminian can tell how to anſwer.
Either the Life-operation, or Life-act, preſuppoſeth life, or the Life-act is life it ſelfe; or there may be a Life-act, without life.
But there cannot be a Life-act before life, nor is that Life-act life it ſelfe; otherwiſe there being an intermiſſion, or ceſſation of that act, there would be a ceſſation of life. Whence would follow interitus gratiae, a falling a way from grace; the immortal ſeed, 1 Joh. 3.9. ſhould become mortal; the beleever, ſo oft as the act of faith ceaſeth (by reaſon of ſleep, or ſinne, or what elſe) becometh an unbeleever; and dying aſleep, muſt either not be ſaved, or be ſaved without faith; therefore the Life-operation neceſſarily preſuppoſeth life.
If the Life-act of faith, whereby the Soule cometh unto Chriſt, have no habit preceding it, in order, then it will follow, either that there is no infuſed habit of faith, or that this infuſed habit followeth the act of faith; but true it is, Firſt, that there is an infuſed habit; Secondly, that this infuſed habit followeth not the act of faith, as we have already ſeen.
Obj. How doth it appeare that there is any habit, it being no Scripture terme?
265Anſ. Though the word Habit were not in the Scripture, yet the thing ſignified by that word being in the Scripture it is ſufficient; according to that received Propoſition, Whatſoever is contained in the Scripture, either in termes, or by manifeſt conſequence, is Scripture. So Divines defend the uſe of the terms, Effence, Perſon, Trinity, and Merit, &c. though the words in ſo many letters are not there found.
That the thing, which thoſe words [habit of faith] intend, is contained in Scripture, is manifeſt, from the nature of a Habit, thus.
An infuſed, inherent, permanent quality, diſpoſing the ſubject (through aſsiſting grace) to ſupernatural acts, is the thing ſignified, or intended, by the words, Habit of faith; the grace of ſaving faith is ſuch an infuſed, inherent, permanent quality, therefore the grace of faith is a Habit; this inherent quality or habit is in the Scripture called, the Spirit of faith, 2 Cor. 4.13. a power, Eph. 3.20. the will, Phil. 2.13. the luſt of the Spirit, Gal. 5.17. the Divine nature, 2 Pet. 1.4. the ſeed remaining, 1 Joh. 3.9. for though the moſt appellations mentioned ſeeme not to be given to the grace of faith only, but to the whole frame of habitual grace, yet in that they are given to the whole frame of habitual grace, yet in that they are given to the whole (whereof faith is a part) they are alſo given to faith, as a part of that whole.
The word habit, is a Scripture terme, uſed Heb. 5.14.〈…〉〈 in non-Latin alphabet 〉, rendered habit by the Latine Tranſlators generally. who by reaſon of the habit have their ſenſes exerciſed, to diſcerne good and evil; the inherent faculty of doing good, and eſchewing evil, is called an habit.
The infuſed, and inherent grace of faith, whether it be called a power, principle, or habit, no way prejudiceth the truth aſſerted; by which of theſe termes ſoever it be called, the thing is the ſame, therefore the cauſe is the ſame, and as firme.
So cleare is the doctrine of infuſed habits (whereof faith is one) that many of the School-men, both ancient, and late,Diſpoſitio aut habit us ille ſupernaturalis, &c. requiritur ſimpliciter ad actum iſtum ſupernaturalem. Reſcript. Ames. ad Grev. c. 10. atteſt thereunto.
266Thoſe habits,Ad quaeſtionem tamen dico, quod oportet ponere fidem infuſam, propter auctoritatom Scripturae, & Sanctorum. Scot. lib. 3. diſt. 33. qu. 1. idem. lib. 1. diſt. 17.9. 3. 11.30. whereby man is diſpoſed to ſuch an end as exceeds Nature, are of neceſſity in men by Divine infuſion. We ought (faith Scotus himſelfe) to beleeve the habit of faith infuſed, for the authority of the Scripture, and of the Saints.
Scotus is commended for deducing out of the Maſter of the Sentences ſuch inferences, as might be apprehended, not to have denied all ſupernatural habits.
Valentia,Valentia, Tom. 2. diſp. 4.9.3. p 4. Ʋbi fusè tractat quaeſtionem Utrum aliqui habit us infundant ur nobis ſupernaturaliter à Deo. unwilling that the Council of Trent ſhould bee thought to have denied infuſed habits, notwithſtanding he denieth not the teſtimony of Sotus, who was there preſent, to be true, namely, that the Council (no wonder if that were difficult to be pronounced by the Adverſaries of the Doctrine of Grace) induſtriouſly abſtained from the word habit, yet endeavoureth to prove (the thing ſignified by the word, being taught by them) not the diſlike of the word, but rather ſome other reaſon mentioned by him, to have been the cauſe why they abſtained from the uſe thereof. In the ſame place hee aſſerreth the being of Habits from Argument, Scripture, and Authority, and mentions other of the principal School-men, like-minded with himſelfe.
The Arminians (though they could not be ignorant, how much it concerned their cauſe, to oppoſe the habit of faith; yet) none of them openly denied it, before Grevinchovius.
Faith (faith Fſtius) both in Infants,Fides eſt habitus à Deo infuſus tam in baptiſmo parvulorum quam in justificatione adultorum. Eſtius, l. 3. d. 23. ſ. 1. & 11. collat is cum. diſt. 24. ſ. 1. and in perſons of diſcretion, is a habit infuſed of God alone.
In receiving the habit of Grace,In receiving the habit of Grace the Soul is paſſive. whether we are to underſtand thereby the ſolitary habit of ſaving faith, or the habitual frame of the New Creature (of which before, chap. 11.) the Soule is paſſive.
267The proof of this Propoſition appeares by Scriptures, Arguments, Authorities.
By Scriptures thus:
Phil. 2.13. For it is God which worketh in you,Velle non de ſubſtantia voluntatis ſed de nova qualitate accipitur. Bucan•oc. 18 qu. 10. both to will, and to doe, of his owne pleaſure. The Apoſtle here diſtinguiſheth between doing, and a power to doe, which hee calleth the will; both theſe are wrought of God; to will, or power to doe, he worketh without us; to doe, he worketh by us; in the firſt we are paſſive, and not active; manifeſt it is, the Soul cannot actually doe, whilſt it is but yet receiving power to doe: in the ſecond, we are not only paſſive, but alſo active; yet ſo, as wee are paſſive, before we are active.
A ſecond Scripture, for the confirming of this truth,〈…〉〈 in non-Latin alphabet 〉. we have Phil. 3.12. But I follow after, if that I may apprehend that, for which alſo I am apprehended of Chriſt. The Apoſtle here expreſly (as thoſe that underſtand the Original know) makes mention of himſelfe in the paſſive voyce, as being received by Chriſt; before he makes mention of himſelfe in the active voyce, as having actively received Chriſt. Receptie reſpeciu hominis, eſt vel paſsiva, vel activa. Medulla. l. 1. c. 26. Upon this Text, Doctor Ames grounds that Spiritual, and profitable diſtinction of a double receiving of Chriſt, Paſſive, and Active; Paſsive, whereby the Spiritual principle of grace is ingenerated. Active, proceeding from that ingenerated habit of grace, and the operation of God fore-going, and exciting thereunto; we are received of Chriſt before we doe receive Chriſt. Chriſt in working the grace of faith receiveth us, by the act of faith we receive him; Chriſt taketh the Soul, before the Soul taketh him.
A third place to the ſame purpoſe is Epheſ. 2.1.5. And you hath he quickned, who were dead in treſpaſſes and ſins, even when we were dead in ſins, he hath quickned us together with Chriſt. The infuſion of the habit of Faith, or Grace into the Soul, is the quickning of the Soul, until then the Soul is dead; as a dead body, ſo a dead Soul is paſsive, in reſpect of its quickning or being made alive. That the infuſion of ſaving faith, or ſaving grace is the infuſion of Life, appeares thus.
268The Spirit of the Command and Promiſe, viz. that infuſed grace which inclineth us to obey the Command, and receive the Promiſe, is Life; the Image of God in Adam, which conſiſted in a conformity to the Command, was his ſpiritual life; the ſpirit of Faith is the ſpirit of the Command, 1 Joh. 3.23. this is his Commandement, That we ſhould beleeve on the name of his Son Jeſus Chriſt; that it is the ſpirit of the Promiſe is out of doubt, Joh. 3.33. As the Image of God in Adam (which conſiſted in conformity to the command) was his Spiritual life; ſo the Image of God created anew in the Soul, is life; either this is life, or what can be life? As the ſpirit of ſinne is the ſpirit of death, ſo by the rule of contraries, the ſpirit of effectual ſaving grace is Spiritual life; He that hath the Sonne hath life, 1 Joh. 5.12. But every Beleever hath the Sonne. From the nature of the grace of faith, receiving of Jeſus Chriſt, as our Lord and Saviour, being of the eſſence and form thereof, as a natural principle of natural ſenſe, motion, and action, is natural life; ſo a ſupernatural principle, of ſupernatural ſenſe, motion and action, is ſupernatural life; But ſuch a Principle is ſaving faith, and each other ſaving grace. No Life-leſſe principle can enable the Soul to a Life-act, it cannot be reaſonably conceived how a Beleever (as a Beleever) ſhould not be alive. The ſumme is, this text holds forth an Active-quickning Chriſt, enlivening a dead paſsive Soul.
So from Scripture, the Arguments follow, Firſt, from the ſupernatural nature of the Habit of ſaving faith, or of the habitual frame of the New Creature.
In receiving a ſupernatural Habit,Theologi vocant habirum infuſum per ſe, quiaper ſe & ſua natusra poſtulat ita, & non alitèr fieri. suarez. Meraph Tom. poſt diſp. 44. ſect. 13 n. 6. or Principle, the Soul is paſsive; ſaving faith, or the habitual frame of the New Creature, is a ſupernatural Habit, or Principle; therefore in receiving ſaving faith, or the habitual frame of the New Creature, the Soul is paſsive. Supernatural is that which exceeds the power of Nature, and is received of the Soul by way of inſpiration only, as the gift of Prophecy; or both, by inſpiration and infuſion, as the habits of grace; ſuch habits, the Schools call, [Habits infuſed of themſelves] their very nature denying them to be otherwiſe attained; either by acts, or any created cauſe, whereby they are diſtinguiſhed from Habits infuſed by accident; ſuch as are the gifts of Tongues, and the gifts of269 healing; which though they are ordinarily acquired and gotten by acts of ſtudy, and practiſe, yet have ſometime been infuſed, as in the Apoſtles time.
In receiving that ſupernatural ſaving habit, or principle, before which the ſoul hath received no ſupernatural ſaving habit, or principle, the ſoul is paſsive: But the grace of ſaving faith is ſuch a ſupernatural ſaving habit, or principle received, before which the ſoul hath received no ſupernatural ſaving habit, or principle; Therefore in receiving the ſupernatural ſaving habit or principle of faith, the ſoul is paſsive.
From the nature of the ſubject of ſaving faith, which is wholly unable to confer any cauſative power towards the producing of ſuch an effect. In receiving a miraculous impreſsion, the ſoule is paſsive; but the infuſion of the habit of faith, or principle of life in Vocation, or Converſion, is a miraculous impreſsion. Vocation is a miracle (it being no leſſe a miracle to raiſe a ſoul from ſpiritual, than a body from natural death) therefore in receiving the infuſed habit of faith the ſoul is paſsive; notwithſtanding God oft-times makes ſuch uſe as he pleaſeth of men in working a miraculous effect in them; yet becauſe in ſuch works, the whole efficiency alwayes flows from God, and none from man, Men are paſsive in receiving ſuch miraculous effects or impreſsions. Moſes putting his hand into, and plucking it out of his boſome, Exod. 4.7. Naamans dipping himſelf ſeven times in Jordan, 2 King. 5.14. conferred no more power to the curing of their Leproſie, nor the womans touching the hem of Chriſts garment, Mark. 5.28, 29. to the healing of her iſſue of blood, than if they had done nothing.
In receiving that ſaving power to do, before which, there is no ſuch active ſaving power, the ſoul is paſſive (we cannot do any thing, whilſt we are but yet receiving power to do) but in receiving the habit of faith, we receive that ſaving power to do, before which, there is no ſuch active ſaving-power. Therefore in receiving the habit of faith, the ſoul is paſſive.
270Vocation is compared to Circumciſion of the heart, Deut. 30.6. to Creation, to powring out of the Spirit (ſo is the habit of faith there called) Tit. 3.6. to quickning or making alive. As therefore the perſon circumciſed was paſſive in Circumciſion, the creature in its creation, the ſubject quickned in its vivification, and the ſubject into which precious water is powred, is paſſive in reſpect of the water powred thereinto; So the ſoul in Vocation (which is all theſe ſpiritually, as being that work wherein the heart is circumciſed, quickned, hath inherent ſaving grace created in it, and powred out into it, by the Spirit) muſt needs be paſſive. The contrary tenet makes us in the creation of faith to be our own creators in part. An aſſertion, as full of pride, as empty of reaſon; it makes us in part authors of our faith, a high degree of ſpiritual facrilege againſt the glory of Chriſt, and grace of the Goſpel.
Obj. 1. The Soul before, and in receiving of grace, is active in reſpect of the uſe of means, therefore not meerly paſſive.
Sol. Paſſive is taken either abſolutely, for that which is ſimply paſſive, and in no reſpect active; ſo the ſoul is not paſſive; God doth not work ſavingly upon us, as upon ſtocks or ſenſeleſſe creatures: or it is taken reſpectively, for that which notwithſtanding in ſome ſenſe it be active, yet in ſome it is paſſive; the ſoule is paſſive in this latter ſenſe: it is active in reſpect of the uſe of means, it is paſſive in reſpect of any ſaving efficacie by the uſe of means. Sarah was active in reſpect of the uſe of means, yet paſſive in conceiving by the uſe of means, Rom. 4.19. Heb. 11.11, 12. the Shunamites childe (notwithſtanding any natural heat, and radical humor, yet remaining in its dead body) was paſſive in regard of the re-infuſion of the reaſonable ſoule, 2 King. 4.34. notwithſtanding the noyſe of the bones, there coming together, bone to his bone, the ſinewes and fleſh coming upon them, and the skin covering them, yet thoſe breathleffe bodies remaine paſsive in reſpect of life, Ezek. 37.7, 8.
Though there be difference between Gods manner of271 working upon them who are dead ſpiritually,Quamvis igitur diſcrimen ſit inter modum agendi, cum ſpiritualiter, & corporaliter mortuos, in via ad vivificationem, nihil tamen in eo reperiri poteſt quod in illis quam in iſtis effectum à Deominus abſolutè pendere facit. Coron. artic. 4, c. 4. and upon thoſe who are dead corporally; yet there can nothing be found which makes the effect of life leſſe abſolutely to depend upon God, in thoſe, than in theſe.
We on the one hand againſt the Enthuſiaſts affirm not onely the power to uſe, but the duty of uſing the means; and on the other hand, againſt the Arminians, deny that man before grace can do any thing, having the power of a cauſe (ſo far forth as cometh from them) in order to Life; becauſe we are reaſonable creatures God proceeds with us in the uſe of means; becauſe we are dead creatures, in reſpect of the efficacy of the means, we depend wholly and abſolutely upon God.
Obj. 2. Where there is a Phyſical or Natural motion of the will, there the ſoul is not meerly paſſive; but
In Vocation, or receiving the habit of grace, there is a Phyſical motion of the will, becauſe there is a gracious motion, which neceſſarily preſuppoſeth a Phyſical motion: Therefore, in Vocation, the ſoul is not meerly paſsive.
Sol. In the motion, or act of the will in Vocation, we muſt diſtinguiſh between the Phyſical or pure natural act of the will, and the graciouſneſſe of that Phyſical act; the ſoul is active in reſpect of the Phyſicall act;Velle nob is est, bene veſſe à Deo. Willer. Syn. cent. 4. error 33. but in reſpect of the graciouſneſſe of that Phyſical act, the ſoul is meerly paſsive: To will is in our own power, to will as we ſhould, is of God.
Obj. 3. Converſion (the ſame with Vocation) is a Life-act; to affirm the ſoule to be meerly paſſive in a Life-act were a contradiction; therefore the ſoule in Vocation is not meerly paſsive.
Anſw. Converſion is taken in a double ſenſe, either for the immediate work of God, infuſing a principle of life,Suffrag. Brit. Theſ. 1. & 2. and ſo regenerating the ſoule; this is properly Vocation, and in it the ſoul is paſſive: or for the Life-act of faith, &c. whereby man being now converted, converteth himſelfe unto God. Converſion in this ſecond notion (according to which the objection onely holds) is not the ſame with Vocation it ſelfe; but the anſwer of the ſoule to its call, or ſome other action of ſaving grace.
272So by Arguments, the Authorities follow.
| The will of man in Converſion, Luth. cent. 16. l. 8. c. 8. p. 899 is purely paſſive, Luther. | Voluntas hominis in convevſione habet ſe merè paſsivè. |
| For faìth in reſpect of juſtification is a meer paſſive thing, Calv. inſtit. lib. 3. c. 14. Calvin. | Fides enim quoad juſtificationem eſt res merè paſsiva. |
| Truly man is dead, Zdnch. Epiſt. l. 1.94. and wanteth all ſenſe and motion; wherefore he can do nothing towards the making of himſelf alive, Zanchy. | Homo certè mortuus omni ſenſu. motuque caret, quare ad ſui vivificationem nihil praeſtat, nihil agit. |
| In Regeneration we do not work together with God, Beza theſ. theol. c. 15. but are meerly paſsive, Beza. | In Regeneratione non〈…〉〈 in non-Latin alphabet 〉Deo ſed merè〈…〉〈 in non-Latin alphabet 〉habemus. |
| For we are all dead to ſin, Bucan loc. 18 10. but he that is dead is no otherwiſe than paſsive to his being made alive, Bucanus. | Sumus enim omnes mortui in peccatis; mortuus autem ad vivifieationem non niſi paſsivè ſe habet. |
In the beginning of Converſion,Perkins of Gods Free Grace, and mans free will, p. 737. that is in the ſetting or imprinting of the new qualities, and inclinations in the mind, will, and affections of the heart, we are meerly paſſive, not active, Perkins.
| Unto that work of Regeneration which noteth the immediate work of God regenerating man, Suffrage Brit. art. 3, 4. man is paſsive, Suffrage of the Britain Divines. | Ad hoc ipſum opus regenerationis, quo denotat immediatum opus Dei hominem regenerantis, habet ſe homo paſsivè. |
| Before Regeneration, man is meerly paſsive, Keck. Theol. 8. cap. ult. unto ſpecial good, Kockerman. | Poſt Lapſum ante regenerationem ad ſpeciale bonum merè paſsive home ſe habet. |
281In reſpect of goodneſſe inſpired into our minds,Willet Synop. err. 46. p. 958 idem. n. 35. our wils are altogether paſsive, the freedome then of the will is the work, and the effect of Grace, ergo, it is paſsive, Willet.
| The Free-will of a naturall man in reſpect of Gods working upon him, is in ſome fort after the maner of a ſubject paſſively, Leiden Divines. | Liberum naturalis hominis arbitrium habet ſe reſpectu Dei agentis, Synop. pur. Theol. Diſp. 17. ad modum quadantenus naturae & ſubjecti,〈…〉〈 in non-Latin alphabet 〉poſſivè. |
| In the application of the firſt grace, man doth not act, but ſuffers, Ames. | In applicatione gratiae primae, Ames de trapeccat, ad vitam. non agit homo ſed patitur. |
| Our Churches conſpire with Luther in that Article, namely, that in our firſt converſion, we are meerly paſsive, Dr. Twiſſe. | Noſtrae Eccleſiae conſpirant cum Luthero, in iſto articulo, Twiſs de errat. 204. quod ſc. in prima noſtri ad Deum converſione, habeamus nos merè paſsivè. |
In effectual calling man is altogether paſſive,Aſſembly at Weſtminſter. being quickned and renewed by the holy Spirit, he is thereby enabled to anſwer this call.
