〈◊〉 〈◊〉 Sicredideris particula si non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buc. loc 21. q. 3. In which respect we are said to be chosen in him Ephes 1.4 Ascribing due glory unto the Father takes not from but adds to the glory of the Mediatour That Name above all names given unto the Mediatour is Jesus Christ the Lord Philip. 2.9 10 11. Gods Name is the God and Father of our Lord Jesus Christ 2 Cor. 1.3 Ephes 1.3 1 Pet. 1.3 Christ is all and in all Col. 3.11 God is all in all 1 Cor. 15.28 Christ is all and in all efficiently and meritoriously God is all in all essciently and originally Obj. 3. The active and passive Obedience of Christ is the condition of the salvation of the Elect Jes 53.10 As Adams personal and perfect obedience was a condition in the first Covenant therefore though grace be free in respect of election yet it is not free in respect of the Application of the good of Election Ans The Application both of grace and glory and all the good of the Covenant of grace are free to us though conditioned unto Christ Free-grace exciudes not Christs Merit but mans merit Obj 4. Faith is a condition though not of it self yet of salvation that in the Elect themselves therefore the Application of salvation seems not to be free in respect of the Elect. Ans A Condition is either a Condition properly so called i. e. an antecedent Condition Or a Condition improperly so called i. e. a consequent Condition A Condition properly so called is a Law or Observation annexed to a business the performance whereof lyeth upon the Covenant and accordingly the business becometh valid or null Such a condition was Works in the first Covenant If Faith were such a condition there would soon be an end of the Covenant of grace yea the Covenant of grace were indeed no Covenant of grace A Condition improperly so called or a Consequent Condition is such a condition whose performance by the Covenantee is absolutely undertaken for and irresistably wrought by the Covenantor and not left in suspence upon the Covenantee to be performed by his own strength Faith is a consequent condition not an antecedent condition So as this Proposition I will give Eternal life unto the Elect if they do believe is aequivolent unto this I will out of my absolute will give unto the Elect Eternal life because I will out of my absolute will give unto the Elect to believe The Condition of Faith depends not upon the Will of the Elect either to be or not to be but upon the absolute and gracious Will of God Obj. 5. Repentance and New-obedience are necessary to salvation Luke 13.3 Heb. 3.14 Therefore the Application of the good of Election seemeth not to be free in respect of us Ans Good Works which is also true of Repentance are necessary as the way appointed of God unto salvation but not as the cause this were to change the Covenant of grace into a Covenant of works Our good works are the effects of grace the reward of our good works is a reward of grace Good Works are necessary to salvation as the way not as an instrument or cause Faith is necessary as the way and as an instrument The term Special why diligently to be observed the active and passive Obedience of Christ is necessary as a Meritorious cause The Reason why the term Special is diligently to be observed in this Proposition is That we may the more distinctly conceive of the nature of grace and both discern and eschew the errour of the enemies of grace who so affirm it as in effect they deny it and whilest they seem to stand for grace they indeed withstand and overthrow it either by an equivocation in or by a sophistical interpretation of the term Grace * Pelagiani naturae vim gratiae nomine nuncupare solebant quo sententiāsuā occultarēt offensam hominū de gratia Dei sanctè sententiā e◠commodiùs vitarent Twiss vind grat errat 9. Sect. 9. The Pelagians Semi-pelagians Jesuits and Arminians all affirm this Proposition viz. That Faith is the Effect of Grace but understanding the word Grace therein in such a various and graceless sence as followeth The Pelagians understand by grace only the grace of nature that is the remainder of the Image of God in man after the fall whereby the Will without any further help from supernatural grace is able to believe Thus the Pelagians confound grace and nature The Semipelagians or Massilienses men of much account for learning their time whom Prosper in his Epistle to Augustine calleth the Reliques of the Pelagians understand by grace the conjunction of supernatural grace with free-will So as they both concure together as Joynt-workers and partial-causes i. e. fellow-causes in working of faith Which help of supernatural grace man according to them merits by the good use of his free-will The Jesuits understand by grace Facientiquod in se est presertim si vivat sub notitia Evangelii Deus non denegat auxilium primae gratiae Smising disp Theol. Tom. 1 Tr. 3. disp 6. Fidelis faciens quod ex se est ex congruo meritur gratiā justific antē idem 623. Justificatus potest de congruo mereri gratiam perseverandi idem 700. N. 518. Justificatus potest de