This Doctrine of the paſſiveneſſe of the ſoul in Vocation is a fundamental truth, holding forth the Spirit of Chriſt in a way of ſpecial grace, to be not onely the adequate, but alſo the ſole efficient cauſe of faith. And therefore Freewill in a man yet without Chriſt (partaker of what common grace ſoever) can do nothing of any cauſal vertue towards the working thereof.
Contrary to the Doctrine of the Arminians, teaching, that Chriſt, and Free-will, are partial cauſes of Converſion; No otherwiſe than as a Boy drawing of the ſhip with his father, is a cauſe of the motion thereof; whence (according unto them) like as Free-will without the grace of Chriſt is inſufficient; ſo the grace of Chriſt, without the co-working of Free-will, ſufficeth not to the working of the grace of faith in the ſoul.
A Teret, empty of Reaſon, and full of pride; making us in part our own Creators, in reſpect of ſaving grace, the282 moſt excellent creature, a Tenet repugnant to the grace of the Goſpel, making us ſharers with Chriſt, in the work of Vocation, the glory of the alone working whereof, by vertue of his ſpecial grace, is one of the Crown-Jewels of the Lord Jeſus; a Tenet fundamentally perillous unto ſouls, directly tending to make them reſt in a falſe Converſion, and ſo (without a new work) fall ſhort for ever of falvation.
Vocation,Peter Mart. in Rom. 7. v. 4 Regeneratio fit in inſtanti. Ames coron. art. 4. c. 4. Polon Syntag. Converſion, or Regeneration, is wrought in an inſtant. God in ſaying Live, makes alive. In this reſpect it is in the firſt, as it ſhall be in the ſecond Reſurrection: In a moment, in the twinkling of an eye (whilſt God ſpeaks the word) the dead ſhall riſe.
Becauſe Vocation, or the infuſion of Life, is the introduction of a form, which is done in an inſtant. The form conſiſts in an indiviſibility, it is an indiviſible thing, tis not infuſed ſucceſſively,Et quemadmodum in Chriſtum credere non eſt motus ſucceſsivus ſed inſtantaneus, ita & inſitio noſtra in Chriſtum non eſt motus ſucceſsivus; ſed mutatio inſtantanea, Twiſſ. vind. grat. l. 3. errat. 8. Sect. 1. Spanhem. de grat. vin. reſp. ad exot. 28. n. 4. or by parts; as natural life, ſo ſpiritual life conſiſts in an indiviſibility, i. e. it hath its being all at once, and is uncapable of diviſion into parts.
Becauſe Vocation inferreth an eſſential change in the ſubject. There is a change in a ſubject, or of a ſubject; change in a ſubject, is either of quantity or quality, this is called an accidental change; Change of a ſubject, is an eſſential change, which in natural things is called Generation, in ſpiritual Regeneration. Now that every eſſential change, whether Phyſical i. e. natural, or ſpiritual, is in a moment, is thus evident. Generation is taken improperly for the way and preparation, or previous alteration which tendeth to the eſſence, i. e. the union of the form with the matter, ſo we ſay the Infant in the womb is generating ſome certain months ſpace, this is an accidental change: or properly, for the eſſential change, viz. the introduction of the form, ſo the Infant is generated in a moment; after that283 the matter is now ſufficiently altered, and prepared, to receive the form.
An eſſential mutation, that is, the mutation or change of the ſubject, both in Nature and Divinity is wrought in an inſtant, becauſe it is rather the determination of a motion, than the motion it ſelf.
As Generation properly taken, is a paſſive mutation of a natural body, whence from the union of the form with the matter, the body beginneth to be that which it was not; So Regeneration is a paſsive mutation of an elect ſoul, whence by reaſon of the union of grace with the ſoul, the perſon beginneth to be that which he was not.
In that Generation is the acquiring of a new, and corruption is the laying down of an old form, therefore generation and corruption cannot be effected diviſibly, and ſucceſsively, or gradually; otherwiſe it would follow, that in the ſame thing, and in the ſame inſtant, there were either no form, or two forms, i. e. that ſome one thing were nothing, or two things. In the moment of Converſion God works that bleſſed work which ſhall never be undone, that is wrought in an inſtant, which ſhall remain for ever.
FOr the better proceeding herein, let us
Of all other Unions, three are moſt eminent; the Union of the three Perſons in one Eſſence; this is the Myſtery of284 all myſteries. The Union of the two Natures in one perſon, in Chriſt; this is a great myſtery, 1 Tim. 3.15. The Union of a Beleever with Chriſt, and in him with God, This is a Myſtery, Eph. 5.32.
The Union of the Mediator with the Father, who as God is one with him, both in reſpect of Eſſence, I and my Father are one, Joh. 10.30. and in reſpect of will, Whatſoever the Father doth, that doth the Son likewiſe, Joh. 5.19. And as man, is one with him in reſpect of their agreement as concerning the thing willed; Not as I will, but as thou will, Mat. 26.39. is the example and pattern of Beleevers Union with Chriſt, and in him one with other, Joh. 17.11. That they may be one as we are one, and verſe 21. that they may all be one, as thou Father artin me, and I in thee, that they alſo may be one in us.
Of this myſtical Union between Chriſt, and beleevers, we read often in the Scripture, ſometime in proper and plain termes, That they may be one, as we are, Joh. 17.11. He that is joyned to the Lord is one Spirit, 1 Cor. 6.17.
Sometimes in elegant and lively Metaphors, firſt of a Vine and branches, Joh. 15.1, 2. I am the true Vine, and my Father is the Husbandman, Every branch, &c.
2 Of Implantation, Rom. 6.5. For if we have been planted together in the likeneſſe of his death, we ſhall be alſo in the likeneſſe of his reſurrection. Chriſt here is repreſented under the ſimilitude of a Plant, for as a Plant that is ſet into the earth, ſeemeth to lye dead, and is unmoveable for a time, but after ſprings up and flouriſheth, ſo as other Plants ſprout forth, grow up, and are nouriſhed thereby, as we ſee in Ivie and Miſſelto: So Chriſts body lay dead in the grave for a while, but afterward ſprung up and re-flouriſhed in his Reſurrection, as that Plant of renown, with whom, we being planted together, grow up by his grace.
3 Of Ingrafting, Rom. 11.17, 19, 23, 24. where Chriſt is tacitly compared unto the Stock, the beleever unto the Graft, or Cyon; for notwithſtanding Abraham be the inſtrumental root, good Olive tree, and ſtock there expreſly ſpoken of, in whom, his ſeed, that is all beleevers (for he is285 called the Father of all that beleeve, Rom. 4.11.16. ) both the Nation of the Jewes firſt, then the Gentiles, and then the Jewes againe, for the promiſe ſake made unto him, Gen. 17.7. I will be the God of thee, and of thy ſeed after thee, are ſanctified, and accordingly in due time actually ingrafted into him; Beleevers in profeſſion, but not really ſo, only externally; real beleevers, both externally, and internally: yet Chriſt is not there excluded, whom we are to look at as the Root, good Olive, and Stock, principally and effectually; into which Abraham himſelfe with all other Beleevers are ingrafted.
4 Of incorporation into one myſtical body, whereof Chriſt is the Head, Beleevers are the Members, 1 Cor. 12.12, 13.
5 Of a Spiritual conjugal eſtate, wherein Chriſt is the Huſband, Beleevers are his Spouſe, Eph. 5.32.
Laſtly, Of a Building, wherein Chriſt is compared to the foundation, or corner Stone; Beleevers to a Houſe, or living Stones, built or layed thereupon, Matth. 7.25. and 16.18. 1 Pet. 2.4, 5.
Union is the conjunction of the Perſon of Chriſt,What Union is. and the Perſon of the Beleever, into one third being; whence ariſeth an everlaſting relation, and anſwerable communion of Head and Members, between Chriſt and the Beleever for ever.
As in Marriage (the type of this Union) the conſent of Parents, and Parties, is the efficient cauſe; So here, the will of God the Father, the will of Chriſt, and the voluntary conſent of the Beleever, cauſed by the operation of the Spirit, are the efficient cauſe of this Marriage.
God the Father from all eternity, hath willed the Incarnation and Marriage of his Son, unto the Elect.
The will of Chriſt is conformable unto the will of his Father, Hoſ. 2.19, 20.
The Elect by beleeving give their conſent to be married unto Chriſt.
The Miniſters of the Goſpel are the inſtrumentall cauſe, Joh. 3.29.2 Cor. 11.2.
The matter of this union is the whole perſon of Chriſt, on the one part, and the whole perſon of the Beleever on the other286 part. Mark it diligently, that the whole perſon of Chriſt, and the whole perſon of the Beleever, are united together.
The whole Perſon of Chriſt is united unto the Beleever, elſe we were not united unto Chriſt; for neither the Divine, nor Human nature conſidered apart, is Chriſt; Chriſt is God-man in one perſon, Chriſt is not our Head as God alone, nor as Man alone, but as God-man.
Secondly,Deitas eſt fons, unde fluunt omnia bona, vita, & ſalus. Humanitas eſt caualis, per quem ad nos derivantur omnia haec bona. It would elſe follow that our union would be unprofitable; the Humanity profits nothing without the Divinity; it is the Spirit that quick neth, the fleſh profiteth nothing, Joh. 6.63. the Divinity wil profit nothing without the Humanity, Joh. 6.53. Then ſayed Jeſus unto them, Verily, verily, I ſay unto you, except yee eat the fleſh of the Sonne of Man, and drink his blood, yee have no life in you. The Divinity is the fountaine from which all good things flow, the Humanity is the chanel by which all good things are derived unto the Elect.
As the whole Perſon of Chriſt is united unto the Beleever, ſo the whole perſon of the Beleever is united unto Chriſt; we are not only one with Chriſt in reſpect of our Souls, 1 Cor. 6.17. but we are alſo one with Chriſt in reſpect of our bodies; For we are members of his Body, of his fleſh, and of his bones, Eph. 5.30. One fleſh; If man and wife by vertue of their Marriage union (which is but the Type) become one fleſh, then Chriſt and the Beleever, by vertue of their Spiritual union, (which is the Antitype) muſt needs be one fleſh, verſ. 31. our perſon being in the ſame Myſtical body with his perſon, our fleſh muſt needs be in the ſame Myſtical body with his fleſh, where yet we muſt obſerve, that this conjunction of our fleſh with the fleſh of Chriſt, is not Corporal, but Spiritual; and to be underſtood of our fleſh, not ſimply, but ſanctified.
As our fleſh hath ſpiritual Communion with the fleſh of Chriſt in the Sacrament; ſo our fleſh hath union with the fleſh of Chriſt in regeneration.
Such as is our Communion, ſuch is our Union; but our commun on is from the whole perſon of Chriſt, to the whole perſon of the Beleever; therefore our union is between the whole perſon of Chriſt, and the whole perſon of the Beleever.
287Neither is our Soul alone joyned with the Soul of Chriſt alone,Neque anima noſtra ſola, cum ſola Chriſti anima; nequecaro noſtra ſola, cum ſola Chriſti carne; ſed tota cujuſquefidelis perſona, cum tota Chriſti perſona, verè conjungitur, Zanchi. Imo tota cujuſquefidelis perſona, anima & corpore, cum tota per ſona Chriſti verè conjungitur. Buc. loc. 48. queſt. 110. nor is our fleſh alone joyned with the fleſh of Chriſt alone, but the whole perſon of every Beleever, is joyned with the whole perſon of Chriſt. See the Theſes of Zanchy upon Eph. 5.32. treating largely and profitably of this ſubject. See Bucanus alſo to the ſame purpoſe; the whole perſon of every Beleever, Soul and Body, is truly conjoyned with the whole perſon of Chriſt.
The form of this union is the actual conjoyning of the perſon of Chriſt, and the perſon of the Beleever, in ſome third being,Of the form of Union. by the bands on either part.
For the better underſtanding the form of this union, three things are to be attended. 1. That third being, or thing, wherein Chriſt and the Beleever are united. 2. The bands on Chriſts part, and on the Beleevers, by which they are united. 3. The manner of this union.
Concerning the third being, or thing (which for readineſſe ſake in this diſcourſe may be called a tertium) wherein Chriſt and a Beleever are united; (it being premiſed and remembred, that all union is of two ones, or more, into a third one, ariſing out of, and diſtinguiſhed from both) we are carefully to obſerve, that the Scripture mentions divers Tertiums, or third ones (whence alſo ſo many kinds of union may not unprofitably be collected) wherein Chriſt and the Beleever are united, foure whereof are theſe.
The firſt Tertium, or third being, wherein Chriſt and the Beleever are united, is, Sameneſs of ſpirit; but he that is joyned to the Lord is one ſpirit; the created grace which is in the Beleever, is the ſame in kinde with the created grace that is in the Manhood of Chriſt; Hereby know we that we dwell in him, and he in us, becauſe he hath given us of his Spirit, 1 Joh. 4.13. Now, if any man have not the Spirit of Chriſt he is none of his, Rom. 8.9. Partakers of the divine nature, 2 Pet. 1.4.
288The ſecond is, One Myſticall body; 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; For by one Spirit we are all baptized into one body, 1 Cor. 12.12, 13.
The third is, the Spiritual Marriage eſtate, Eph. 5.32. This is a great Myſterie, but I ſpeake concerning Christ and the 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,〈…〉〈 in non-Latin alphabet 〉Commiſſurae vocantur ea omnia quae nos Chriſto devinciunt ab〈…〉〈 in non-Latin alphabet 〉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, or289 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, idqueex patris etiam voluntate noſtrum eſſe ſponſum; eòquecaput &〈…〉〈 in non-Latin alphabet 〉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 a290 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; 'tis not civil, as is the union of many perſons into one body Politique.
Secondly, Poſitively, 'tis 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, 'tis ſubſtantial; in reſpect of its way, or manner, 'tis ſupernatural, and ſecret; in reſpect of the neerneſſe of it, 'tis cloſe, and intimate.
'Tis a true, not an imaginary union; 'tis 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.
291The end of union is an everlaſting and ſatisfactory communion,〈…〉〈 in non-Latin alphabet 〉nempe,〈…〉〈 in non-Latin alphabet 〉. 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 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 by292 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 the293 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.
294This 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 Head, conſider the bands and joynts.
The Sanctuary was a curious work, Exod. 35. 31-35. The Temple was a magnificent work, our holy and beautiful houſe where our Fathers praiſed thee, Iſa. 64.11. The body of man is fearfully and wonderfully made,Oſſibus ex denis bis centeniſque novenis Conſtat homo, denis bis dentibus & duodenis: Ex trecentenis, decies ſex quinquequevenis. curiouſly wrought in the loweſt parts of the earth, Pſal. 139.14, 15. In it Anatomiſts obſerve two hundred and nineteen Bones (others two hundred forty eight) two and thirty Teeth, three hundred ſixty five Veines. The bodies and perſons of the Saints (as ſanctified) are the workmanſhip of the more divine hand of God in Jeſus Chriſt: A member glorified ſhineth as the Sun, Matth. 13.43. The body myſtical conſidered as diſtinct from its head, conſiſting of the innumerable company of the firſt-born, every one whereof out-ſhines the Sun in its brightneſſe, muſt needs excell in glory; all theſe are exceeded by the glorious body it ſelf of the Lord of glory; All which notwithſtanding, the body myſtical hath its preheminence, conſiſting of the perſon of Chriſt, and of the perſons of all beleevers, which beſides that it contains the ſumme of all created, it partaketh alſo of increated glory; and is an object wherein all the perfections of God do ſo eminently ſhine forth, as though it be the duty of man dwelling in fleſh, to look into, Yet neither eye hath ſeen, nor ear hath heard, nor can it enter into the295 heart of man (out of glory) to conceive the manifold wiſdome of God, held forth therein.
Great is the honour God hath given his Son (as alſo is the grace therein given unto his people) in giving him to be the head of this glorious body; He hath given HIM to be HEAD, Eph. 1.22. The people in the Wilderderneſſe were too many for Moſes to provide for, Num. 11.13. Who (ſaith Solomon) is able to judge this thy ſo great a people, which cannot be numbred? 1 King. 3.9. but behold together with a far greater people, a far greater perſon, than either Moſes, or Solomon, is here.
The object of this communion are all the members of the Catholick Church, whether Militant or Triumphant. The ſpirits of juſt men made perfect, the innumerable company of Angels, God the judge of all, and Jeſus the Mediator of the new Covenant. See Heb. 12.22, 23, 24. That which we ſaw and heard declare we unto you, that ye alſo may have fellowſhip with us, and truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt, 1 Joh. 1.3.
The excellency of the nature of this Communion (omitting others) may be conſidered in theſe particulars.
In reſpect of the Kind, it is ſaving; all grace flowing from Chriſt as a Head; is ſaving grace, that is, ſuch as accompanieth ſalvation; and there is no ſaving grace, which floweth not from Chriſt, either as a deſigned, or as an actual head of the Church.
The meaſure of it is full, Col. 2.19. from which all the body, by joynts, and bands, having nouriſhment miniſtred,〈…〉〈 in non-Latin alphabet 〉autem appellant illum qui omnia ornamenta ſuppeditat ſacras choreas agentibus, Dav. Col. 3.19. &c. The Greek word ſignifieth an abundant ſupply of all neceſſary things for every uſe. Tis a Metaphor taken from ſuch who uſed to furniſh thoſe which were the Leaders in holy dances. The Catholick Church is called the fulneſſe of Chriſt, Eph. 1.23. Which is his body, the fulneſſe of him that filleth all in all; So called, not onely actively, becauſe he filleth it, but paſſively, becauſe by him it is filled. The Catholick Church hath many members, each member is a capacious veſſel, and each veſſel hath as many large receptacles, as parts and faculties; yet all are filled,296 every veſſel, and every receptacle in every veſſel, He filleth all in all.
The degree of it is perfecting; Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. Eph. 4.13. The myſtical body of Chriſt in the ſtate of glory is here (as we ſaw before) compared to a perfect man. The myſtical body groweth up to be a perfect man, but never to be an old man. It hath its age of conſiſtence, but not of decreſcence. Chriſt cauſeth his body to increaſe with the increaſe of God, exactly anſwering the meaſure of its ſtature, appointed by God; as Davids natural body anſwered what was written in Gods book concerning it, Pſal. 139.16. Chriſt ſo perfecteth his body, as that it ſhall, want nothing it ought to have, nor ſhall there be found in it any thing that it ought not to have. He perfecteth it in regard of the number of members, all the members belonging thereunto, ſhal infallibly be added to it, untill we all come, Eph. 4. &c. He perfecteth all that number of members, in regard of the kinds of grace; And of his fulneſſe we have all received, and grace for grace, Joh. 1.16. He perfecteth all the kinds of grace, in regard of the degrees thereof; The fulneſſe of him that filleth all in all, Eph. 1.23. He perfecteth all, in regard of the proportion of the parts mutually ſuitable unto the whole; The whole, and therefore every part ſhall attain the meaſure of its ſtature. Laſtly, He perfects his body as in regard of their communion with their Head, ſo alſo in reſpect of their communion one with another.
In reſpect of the Efficacy, tis irreſiſtable; Chriſt doth not onely ſupply, but apply the fruit of his merit unto his Elect. He is not onely the meritorious, but alſo the efficient cauſe of grace and glory: He makes his members, and actuates them being mage: Chriſt is a quickning head.