condigno mereri salutem ibid. the conjunction of free-will and supernatural grace So as they both concur as joynt partial or fellow-causes in the working of faith Where also note That they understand not faith as we do but define their faith to be a general knowledge and certainty whereby they conclude the Word of God to be divine and true The Sum of their Doctrine comes to this To the natural man that doth what in him lyes especially if he liveth under the knowledge of the Gospel God will not deny the help of the first grace The believer that doth what in him lyeth merits with the merit of congruity justifying grace i. e. habitual grace according to them The justified person may merit with the merit of conguity the grace of perseverance The justified Person persevering may merit salvation with the merit of condignity The Arminians understand by grace the conjunction of supernatural grace yet that is but supernatural common grace with free-will So as both concur together as co-working joynt partial or fellow-causes of faith as it is with a man and a boy drawing the sameship together So as the work is not wrought by grace alone without free-will nor by free-will alone without grace but by both together Whence it followeth according to them which they also affirm that as much grace on Gods part may be put forth upon one that finally resisteth the motion of grace as there is upon one that yeildeth obedience thereunto And that the last and conclusive reason in such a case why one believeth and the other believeth not is from the free co-operation of
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. 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui credit Evanâ—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 hold 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 understand 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 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
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 little 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 VERSE II. Mercy unto you and Peace and Love bemultiplyed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15.23 which was the usual salutation among the Heathen but most usually 't is * 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 't is mercy peace and love 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 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 't is 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
his saying and overcometh vvhen he judgeth Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3.19 And he was speechless Matth. 22.12 The Preparatory Work of the Gospel may be referred unto these Heads 1. Revelation of Christ so far as is necessary unto salvation 2. Repentance 3. Lost Estate 4. Acknowledgement of the Soveraignty of God and of Christ in shewing mercy 5. Consideration of the special Object of Faith and Arguments moving thereunto 6. Waiting in the fore-mentioned disposition for the Lord Jesus in the use of means with Ministerial and preparatory hope under the If you believe of the Gospel The Revelation of Christ is the historical propounding and illumination of the soul with the propounded Doctrine of the Gospel i. e. the Doctrine of grace namely Election Vocation Justification Adoption Sanctification Glorification in Jesus Christ who hath freely absolutely and infallibly procured for us all things that pertain unto life and godliness The Sum whereof is That God the Father Son and Holy Ghost hath sent forth Jesus Christ God-man into the world to seek and save sinners commanded every one that heareth this glad tidings to believe in him whom he hath sent and promised that whosoever believeth in him shall be saved The Gospel is called a Revelation because it being a Truth exceeding the Nature of the creature the Power of Reason and Doctrine of the first Covenant man could no way attain unto it but by Divine Revelation Truth is either Natural Veritas Naturalis Ethica Lâ—galis Evat gelica which is laid up in the creature or Moral to be gathered by rational inferences from the light of nature and help of right reason or Legal contained in the Law or Evangelical revealed only in the Gospel The creature representeth God unto us as a Creatour Governour and Lord The Law as the Creatour of man after his own Image and giving unto him a Covenant of Works unto Eternal life The Gospel beyond these holds forth the mercy of God in Jesus Christ No Salvation can be expected where the Gospel is not preached For there is none other name under Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Representat Deum ut Creatorem gubernatorem DominuÌ„ omnium sed nâ—n ut Conservatorem Spanh resp ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given amongst men by which we must be saved Acts 4.12 Neither the Book of the creature nor the Power of reason nor the first Covenant preach Christ Repentance is two-fold Preparatory or Legal going before faith Mark 1.15 Heb. 6.1 Or saving which followeth faith Luke 7.38 Preparatory or legal repentance is a common work of the