In regard of Duration, it is an everlaſting communion; And I will betroth thee unto me for ever, Hoſ. 2.19. In this Union of Chriſt with his Church, Chriſt compareth himſelf unto a foundation, his Church unto ſuch a building, as continueth297 for ever; And upon this Rock will I build my Church,Conjunctio tenaciſſima, & indiſſolubilis. and the gates of hell ſhall not prevail againſt it, Mat. 16.18.
The Head of this ſpiritual body is Jeſus Chriſt, Godman, the Body (according to the meaſure of a meer creature) is conformable to its Head; the Union myſtical; the Communion (whilſt in this life, and imperfect) is heaven out of heaven; but being perfect, is heaven it ſelf; no marvel then the Apoſtle cloſeth his Epiſtle with this Benediction, The Communion of the Holy Ghoſt be with you all. Amen, 2 Cor. 13.14.
THat we are juſtified by Faith, is ſo evident in the Scripture, as that he that runneth may read it, Gen. 15.6. Rom. 4.5. Gal. 2.16. James 2.23. Gal. 3.24. Rom. 3.28.
But of the true underſtanding of this Propoſition there is both great and perilous controverſie, for our help wherein, conſider the following particulars in order thus:
Juſtification is the making of a perſon juſt or righteous, and it is done either by infuſion, or declaratively, by ajudicial ſentence.
298To juſtifie by infuſion,Juſtitia imputata eſt quoad eſſentiam, idem ille ſtatus coram Deo, quem perdidimus in Ademo. B. ex. T. 4. lib. 6. cap. 1. Pemble Treaniſe of Juſtification. Pag. 2. is to make a perſon inherently righteous, by infuſing into him an indwelling principle of holineſſe. So Adam was made juſt, Eccl. 7.29.
To juſtifie declaratively, is when a perſon accuſed, or, both accuſed and convicted, as an offender, is juſtly acquitted by the judicial declaration of his Legal innocency, and freedome from guilt and puniſhment.
To juſtifie in this place, is not by way of infuſion, viz. to ſanctifie, that is, of a perſon unclean, unholy, and unjuſt, to make him formally, and inherently pure, holy, juſt, by working in him the inherent qualities of purity, ſanctity, and righteouſneſſe; but judicially to abſolve a guilty ſinner at the Tribunal of Gods Juſtice from guilt and puniſhment, and to declare him righteous. Juſtification in this place doth not ſignifie a change of our nature, but a change of our ſtate, i. e. of our ſpiritual condition, in order to the curſe and promiſe; ſo as the perſon, which was under the Law before, is now not under the Law, but under grace, Rom. 6.14.
It is a Court-phraſe, taken not Phyſically, but Judicially, for a Judicial, not a Phyſical act; it ſignifieth a relative Juſtification, of accounting a man juſt, not an habitual Juſtification, of making a man juſt; thus Barrabas a Thief, is acquitted judicially, whence followed a Legal, not a Phyſical change of Barrabas.
Juſtification is ſometimes applyed to God, when a man juſtifieth, Pſal. 51.4. Rom. 3.4. Luke 7.29. Matth. 11.19. Luke 7.35. ſometimes to man, between man and man, Deut. 25.1. Iſa. 5.23. Prov. 17.15. 2 Sam. 15.4. In which laſt places, and the like, Pemble (after others) obſerveth that to juſtifie, is in judicial proceeding to abſolve a party from fault, and blame, whether it be rightly, or wrongfully, Ezek. 16.52. Luke 16.15. Sometimes unto man, between God and man, Exod. 23.7. Iſa. 50.8. Rom. 8.33, 34. 1 Cor. 4.4. Act. 13.38, 39. which places can intend no other but a judicial or declarative, not a phyſical, or infuſed Juſtification, whereby a perſon of unjuſt, is made juſt.
Infuſed righteouſneſſe (which is ſanctification) is299 diſtinguiſhed from Juſtification. Though they are inſeparable, yet they are diſtinguiſhed; as light and heat, in the Sun, 1 Cor. 1.30. & 6.11. The ſubject of our Juſtification is Chriſt, the ſubject of Sanctification is the Beleever. Juſtification is onely imputative, Sanctification is inherent. Juſtification makes a relative change, Sanctification an inherent Phyſical change. Juſtification is an individuall act, all at once; Sanctification is gradual, by degrees. Juſtification is perfect in this life, Sanctification is imperfect.
It is plain that the Apoſtle by Juſtification intends remiſſion of ſins, therefore, not inherent righteouſneſſe, We are justified freely by his grace through the redemption that is in Chriſt Jeſus, Rom. 3.23, 24. which redemption, is remiſſion of ſins, Eph. 1.7. Col. 1.14. See Rom. 8.33. Act. 13.38.
Juſtification is oppoſed to Condemnation,Heb. 〈…〉〈 in non-Latin alphabet 〉opouitur 3 ad Rom. 〈…〉〈 in non-Latin alphabet 〉Grec. 〈…〉〈 in non-Latin alphabet 〉opouitur 3 ad Rom. 〈…〉〈 in non-Latin alphabet 〉Lat. Jujtificare opouitur 3 ad Rom. Condemnare. Rom. 5.18. As condemnation therefore conſiſts not in infuſing a principle of guilt into a perſon, but in a Legal pronouncing of a perſon to be guilty; ſo Juſtification is not by infuſing a principle of righteouſneſſe into a perſon, but onely the pronouncing of a perſon to be righteous.
To juſtifie, is not to make a perſon habitually righteous,Praeterea nullo nec Hebraico, nec Greco, nec Latino, nec Vernaculo idiomate, juſtificare eſt habitualiter. juſtum efficere Par. in Rom. c. 3. neither in the Hebrew, Greeke, Latine, nor any other Tongue.
〈…〉〈 in non-Latin alphabet 〉is uſed in the Old Teſtament many times, yet it is but once uſed in any other ſenſe, which alſo is obſerved of〈…〉〈 in non-Latin alphabet 〉in the New.
The Hebrew word〈…〉〈 in non-Latin alphabet 〉to juſtifie, never ſignifieth to make inherently, but alwayes to make declaratively, juſt, excepting Dan. 12.3. where it ſignifieth, not thoſe that pronounce righteous, but thoſe who inſtruct others unto righteouſneſſe. The Greeke word〈…〉〈 in non-Latin alphabet 〉by which the Hebrew is rendred, hath the ſame ſignification in the New Teſtamenent, and difficult it is to produce it in any other ſenſe, except Rev. 22.11.
300This obſervation (ſaith Pareus) is firmly to be urged againſt falſe teachers,Haec obſervatio fermiter tenen•a & urgenda eſt emtra Sophiſtas, quia evincit juſtificationem Apoſtolo nequaquam ſignificare juſtificationem ſeu habitualis juſtitiae infuſionem, quod illi contendunt; ſed gratuitam abſolutionem à peccatis, & juſtitiae impulationem propter Chriſti meritum, Pareus in Rom. 3.28. Praeter unum locum ex Danielis 12. & alterum ex Apocrypho Syracida, eccleſiaſt. 18. & tertium ex Apocalypſi, his exceptis audacter dico non dari poſſe alium. Cham. Tom. 3. lib. 21. c. 5. n. 11. becauſe it doth evince Juſtification in the Apoſtles ſenſe, in no wiſe to ſignifie the making of one righteous, or the infuſion of habitual righteouſneſſe, which they contend for, but a free abſolution from ſins, and imputation of righteouſneſſe for the merit of Chriſt. Theſe places being excepted, viz. Dan. 12.3. Rev. 22.11. Chamier boldly affirms that there cannot be found another place in Scripture where Juſtification is uſed in any other ſenſe.
What Juſtification by Faith is. What Juſtification by faith is.
Juſtification is a gracious act of God upon a beleever, whereby for the righteouſneſſe ſake of Chriſt imputed by God, and applied by faith, he doth freely diſcharge him from ſin, and the curſe, and accept him as righteous with the righteouſneſſe of Chriſt, and acknowledge him to have a right unto eternal life.
The Efficient cauſe of Juſtification is the gracious good pleaſure of God,Efficient cauſe. the Father, Son, and Holy Ghoſt.
In the Scriptures it is called Grace. In the Schools, grace that makes us acceptable. He is God, Lord, Law-giver, and Judge, whoſe will is the rule of righteouſneſſe.
Sin as ſin,In ſcripturis appellatur〈…〉〈 in non-Latin alphabet 〉, in Scholis gratia gra••n faciens. is properly committed againſt God, Pſal. 51.4. and God only can remit ſin, Mark. 2.7.
It is called the Righteouſneſſe of God, Rom. 3.22. The righteouſneſſe which is of God, Phil. 3.9. Becauſe God is the Author of it; it is oppoſite to our righteouſneſs, namely, that whereof we are the workers, or the ſubjects, Phil. 3.9. and to the righteouſneſs of the Law, Rom. 10.5. namely, that which is preſcribed in the Law, and according unto which the Law juſtifieth.
301'Tis God onely that was the Inventor of this Robe and Garment of Juſtification.
The meritorious cauſe is the whole legal obedience of Chriſt, conſiſting of his habitual conformity,The meritorious cauſe. together with his active, and paſſive obedience, from the inſtant of his Incarnation unto his paſſion incluſively, performed by him, as God-man, our Mediator and Surety, in way of Covenant.
The application of Redemption, whereof Juſtification is a part, is due unto the Elect for Chriſts ſake, according to order of Juſtice, by vertue of the promiſe made unto Chriſt, Iſa. 53.10.
Four things are to be attended in the meritorious cauſe, Firſt, The Perſon; Secondly, The Office; Thirdly, The Service; Fourthly, The Merit, whereupon debt ariſeth, according to order of Juſtice. The obedience of Chriſt was meritorious (not from the dignity of the Perſon onely as ſuch, but) from the conſtitution of God, who by his free promiſe made himſelf a Debtor of the application of ſalvation unto them, for whom Chriſt ſatisfied. Hereof ſee Chap. 10. Though the word Merit be not in the Scripture, yet the ſenſe of it is frequent, Act. 20.28. which he hath purchaſed with his own blood, which is the earneſt of our inheritance untill the redemption of the purchaſed poſſeſsion, Eph. 1.14. For God hath not appointed us unto wrath,Ad ſenſum meriti, accedit vox〈…〉〈 in non-Latin alphabet 〉& verbum〈…〉〈 in non-Latin alphabet 〉. Par. in Ro. 5. but to obtain ſalvation by our Lord Jeſus Chriſt, 1 Theſſ. 5.9. i.e. Ʋnto the ſalvation purchaſed by our Lord Jeſus Chriſt. The word tranſlated Purchaſed in the two former places, is uſed in the third, and is in effect with the Merit. To this purpoſe the death of Chriſt is called a Ranſome, Matth. 20.28. Marc. 10.45. a Counterprice, turned a Ranſome, 1 Tim. 2.6. A Redemption, that is, a reſtoring of a Captive by way of buying his freedom at a full price, Luke 1.68 & 2.38. Heb. 9.12. Gal. 1.14. Heb 9.15. 1 Cor. 1.30. A propitiation for ſin, or expiation for ſin, Rom. 3.25. Heb. 9.5. 1 Joh. 2.2. Chriſts obedience merited Juſtification, much more than Adams diſobedience demerited condemnation, Rom. 5.18.
302Had Adam ſtood he had merited life for himſelfe; much more Chriſt by vertue of the Promiſe, whereby God hath freely indebted himſelfe to give life according to the order of Juſtice, Mediatorly ſatisfaction unto the Law for the Elect, whereunto he was no debtor, muſt be acknowledged to have merited.
Chriſt hath procured a right of remiſſion of ſins,Christus nactus eſt jus remittendorum peccatorum, ſed non ojuſmodi jus quo poſſint remitti, ſed quo remitti debent omnia [illis] pro quibus per mortem ejus ſatisfactum eſt, alioquin injuſtus eſſet Deus qui non ageret cum Christo filio ſuo, ſecundum exigentiam meritorum ejus, Twiſſ. de permiſs. l. 2. cr. pag. 79. Vide etiam, p. 84. & 85. yea ſuch a right whereby they not only may be remitted, but whereby they ought to be remitted unto all thoſe for whom he ſatisfied by his death, otherwiſe God ſhould be unjuſt, who ſhould not doe with his Son Chriſt according to the exigence of his Merits. Chriſts merit is abſolute in reſpect of its efficacy, though the obedience could not have merited abſolutely, i. e. of it ſelfe, without Gods acceptation.
The Material cauſe of our Juſtification,The Material cauſe. is the whole courſe of the active and paſſive obedience of Chriſt, together with his habitual conformity unto the Law.
The righteouſneſſe of Chriſt is either eſſential,Willet on Rom. 5. cont. 25. wherewith he is righteous as he is God, this is increated; or Perſonal, wherewith he is righteous as man, though he had never been Mediator;Willet Synops. cent. 4. err. 57. for Chriſt being both God and Man, muſt needs be a righteous Man; this though created abideth with him, and is not imputed unto any; Or, fide-juſſory, that is, Mediatorly, namely the righteouſneſſe of him as a Surety. Et ejus obedientia nobis in juſtitiam imputatur, Calv. 1 Cor. 1.30. Perk. on Gal. 2. v. 16, 17. This is that which was in, and performed by Chriſt as Mediator for the Elect, and ſo remaines in him as its formal ſubject, that its made the Beleevers by imputation as really, as if it had been wrought and performed by them. Not the paſſive obedience of Chriſt alone, but both the active and paſſive obedience of Chriſt is the Matter of our Juſtification.
The paſſive obedience of Chriſt, were not obedience if it were not in ſome kinde active; his Soul ſet it ſelf an offering303 for ſin, Iſa. 53.10. He layed down his life, according to the commandement received from his Father, Joh. 10.18. He gave himſelfe, Tit. 2.14. Chriſt in ſuffering obeyed, and in obeying ſuffered; there cannot otherwiſe any ſufficient reaſon be given of ſo long (viz. for the ſpace of neer thirty four years) and ſo much active obedience; it muſt be yeelded either to have been for himſelf, or for us; not for himſelf, there was no uſe of it; If for us, what better reaſon can be given, than this? the active obedience after his ſuffering is of uſe for the demonſtration and application of the good of Redemption, and therein of Juſtification, Rom. 5.25. if holineſſe was requiſite in Chriſt before his ſuffering, that he might purchaſe our redemption, Heb. 7.26. 1 Pet. 19. and the actions of Chriſt after his ſuffering were of uſe for the application of Redemption, Rom. 8.34. Heb. 7.25. 1 Cor. 15.14. and therein of Juſtification in particular, Rom. 5.25. How wel doth it agree that his active obedience both before, and in his ſuffering ſhould be looked at, as done in obedience to the Law in our ſtead, and conſequently as matter of our Juſtification?
This two-fold righteouſneſſe anſwereth to our two-fold miſery, viz. of the guilt of ſinue, and the defect of righteouſneſſe, Rom. 3.22, 23.
If the Juſtification of a ſinner conſiſteth not only in the non-imputation of ſinne, but alſo in the imputation of righteouſneſſe, then not only the paſſive, but alſo the active obedience of Chriſt is required to our juſtification. But the Juſtification of a ſinner conſiſteth not only in the not-imputation of ſinne, but alſo in the imputation of righteouſneſſe; it is not enough for us not to be unjuſt, but we muſt alſo be juſt; therefore not only the paſſive, but the active obedience of Chriſt is requiſite to our Juſtification.
That obedience which the Law requireth unto life, Chriſt fully performed; but the Law required active obedience unto life, Levit. 18.5. Gal. 3.10. which if a man doe, he ſhal live in them, and in caſe of ſinne, hath required paſſive obedience; for in that day that thou eateſt therof thou ſhalt ſurely dye, Gen. 2.17. that is, either in thy ſelfe, or in thy ſurety; therefore Chriſt performed both active and paſſive obedience.
296If the Law requireth not only paſſive but active obedience, and the Elect by beleeving fulfill the Law; then he in whom they beleeve (and that as the object of their faith) hath fulfilled both active and paſſive obedience; but the Law requireth active and paſſive obedience, as is evident in the foregoing Arguments, and the Elect by beleeving fulfill the righteouſneſſe of the Law, Rom. 8.4.10.4. therefore he in whom they beleeve (and that as he is the object of their faith) hath fulfilled both active and paſſive obedience. This further appeareth, in that Chriſt was to anſwer the Law inſtead of the Elect, and that the Law pronounceth every one accurſed that continueth not in all things which are written in the Book of the Law to doe them, Gal. 3.10.
If Chriſt had no done what the Command required of us, as wel as ſuffered for our diſobedience unto the command,Obedientia Chriſti eſt una copulativa. Alſted. Theol Sect 3 loc. 22 how wil it appear either that Chriſt is a perfect Saviour, or that any man can be ſaved? the whole obedience of Chriſt both active and paſſive, make up one intire and perfect obedience; why ſhould any particle of the one or the other be excluded?
As by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous, Rom. 5.19. It were too ſtrait an interpretation to reſtraine the words to his paſſive obedience only; And for their ſake, I will ſanctifie my ſelfe, Joh. 17.19.
Obj. Juſtification is often in the Scripture aſcribed unto the death of Chriſt, Mat. 20.28. and 26.28. Act. 20.28. Rom. 3.24, 25. and elſewhere; therefore not the active and paſſive, but the paſſive obedience of Chriſt only, ſeems to be the matter of our Juſtification.
Anſ. 'Tis true, that Juſtification is often aſcribed in the Scripture unto the death of Chriſt, but to his death as the Meritorious cauſe, not as the material cauſe of our Juſtification; neither yet is it aſcribed to his death as the Meritorious cauſe wholly, but partly, a part being put for the whole, viz. the paſſive, for both active and paſſive obedience; a trope often uſed in the Scripture; and as in the places alleged, the part. (or at leaſt that which is as a part) is put for the whole, in reſpect of the cauſe; ſo alſo is there a part put for the whole, in305 reſpect of the effect of that cauſe, viz. Juſtification, which is but a part of the good of Redemption, is put for the whole good thereof. Take for example, Mat. 26.28. For this is my blood of the New Teſtament, which is ſhed for many for the remiſſion of ſins; by remiſſion of ſins, which is but a part of the good of Redemption, we are to underſtand the whole good of Redemption, with the application of it.
Que. If the obedience of Chriſt be an ingredient into the Meritorious cauſe, and be alſo the whole Material cauſe, how then doth the obedience of Chriſt, as it is an ingredient into the Meritorious cauſe, differ from the obedience of Chriſt, as it is the Materiall cauſe of our Juſtification?
Anſ. In the Meritorious cauſe, it is conſidered together with the Perſon, Office, actual execution of that Office, and Merit; In the Material cauſe it is conſidered, as diſtinct from all theſe. They are diſtinguiſhed as the cauſe, and effect. Obedience conſidered in the Material cauſe, is in part the effect of obedience conſidered in the Meritorious cauſe; they are diſtinguiſhed as the whole, and the part, Chriſts obedience is but a part only of the Meritorious, but the whole of the Material cauſe; in the Meritorious cauſe it is both a Legal, and Evangelical act, Chriſts obeying the Law is Legal, but his obeying it for us is Evangelical; in the Material cauſe 'tis only an Evangelical act, it is given to us freely;Willet, Synopſ. cent. 4. error. 56. qu. 1. in that it is conſidered formally, in this vertually; though Chriſt obeyed the Law formally, yet 'tis not the formal working of obedience, or doing of the command, but the good, vertue, and efficacy thereof, that is imputed to the Beleever; there it is conſidered as wrought by him for us, here as applied to us; there it is as a garment made, here as a garment put on; there it may be compared to the payment of the Mony by the Surety, for the Debtor; here to the Mony both payed, and accompted unto the uſe of the Debtor.