Spirit wrought by the Ministery both of the Law and Gospel super-adding unto what was wrought by the meer Doctrine of the Law a further discovery unto and affecting of the soul with the sense of its utter present-perishing condition under and fear of the future aggravated punishment for sin whereby the distressed sinner inwardly feeling the into lerable bitterness and heavy load thereof addeth unto outward unrebukableness according unto the Law an external conformity unto the Gospel It is called Legal not so much in respect of the means whereby it is wrought scil the Law for it is wrought not only by the Law but also by the Gospel but in respect of the state wherein the person is in whom it is wrought notwithstanding preparatory repentance namely under the Law and not under grace Under this Work of preparatory Repentance the soul is troubled for sin Sick of sin Contritio non salutaris Salutaris Vrsin Cat. Matth. 9.12 Consesseth its sin Matth. 27.4 Vomits it up 2 Pet. 2.22 Abstains from the external Commission of it Escapes the pollution of the world 2 Pet. 2.20 Reformeth its conversation so as not to omit any external known duty commanded Matth. 19.20 Nor to walk in the practise of any external known sin forbidden either in Law or Gospel Phil. 3.6 Notwithstanding Preparatory Repentance worketh not any change of the heart yet there are in it and accompanying of it certain inward workings that do dispose to a change Ignorance is taken away by illumination pleasure in sin is abated by sorrow for sin that is trouble of conscience Boldness in sinning is abated by the fear of punishment whence followeth a kind of abating the contumacy of the will like a stone that is broken though it yet remains a stone Conceitedness in our own strength is diminished by the sense of our lost condition False confidence by the conviction of the righteousness of Jesus Christ Ministerial and preparatory hope of the change of the heart by grace is increased by our restlesness in our present condition and occasioning an application of our selves to the obtaining of mercy in the use of means Lostness is a principal part of Preparatory Work A lost Estate whereby the soul besides the Work of the Law is further made sensible of its perishing condition by the common work of the Gospel So revealing Jesus Christ to be believed in as withall convincing the soul of the loss of its own righteousness the want of the righteousness of Jesus Christ together with its inability and enmity to believe repent do or desire any good whereby the soul is yet more meetly disposed for the wayting for receiving of and magnifying of received merey Lostness is either taken for the perishing condition of the soul or for the sensibleness of this perishing condition as it is in this place If lostness be taken for the perishing condition of the soul so all are lost by reason of sin whether they are sensible or insensible of it The reprobate totally and finally In this sence Judas is called the Son of perdition John 17.12 That is one justly designed to everlasting perdition or destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genetivus notat finem Piscat in loc i. e. Electos sibi datos a patre qui peri erant non minus quam reprobi per peccatum Piscat in Luc. 19.10 Anal. Mat. 18.11 Schol. Spanh probat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. oves perditas domus Israel ad quas Christus missus est esse Electos Exercit. de gratiâ Annot. in Sect. 18. as they used to say a Son of death So Antichrist is called the Son of perdition 2 Thes 2 3. The Beast is said to go into perdition Revel 17.8 Thus all that perish under the light of the Gospel are said to be lost 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost The Elect are totally but not finally lost Totally in respect of their sin and perishing condition for sin We were by nature the children of wrath even as others Ephes 2.3 But not finally in respect of Gods gracious purpose to them and their relation to him in the everlasting Covenant therefore
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 the 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 effect 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 the 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 graviâ—rem sentiunt perturbatione n alii vero leviorem sed omnes qui verè convert ntâ—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 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 1. Take off the Soul from its carnal confidences for the less measure of experience of a lost estate before faith the greater measure of carnal confidence and less measure of sensible dependance upon Christ after faith until this cure 2. God hereby provideth further for his own glory by causing the soul to magnifie the Law to condemn sin judge it self and exalt grace in such a degree as a kindly preparatory work disposed to Assurance of salvation presupposeth and the want of a kindly preparatory work until now eclipsed 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 'T is 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 fâ—â—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 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 CHAP. VIII Whether there be any saving Qualification before the grace of faith viz. Any such Qualification whereupon salvation may be certainly promised unto the person so qualified THe Ensuing Discourse in answer to this Question 1. Explains the terms thereof 2. Recites various judgments concerning it 3. Propounds Arguments against ascertaining Salvation to any such qualificatioÌ„ 4. Endeavoureth to satisfie the more considerable Argnments of the contrary minded 5. Annexeth two Queries 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 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 revealed Dispensation of God