The formal cauſe of Juſtification is by imputation;The formal Cauſe. Imputation is the actual and effectual application of the righteouſneſſe of Chriſt unto the Beleever. To impute reckon, or account, in this place intend the ſame thing, the ſame word in Greek being tranſlated indifferently by any of theſe three.
306To impute,Perkins in Gal. c•p. 3. ver. 6. is to reckon that unto another, which in way of righteouſneſſe (whether of Juſtice, or Grace, or both,) belongs unto him. Imputation is either Legal, imputing unto us that which we have done, ſo the word is uſed Rom. 4.4. or Evangelical, imputing unto us that which another hath done; thus to impute, is for God in his act of juſtifying a ſinner, to account the righteouſneſſe of Chriſt (which is not ours formally, not by debt) to be ours by Grace, as verily and really as if it were wrought by us; and in this ſenſe the word is uſed ten times, Rom. 4. v. 3.5, 6.8, 9, 10, 11.22, 23, 24.
The juſtification of a Beleever is either by righteouſneſſe inherent, or imputed; but not by righteouſneſſe inherent, therefore by righteouſneſſe imputed. The righteouſneſſe whereby man is juſtified before God, is perfect; but the inherent righteouſneſſe of a Beleever is not perfect. It were deſtructive to the merit, and righteouſneſſe of Chriſt, to ſay, we were juſtified by a righteouſneſſe inherent in us; We are made righteous by the obedience of Chriſt, as we are made unrighteous by the diſobedience of Adam. But this is by imputation; therefore.
All juſtification of the ungodly (that is, ſuch as are under the guilt and power of their-ſins) is by imputed righteouſneſs; but the Juſtification of a Beleever,Juſtificat impios in ſenſu diviſo, non in ſenſu compoſito. Trelcat. ſen. Juſtificat impios antecedenter, non conſequenter. Paraeus in Rom. 4.5. is the Juſtification of the ungodly, Rom 4.5. therefore. God juſtifieth the ungodly, viz. objectively, not ſubjectively; that is, ſuch who were ungodly until they were juſtified, but doe not remain ungodly being juſtified.
That Juſtification which is by the righteouſneſſe of another, is by way of imputation; but the juſtification of a Beleever is by the righteouſneſſe of another; that is, ſuch, the matter whereof is the righteouſneſſe of Chriſt; as we ſaw largely in the Material cauſe of our Juſtification. Paul calleth Sanctification his righteouſneſſe, Phil. 3.9. for though we are made partakers of it, by a power which is without us, yet it is inherent in us, as in its proper ſubject; and in that notion is oppoſed307 to the righteouſneſſe of Chriſt, whereby we are juſtified; whereof he is not only the worker, but which alſo is inherent in him, as its proper ſubject; therefore the juſtification of a Beleever is by way of imputation.
No ſinner, remaining a ſinner when he is juſtified, can be juſtified otherwiſe than by imputed righteouſneſſe; but all Beleevers though juſtified, yet remain ſinners while they live in this world, 1 Joh. 1.8. therefore all Beleevers are juſtified by an imputed righteouſneſſe.
The final cauſe is the manifeſtation of the glory of grace,The finall cauſe. in a way of Mercy, tempered with Juſtice; in a way of Mercy, in that he juſtifieth the ungodly, Rom. 4.5. and that freely, Rom. 3.24. tempered with Juſtice, in that he juſtifieth not without Chriſts full ſatisfaction unto the Law, Rom. 3.26.
The inſtrumental cauſe, or inſtrument of our Juſtification,The inſtrumental cauſe, or inſtrument. (for faith here is but a meer inſtrument) is faith; the fuller underſtanding of this Propoſition followeth in the next particular.
Here obſerve the intent, and conſent of ſuch Scriptures, as ſpeak diverſly of the cauſe of Juſtification; we are ſayed to bee juſtified by grace, Rom. 3.24. i. e. as the Efficient cauſe; by his Blood, Rom. 5.9. i. e. as the Meritorious cauſe; by his obedience, Rom. 5.19. i. e. as the Material cauſe; by imputation of his obedience, Rom. 4.6. i.e. as the Formal cauſe; by faith, Rom. 5.1. i. e. as the inſtrument.
This Propoſition, We are juſtified by faith, is figurative,How Faith juſtifieth. i.e. Metonymical, whereby that which belongs to the principal cauſe, is attributed to the inſtrumental cauſe. Faith juſtifieth not for its own worth, but for the worth of the object which it apprehends; Faith doth not juſtifie as an act of ours, but all the vertue thereof proceedeth from its object; the vertue that healed the Iſraelites proceeded from the object, viz. the brazen Serpent they looked upon, not from the looking upon the Brazen Serpent, and the vertue that healed the Woman, Luke 8.46.48.50. proceeded out of Chriſt who was touched, not out of the Womans touch; we are declared righteous upon our beleeving. Faith in the matter of our Juſtification, is the inſtrument apprehending, and applying that which doth308 juſtifie; the proper act of Faith is, to receive the righteouſneſſe of another; we are juſtified by faith correlatively, that is, we are juſtified by that which is the correlate of faith, namely, the obedience of Chriſt; the meaning is, it is the Obedience of Chriſt, not Faith that juſtifieth; that which is apprehended, not that which apprehendeth. Faith alone juſtifieth, that is, faith (as it juſtifieth) is alone; but juſtifying faith is not alone, that is, faith as it juſtifieth, is without workes, but the faith that juſtifieth is a working faith.
We are juſtified by faith alone.
1 Becauſe (as it juſtifieth) it is not a work, Rom. 4.5.
2 Becauſe we are not juſtified by our own righteouſneſſe, i. e. that righteouſneſſe whereof we are the ſubjects.
3 Becauſe we are juſtified by the righteouſneſſe of another, ſometimes called the righteouſneſſe of God, viz. that whereof God is the Author, and Ordainer; ſometimes the righteouſneſſe of Chriſt, viz. that whereof he who is God-man is both the Worker, and the Subject.
4 Becauſe we are juſtified by a righteouſneſſe that is made ours by imputation, not by infuſion; as Abraham was juſtified.
5 Becauſe we are juſtified by a righteouſneſſe that is actually procured, before we doe beleeve. Our righteouſneſſe is compared unto a garment, Reval. 19.8. Rom. 13.14. Gal. 3.27. which we put on by beleeving, yet faith never took ſtitch in it.
| What was accounted to Abraham for righteouſneſſe? Zanch. in Phil. 3. Not the action by which, but that which he did beleeve; or (as others ſpeak) faith, not in reſpect of it ſelf apprehending, but in reſpect of the object apprehended. Zanchy. | Gen. 15.6. Quid reputatum ad juſtitiam? non actio quâ, ſed id quod credidit; ſeu ut alii loquuntur, ipſa fides, non ſui apprehendentis, ſed objecti apprehenſi reſpectu. |
| This Propoſition [We are juſtified by faith] underſtood legally with the Papiſts is not true, but Blaſphemous; but being taken correlatively, it is true. Ʋrſin. | Haec propoſitio, Urſin. explicat. catech. part. 2. qu. 63 fide juſtificamur, legaliter intellecta cum Papiſt is, non eſt vera, ſed Blaſphema; correlativè autem accept a, hoc eſt Evangelicè, eſt vera. |
| Faith as a quality doth not juſtifie, but as an inſtrument receiving, and applying to us, the imputed righteouſneſſe of Chriſt. Rivet. | Fides pro qualitate ſumpta, Rivet. Cathol. orthod. tract. 4. q. 10 non juſtificat nos, ſed juſtificat tanquam inſtrumentum recipiens, & applicans nob is imputatam Chriſti juſtitiam. |
| Faith juſtifies relatively, to wit, by a Metonymy, whereby the effect of the principal is attributed to the inſtrumental cauſe; Faith juſtifieth not habitually as a quality, but relatively, Paraeus. | Fides juſtificat relatè, Paraeus in Rom. 3. phraſi nimirum Metaleptica, quâ effectus cauſae principalis, tribuitur inſtrumentali. Fides juſtificat non habitualitèr ut qualitas, ſed Relatè. |
| Faith juſtifies, not ſimply, but relatively, after the manner of an inſtrument applying. Chamier. | Fides juſtificat, Cham. Tom. 3. l. 22. c. 11 non ſimpliciter ſed Relatè, per modum inſtrumenti applicantis. |
| He (ſaith Calvin) ſhal be ſaid to be juſtified by faith, that being excluded from the righteouſneſſe of workes, doth by faith take hold of the righteouſneſſe of Chriſt, wherewith, when he is cloathed, he appeareth in the ſight of God, not as a ſinner, but as righteous; and (ſaith he, after a few lines) we ſay that the ſame conſiſteth in the forgiveneſſe of ſins, and imputation of the righteouſneſs of Chriſt. | Contra juſtificabitur ille fide, Calvin, inſtitut. lib. 3. cap. 11. ſ. 2. qui operum juſtitia excluſus, Chriſti juſtitiam per fidem apprehendit, qua veſtitus in Dei conſpectu, non ut peccator, ſed tanquam juſtus apparet, ita nos juſtificationem ſimpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro juſt is habet, eámquein peccatorum remiſſione, ac juſtitiae Chriſti imputatione, poſitam eſſe dicimus. Confer. Sect. 21. & 23. |
| Faith doth not juſtifie as a work, Welleb. comp. l. 1. c. 30. but as an inſtrument apprehending Chriſt, Wollebius. | Etſi igitur fides ſola non ſit, ſed cum operibus conjuncta, ſola tamen juſtificat. Fides, non tanquam opus, ſed tanquam inſtrumentum, Chriſtum apprehendens. |
| Juſtification conſiſts in faith organically, Spanh. de gr. un. erot. 21. in the obedience of Chriſt objectively, and meritoriouſly, Spanhemius. | Juſtificatio conſiſtit in fide organicè: in Chriſti obedientia objectivè & meritoriè. |
| We ſay with the Apoſtle, Beza in confe. majore, c. 4. art. 7. that we are juſtified by faith alone, becauſe it imbraceth him that juſtifieth us, namely Jeſus Chriſt, Beza. | Cum Apoſtolo fide ſola nos juſtificari dicimus, eo quod amplectitur eum qui nos juſtificat, nempe Jeſum Christum. |
| Faith juſtifieth not as an inherent quality and gift in us, Willet ſynop. cent. 4. err. 56 by any worthineſſe thereof, but as it apprehendeth Chriſts righteouſneſſe, and this to us; and a little after, So that in faith reputed for righteouſneſſe, we are not to reſpect the worthineſſe of the act of beleeving in it ſelf, but in reſpect of the Elect, Dr. Willet. | Conſenſum patrum cum orthodoxis reformatis in hac hujuſce propoſitionis explicatione videat qui volet apud Chamierum panſtrat Tom. 3. l. 22. c. 5. & apud Polanum Symphon. cathol. cap. 12 |
For the cleerer underſtanding the juſtification of a ſinner by faith, let theſe three acts be conſidered (the one looked at as ſucceeding the other in order, not in time) Firſt, God actually imputes, the active and the paſſive Mediatorly obedience of Chriſt unto a beleever, Rom. 4.6. therein God is freely giving. Secondly, The ſoul having before (in order of nature, not in time) received Jeſus Chriſt, as its head311 and Saviour, by the ſame faith, receiveth his obedience as the matter of its righteouſneſſe, herein the ſoul is taking, Rom. 5.17. Rom. 6.11. Gal. 3.13. Thirdly, God hereupon (in the court of Conſcience) judicially declares, and pronounceth the ſinner to be righteous, and to have right unto eternal life, by vertue of the promiſe, Joh. 5.24. Rom. 3.22.30. The righteouſneſſe of God,〈…〉〈 in non-Latin alphabet 〉. By faith, through faith, upon them that beleeve. which is by faith of Jeſus Chriſt, unto all, and upon all them that beleeve. By this act of grace, the perſon of the ſinner is juſtified in himſelf really, yet not inherently, but imputatively, his ſtate changed, who before juſtifying faith was a childe of wrath even as others, untill now, the perſons of the Elect not being accepted in themſelves, neither are their actions accepted; but now our perſons being accepted, our actions are capable of being accepted, Gen. 4.4.
Firſt, We need the righteouſneſſe of another, and the righteouſneſſe of this other is ſufficient, the leaſt ſinner needs no leſſe, the greateſt ſinner needs no more; the leaſt ſinner cannot be ſaved without it, the greateſt ſinner needs no more to be ſaved: God cannot ſave any Infant without the righteouſneſſe of Chriſt, the righteouſneſſe of Chriſt is fully able to ſave all beleevers. See the Sinfulneſs of Sin, that nothing but the righteouſneſſe of him who is God, could expiate it; See the Righteouſneſſe of Chriſt, which taketh away all ſin. Faith acknowledgeth the leaſt ſin unpardonable without it, the greateſt pardonable by it; Were we onely guilty of Adams ſin, we could not be ſaved without it, Were we guilty of all the ſins of the Elect, we might be ſaved by it.
To think any ſin little is a great ſin, tis a greater to think that Chriſts righteouſnes is not above all ſin, our diſobedience312 is but the diſobedience of man, but the obedience of Chriſt, is the obedence of him, who is both God and man; the diſobedience of man is infinit only improperly, in reſpect of the object, the obedience of Chriſt is infinite properly, in reſpect of the ſubject, that which is infinit hath no limits, but the pleaſure of the diſpoſer. Davids childe needed the righteouſneſſe of Chriſt for its juſtification, and Manaſſeth needed no more. To think any ſin little, is no little ſin, tis to excuſe ſin, to accuſe juſtice in ſentencing our ſin in Adam, or original ſin, with death, to leſſen, nay ſo far to fruſtrate the righteouſneſſe of Chriſt. The Phariſee puts confidence in his not having done ſo ill, yea in his having done better than other men, Luke 18.11. That he had ſo done was good, but that he put confidence in it, was bad. If thy hope be more in thy little ſins then in Chriſts great mercy, Woe be unto thee; had there been but one man to have been redeemed, Chriſt muſt have dyed; and Chriſts death was ſufficient to have redeemed all men: Tis a ſin for the leaſt ſinner, not to deſpair of righteouſneſſe in reſpect of himſelf, Iſa. 5.7.10. Tis a ſin for the greateſt ſinner to deſpair concerning the righteouſneſſe of Chriſt; He that beleeveth not, be he never ſo righteous, ſhall be damned, He that beleeveth, hath he been never ſo unrighteous, ſhall be ſaved.
2 The beleever acknowledging his righteouſneſſe to be the righteouſneſſe of another, to be merited by another acknowledgeth it to be free, it coſt Chriſt to the full, but it coſt us nothing, being juſtified freely by his grace, Rom. 3.24.
Juſtification is called the gift of righteouſneſſe, Rom. 5.11. the free gift, the gift of grace, verſ 15, Grace in this verſe, noting the love of God it ſelf; the gift by grace, Juſtification, as an effect of that love. God will either not juſtifie at all, or juſtifie for nothing; tis the glory of grace to be free, and mans prirce to come without mony. The experience of this truth is compared to buying, becauſe the ſinner parts as hardly with his righteouſneſſe, as the covetous man doth with his mony, Iſa. 55.1. And when they had nothing to pay, he frankly forgave them both, Luke 7.42.
313God will take nothing for our Juſtification; as it is repugnant to the whole, ſo to each part of grace not to be free. To attribute any thing to man in way of condignity, or congruity, were to leſſen the ſinfulneſſe of ſin, to exalt man, to betray Grace, and to take ſo much from Chriſt. This truth God ſtandeth much upon, as is notably to be ſeen in the manner of Naamans cure, a figure of the free recovery of a ſinner, both from the power, and guilt of ſin, hence the Prophet healeth him for nothing, and though urged, refuſeth, and that not without an oath, but he ſaid, As the Lord liveth, before whom I ſtand, I will receive none, and he being urged to take it, ſtill refuſeth, 2 King. 5.16. Where God forgiveth ſin, be forgiveth much; no ſin is in it ſelf little, Luke 7.47. Simon the Phariſee, who looked at ſin as a little thing, was not forgiven at all; where God forgiveth little, or much, he forgiveth all for nothing. That which is ſaid of the Lilly compared with Solomon, Conſider the Lillies of the field how they grow, they toyl not, neither do they ſpin, and yet I ſay unto you, that Solomon in all his glory was not arrayed like one of theſe, Matth. 6.28, 29. is moſt true of the Beleevers compared with the Lillies; The Garments of fine linnen, the righteouſneſs of the Saints, far exceed the glorious aray of the Lillies, yet they do not ſo much as ſpin for it.
Thirdly, In the putting on of the Garments of Chriſts righteouſneſſe, there is a putting off of the filthy rags of our own righteouſneſſe. In this ſenſe Chriſt cloaths only the naked, and he that is cloathed ſavingly owneth his own nakedneſſe, and the unrighteouſneſſe of his own righteouſneſſe.
Our unrighteouſneſſe ſtrikes againſt the Law, but our righteouſneſſe takes away grace; that is againſt God, this againſt God and Chriſt; that makes us need the remedy, this keeps us incurable by it; that is againſt the command, this is againſt the promiſe, Gal. 3.14. that makes the Law weak, Rom. 8.3: this ſubmits not unto the ſtrength of the Goſpel, Rom. 10.3. the beleever accounts much of the righteouſneſſe of Chriſt,314 and loatheth his own, Phil. 3.8. he abhorreth himſelf, for his own high account of his own righteouſneſs, onr own righteouſneſs is called our ſhame, Phil. 3.15. Chriſts righteouſneſſe is our glory, Iſa. 55.25. In the Lord ſhall the ſeed of Iſrael be juſtified, and ſhall glory. The beleever how great a ſinner ſoever formerly, though a Murtherer, Adulterer, Lyar, &c. by this one act of beleeving Jeſus Chriſt and his righteouſneſſe, yeeldeth more obedience unto God, than ever he committed diſobedience, honoureth God more, than ever he hath hitherto diſhonoured him, pleaſeth God better than if he had ever continued in innocency, and never ſinned. God makes much account of the obedience of faith, becauſe faith makes much account of the grace of God. It is a name of honour unto Chriſt to be called, Our Righteouſneſſe, Jer. 23 6. and a name of honour to the people of God, that according to their duty, they are known to acknowledge Chriſt according to this name. And this is the name wherewith He ſhall be called, The Lord our Righteouſneſſe, Jer. 33.16.
Object. Bellar. de Juſt. l. 1. c. 10. If we are juſtified by faith, then faith is in order before juſtification, and conſequently, the act is before the object, whereas on the contrary the act depends upon the object, and not the object upon the act. To this effect, Bellarmine.
Anſw. 1. We may diſtinguiſh between the being of Juſtification, and our being juſtified, that is, between Juſtification taken in an abſtract ſenſe, viz. without the receiving-ſubject thereof, namely the beleever; And Juſtification taken in the concrete ſenſe, i. e. together with the beleever.
Juſtification conſidered in the abſtract, i. e. ſimply, and in it ſelf (in which ſenſe it ſignifieth remiſſion of ſins, and righteouſneſſe to acceptation, prepared though not yet conferred upon the Elect) hath before faith a being not onely in the purpoſe of God, but alſo in the Covenant between the Father, and the Mediator, and in the purchaſe of Chriſt; This truth held forth in the Goſpel makes the object of faith, and thus the object is before the act.
Or thus, diſtinguiſh between Juſtification actually procured, and actually applied.
315Juſtification was eminentially procured before faith,Docet A minius Chriſtum ſatisfactione ſua nactum eſſe jus peccatorum remittendorum non peccatorum remiſſionem. Twiſſ. de permiſſ. l. 2. er 4 p. 84. in reſpect of thoſe who beleeved before Chriſt dyed (when it was as entire to God to juſtifie for the merit ſake of Chriſt to dye, as it is now for the merit ſake of Chriſt dead) it is actually procured for thoſe who beleeve after the death of Chriſt, though it be not actually applied before faith.
This actuall procuring of Juſtification (as did alſo the eminential procuring of it before Chriſt) giveth a being to Juſtification as conſidered in it ſelf, and conſtitutes the object of juſtifying faith. Juſtification is compared to a garment, our being juſtified to the putting on of that garment, the garment is made before it be put on. Juſtification is compared to a pardon, our being juſtified unto the Delinquents being pardoned, the pardon is procured before the Delinquent is pardoned.
Theſe then are both truths; Firſt, Juſtification hath a being before the Elect do beleeve. Secondly, That the Elect are not juſtified before they do beleeve.
Juſtification is the object, faith is the act, the object is before the act; our being actually juſtified is an effect, faith is the inſtrumental cauſe, the cauſe is before the effect.
That Juſtification is actually and abſolutely procured for the Elect before faith, and ſhall infallibly be applied to them all in time, ſeemeth to reach the ſcope intended by the godly Learned, whoſe ſpirits have more particularly laboured to hold forth the full truth in this precious part of the ſoul-reconciling, and ſoul-ſupporting myſtery of the Goſpèl. To ſay that we are juſtified by vertue of a ſingular promiſe in the Court of Conſcience, and in our own perſons (in which ſenſe the Scripture conſtantly ſaith that we are juſtified by faith) is not (that I know) affirmed by any.
The grounds of this Diſtinction are thus evidenced.
Juſtification was in Gods Decree, before faith, before ſin, yea from all Eternity, Gal. 3.8. whom God hath ſet forth, that is fore-ordained, Rom. 3.25.
The Juſtification of the Elect, is abſolutely and actually procured for them by Chriſts ſatisfaction before faith, Col. 2.14. The hand-writing of Ordinances cannot be limited316 to the Ceremonial Law onely, becauſe it had reſpect unto the Gentiles then living, to whom the Ceremonial Law belonged not.
God hath declared his acceptation of this ſatisfaction of Chriſt, whereby he hath actually procured Juſtification for the Elect before faith.
It is no ſmall part of the Miniſtry of Reconciliation, that God imputed unto Chriſt the ſins of the world of the Elect before they did beleeve, and will not impute them unto the Elect, 2 Cor. 5.18, 19. this great Goſpel-truth is of ſpecial uſe to beget juſtifying faith in the heart of a ſinner, the ſame Apoſtle confirms Beleevers concerning their ſalvation, Rom. 5.10. from this argument, namely that their reconciliation was wrought for them, when they were enemies, that is, unbeleevers.
Here then is a twofold Reconciliation mentioned, one at the death of Chriſt, before Paul, or the Romans (ſome of them at leaſt) here ſpoken to were beleevers: The other at our Converſion.
The firſt Reconciliation though it was vertually wrought before, by the Lamb ſlain (in Gods appointment, & acceptance, together with his own conſent) from the beginning of the world, Rev. 13.8. yet, it was not actually wrought untill the death Chriſt; for this ſatisfaction ſake, God imputes not ſin unto the Redeemed (for he cannot impute ſin to Chriſt, and the Elect both) yea he accepteth us in the Beloved, Eph. 1.6. Loving the perſons of the Elect, Rom. 11.28. though hating theirs ſins, and alſo their ſtate under the curſe of the Law, Ro. 6.14 Ch. 7.6. Eph. 2.3.
The ſecond is wrought at our Converſion, when the enmity of nature is ſlain by the infuſion of grace, our perſons are juſtified in themſelves, and our ſtate changed by faith in Chriſt Jeſus. This place then ſeemeth not to be underſtood as that Rom. 4.5. God juſtifieth the ungodly, viz. objectively, that is, ſuch who were ungodly till they were juſtified, not ſubjectively, that is, ſuch as remain ungodly when they are juſtified. The Text ſaith not, he reconcileth enemies according to the ſenſe of thoſe words in the former place [He juſtifieth the ungodly] But, If when we were317 enemies we were reconciled to God by the death of his Son, (mark, the time of this Reconciliation was the time of the death of his Son, not the time of our Converſion) much more being reconciled, we ſhall be ſaved by his life; that is, If while we were enemies in reſpect of our nature and ſtate, we were reconciled in our head, i. e. our Reconciliation was actually purchaſed by, and acknowledged at the death of his Son; how much more being reconciled in our ſelves by the ſlaying of the enmity of nature, through the infuſion of grace, and the changing of our eſtate in reſpect of our perſons and actions through faith in Chriſt, ſhall we be ſaved by his life? he that hath done the greater with greateſt difficulty, he will do the leſſe; having overcome and triumphed over all difficulty paſt, and proceeding, being without all difficulty in reſpect of what is to come. This expoſition is agreeable to the Analogie of faith, ſtrengthens the Apoſtles arguing from the greater to the leſſer, and any ſhorter interpretation ſeemeth to ſtraighten thoſe words, We were reconciled to God by the death of his Son. Thus Dr. Amos, and Dr. Twiſſe underſtand this place,Medulla l. 1. c. 20. Twiſſ. de permiſſ. l. 2 cr 4. digr. 10. Sect. 4. and Calvin ſeemeth very well to allow thereof, nor doth Piſcator diſſent there-from, as appeareth in his citation of this Text, diſputing with Vorſtius.
| There is remiſſion of ſins that is actually procured before we do beleeve, Cham. | Nobis perſuaſiſſimum eſt, Calv. in loc. Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16. Medulla. c. 24. & 27. remiſſa eſſe peccata antequam credidimus. |
Chriſt is firſt juſtified, that is acquit of our ſins, and we juſtified in him. Perkins.
| There is a kind of previous application of Redemption to us in Chriſt. The ſentence of our Juſtification was pronounced in Chriſt our head riſing from the dead. Ames. | Tranſactio inter Deum & Chriſtum fuit praevia quaedam applicatio ad nos. Sententia haec fuit in Chriſto capite noſtro, à mortuis jam reſurgente, pronunciata. |
There is, ſaith Mr. Rutherford,Rhetorf. exc. 1. c. 2. a Juſtification in the mind of God Eternal, and a Juſtification in time terminated in the conſcience of the beleever.
318Obj. But if it be yeelded, that the grace of Juſtification be before Faith, it will follow, that in juſtification by faith there is nothing really and poſſitively wrought in the Soul, but only a manifeſtation of what was before.
Anſ. Not ſo; in the juſtification of a ſinner there is that which is real, and poſitive, both on Gods part, and on the Beleevers part; on Gods part,
Obj. But if we yeeld a being of Iuſtification, how doth the condition of an elect perſon juſtified by faith, differ from his condition yet an unbeleever, in reſpect of his Iuſtification?
Anſ. God hath abſolutely decreed to juſtifie them, before they doe beleeve: their perſons are beloved from eternity; Jeſus Chriſt hath actually and abſolutely procured their juſtification before faith; God hath accepted this Meritorious ſatiſfaction of Chriſt before faith. God never imputes the ſins of the world of the elect to them unto Condemnation, having already imputed them unto, and being ſatisfied for them by Chriſt.
All which notwithſtanding, the condition, or ſtate of the Elect before faith, is the ſame with the condition of thoſe who are not elected; we are the children of wrath, even as others, Epheſ. 2 3. guilty of ſinne before God, and therefore in reſpect of their eſtate obnoxious to Condemnation, even as others.
Though their Juſtification be abſolutely,Vide Retorf. ex. 1. c. 2. and actually procured before Faith, yet they are not juſtified until they doe beleeve, now, and not until now is their ſtate changed; now, and not until now doe the effects of Gods diſpleaſure ceaſe towards them, by vertue of the Promiſe, He that beleeveth319 ſhall not come into condemnation; now, and not before are their perſons accepted in themſelves, and conſequently, their actions capable of being accepted; hence, Albeit the juſtification of the Elect is abſolue ely procured before they doe beleeve, yet they have no conſolation, nor peace of Conſcience till they doe beleeve.
Obj. Yee ſee how that by works a man is justified, and not by faith only, Jam. 2.24.
Sol. That James agreeth with Paul concerning the Doctrine of Juſtification, is evident, in that the ſame Scripture, Gen. 15.6. cited by Paul, Rom. 4.3. is cited (and acknowledged to be fulfilled) by James 2.23. and the Scripture was fulfilled, which ſaith, Abraham beleeved God, and it was imputed unto him for righteouſneſſe. That Propoſition of Pauls, We are juſtified by faith without works, and that of James, We are juſtified by works, and not by faith only, are diſtinct, but not oppoſite Propoſitions; for Iames referreth not to the manner of our Juſtification (of which Paul ſpeaks) but to the nature of juſtifying faith, againſt ſuch as boaſted of ſuch a faith as juſtifying, which was without works. Paul diſputes againſt the Legaliſt, Iames both againſt the Legaliſts and Libertines; Paul ſheweth the manner of Juſtification by faith, Iames the nature of juſtifying faith; Pauls concluſion is, that We are juſtified by faith without works; Iames's concluſion is, that Faith without works doth not justifie. Justificamur Effectivè à Deo, Approhenſivé à fide, Declarativè ab operibus. Prideaux. lect. 5. de Juſtificatione.The objection alſo is further ſatisfied, by diſtinguiſhing of Juſtification; Juſtification is either of our perſons before God, ſo Faith only juſtifies; or of our faith before Men, ſo works juſtifie; that is, they declare our faith before men to be unfeigned, I will ſhew thee my faith by my works, Jam. 2.18. By works was faith made perfect, ver. 22.
Obj. We are juſtified by faith, Rom. 4.9. Faith is a work, therefore we are not justified without works, and conſequently not by faith only.
Anſ. How Faith juſtifieth hath been ſpoken before; that faith doth not juſtifie as a work, is evident, Rom. 4, 5. But to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his faith is counted for righteouſneſſe. God makes320 high account of that faith, which accounts of its object as the matter of our Juſtification; God makes no account of that faith which we account of as a work in the matter of our Juſtification; the Beleever 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.
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 have321 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. Ʋnto 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 acceptation322 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 a ſinner is an undivided act, done altogether, not by parts; it doth not receive more or leſſe, if there be any there is all, and if not all, not any; either all, or none.
323Juſtification in reſpect of the price, and the acceptation of the perſons juſtified is equal; thus, The Perſon that ſuffered for all is one and the ſame; the ſufficiency of an infinite Perſon ſuffering was requiſite for the redemption of one, and in the ſuffering of an infinite Perſon, there was ſufficiency for the redemption of all. The kinde of puniſhment ſuffered for all was the ſame, Gods acceptation thereof was the ſame, Chriſt having ſuffered the puniſhment due in kinde and degree to the greateſt ſinner; it coſt Chriſt no more to pardon Paul than Timothy, it coſt him as much to pardon Davids childe, 2 Sam. 12.23. as to pardon Manaſſeth.
The puniſhment for kinde and degree due unto the greateſt ſinner being ſuffered by an infinite perſon, it was as much as if all the elect had ſuffered; an infinite perſon containeth eminently all perſons; Chriſt therefore being in himſelf an infinite perſon, and being by Divine ordination a publick Perſon in his ſuffering, he was as many perſons as God willed him to ſtand for therein. Hence when the redemption mony was brought, the rich muſt not give more, the poor muſt not give leſſe, Exod. 30.15. in the Paſſeover, and in the Supper of the Lord, the portion of all is equal, the diſtribution of Manna was equal, Exod. 16.18.
A Beleever at the ſame time is a ſinner, in reſpect of the remaining principle of inherent diſobedience, and righteous, in reſpect of the imputed obedience of Chriſt; guilty of damnation if looked at in himſelf, not guilty of Damnation if looked at in Chriſt.
Adam a Beleever, though a ſinner, was more juſt than Adam before the Fall; Adam before the Fall was without ſinne, and innocent, but not juſt, becauſe he had not fulfilled the righteouſneſſe of the Law, Adam, a Beleever, though a ſinner, is yet juſt, becauſe by beleeving he hath fulfilled the righteouſneſſe of the Law. Adam innocent had no right unto eternallife, Adam a beleever (notwithſtanding ſin) hath right unto eternal life. The righteouſneſſe of one Beleever is more acceptable unto God, than the righteouſneſſe of all Mankind in the firſt Covenant. The Lord Jeſus Chriſt was juſt inherently, but a ſinner imputatively; the Beleever is a ſinner inherently, but juſt imputatively. 324Mary under the Croſſe was more juſt imputatively than Chriſt, which was alſo true of every Beleever then living, when Chriſt was under the actual imputation of ſin; the ſame righteouſneſſe is both anothers, and ours alſo; Anothers, that is Chriſts ſubjectively, yet ours, that is the Beleevers imputatively. The righteouſneſſe of a Beleever in this life is both perfect, and imperfect; perfect in reſpect of Juſtification, imperfect in reſpect of Sanctification. Annot on the Bible, in Numb. 23.God looking on beleevers through Chriſt ſeeth no more ſin (ſafely underſtood) than he ſeeth in him; for they are made the righteouſneſſe of God in him by imputation.
Hence followeth peace of Conſcience to all Beleevers,Of the peace of Conſcience following upon juſtification by faith. notwithſtanding all their unrighteouſneſſe, Rom. 5.1. ſo farre as we have confidence in juſtifying grace, there remaineth no conſcience of condemning ſin, Rom. 8.1. No bitterer warre than between the Conſcience and the Curſe, no ſweeter peace than when Mercy and the Beleever meet together, when the Conſcience and the Promiſe kiſſe each other; that is a taſte of Hel, this of Heaven.
Peace is that Goſpel-tranquillity which followeth upon the Souls certain relyance on Chriſt, concerning its freedome from the evil of the Curſe, and fruition of the good of the Promiſe, As Chriſt being the great ſinner imputatively, in the inſtant of his diſſolution, paſſed from a ſtate of wrath into a ſtate of perfect peace; ſo doth the Beleever upon his juſtification by faith. If Chriſt hath peace, who was made our ſin, then need; muſt the Beleever have peace, who is made his righteouſneſſe; if Adams peace had been perfect in caſe of his fulfilling all righteouſneſſe, then the Beleevers peace is perfect, who hath fulfilled all righteouſneſſe in his Surety; the beleeving commanded in the Goſpel, hath in Chriſt done, yea out-done the doing commanded in the Law.
The peace of the Beleever is as perfect, as the peace of thoſe who are in glory, the righteouſneſſe of theſe being the ſame with theirs.
See the grounds hereof in reſpect of God, and Chriſt.
God himſelfe is the Author and Object of our peace, therefore it is called, the peace of God, Phil. 4.7. peace with God,325 Rom. 5.1. He, even he it is, who is the Creator of peace, Iſa. 57.19. The Speaker of peace, Pſal. 85.5. When he giveth quietneſſe, who can give trouble? Job 34.29. them hee alſo juſtified. What ſhall we ſay to theſe things, if God be for us, who can be againſt us? Rom. 8.30, 31.
The Merit of Chriſt (a fruit and effect whereof is juſtifying grace) is infinite, becauſe of the eminency of the perſon, being God-man; the Law violated was but a Creature, but he that was made ſubject to it is a Creator; the holineſſe of the ſubject exceeds the holineſſe of the Law; the tranſgreſſor of the Law was but a Man, the ſatisfier is God-man. See here the honour of the Law that had ſuch a ſubject, farre more than what could have redounded to it from the ſubjection of all Angels, and meer men. See the ſecurity of the Tranſgreſſor that hath ſuch a ſatisfier; our diſobedience is but the diſobedience of Men, his obedience is the obedience of him who is God; needs then muſt his righteouſneſſe exceed our unrighteouſneſſe, and in this reſpect wel may juſtifying grace compared with ſin, be called, abundance of grace, Rom. 5.17. And, God bee ſayd abundandy to pardon, Iſa. 55.7. This ſweet truth,〈…〉〈 in non-Latin alphabet 〉, longe majus eſt〈…〉〈 in non-Latin alphabet 〉postcrioris Adami, quam fuit〈…〉〈 in non-Latin alphabet 〉prioris. Terra inſtar puncti, reſpectu caeli. the ſweet Pſalmiſt of Iſrael ſings forth in lively compatiſons, Pſal. 103.11, 12, 13. For as the heaven is high above the earth, ſo great is his mercy towards them that fear him. As farre as the Eaſt is from the Weſt, ſo farre hath he removed our tranſgreſſions from us. Like as a Father pittieth his children, ſo the Lord pittieth them that fear him. Sin is exceding ſinful, and grace is out of meaſure gracious; Though ſin hath abounded, yet grace doth much more abound, Rom. 5.20. God, Chriſt, the Goſpel, the Law, and the Beleever, all gain through juſtification by faith.
The Merit of Chriſt being infinite, hath no bounds, but is excendible according to the pleaſure of the diſpoſer thereof; the obedience of Chriſt is All-ſufficient, able to have ſaved the whole world, had God ſo pleaſed; and that as wel as one man.
From the effectual apprehenſion and perſwaſion of the Premiſes, proceeded that triumphing ſpeech of a Beleever, then a ſinner (and before, a Blaſphemer, a Perſecutor, and injurious)326 wel knowing the ſinfulneſſe of ſin, and the terrour of the Lord; Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth; who is he that condemneth? It is Chriſt that dyed, yea rather that is riſen again, who is at the right hand of God, who alſo maketh interceſſion for us, Rom. 8.33, 34.
Obj. Few Beleevers ſeem to have this peace.
Anſ. All Beleevers have the ſame ſtate of peace, although many Beleevers have not the full perſwaſion and comfortable ſenſe of it; we muſt diſtinguiſh between juſtifying faith (properly ſo called) namely, the direct act of faith receiving Chriſt, and his righteouſneſſe, or relying upon him for pardon, according to the Promiſe, whereby we are juſtified, and have peace; and aſſurance, namely, a reflex act of faith, whereby we are fully perſwaded, and doe beleeve that we doe beleeve; hereby we are not juſtified, and made firſt partakers of peace, but we reſt perſwaded that we are juſtified, and have the ſenſe of our peace; the firſt is called the certainty of the Object, the thing beleeved is certain, i.e. infallible; the ſecond is called the certainty of the ſubject, becauſe the ſubject, i.e. the perſon beleeving, is certain that he doth beleeve. This diſtinction is of great uſe unto many Beleevers, who not ſufficiently attending to the nature of juſtifying faith, think they have no faith, becauſe they want aſſurance.
A great miſtake (ſaith Maſter Pemble) and that which caſteth many a Conſcience upon the wrack,Pemble of grace and faith, toward the end of the treatiſe. tormenting it with unſufferable fear, where there is no cauſe.
The Saints in glory ſee the Divine Eſſence it ſelf.
We ſhall ſee him as he is, 1 Joh. 3.2. Conſider. 1. Viſio facialisFor now we ſee through a glaſſe darkly, but then face to face, 1 Cor. 13.12. The great object, ſeen now, and then, is the ſame, onely the manner of ſeeing it is not the ſame, then we ſhall ſee it immediately, now we ſee mediately, but then ſhall I know, even as alſo I am known, ibid. And they ſhall ſee his face, Rev. 22.4. I ſay unto you, in Heaven the Angels do alwayes behold the face of my Father, Mitth. 18.10. The happineſſe of heaven conſiſteth principally in ſeeing Gods face.
The Bleſſed ſee God with ſuch a ſight as is oppoſite to the ſight of Faith. We that are at home in the body walk by faith, they who are abſent from the body walk by ſight, 2 Cor. 5.7. Therefore the ſight of God by faith being mediate, what hinders but that the ſight of him in the328 ſtate of felicity (oppoſed in that reſpect to that of faith) ſhall be immediate.