Electionem quamvis in Dei arcano decreto sunt signati homines determinati nominatim specialissimè attamen nulla est specialis determinatio in Scripturis nusquam enim scriptum est Hoc fac efficacitèr vocaberis Beleevers only are bound to gather the intention of God Idem ex 2. c. 2. and the eternal Decree concerning them by name Soli credentes tenentur Dei intentionem aeternum decretum circa se nominatìm colligere There is no consolation unto the Elect before faith Idem ex 1. c. 2. Mr Rutherford Electo nulla consolatio ante fidem The Promise saith Dr Preston is made to the coming Dr Preston Ser. 3. of effectual faith Idem Ser. 1. on Rom. 1.17 of Faith and not to the preparation Elsewhere the same Author mentions parting withall to use his own words amongst the afterclap conditions that is such conditions as are required of the Soul after the match is now made that is after faith as you may see plainly in the place Obj. 1. To be dead to the Law is a saving qualification But Rom. 7.4 we are said to be dead to the Law that we may be married unto Christ Ergo. There seemeth to be some saving qualification before faith Answ This Text in that it seemeth to occasion the most considerable Objection calleth for the more diligence in the clearing of it The Apostle in answer to an Objection made in the person of the beleeving Romans against the great service of yeilding of themselves unto God by obedience whereunto they were exhorted taken from the fear of the dominion of sin Chap. 6. vers 14. having encouraged them with an unanswerable and assuring Argument taken from their present condition 1. Negatively for you are not under the Law 2. Affirmatively but under grace in the same vers He having also in the following part of the Chapter provided against the abuse of the latter part of his Answer by removing an abominable Inference erroneously gathered therefrom vers 15. in the beginning of the seventh Chapt. resumeth the first that is the negative part of his Answer concerning their not being under the Law illustrating and carrying on his argumentation by way of comparison fetched from the example of marriage obliging the wife unto her husband during the term of his life and no longer In this Comparison the Law that is the dominion of the Law is compared to the husband the Soul unto the wife it s two parts you have thus The first part of the Comparison or Proposition The wife freed from the dead husband she being freed is marryed unto another being marryed she bringeth forth fruit The second part of the Comparison or Reddition The Soul dead to the Law that is as much as freed from her dead husband the Soul freed is marryed unto Christ the Soul marryed unto Christ bringeth forth fruit unto him Where observe the Apostle notwithstanding the matter in framing the Comparison rather led him to say the Law being dead as appears upon the comparing the first fourth and sixth verses yet the sence remaining the same he rather useth this phrase we being dead to the Law the better to decline as judicious Interpreters conceive the offence of the Jews who being over-addicted unto the Law would more difficulty have endured that phrase of the Law being dead From the two first members of the Reddition the Objection ariseth thus If in the order of our spiritual Marriage the Soul is dead unto the Law before it be marryed to Christ then there is a parting with all a cutting off from or dying unto sin and consequently a saving qualification before faith But so it is in order of our spiritual Marriage Rom. 7.4 Therefore Thus we have the Objection with its rise for the further and full satisfaction whereof Consider 1. By the Law in this place we are to understand the dominion of the Law over a sinner hence it is compared to a hard and cruel Master Rom. 6.14 to a hard or cruel husband Rom. 7. beg 2. The dominion of the Law hath divers acceptions in the Scripture and is taken sometimes for that power of the Law whereby as an occasion it provoketh and stirreth up the corruption of the heart in the irregenerate Rom. 7.8 But sin taking occasion by the Commandment wrought in me all manner of concupiscence Sometimes for the accusing and damnatory sentence of the Law Sometimes for the rigor whereby it exacteth perfect personal and constant obedience by virtue of that principle wherein we were