Man naturally deſireth the Viſion of God himſelf, whether he be conſidered as the firſt cauſe, for effects once found,Smiſing tr. 2. Diſput. 6. n. 46.49. Intellect us non quiet at nr ſumme intelligibili, niſi illud poſſideat perfectiſſimo genere cognitionis non implicante contradictionem. ibid. n. 51. Synopſ. diſp. 52. n. 16. we naturally deſire to ſee their cauſe; or as the objective cauſe of Bleſſedneſſe; as the ſight is not quieted, except in the moſt excellent of viſible objects; So is it impoſſible for the underſtanding to acquieſce, except it be in the higheſt being.
A created being cannot be our Summum Bonum, i.e. our chiefeſt good, onely God who is increated, can fill, and ſatisfie the ſoul of Man.
This,Synopſ. Ʋbi ſupra. Junius cont. 7. c. 1. n. 3. &c. 3. n. 1. Feſtus Hominius diſp. 34. trac. 2. Bucan. Lec. 36. q. 10. Annotat. upon Rev. 22.4. Daven. 1. Col. 1.15. Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Theſ. 1. Polan. ſynt. l. 1. c. 6. vide Auguſt. Epiſt. 111. 〈◊〉112. as it is the judgement of the School-men, and of the Papiſts, ſo ſeemeth it to be the judgement of the Proteſtant Divines generally. We (ſaith Junius, in the name of the Proteſtants) confeſſe the Saints departed do enjoy the Viſion of God properly. Dr. Willet upon Exodus 33. denieth not, that the ſouls of men in the next life, ſhall ſee the Divine Eſſence apprehenſively, not comprehenſively or fully; which is all that is intended, and as much as is taught by ſober Writers, either ours, or others.
Obj. God is inviſible, 1 Col. 15. 1 Tim. 1.17. and 6.16.
Anſ. The Divine Eſſence is not viſible to bodily eyes, either in this life, or hereafter, 1 Tim. 6.16. the Eſſence ſimply conſidered cannot be ſeen by the ſoul in this life, Exod. 33.20. In the life to come, though it be ſeen of the ſoul apprehenſively, i.e. ſo far as we are capable, yet non comprehenſively, and fully, Joh. 1.18.
329Obj. The viſive power of the ſoul, that is ſaid to ſee the Divine Eſſence, is created; the Divine Eſſenee is increated, and infinite; between that which is finite, and that which is infinite, there is no proportion; Therefore it ſeemeth the Divine Eſſence it ſelf cannot be ſeen by the ſoul.
Anſ. Though there be no Geometrical proportion, between the Divine Eſſence, and the viſive power of the ſoul in glory; yet there may be between them, the proportion of an act, and its object. The eye of the body of Chriſt glorified may be ſuppoſed to have a viſive power, not onely adequate to, but far exceeding the light of the Sun, and ſo could ſee the Sun comprehenſively; the eye of an ordinary mortall man, though his viſive power be far ſhort of the lightſome viſibility in the Sun, yet he can, and doth ſee the Sun apprehenſively, though not comprehenſively. That the diſtance between the Creator and the creature, is not repugnant to the proportion of an act, & an object or that which terminates, and that which is terminated, is evident in the Incarnation; where the Divine Eſſence,Vide Smiſing tract. 2. diſp. 6. n. 52. ſubſiſting in the ſecond Perſon (which is increated) terminates the humane nature of Chriſt (which is a creature) being united thereunto, and the humane nature is terminated thereby. If the diſtance between the Divine Eſſence, and a creature, is not ſuch as inferreth an impoſſibility of perſonal union, much leſſe doth it infer an impoſſibility of immediate Viſion. Anima Chriſti videt eſſentiam Dei: Pol. lynt. lib. 1. cap. 6. Might it not ſeem ſtrange to queſtion the ſoul of Chriſt (which is a creature) ſeeing the Eſſence unto which the Man-hood is united? for otherwiſe he, as man, ſhould not onely be without the ſight of the moſt perfecting object, but alſo be without the ſight of himſelf, and that for ever.
The Beatifical viſion is that cleer ſight of God,Conſider. 2. What the Beatifical Viſion is. Videre Deum per Eſſentiam eſt videre Deum quidditalivè, h.e. ita perfectè illum cognoſcere, ut quod at tinet ad quaeſtionem Quid est Deus? non poſſit ullius creaturae intellect us ulterius progredi in cognoſcendo. Val. Tom. 1. Diſp. 1. q. 1. p. 1. wherein conſiſts bleſſedneſſe; tis called Viſion becauſe of its cleerneſſe. The Learned attribute Revelation to faith, and Viſion to the light of glory. 'Tis called Beatifical, becauſe it makes the ſeer bleſſed. 'Tis a created ſight of the increated good. To ſee the Divine Eſſence is to ſee God as he is; that is to ſee him perfectly, ſo as the underſtanding of the330 creature cannot proceed further in point of knowledge•concerning that great Query, What God is?
The Viſion of God, is that cleer, diſtinct and perfect ſight of God in Chriſt, according to what he hath revealed of himſelf conducing to his glory, and our good; whereby we are inlightned by him, made like unto him, ſatisfied in him, and bleſſed with him. We ſhall be enlightned by him; For with thee is the fountain of Life, and in thy light, we ſhall ſee light, Pſal. 36.9. We ſhall be like unto him; But we know, that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is, 1 Joh. 3.2. We ſhall be ſatisfied with him; As for me I ſhall behold his face in Righteouſneſſe, I ſhall be ſatisfied when I awake (to wit, at the Reſurrection) with thy likeneſſe, Pſal. 17.15. We ſhall bee bleſſed with him; Bleſſed are the pure in heart, for they ſhall ſee God, Matth. 5.9.
For the fuller underſtanding of the Beatifical Viſion, conſider, Firſt, The extent of the object of the Beatifical Viſion. Secondly, The manner of it. Thirdly, The effects of it. Of the extent of the object of the Beatifical Viſion.
In general whatſoever God hath revealed concerning himſelf, or the reaſonable, or unreaſonable creature, is comprehended in the object of the Beatifical Viſion.
The primary object of the Beatifical Viſion is of coequall largeneſſe with, and co-extended to the object of faith. Paul makes the thing, or the object ſeen in the Life to come, to be the ſame with the object ſeen in this Life; but the manner of ſeeing is not the ſame. When I was a childe, I ſpake as a childe, I underſtood as a childe, I thought as a child; but when I became a man, I put away childiſh things. For now we ſee through a glaſſe darkly, but then face to face; now I know in part, but then ſhall I know, even as I alſo am known, 1 Cor. 13.11, 12. The thing underſtood by a man, and a child, darkly or cleerly, mediately or immediately, perfectly331 or imperfectly, is the ſame; though the manner of underſtanding thereof be diverſe. Habitus intellectus beati differt ab habituintellectus noſtri, non objecto ſedmode. Cham. l. 25. c. 2. n. 13. The habit of underſtanding in the Bleſſed, differeth from the habit of underſtanding in us, not in reſpect of the object underſtood, but in reſpect of the manner of underſtanding.
More particularly the Bleſſed ſee,
Firſt, The Divine Eſſence, 1 Joh. 3.2.
Secondly, The Attributes of God: Hence the Saints, upon the Viſion, or contemplation of the Eſſence, break out into an admiration of the Attributes, Iſa. 6.3. Rev. 4 8, 10, 11, & 5.13. which alſo appears from the ſimplicity of the Divine Eſſence; the Attributes of God are not diſtinguiſhed from Eſſence; all and every of the Attributes are the Divine Eſſence it ſelf; whatſoever is in God, is God. The Eſſence is not without the Subſiſtence, nor the Subſiſtence without the Eſſence.
Thirdly, The Trinity of Perions; He that hath ſeen me, hath ſeen the Father, Joh. 14.9. not the Eſſence alone, nor the manner of the Subſiſtence alone; but the Eſſence with the manner of the Subſiſtence is a Perſon; So that he that ſeeth the Eſſence, ſeeth the Subſiſtences; our communion here is with the Father, Son, and Holy Ghoſt, 2 Cor. 13, 14. Much more hereafter.
Fourthly, They ſee Jeſus Chriſt, and conſequently the great myſtery of the Perſonal union, with his office of Mediatorſhip; The Throne of the Lamb ſhall be in it, and they ſhall ſee his face, Rev. 22.4. And truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt, 1 Joh. 1.3. The fellowſhip imperfect here, ſhall be perfected in glory.
Fifthly, The Book of the Scripture, and conſequently both Covenants, Rev. 22.22. Angeli vidend•faciem Dei legunt ſine ſyllabis temporum. Aug confeſ. 13. cap. 15. Theologi dicunt res creatas poſſe videri in Deo ſeu in verbo ut frequentius loquuntur cum Auguſtino. Smiſing. tr. 2. diſ. 6. n. 149.
Sixthly, The Book of the Creature; the Angels ſeeing the face of God, reade (as Auguſtine ſpeaks) without the ſyllables of time; they ſee the heart of God, ſo far forth as revealed in his word; much more the ſecrets of nature then ſhall we be able to anſwer thoſe queſtions propounded, Job 38.16, 17, 18, 19, 20.
The will of God repreſenting the creature, is that eternal332 Idea, wherein as in a glaſſe the works of God are more perfectly ſeen than in themſelves. To ſay the creature is ſeen in God, and to ſay the creature is ſeen in the word, meaneth with Divines the ſame thing, becauſe works of knowledge (notwithſtanding they, as all other creatures, proceed equally from the Eſſence ſubſiſting in three perſons, yet) are eſpecially appropriated unto the Son, in reſpect of the order of his ſubſiſtence. It is in the power of the Divine Eſſence to repreſent the creatures, becauſe this repreſentative power is a perfection: now all perfections are in God, becauſe God is an infinite Eſſence, and containeth eminently the perfection of the whole creature,Orde dignitatis inter Angelorum cognitionem. Matutinam unde cognoſcunt res in verbo, Veſpertinam unde cognoſcunt res propria natura. Smiſing. tr. Deo trino & uno, 2. tr. diſp. 6. n. 173. Nomen eminentiae importat effectum habere eſſe perfectius in cauſa, quam in ſeipſo. whether already created, or to be created; becauſe God is the firſt cauſe, and ſo containeth virtually the perfection of the whole creature, i. e. of all effects, whether created, or to be created; becauſe the creature in God, is the Eſſence, able, and willing to create, or actually creating; the creature is contained in the Creator, as that which is perfect by participation, is in perfection it ſelf, as the effect in its cauſe, or Concluſions in their principles; the creature is to be ſeen in God, in a more excellent maner than in it ſelf, thence they are ſaid to be eminentially contained in him. Could we ſee cleerly a building in the perfect conception of the Artificer, we ſhould ſee it in a more excellent manner than in the Edifice it ſelf.
Yet we are to rembember, that the Divine Eſſence is an arbitrary,Exemplum ideale. Speculum voluntarium. Speculum arbitrarium. Of the maner of the Beatifical Viſion. or voluntary glaſs, manifeſting more or leſs of his works, according to his good pleaſure; But of that day and hour, knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father.
Concerning the manner of the Beatifical Viſion, not to ſay any thing that exceeds ſobriety, and yet to ſay ſomething that may help our underſtanding, only thus; As unto the act of the underſtanding, there is required the object, the ſpecies or ſimilitude of the object (or333 elſe either the eminent, or formal preſence thereof, which ſupplieth it) the faculty, and the exerciſe of the faculty; ſo unto the Beatifical Viſion, there is requiſite the concurrence of the object, the light of glory, the glorified underſtanding, and the everciſe of the underſtanding glorified.
The primary object is the Divine eſſence it ſelf.
In corporeal viſion, ſight is united to the object, by the help of the ſenſible ſpecies, i. e. the ſimilitudes, image, or likeneſſe of the object; in intellectual Viſion, the underſtanding is united to the object, by intelectual ſpecies; but in the beatifical Viſion, the Divine eſſence it ſelf ſupplyeth the place of intelligible ſpecies; for were there any other ſimilitude of the Divine eſſence, it muſt needs be a creature; but it is impoſſible for a thing created to repreſent that which is increated; a material ſpecies is unable to repreſent an immaterial object; much more is a created ſpecies unable to repreſent the increated object, there being more diſtance between the light of glory, or any other conceivable created ſimilitude, and the increated eſſence, than there is between a material and immaterial creature.
Again, there is no uſe of any created ſpecies for the ſeeing of the Divine eſſence, by reaſon of its perfection, and immenſity; whence it can ſufficiently unite it ſelf, to the glorified underſtanding.
The Divine eſſence concurreth with the underſtanding, both as an univerſal Agent, and as the object of ſuch Viſion, Revel. 21.23.
The Beatifical object applieth it ſelf to the created underſtanding, together with the underſtanding, cauſing this bleſſed Viſion. By its eminency it hurteth not, but perfecteth the underſtanding, as is implyed in its denomination of the Beatifical Viſion.
The light of glory is a glorious ſupernatural influence, concurring with, and inabling of the inherent principle, of the glorified underſtanding, to ſee God. The light of glory may be ſo called, becauſe it accompanieth the ſtate of glory; it is a created perfection.
As aſſiſting grace is unto an act of new obedience, ſo is the light of glory unto the Beatifical Viſion; as that extraordinary334 aſſiſtance was unto Moſes, whereby from the top of Piſgah he was enabled at once, to take a true, full, and clear proſpect of the Land of Canaan, Deut. 3.27. and as that extraordinary aſſiſtance was unto Stephen, whereby whilſt he was yet on earth, (the Heavens being opened) he ſaw Jeſus Chriſt at the right hand of God; ſo is the ordinary aſſiſtance of the light of glory, in the life of glory, unto the bleſſed, in order to the Beatifical Viſion.
The School-men ſpeak thus of it;Lumen gloriae eſt perfectio ſuperaddita quâ intellectus fit efficax, ſeu confortatur ad videndum Deum. Thom. p. 1. q. 12. Lumen gloriae eſt actualis illuſtratio, i. e. influxus Dei ſupernaturalis, elevans intellectum ad viſionem eſſentiae Divinae. Sententia Scoti & Nominalium. Lumen gloriae eſt ipſe concurſus ſupernaturalis Beatifici objecti, quatenus per illum objectum iſtud ſe ipſum immediatè intellectu manifeſtat, efficiendo cum intellectu Beatiſſimam viſionem. Smiſing. Tract. 2. Diſ. 6. N. 93. ſome, That it is a perfection ſuperadded to the underſtanding, whereby the underſtanding is made able to ſee God; others, That it is an actual illuſtration, that is a ſupernatural influx, elevating the underſtanding unto the Viſion of the Divine eſſence; others, That it is the ſupernatural concourſe of the Beatifical object, whereby the object immediatly manifeſts it ſelf to the underſtanding, together with the underſtanding cauſing a moſt bleſſed Viſion.
The glorified underſtanding is an inherent Principle, or habit in the Soul (after the manner of a permanent diſpoſition, as light is in the Sun, not after the manner of a tranſient paſſion, as light is in the Air, or as the gifts of Propheſie were in the Prophets) elevated by the light of glory, unto the Viſion of God. Of the effect of the Beatifical Viſion. Scot. lib. 4. diſt. 49. Beatitudo eſt status omnium bonorum aggregatione perfectus.
The effect of the Beatifical Viſion is Bleſſedneſſe; as glory is the Sum of all Gods perfections, ſo Bleſſedneſſe is the ſum of all mans good, that he either needs, or is capable of.
God intending to make a Creature happy, giveth it a principle335 capable to und erſtand, and enjoy him, and giveth himſelf the object of that principle to be underſtood and enjoyed. No Creature is capable of happineſs, or miſery, but the reaſonable Creature; there could neither be Heaven nor Hel, the joys of the one, nor the pains of the other, without underſtanding; the perfect union of the higheſt created Principle with the increated object makes bleſſedneſs.
There are four Attributes of the Beatifical object;Attributum Beatitudinis objectivae, 1. Ultimum. 2. Perfectum. 3. Expellens omnem. miſeriam. 4. Ʋt ſatiet appetitum. Valent. Tom. 2. diſp. 1. q. 3. p. 1. Ultimateneſs, perfection, expulſion of all evil, ſatisfaction of the deſire. It is the laſt, that whereunto all things are referred, but it ſelf is referred unto nothing; it is perfect, having abſolute and univerſal excellency; it expelleth all evil, knoweth no want; it is a ſufficient good, it ſatisfieth the deſire, the Wil willeth no more. The Latitude of all being, all truth, and all good (the object of the Underſtanding and Wil) is contained in it, and that in moſt eminent manner.
The formal Bleſſedneſs of the glorified Soul, conſiſts in the clear viſion of this object, which ſucceedeth Faith; hereby we know God. In perfect fruition thereof, which ſucceeds Hope; hereby we enjoy and poſſeſs God. In perfect love thereof, which ſucceeds our charity; hereby we cloſe with, are like to, reſt, and acquieſce in God.
By the Underſtanding, Will, and Affection, the Soul doth (as it were) enter into God, and God into the Soul; whence followeth (as it were) a mutual in-being of one in another, and an intimate vital union between God and the Soul. Either the viſion, fruition, and love of God, is Bleſſedneſſe, or there is no Bleſſedneſſe; God is not God, Heaven is not Heaven; the Creature, according to the beſt, namely, the Goſpel-diſpenſation of God, is capable of no more, needs no more, can have no more; God in Chriſt doth no more for Man, man needs no more from God.
Hereby the Soul enters into joy, Mat. 25.21, 23. which is the reſt of the wil, in its utmoſt and perfecting end. In this Life joy enters into us, the Soul here being larger than its joy; in the Life to come, we are ſaid to enter into joy, as into that whereby our Soul is exceeded, and wherein (as it were) we are contained. If in the ſtate of faith the Soul is full of joy unſpeakable,336 and full of glory; how much more ſhal it be full, and running over in the ſtate of fruition? Faith is the beſt Rhetorick, to walk ſo, as whether preſent, or abſent, we may be accepted of him, is the beſt Elocution; to admire, is ſhort of the cauſe; a holy aſtoniſhment anſwereth not the object. The Apoſtle telling us, the good things laid up for the godly in this life, exceed our thoughts, 1 Cor. 2.9. we muſt needs grant, that thoſe much better things reſerved for us in glory, doe farre ſuper-exceed our words.
The Soul ſeparated,Conſid. 3. The Soul ſeparated upon the inſtant of its diſſolution from the Body enjoyeth, &c. upon the inſtant of its diſſolution from the Body, enjoyeth Bleſſedneſs, in the preſence and ſight of God, and Chriſt; before the eyes of the dead body are cloſed, the Soul with open eyes beholds the face of Jeſus Chriſt; then, viz. at death, ſhal the duſt return to the earth, as it was, and the Spirit ſhal return to God, who gave it, Eccleſ. 12.7. When Chriſt giveth up the Ghoſt, he commendeth his Spirit into his Fathers hand, Luk. 23.46. When the body of Stephen falleth aſleep, the Lord Jeſus receiveth his Spirit, Act. 7.59. This Chriſt ſaith, and that with an aſſeveration to the Thief upon the Croſſe, Luk. 23 43. Verily I ſay unto thee, this day ſhalt thou be with me in Paradiſe. If our earthly houſe of this Body be diſſolved, the Soul enters into a houſe not made with hands. No ſooner is the cloathing of Mortality put off, but the cloathing which is from Heaven is put on; Paul diſſolved is with Chriſt, Phil. 1.23. the Souls of thoſe Martyrs, and Confeſſors, departing during the perſecution of Antichriſt, who came out of great tribulation, and have waſhed their Robes, and made them white in the blood of the Lamb, are before the Throne of God, ſerving him in his Temple, Rev. 7.14, 15. that is, in his immediate preſence; For the Lord God Almighty, and the Lamb are the temple of it, Rev. 21.22.
The Servants of God may reſt aſſured, ſhould Antichriſt prevail againſt them unto death, their death ſhould afford them an immediate paſſage unto happineſſe. And I heard a voyce from heaven, ſaying unto me, Write, bleſſed are the dead which dye in the Lord, from hence-forth, yea, ſaith the Spirit, that they may reſt from their labours, and their works d••follow them, Revel. 14.13. Chriſt is in the preſence337 of God, Heb. 9.24. Sits upon the Throne with his Father, Revel. 3.21. The Souls of the Saints departed are with Chriſt, Phil. 1.23. therefore the Souls of the Saints departed are in the preſence of God.
The Angels behold the face of God, Mat. 18.10. The Souls departed are with the Angels, Revel. 4.8. and 5.8. & 7.9. Heb. 12.22.23. and like the Angels, Mat. 22.30. (For if their Bodies at the Reſurrection, are expreſly ſaid to be as the Angels, we may wel inferre the ſame concerning their ſpirits, much more agreeing with the nature of Angels) therefore the Saints departed ſee the face of God. They that are in the third Heaven are in the preſence of God; the Saints departed are in the third Heaven, they are in Paradiſe, Luk 23.43. which is the third Heaven, 2 Cor. 12.2, 4. therefore. As the Souls of the wicked depart immediately to the place of Torment; ſo the Souls of the Saints depart immediately to the place of Bleſſedneſs; Lazarus Soul is as ſoon in Abrahams boſome, Luk. 16.22. that is, in the Kingdome of Heaven, Mat. 18.11. as Dives his Soul is in Hel. Luk. 16.23.
For the fuller underſtanding hereof,Bellar. de Beat. Sanct. lib. 1. c. 2. conſider theſe four following Propoſitions.
Prop. 1 The Soul conſidered in it ſelf, is a ſubject capable of happineſs. It is a ſubject capable either of Bleſſedneſs, or Miſery; the Promiſe, or the Curſe; Heaven, or Hel. It was a good anſwer of him, that upon the propoſal of the Queſtion, What the Soul was? replied, I know not. Man ſince the Fall being leſſe than himſelf, underſtands not himſelf; nor wil he fully, til he be fully reſtored to himſelf, in glory; yet as a help to our apprehenſion, we may conceive of it, after this, or the like manner.
The Soul is a Spiritual ſubſtance, created after the Image of God, indued with the faculties of Underſtanding, Wil, Memory, and Affections, with a power of reflex acting upon it ſelf (whereby it knoweth that it knoweth) according to the Latitude of the whole revealed Wil, and Works of God; infuſed into the body, as the form thereof, and (being ſeparated there-from) ſubſiſts by it ſelf, to be re-united thereunto, at the Reſurrection, to abide as the form thereof for ever. More briefly; The Soul of the Saints is a Spiritual, and Immortal338 ſubſtance, created after the Image of God, and renewed after the immortal Image of God in Chriſt.
The Soul is a Spirit, not a Body conſiſting of matter, Luk. 24.39. It is a real and very being, as the body is, only of a higher kind; the Body is of the Earth, the Soul is immediately from God. It ſhould not prejudice the being of the Soul, becauſe it is not viſible to our eyes; we may as wel queſtion the being of God himſelf, or of the Angels, who are inviſible; or our own ſelves to be Men, for from the Soul it principally is that we are Men, or Women. It is a ſubſtance not depending, in reſpect of its being, upon any other Fellow-creature, as accidents doe, whoſe being is by having their in-being in another Fellow-creature as their ſubject. Its ſubſiſtence exceeds that of the Body, the Soul can ſubſiſt without the Body, but the Body continueth not a Body without the Soul. Hence we read of ſeparated Souls, but not of ſeparated Bodies. The Soul is compared to a large veſſel, Rom. 9.22, 23. as high as Heaven, as deep as the earth, Prov. 25.3. more capacious than the world, Eccleſ. 3.11. As the capacity of a veſſel may be learned by the quantity it is able to contain; ſo the underſtanding of the word of command (which conſidered alone is exceeding broad, Pſal. 119.90.) Promiſe and Curſe, together with the works of God, helps us to conceive of the largeneſs of the Soul. Solomon in reſpect of his exceeding much underſtanding, is ſaid to have largeneſs of heart, even as the ſand which is by the Sea ſhore, 1 King. 4.29. yet Solomons heart, compared with Adams innocency, or his own Soul now in glory, was but a narrow heart. Between Pauls Soul in the body, and in glory, there is as great a diſproportion, as between a childe and Solomon, 1 Cor. 13.11.
Prop. 2. The Soul ſeparated dependeth not upon the Body, in reſpect of its operations. It dependeth not upon the body, for the knowledge either of immaterial, or material objects; both being preſent to the Soul, either by the eſſence of things themſelves, or by their intelligible ſpecies, or by the Divine eſſence ſupplying all ſpecies.
Three things are required to the operation of the underſtanding; 1. An intelligent faculty. 2. Light to illuſtrate the339 underſtanding. 3 The preſence of the object with the underſtanding; whatſoever is underſtood muſt be united with, and touch the underſtanding, which is done either by the eminent preſence of things in the Divine Eſſence,Zanch. de operibus Dei part. 3. l. 2. c. 2 ſo the ſoul underſtands in glory; or by the formal preſence of the very things, ſo the Angels underſtand themſelves, and ſo, we (as ſome conceive) ſee the Light; or by the ſimilitude, or image of the thing, commonly called a Species, ſo we underſtand intelligible objects in this Life.
The ſoul whilſt it is in the body, dependeth not upon any corporcal organ, phantaſie, inward or outward ſenſe, as an inſtrument, whereby it underſtands; but as an inſtrument to repreſent the object to be underſtood; which repreſentative faculty of the phantaſie, being performed, and that in a more eminent manner, either by the Divine Eſſence it ſelf, ſupplying thoſe Species; or by way of infuſion of them, at, or immediately upon the inſtant of its ſeparation, after the manner of the concreated Species of things in Angels; or by occaſional abſtraction of them from objects: The ſoul ſeparated, remaineth free to its operations without the uſe of the body.
Angels underſtand material, and immaterial objects,Angeli cognoſcunt materialia per hoc, quod ſunt in iis per ſuas ſpocies intelligibiles. The par. 1. q. 57. art. 1. Piſcat. praeſatin Ezech. by the SPECIES, or that which anſwereth the ſpecies of ſuch objects, without Corporeal organs.
In an extaſie, rapture or trance, (of which ſome reckon about five & thirty in the Scripture) which are ſpiritual Viſions of the ſoul during that ſpace, retiring as it were, out of the body, (or at the leaſt) not making any uſe of the body therein; ſo far is the ſoul from not underſtanding at all, or from not underſtanding ſo well, as that it then underſtandeth beſt in this life. Paul is taken into the third Heaven, heareth unſpeakable words, which it is not lawful for a man to utter; all which we muſt needs grant might be done without corporeal organs, he himſelf telling us once and again, That whether it was in the body, or out of the body, he could not tell, 2 Cor. 12.2, 3. Conimb. de de anima. l. 3. c. 8. q. 8. art. 2. Tollet. q. 21.
Immaterial Objects may be underſtood by the ſoul in the body, without corporeal organs, or ſenſible ſpecies.
340The ſoul in its ſeparation from the body, undergoeth a privative, not a poſitive change. It ſuffereth a change in reſpect of its information of the body, and operations by the inſtruments of the body. It informed the body before, but not now; It exerciſeth the ſame operations now, that it exerciſed before, though not in the ſame manner; then with, but now without the body.
In the ſtate of glory,Tho. 2.2. qu. 175. art. 4. Conim. de anima. l. 3. c. 8. qu. 8 art. 3. the ſoul is free to contemplate materiall objects, either in themſelves by intelligible, and ſenſible ſpecies, according to the uſe of corporeal organs glorified, or according to their repreſentation in the Divine Eſſence. As grace doth not deſtroy, but help; ſo glory doth not deſtroy, but perfect nature. The ſoul glorified, and reunited to the body, at its pleaſure uſeth, but dependeth not upon the phantaſie, for the underſtanding of material objects.
Prop. 3. The condition of the body in the ſtate of death, prejudiceth not the bleſſedneſſe of the ſoul.
The ſoul may be bleſſed, though the body be dead. We look too much upon the dead carkaſs, and too little upon the living ſoul. Chriſts body in the grave interrupts not the happineſſe of his ſoul in Paradiſe. As the body in the grave doth neither good nor evil, ſo it feeleth neither good nor evil. It is as if it were not, Joſeph is not, Ger. 42.36.
The bodies of the Saints at death ceaſe for ever from ſin, and from all ſuffering that is felt; there is neither ſin, nor tear, in the grave; And from ſuffering it ſelf, at the Reſurrection. The body is neither ſenſible of the want of the ſoul, nor doth the ſoul feel any miſſe of the body.
The body is neither ſenſible of good or evill concerning it ſelf, nor concerning the ſoul; the ſoul, though it be not touched with any evill, yet it is affected with good concerning the body, whilſt it looks at it as ſown, 1 Cor. 15.43. As at reſt, Iſa. 57.2. As fallen a ſleep, 1 Cor. 15.6. As in Covenant with Chriſt, Matth. 22.32. all which phraſes are proper to the bodies of the Saints. The ſoul hath no grievance for the abſence of the body, yet it hath contentation341 in its Reſt, and a glad expectation of its future meeting. Such is the condition of the body in the grave, which yet we muſt ſo mind, as not forgetting the ſoul in glory.
The body is at reſt, the ſoul is in bleſſedneſſe; that the one is at reſt, hindreth not the bleſſedneſſe of the other; the body is aſleep, but the ſoul putteth forth its perfect operations; The body is aſleep in the cuſtody of Jeſus, 1 Cor. 15.18. The ſoul beholds the face of Jeſus. Jacobs ſleeping body troubleth not his communion with Chriſt and his Angels, Gen. 28. Pauls ſoul in the third heavens miſſeth not his body, though as may be ſuppoſed for the time ſoul-leſſe upon earth, 2 Cor. 12.2. The condition of the ſoul, diſſolved in the Lord, is as it were a bleſſed rapture, laſting from our diſſolution to our reſurrection; though the grave be a land of darkneſs, as darkneſs it ſelf, and of the ſhadow of death, without any order, where the Light is as darkneſs, Job 10.22. yet is not that long-home of the body, ſo dark and diſorderly, as the everlaſting home of the ſoul is light and beautiful. The godly ſoul prepared ſhould be no more afraid of death in regard of the body, than of its fall into a kindly ſleep after weary labour, and as glad of diſſolution in reſpect of it ſelf, as of going to be with Chriſt, which is far better, Phil. 1.23.
Prop. 4. The ſoul, from the inſtant of its diſſolution, is freed from all imperfections of ſin, ſorrow, and infirmity; God ſhall wipe away all tears from their eyes, Rev. 7.17. The ſpirits of juſt men are made perfect, Heb. 12.23.
The ſoul ſhall be in a better eſtate, than it was when it firſt came from God, being now in Chriſt, and having attained perfection in him, both in reſpect of Kind and Degrees. Adams ſoul in Chriſt, is a more excellent ſpirit, than it either was, or was capable of, being under the firſt Covenant; the Angels in Chriſt are more bleſſed, than they had been in their firſt bleſſed eſtate without Chriſt. The ſoul from the moment of its diſſolution, untill the Reſurrection, is like to the ſoul of Chriſt in Paradiſe, whilſt his body lay in the Grave.
342The place of the Bleſſed is uſually known by the name of the third Heaven. Conſider. 4. Of the Adjuncts of bleſſedneſſe; where firſt of the place.The third Heaven is a ſimple and ſhining body, created immediately of God, to be the Throne of his ſpecial preſence, and of the gracious manifeſtation of his perfections, and the habitation of the Bleſſed, both Angels and Men.
The whole Region of the Air, unto the Moon, is in Scripture called the firſt Heaven; from the Moon to the higheſt Stats incluſively, the ſecond Heaven: That which is above theſe (the place of happineſs) the third Heaven, 2 Cor. 12.2.
This third Heaven is alſo called, A houſe not made with hands, 2 Cor. 5. A City whoſe builder and maker is God, Heb. 11.10. The City of the living God, Heb. 12.22. Chriſts Fathers houſe, Joh. 14.2. That better and heavenly Country of the Saints, Heb. 11.13, 14. Paradiſe, Luke 23.43. Heaven, the Heaven of heavens, 1 King. 8.27. The world to come.
The School-men call it Empyreum, from its ſplendor and ſhining brightneſs; this third Heaven we have only from the Scripture, Ariſtotle was ignorant therof, it being inviſible.
Its place is far above all viſible Heavens, Eph. 4.10. Chriſt aſcending thereinto,Caelo beatorum proprie competit nomen〈…〉〈 in non-Latin alphabet 〉quia terminus eſt & ſinis ultimus ſupre nuſque mundi,〈…〉〈 in non-Latin alphabet 〉eſt quaſi〈…〉〈 in non-Latin alphabet 〉 is ſaid to be made higher than the heavens, Heb. 7.25. Hence it is called the third Heaven, and the Greek word turned Heaven, intends ſuch a place, as is the ſupreme term, and bounds, of this preſent world. It is probably thought to be created the firſt day; there being no inconvenience to include the third Heaven, in thoſe Heavens mentioned Gen. 1.1. In the beginning God created the Heaven and the Earth. Alſo becauſe the Angels whoſe habitation is the third Heaven, were created the firſt day, Job 38.6, 7.
It was created immediately of God, not of any preexiſting principle; and as it is for a more excellent uſe, ſo doth it conſiſt of more excellent matter, diſtinguiſhed from, and excelling of the matter of the other Heavens, Gemmes, Metals, precious Stones, or what ever material creature in this viſible world. It excelleth the quinteſsence of the Chymiſts, namely, that ſpirit which they343 extract from Herbs and Metals; for thoſe ſpirits though never ſo ſubtile, yet are elementary, and mixed bodies. It excelleth the quinteſsence of the Philoſophers, who underſtand thereby a material ſubſtance, diverſe from the matter of the four Elements, whereby all things are compounded; In which ſenſe ſome learned men (after Ariſtotle) will have theſe viſible heavens to be quinteſsential, which notwithſtanding, yet the third heavens are more ſubtile, and pure than they all, being not onely immixed,Keck. Phyſ•l. 2. c. 1. but inviſible, and having its natural place above all theſe bodies, and not deſcending.
It is incorruptible, becauſe having no principle, out of which (according to order of nature) it did ariſe, there is no principle, into which (according to the order of nature) it can be returned, It is uncapable of a Phyſical change into any other body. It is impaſſible by any creature; and as by nature, its Maker hath freed it from corruption; ſo by a ſuperadded act of his good pleaſure, he hath freed it from annihilation, It is an houſe not maile with hands, eternal in the Heavens, 2 Cor. 5.1.
It is clear and ſhining;〈…〉〈 in non-Latin alphabet 〉quaſe〈…〉〈 in non-Latin alphabet 〉totus lucidus. The City hath no need of the Sun or Moon, to ſhine in it; it is all as a moſt glorious Sun, and therefore called by the Learned (as was intimated before) Empyreum, not from its heat, but from its reſplendence, and moſt pleaſant light. All the luſtre and ſhining beauty in theſe viſible Heavens, Gems, Metals, precious Stones, &c. could it be united into one object, were not to be compared to it. As the place of the damned, is the place of the greateſt, and moſt grievous darkneſſe; So the place of the bleſſed, is a place of the greateſt and moſt pleaſant light.
It is ſpacious, containing in it all inviſible and viſible creatures, and conſequently this viſible world; This is the great City of the great King; He meaſured with the reed, twelve thouſand furlongs; the length, and the breadth, and the height of it are equall, Rev. 21.16.
It is the Court of God and Chriſt, wherein are habitations for innumerable company of Angels, and for the ſpiritual ſeed of344 Abraham, which are as the ſand of the Sea-ſhore, which is innumerable. In my Fathers houſe there are many Manſions, if it were not ſo, I would have told you it, Joh. 14.2. As it is ſaid of Topheth (though in a contrary ſenſe) It is large and deep, for the King it is prepared; So may it be ſaid of Heaven, It is large and high, for the bleſſed it is prepared.
It is moſt pleaſant, free from all evil, and full of all good, a proportionable object to glorified eyes, and a ſuitable place to glorified bodies. The light of it, is fitly compared to the light of a Jaſper ſtone, Rev. 21.11. which is not darkned by clouds, neither doth hurt our eyes, but the more we look on it, the more it pleaſeth us; neither doth it leave ſhining when the Sun ſhineth, nor doth the brightneſſe of it go out at any time.
Solomons Temple was a magnificent building, for which (Solomons expence excepted) David prepared in ſilver and gold ſeven hundred millions, 1 Chron. 22.14. beſides braſſe & iron without weight, about which were occupied ſeventeen thouſand Labourers, thirteen thouſand and three hundred Over-ſeers, Solomons and Hyrams Builders, 1 King. 5. together with Hyram, and the cunning Artificers of David and Solomon. I have ſent unto thee a cunning man, &c. skilful to work in gold and in ſilver, in braſſe and in iron, in ſtone, and in timber, and purple, in blew, and in fine linnen, and crimſon, alſo to grave any manner of graving, and to find out every device which ſhall be put to him, with thy cunning-men, and with the cunning-men of my Lord David thy Father, 2 Chron. 2.14. All which help notwithſtanding, the Temple was ſeven yeers in building, 1 King. 6.38. The houſe which I build is great, for the houſe which I am about to build is wonderful great, 2 Chron. 2.5.9. But behold a greater building than Solomons is here, a houſe (as was ſaid before) not made with hands, eternal in the Heavens,〈…〉〈 in non-Latin alphabet 〉ad excellentiam & artificium operis refertur, Zanch. whoſe Builder and Maker is God, Heb. 11.10.
A moſt excellent proſpect hereof we have in Johns Graphical deſcription of that great City, Rev. 21. as a type not onely (though haply chiefly) of the triumphing Church it ſelf, verſ. 2.9. but alſo of the place of its everlaſting345 habitation, verſe 27. where the Holy Ghoſt gathereth, together in a manner, the univerſal excellency of the viſible creature, to hold forth a legible and heavenly picture of this inviſible and ſuperceleſtial Manſion. Be pleaſed to take a more orderly view of it, as you have it ſet forth, according to its foundations and ſtructure.
The foundations are twelve, garniſhed with all manner of precious ſtones, and in them the names of the twelve Apoſtles of the Lamb engraven. The firſt foundation was Jaſper, the chief of Gems, of which before. The ſecond a Saphir, blew, or skie-coloured, the fifth in Aarons Breaſt-plate. The third a Calcedomy of purple colour. The fourth an Emrald, a ſtone ſo green, that other green things loſe their colour, while it is preſent, moſt pleaſant to the ſight, the fourth in Aarons Breaſt-plate. The fifth a Sardonyx, white without, and red underneath, like the nayl of a man. The ſixth a Sardius, of the colour of blood, the firſt in Aarons Breaſt-plate. The ſeventh a Chryſolite, of ſuch a golden colour, that gold looketh like ſilver to it, when they are laid together. The eighth a Beryl, of a Sea-green, the tenth in Aarons Breaſt-plate. The ninth a Topaz, of a pleaſing green colour, the ſecond in Aarons Breaſt-plate. The tenth Cryſophraſus, a green inclining unto gold. The eleventh a Jacinct of a violet colour. The twelfth an Amathiſt the chief of violet coloured Gems, the ninth in Aarons Breaſt-plate.