created after the Image of God and that for our Justification 3. That the dominion of the Law in the first sence namely that power of the Law occasionally and by accident to provoke and stir up sin in the irregenerate is the dominion intended in this place is manifest Rom. 7.5 8 9. and Chap. 6.14 15. from the joynt consent of Interpreters that the Law is to be taken in the same sence in both these places It cannot be interpreted of the dominion of the Law in either of the two last sences That dominion of sin which death unto the Law here mentioned freeth us from is the dominion of the Law here intended But the death unto the Law here mentioned freeth us from the dominion of the Law in the first sence as we saw in the Texts last cited but not from the dominion of the Law in the two last sences because the death unto the Law here mentioned precedeth union dead unto the Law that we should be married unto another and union precedeth Justification But freedom from the dominion of sin in the two last sences follow union the first of them supposing the second presupposing Justification Hic vero agitur de mortisicatione peccati justitia nobis per Christi Spiritum inchoata neque hic spectatur deminatio peccatorum quatenus imputantur vel non imputantur sed quatenus corruptio viget aut non viget in nobis Beza in Rom. 6.14 But in this place 't is spoken of the mortification of sin and righteousness inchoated in us by the Spirit of Christ Neither is the dominion of sin here looked at as it is imputed or not imputed but so far forth as corruption beareth or doth not bear sway in us 4. To be dead to the Law in the first sence is for lust to be so mortified that it cannot take occasion to sin from the restraint of the Law it is to be freed from the raigning power of sin Rom. 6.7 which grace is given in Vocation and is called habitual Mortification we dye to the Law in the two last sences in Justification That Text Gal. 2.19 signifieth Mori legi Rom. 6. significabat mori peccato per regâ—nerationis gratiam hic paulo aliter morilegi est idem quod renumiare justitiae legis Pareus in Gal. 2.19 saith Pareus a little otherwise viz. to renounce the righteousness of the Law This Text then rightly understood affirmeth
thus 1 In what sense the term Justification is here used 2 What Justification by Faith is 3 The causes of Justification viz. Efficient Meritorious Material Formal Final Instrumental 4 Plow Faith justifieth 5 Divers objections satisfied 6 Many mysteries that shine forth in the doctrine of Justification 7 The peace of conscience following thereupon In what sense the term Justification is used in this question Justification is the making of a person just or righteous and it is done either by infusion or declaratively by ajudicial sentence To justifie by infusion Justitia imputata est quoad essentiam idem ille status coram Deo quem perdidimus in Ademo B. ex T. 4. lib. 6. cap. 1. Pemble Treanise of Justification Pag. 2. is to make a person inherently righteous by infusing into him an indwelling principle of holinesse So Adam was made just Eccl. 7.29 To justifie declaratively is when a person accused or both accused and convicted as an offender is justly acquitted by the judicial declaration of his Legal innocency and freedome from guilt and punishment To justifie in this place is not by way of infusion viz. to sanctifie that is of a person unclean unholy and unjust to make him formally and inherently pure holy just by working in him the inherent qualities of purity sanctity and righteousnesse but judicially to absolve a guilty sinner at the Tribunal of Gods Justice from guilt and punishment and to declare him righteous Justification in this place doth not signifie a change of our nature but a change of our state i. e. of our spiritual condition in order to the curse and promise so as the person which was under the Law before is now not under the Law but under grace Rom. 6.14 It is a Court-phrase taken not Physically but Judicially for a Judicial not a Physical act it signifieth a relative Justification of accounting a man just not an habitual Justification of making a man just thus Barrabas a Thief is acquitted judicially whence followed a Legal not a Physical change of Barrabas Justification is sometimes applyed to God when a man justifieth Psal 51.4 Rom. 3.4 Luke 7.29 Matth. 11.19 Luke 7.35 sometimes to man between man and man Deut. 25.1 Isa 5.23 Prov. 17.15 2 Sam. 15.4 In which last places and the like Pemble after others observeth that to justifie is in judicial proceeding to absolve a party from fault and blame whether it be rightly or wrongfully Ezek. 16.52 Luke 16.15 Sometimes unto man between God and man Exod. 23.7 Isa 50.8 Rom. 8.33 34. 