Its ſtructure is either outward, where we have the matter, form, wall, and gates; the matter, pure gold, like unto cleer glaſſe, ver. 18. viz. tranſparent gold; the form ſour-ſquare, ver. 16. Twelve thouſand furlongs, that is fiveteen hundred Engliſh miles ſquare. The wall of Jaſper, ver. 18. a hundred forty four cubits in height, ver. 17. ſituated to the four coaſts of Heaven, verſ. 13. ſtrongly founded, verſ. 14. The gates are in number twelve, made of twelve pearls, every ſeveral gate was of one pearl, verſ. 21. ſituated, Eaſt, Weſt, North, and South, three looking every way, verſ. 13. having ingraven upon them, the names of346 the twelve Tribes of Iſrael, and twelve Angels, for the keepers of them.
Or inward, where we have the ſtreets of pure gold, as it were tranſparent glaſſe, verſ. 21. Its Temple, God and the Lamb; Its light, the glory of God and the Lamb; Its inhabitants, verſ. 24. Its peace, verſ. 25 Glory, ver. 26. Holineſſe, verſ. 27. Its waters, a pure river of life, Chap. 22.1. Its fruits are the fruits of the tree of life, verſ. 2.
This heavenly ſociety is made up of God,2 Of their Society. and Chriſt, and the bleſſed.
The good of this ſociety (in reſpect of the Bleſſed themſelves) chiefly conſiſts in their knowledge one of another, communion one with another, and content flowing from that communion.
Known and approved is Luthers anſwer,Num in illa aeterna vita ſimus alter alterum cognituri? Melch. Adam in vita Luth. returned affirmatively (upon the deſire of the hearers, that he would be pleaſed to ſpeak to his own Query) to this queſtion, propounded by himſelf a little before his death, viz. Whether we ſhould know one another in eternal life, which he proved from Adams knowledge of Eve in innocency, whom he had never ſeen before, Gen. 2.23. The knowledge of the Beat fical Viſion, exceeds the knowledge of Adam. David implyeth that he ſhall know his childe, when he comforts himſelf that he ſhall go unto it, 2 Sam. 12.23. Peter ſeeing Chriſt transfigured, and Moſes and Elias appearing with him in glory, whom he had never ſeen (no ſaith Tertullian, not ſo much as in their pictures,Tertul. contra. Mar. the uſe of Statues and Images being prohibited by Law among the Jews) takes notice of them, Ma•th. 17.4. Luke 9.33. The rich man knew Abraham, and Lazarus, Luk. 16. Surely then Abraham and Lazarus ſhall know one another. The poor ſhall know their rich Benefacters, when they receive them into everlaſting habitations, Luke 16.9. Poul ſhall know the Theſſalonians whilſt he looketh upon them as his crown of rejoycing at the comming of the Lord Jeſus, 1 Theſſ. 2.9.
The Angels know one another,Tho. part. I. q. •6. art. 7. and know the Elect in glory. The very ſtate of bleſſedneſſe denyeth the contrary. 347Auſtin comforts the Lady Italica after her Husbands death,Quoſdam noſtras migrantes non amiſimus ſed praemifimus, Auguſt. Epiſt. 6. telling her that ſhe ſhal know him amongſt the bleſſed Society, yea both know and love him, better than ever ſhe did in this life.
Their communion and conference one with another, may be gathered from the like in the Angels; who doubtleſſe ſpeak one unto another, though not vocally as we now doe, yet in their manner, viz. Angelically, and Spiritually, which is nothing elſe, but a ſpiritual inſinuation, inſtillation, or communication of their minds, notions, and meanings, one unto another.
For Spiritual ſubſtances to ſpeak together,Tho. part. 1. q. 10. art. 1. is for one ſpirit to ſignifie unto another their notions, and minds, in a ſpiritual, and therefore in a better manner than we doe.
As the ſpeech of the Angels,Zanchi. de operibus Dei. part. i. lib. 3 c. 19. ſo the ſpeech of the bleſſed Souls, is a power whereby (as they pleaſe) they make known one unto another what they know themſelves; our thoughts paſſe unto him, whom we communicate them unto, by two doors, viz. of volition or will, and expreſſion, whether by word, writing, or ſign; The Angels have but one door through which their thoughts paſs, namely, their wil. To think that the Angels and Spirits of the juſt made perfect doe not ſpeak mentally, that is, in their heavenly and ſpiritual manner, communicate their minds one unto another, as they ſee cauſe, is againſt reaſon, and inconſiſting with the ſtate of bleſſedneſs. To think they ſpeak in this manner, is not repugnant to Scripture, or Reaſon, though the ful reſolution of that quere, viz. with what tongues the Angels and Souls departed ſpeak, ſeems to be reſerved til we come into Heaven.
After the Reſurrection, nothing hinders but we may beleeve,Synops. pur. Theolog. diſp. 2. n 42. that the Saints ſhal ſpeak not only mentally, after the manner of the Angels, but alſo (when they pleaſe) vocally, after the manner that men now ſpeak; and (as ſome conceive) probably in the Hebrew Tongue.
Great muſt needs be the content of their Communion, if we conſider either the neer relation of the perſons, being Members of the ſame Myſtical Body, or the manner of their meeting together, ſweetned with more affecting ingredients, and circumſtances, than the meeting of Jacob, Joſeph, and Benjamin; together348 with their ability, unity, complacency, &c. and all this mixed with the immediate preſence of Chriſt. If Peter (but for a ſmal time) ſeeing, and hearing, the faces, and diſcourſe of Chriſt, Moſes, and Elias, breaks out, It is good for us to be here; much more cauſe is there for them ſo to doe, being not only Spectators, and Auditors, but alſo Interlocutors with them, and the reſidue of this ful and bleſſed Society, and that for ever. As the communion of the Sanits, in this life is a great part of our comfort on earth; ſo the communion of the Saints in glory, is no little part of the joys of Heaven.
The duration of this Bleſſedneſſe is for ever. 3. The Duration of all.
Between Eternity, Eviternity, and Time, ſome who have more accurately conſidered the natures thereof, diſtinguiſh thus:
Eternity is without beginning, without end, without ſucceſſion.
Eviternity is without end, but not without beginning, and though without ſucceſſion in reſpect of the duration of their Perſons, yet not without ſucceſſion, in reſpect of their operations, and other accidents. Time hath both a beginning, ſucceſſion, and end.
In Eternity all is preſent, nothing paſt, nor to come; In Eviternity, in reſpect of the duration of their Perſons, there is nothing paſt, but in other reſpects there is both paſt, and to come; that is, the inſtant that was in ſome reſpect paſſeth not away but alwayes remaineth; but in other reſpects there are inſtants to be, which are not yet come. In Time there is both paſt, preſent, and to come.
Eternity is a Duration, conſiſting of an eternal Now, without beginning, or ending.
Eviternity is a Duration, having a continuing Now, with a beginning, but without an ending.
349Time is a ſucceſſive Duration, having a beginning, and ending, without any remaining Now.
The Body is not ſo miſerable under the Curſe,Conſid. 5. Of the condition of the Body after the Reſurrection. as it is bleſſed in the Promiſe; as in the ſtate of Corruption, it is abaſed lower than all created Bodies; ſo in the ſtate of glory, it is exalted higher than all other Bodies, Chriſts excepted.
The excellency of the glorified Body conſiſts eſpecially in two things:
1 In that we ſhal ſee Chriſt as he is Man, with theſe eyes. 2 In certain inherent Caeleſtial qualities. That we ſhal ſee Chriſt as he is Man with theſe eyes, Job manifeſtly teſtifieth; For I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the earth, and though after my skin worms deſtroy this body, yet in my fleſh ſhall I ſee God, whom I ſhall ſee for my ſelf; and mine eyes ſhall behold him, and not another, cap. 19.25, 26, 27.
The ſight of Chriſt as Man is the next object unto the Beatifical Viſion it ſelf; as the created grace, which the Man-hood received was out of meaſure, Joh. 3.34. (yet not ſimply, for being a creature it is bounded; but reſpectively, in regard of us, we being unable to meaſure it;) ſo the glory of the Manhood is out of meaſure. The Humanity of Chriſt, in reſpect of its perſonal union, farre exceeds all the glory of Angels, and glorified Souls. The glory of the Man-hood, is as much as the Creature is capable of; the glory of the Body is derived both from the Divinity, and the glory of his Soul. The fulneſs of the God-head dwelling in him bodily, doth as it were radiate through his body; hence there muſt needs ariſe great joy unto the beholder, both from the eminency of, and our intereſt in this object. Chriſt in glory, and Chriſt in glory ours; as much of the Creator as is poſſibly viſible in the nature of man, wil be to be ſeen in Chriſt; as much contentation as the Creature can be made partaker of by the ſight of any one viſible object, wil be the portion of the beholders of Chriſt, as he is Man.
The inherent caeleſtial qualities of the Body at the Reſurrection are principally four, viz.
Impaſſibilitie doth not only exclude Corruption (for the bodies of the Damned cannot dye) but it freeth the body from all hurtful paſſions,Dos Impaſſibilitatis. either of grievance, or infirmity, Rev. 21.4. As it was in an extraordinary manner with the bodies of the three Children, in the Babyloniſh Furnace for a time; ſo ſhall it be with the bodies of the Saints for ever; the Fire hath no power upon their bodies, neither can the ſmel of fire paſſe upon them, neither heat, nor cold can trouble them, nor the Sword pierce them. Darts are not counted ſo much as ſtubble, they laugh at the ſhaking of the Speare. Dos Claritates.
Glory is a ſhining brightneſſe, a reſplendent lightſomneſs, or a Caeleſtial ſparkling ſplendor of the Body, whereby it may be thought to exceed all the beauty and ſplendor of Gems, Pearls, Heavens, Sun, Moon, and Stars, yea even of the Heaven of Heavens, though all were put together. The third Heavens (though exceeding all inferiour Creatures) as we ſaw before, are but the place of theſe Bodies, which ſhall be like unto his glorious Body, Philip. 3.21.
The joy of the Spirit ſhineth in the countenance, no wonder if the faces of thoſe ſhine, whoſe ſpirits are filled with joy, by beholding the face of God; the Sun radiates, and ſhews it ſelf thorough the Window, the Fire ſends forth a bright luſtre thorough Chryſtal.
Stephens Face (in this life) was ſeen, as it were the face of an Angel, Act. 6.15. behold how Moſes his face ſhone, upon a little ſpeech with God in the Mount; (what then may be concluded from the perpetual, and perfect viſion of him?) ſo as Aaron, and all the Children of Iſrael were afraid to come nigh him, Exod. 34.30. but, Then ſhall the righteous ſhine forth as the Sun in the Kingdome of their Father, he that hath351 cars to hear let him hear, Mat. 13.43. not that they ſhal not out-ſhine the Sun, but becauſe there is no more ſhining body viſible to us; therefore are the Bodies of the Saints in glory compared thereunto. When Chriſt upon the Mount put on the apparition of that glory for a little time (which now he wears for ever) Peter, and James, and John, were unable to bear the ſight of that transfiguration, and of Moſes and Elias appearing with him in glory, Mat. 17.2. Luk. 9.31.33. Mar. 9.6.
The power of the Body containeth vigor, activity, ſtrength,Dos Agilitatis. and aptneſſe for the Soul to act by.
Their vigor ſhal always laſt in the flower, height, and excellence of it, always in its moſt abſolute and perfect efficacy; that which we read of Moſes, Deut. 34.7. and which Joſhua ſpeaks of himſelf, Chap. 14.11. ſhal be verified concerning glorified Bodies, in a more excellent manner; Eliah is as lively, and fit for action now, as at the firſt moment of his entring into glory.
Their activity, and aptneſs to action, exceeds what we can wel conceive; all the Saints in Heaven are ſuch as Pharaoh enquired after, Gen. 47.6. perſons of activity. Much is the activeneſs which at times God hath been, and is pleaſed to give to Mortal bodies, Eliah (the hand of God being upon him) runneth, and out-runneth Ahabs Charriot, making haſte (as is likely) that the rain ſtopt him not, 1 King. 18.46. Aſael was as light of foot as a wild Roe, 2 Sam. 2.18. They in their immortal eſtate ſhal be like the Sun, in reſpect of its brightneſs, why not in reſpect of its motion? which the Learned allow to move a Million, and one hundred ſixty thouſand miles in an hour; if ſo ſwift may be the motion of Natural Bodies, how ſwift the motion of Glorious Bodies ſhal be, we ſhal know when we come to make uſe of it;Ʋbivolet Spiritus, ibi protinus erit corpus. Auguſt. Haec igitur Dos erit facultatis quod potuerunt facere ſe movere momento quodcunque& quocunquevolunt. Paraeus in 1 Cor. 15, 43. out of the Scripture it appears, that Angels in their aſſumed Bodies have moved very ſwiftly; Elias when departing out of the Diſciples ſight toward Heaven, not by aſſumption, that is, by extrinſecal help, as352 in fiery Chariot; but by the aſcenſion (according to the inherent Principle, and vertue of his glorified Body,) Luke 9. goeth up to the cloud eaſily and quickly, and Chriſt is quickly out of their ſight, Act. 1.9. As is their condition, ſo alſo is their ſtrength; Sampſon yet in a Mortal body, makes no more of Cords about his arms than of Flax burnt with fire; takes the doors of the Gate of the City, and the two Poſts, Barre and all, and put them upon his ſhoulders, and carried them up to the top of the hil, Judg. 16.3. breaks the Withs as a thread of Towe is broken when it toucheth the fire, ver. 9. goeth away with the pin of the Beam, and with the Web, &c. May we not wel conclude, that the weakeſt in glory ſhal be ſtronger than Sampſon in his great ſtrength; the Bodies ſubjection to the Soul is its exquiſite aptneſs, and readineſs, as an inſtrument for the Soul to operate by, with all dexterity and promptneſs, without all retarding and hinderance.
The diſtribution of the Body into Natural,Dos Subtilitatis. Animal, and Spiritual, is a diſtribution of the ſubject, in reſpect of the Adjuncts, concerning the manner of the living of the Body, before and after the Reſurrection, and is, as if you ſhould ſay, Here it liveth an Animal life, after the manner of Senſitive Creatures, maintained by Meat, Drink, Sleep, and the like, in the neceſſary obſervation whereof, a great part of our little time (if not neer the one half) is ſpent, and from the uſe whereof Adams body in innocency was not exempt; but hereafter the Body ſhal live, after the manner of Spirits, having no need or uſe of theſe things; Jeſus ſaid unto them, You doe erre not knowing the Scriptures, nor the power of God, for in the Reſurrection, they neither marry, nor are given in marriage, but are as the Angels of God in heaven, Mat. 22.29, 30. Moſes, though in a corruptible body, liveth without bread, whilſt he is with God in the Mount.
Que.Conſider 6. Whether the bleſſedneſs of the Soul ſhal be greater after the Reſurrection, than it was before?
Anſ. The bleſſedneſs of the Soul, is conſidered either Extenſively, in regard of the extent thereof, reaching unto the Body (the glory of the Body being an addition of joy unto the Soul) in which ſenſe the Soul may be ſaid to be more bleſſed after the Reſurrection than before.
353Or intenſively, conſiſting in the Viſion of God,Valentia. To. 2. p. 1. q. 4. punct. 2. which is the Eſſence of Bleſſedneſſe it ſelf; In this reſpect, the bleſſedneſs of the ſoul is the ſame both before and after the Reſurrection, there being the ſame principle, namely the glorified underſtanding, with the concurrence of the light of glory: The ſame ſubject, viz. The bleſſed ſoul; the ſame object, viz. God and Chriſt.
Bleſſedneſſe is either eſſential, which conſiſts in the Beatifical Viſion it ſelf, or accidental, comprehending together with Eſſenital bleſſedneſſe, thoſe adjuncts of bleſſedneſſe, which are both antecedent and conſequent to the Reſurrection; in the latter ſenſe, the ſoul may be ſaid to be more bleſſed after the Reſurrection, than before.
The Eſſential bleſſedneſſe of the ſoul is the ſame after the Reſurrection, with that which was before the Reſurrection; but the joy of the ſoul, after the Re-union of the body, and thoſe Adjuncts of bleſſedneſſe, which are conſequent thereunto, will be greater than it was formerly.
We may diſtinguiſh between the bleſſedneſſe of the perſon, and the bleſſedneſſe of the ſoul; the bleſſedneſs of the perſon (which conſiſts both of ſoul and body) ſhall be greater, though the Eſſential bleſſedneſs of the ſoul be the ſame.
The frequent conſideration of the ſtate of the bleſſed is uſeful many wayes: Amongſt others, 1 To provoke us to labour to be ſuch, as may be made meet for this inheritance of the Saints that is in light. 2 To endeavour to attain, and retain the earneſt of the Spirit, whence we may alwayes be able to ſay, We are confident, and willing, rather to be abſent from the body, and to be preſent with the Lord, 2 Cor. 5.8. 3 To fill the ſoul with ſtrong conſolation, againſt the ſufferings of life, and the fear of death. 4 To work an anſwerable converſation, That whether abſent or preſent, we may ſo walk, as we may be accepted of him. 5 To diſpoſe us to a patient waiting for, and longing expectation of our change, which draweth on apace. Here it may not be354 unworthy the labour to reminde the ſtrong impreſſion, which the contemplation of immortality, hath left upon the hearts of Heathen.
Good Authors report of ſome Indians ſo affectionately moved with the immortality of the ſoul ſeparated from the body, as that impatient of ſtaying for their diſſolution by a natural death, they with their own hands built thoſe piles of wood, wherein their bodies were to be burned, and then behold them ſet on fire, accounting them wiſeſt, that dyed ſooneſt. The hearers of one Hegeſias of Cyrene, reading of his Oration touching the ſtate of the ſoul after death, were ſo taken with it, that they looked at death as a thing to be deſired. Socrates at the point of ſuffering death, in teſtimony that there was but one God, comforts himſelf (over his draught of poyſon) with the meditation of this very ſubject. If I in this erre (faith Cato majer) that I beleeve the ſouls of men to be immortal, I erre willingly, neither will I ever ſuffer this errour (in which I delight) to be wreſted from me as long as I live.
If heathens having a dark view, and vain hope, of the immortality of the ſoul, were ſo remarkably, though paſſionately affected; what and how vigorous then ſhould the effects be, flowing from the ſtrong and ſolid conſolations of beleevers, who infallibly (though darkly) ſee here, what they ſhall hereafter both be, and ſee cleerly? Whom God hath wrought for the ſelf-ſame end, who alſo hath given us the earneſt of his Spirit; Thoſe are they who are, and ought to be, in Gods time willing to dye. We are confident I ſay, and willing, &c. 2 Cor. 5.8. Deſirous to depart, Phil. 1.23. groaning earneſtly to be cloathed upon with that houſe which is from Heaven, 2 Cor. 5.2. Rejoycing in the finiſhing of their courſe, Act 20.24. Yea triumphing over death, 1 Cor. 15.55.
How would it ſweeten the bitter waters of this Wilderneſs, to live and dye in the Mount, in the ſight of this Canaan, unto the comparative ſpeedineſs of Chriſts coming, at the Reſurrection, when we ſhall enjoy the bleſſedneſs of our355 perſons (which yet in it ſelf conſidered admits long delay) mentioned by the Apoſtle to the Hebrews, Chap. 10.37. as an effectual cordial againſt the ſorrows of this preſent life. Adde this conſideration of the bleſſedneſſe of our ſouls, which immediately follows upon our diſſolution from the body, and admits no delay, the ſoul is not ſooner out of this earthly, than it is in its heavenly houſe; it goeth as faſt into a better, as it goeth out of this miſerable world, it is inſtantly with him in whom it findes all reſt, upon its ceaſing to be with man, of whom it ſhall there find no want. In a moment, in the twinkling of an eye, before the eyes of the dead body are cloſed, the eye of the living ſoul ſhall behold the face of Jeſus Chriſt. Amen. Even ſo come Lord Jeſus.
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Images scanned from microfilm: (Thomason Tracts ; 113:E734[9])
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EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.