1 Cor. 4.4 Act. 13.38 39. which places can intend no other but a judicial or declarative not a physical or infused Justification whereby a person of unjust is made just Infused righteousnesse which is sanctification is distinguished from Justification Though they are inseparable yet they are distinguished as light and heat in the Sun 1 Cor. 1.30 6.11 The subject of our Justification is Christ the subject of Sanctification is the Beleever Justification is onely imputative Sanctification is inherent Justification makes a relative change Sanctification an inherent Physical change Justification is an individuall act all at once Sanctification is gradual by degrees Justification is perfect in this life Sanctification is imperfect It is plain that the Apostle by Justification intends remission of sins therefore not inherent righteousnesse We are justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 24. which redemption is remission of sins Eph. 1.7 Col. 1.14 See Rom. 8.33 Act. 13.38 Justification is opposed to Condemnation Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Jujtificare opouitur 3 ad Rom. Condemnare Rom. 5.18 As condemnation therefore consists not in infusing a principle of guilt into a person but in a Legal pronouncing of a person to be guilty so Justification is not by infusing a principle of righteousnesse into a person but onely the pronouncing of a person to be righteous To justifie is not to make a person habitually righteous Praeterea nullo nec Hebraico nec Greco nec Latino nec Vernaculo idiomate justificare est habitualiter justum efficere Par. in Rom. c. 3. neither in the Hebrew Greeke Latine nor any other Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Old Testament many times yet it is but once used in any other sense which also is observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie never signifieth to make inherently but alwayes to make declaratively just excepting Dan. 12.3 where it signifieth not those that pronounce righteous but those who instruct others unto righteousnesse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Hebrew is rendred hath the same signification in the New Testamenent and difficult it is to produce it in any other sense except Rev. 22.11 This observation saith Pareus is firmly to be urged against false teachers Haec observatio fermiter tenenâ—a urgenda est emtra Sophistas quia evincit justificationem Apostolo nequaquam significare justificationem seu habitualis justitiae infusionem quod illi contendunt sed gratuitam absolutionem à peccatis justitiae impulationem propter Christi meritum Pareus in Rom. 3.28 Praeter unum locum ex Danielis 12. alterum ex Apocrypho Syracida ecclesiast 18. tertium ex Apocalypsi his exceptis audacter dico non dari posse alium Cham. Tom. 3. lib. 21. c. 5. n. 11. because it doth evince Justification in the Apostles sense in no wise to signifie the making of one righteous or the infusion of habitual righteousnesse which they contend for but a free absolution from sins and imputation of righteousnesse for the merit of Christ These places being excepted viz. Dan. 12.3 Rev. 22.11 Chamier boldly affirms that there cannot be found another place in Scripture where Justification is used in any other sense What Justification by Faith is What Justification by faith is Justification is a gracious act of God upon a beleever whereby for the righteousnesse sake of Christ imputed by God and applied by faith he doth freely discharge him from sin and the curse and accept him as righteous with the righteousnesse of Christ and acknowledge him to have a right unto eternal life The Efficient cause of Justification is the gracious good pleasure of God Efficient cause the Father Son and Holy Ghost In the Scriptures it is called Grace In the Schools grace that makes us acceptable He is God Lord Law-giver and Judge whose will is the rule of righteousnesse Sin as sin In scripturis appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scholis gratia graâ—â—n faciens is properly committed against God Psal 51.4 and God only can remit sin Mark 2.7 It is called the Righteousnesse of God Rom. 3.22 The righteousnesse
first cause with the second c. 5. p. 106. 108. seq The necessity of the Concourse of the first cause with the second c. 5. p. 106 107 The manner of the Concourse of the first cause with the second c. 5. p. 107 108 The Concourse of the first cause with the second is mediate both in respect of its vertue and its presence c. 5. p. 109 The Concluding the soul under sin and guilt what c. 7. p. 154 Though the Decree be absolute yet the dispensation thereof in the Gospel is Conditionall c. 4. p. 85 86. seq Certain Condemnation without faith c. 9. p. 218 A Condition properly and improperly what c. 10. p. 227 A double Consideration of the second Person in the Trinity helpful to understand the Person of Christ c. 3. p. 36 Conviction of the holinesse of the Law what c. 7. p. 142 Conviction of sin what ibid. D. To justifie God is our duty but to be contented to be Damned is no where commanded c. 7. p. 151 Decree what c. 4. p. 51 The Decree is the antecedent not the cause of sin c. 4. p. 52 What order is to be observed in propounding the doctrine of the Decree c. 4. p. 82 83 se The Decree proceedeth according to the order of the end and means c. 4. p. 82. The Dependence of the second cause upon the first is universall c. 4. p. 98 The Determination of the second cause by the first hindreth not the freedome of the second cause in its operations c. 5. p. 114 115 The Disorder of the second cause not such as is inconsistent with the all-governing providence of God c. 5. p 115. 116 c. The Disorder of second causes no prejudice to the wisdome of God c. 5. p. 117 How a person is Distinguished from the Essence c. 2. p. 26 Things are Distinguished really rationally or modally and how ibid. Distinguish between the Doctrine of the Decree and the personal application thereof in respect of Election and Reprobation c. 4. p. 82 83 Vpon the instant of Dissolution the soul immediately enjoyeth blessednesse c. 15. p. 336 The Dominion of sin what c. 7. p. 144 The Duration of eternity eviternity and time distinguished c. 15. p. 348 E. The Efficiency of God what c. 5. 101 The distribution of the Efficiency of God c. 5. p. 102 The All-Efficiency of the first cause prejudiceth not the Efficiency of the second cause c. 5. p. 111 To deny the Efficiency of the second cause how unreasonable and abominable c. 5.111 112 113 The Doctrin of the Efficiency of God an Antidote against Atheism Epicurism Stoicism Fortune Libertinism and the corrupt doctrine of the Jesuits and Arminians concerning the concurse of the first second cause c. 5. p. 124 125 Gods Efficiency is answerable to his Decree c. 5. p. 126 No person can know he is elected before faith c. 4. p. 84 Election no part of the primary part of the object of faith c. 9. p. 156 All the Elect first or last shall beleeve c. 10. p. 230 The Elect only do beleeve c. 10. p. 231 Eminential continency or for the effect to be contained eminently in the cause c. 1. p. 20 The grace of Eminency in Christ what c. 3. p. 46 The special Eâ—mity of the heart against beleeving c. 9. p. 207 Eleven Gospel-Encouragements unto a soul under preparatory work before faith c. 8. p. 191 192 Encouragement from the sense of our inability to beleeve c. 9. p. 217 218 Eternity what c. 1. p. 7 Eviternity what ibid. Probable that the Saints in glory see the Divine Essence c. 15. p. 327 328 329 It is mans duty to sanctifie God in respect of his Decree and his all-glorious Efficient execution thereof c. 5. p. 127 F. Faith and Repentance c. how ascribed unto God c. 5. p. 113 114 Every one before Faith is under the Law the Curse and Sin c. 8. p. 173 The eminency of the principle requisite to the creating of Faith c. 9. p. 208 The acceptablenesse of the obedience of Faith c. 9. p. 215 Faith a condition improperly not properly c. 10. p. 227 228 This Proposition Faith is the effect of grace is affirmed by Pelagians Semipelagians Jesuits and Arminians but with a diverse sense c. 10. p. 228 229 Faith i. e. Saving faith is the effect of speciall grace c. 10. p. 230 God hath bound himself for Christs sake to give Faith unto the Elect c. 10. p. 248 The habit of Faith is not infused alone without the habits of other saving graces c. 11. p. 152 c. How Faith justifies c. 14. p. 307 308 Faith in our justification acknowledgeth three things c. 14. p. 311 312 313 Fear filial and servile c. 6. p. 138 Three things to be attended in the form of Vnion between Christ and the Beleever c. 13. p. 287 Four things wherein Christ and the Beleever are united c. 13. p. 287 288 G. God knoweth and seeth all things always c. 4. p. 94 Goodnesse of God what c. 1. p. 12 The Gospel propounded with a Command and a Promise c. 9. p. 215 The Gospel holds forth power for the enabling of us to beleeve c. 9. p. 217 Gods generall Government of the creature what c. 5. p. 103 In the government of the unreasonable Creature three things to be considered c. 5. p. 103 Gods government of the reasonable Creature what c. 5. p. 104 c. Free Grace both increated and created what c. 10. p. 223 The distribution of Grace with a description of each part of the distribution c. 10. p. 219 220 Saving Grace and common Grace how distinguished c. 10. p. 222 In an elect person yet an unbeleever there is no other qualification than what is the effect of common grace c. 8. p. 170 Perillous consequences from not distinguishing between common and saving grace c. 8. p. 168 169 Special or saving Grace proceeds from Christ as our Head c. 8. p. 168 169 Guilt what c. 7. p. 144 Conviction of guilt what c. 7. p. 144 H. What the Habit of Faith is or of any other saving grace c. 12. p. 259 Justification of the term Habit c. 12. p. 265 266 The Habit of Grace proved by Scriptures c. 12 p. 267 By Arguments c. 12. p. 268 269 By Authorities c. 12. p. 272 Some Objections answered c. 12. p. 270 271 The distinction between the Habit and second Act c. 12. p. 260 The Habit of Grace precedeth the second Act c. 12 p. 261 Some Objections thereunto answered c. 12. p. 262 263 Created Habitual grace is in Christ in its full Latitude c. 3. p 46 The happiness of the glorified body consists especially in two things c. 15. p. 349 The third Heaven what c. 15. p. 342 With its name place and excellency c. 15. p. 342. to 346 Holinesse in God What c. 1. p. 16 Hunger legal or preparatory before faith or saving after faith c. 8. p. 284 I. The Incarnated Idaea of all things what c. 1.
truth c. 12 p. 281 Peace of conscience what c. 14. 324 The state of the beleever is a state of perfect peace with the grounds thereof c. 14. p. 324 325 Perfection in God what c. 1. p. 20 The perfection of the whole creature is in God eminently c. 15. p. 332 A person in the Divine Nature what c. 2. p. 22 What constitutes a person in God ibid. Difference between a created and an increated Person c. 2.23 A Person how distinguished from a Person c. 2. p. 27 A created Person what c. 3. p. 37 The Person of Christ what c. 11. p. 249 The soul by faith receiveth the Person of Christ yet not personally but objectively c. 11. p. 250 A Personal property what c. 2. p. 28 The Personal notions in number five and which c. 2. p. 30 Positive Attributes what in number six c. 1. p. 16 Poverty legal and preparatory before faith and saving after faith c. 8. p. 184 185 Preparatory work what c. 6. p. 130 Preparatory work taken in its extent what c. 7. p. 141 Works Preparatory properly or in the judgement of charity c. 6. p. 129 130 Preparatory works by way of meer order c. 6. p. 130 Four objections against Preparatory work answered c. 6 p. 139 140 Preparatory work no whit darkneth free grace c. 6. p. 139 The heads whereunto the Preparatory work of the Gospel may be referred c. 7. p. 152 Three cases of conscience concerning Preparatory work c. 7. p. 160 161 c. The notion Preparatory as concerning preparatory work distinguished c. 8. p. 164 The peculiar wayes of Gods Presence with divers creatures c. 1. p. 8 A preservative against temptations concerning the justice of God c. 5. p. 122 Actuall Providence what c. 52 p. 102 Q. Soul-Qualifications what c. 8. p. 163 Saving-Qualifications taken properly or improperly c. 8. p. 164 165 Taken properly what c. 8. p. 164 The variety of Judgements touching the relations that Qualifications before faith have unto conversion c. 8. p. 165 Texts of Scripture against the ascertaining salvation to any Qualification before faith c. 8. p. 166 167 Ten arguments to the same effect c. 8. p. 167 to 175 Our best Qualifications as also our operations before faith are sin c. 8. p. 174 Authorities against ascertaining salvation upon a Qualification before faith c. 8. p. 175 to 179 Nine Objections against the not ascertaining salvation upon some Qualification or Qualifications before faith fully answered c. 8. p. 179 to 190 The four Celestial Qualities of the glorified body opened c. 15. p. 350 351 352. R. Receiving Christ is either active or passive c. 12.267 Reconciliation twofold one before the other after our conversion c. 14. p. 316 The Ministry and Word of Reconciliation why so styled 2 Cor. 5 18 19. c. 9. p. 215 Relative Attributes in number seven c. 1. p. 10 Relative Attributes put no change in God ibid. Repentance legal or saving c. 7. p. 153 Preparatory or legal Repentance what c. 7. ibid Repentance legal or preparatory before faith or saving after faith c. 8. p. 184 185 Reprobation is not an act of Justice c. 4. p. 66 67 68 Reprobation is not the cause of sin though the antecedent thereof c. 4. p. 69 None in this life can ordinarily conclude they are Reprobate c. 4 p. 84. The Gospel why called a Revelation c. 7. p. 152 Revelation of Christ so far as is necessary to salvation what c. 7. ibid. The Law not the Decree is the Rule of life c. 4. p. 80 81 Seven Rules to be observed in propounding of the Doctrine of the Decree c. 4. 82 83 84 85 S. Faith in what sense it is affirmed to be a part of Sanctification c. 11. p. 255 256 To ascertain salvation before faith is to ascertain it to a worke or as it were to a worke c. 8. p. 174 Saving faith what c. 10. p. 219 Saving faith the effect of Election c. 10. p. 199 Before the grace of faith there is nothing that is saving c. 8.170 Seeking Christ without faith and with faith what c. 7. p. 159 Though we cannot seek Christ in faith yet it is our duty to pray c. 7. p. ibid. Jesus Christ findeth the soul while it so seeks him as yet it cannot seek him c. 7. p. 160 The souls selling of all is either legal or saving legal what and how distinguished c. 8. p. 182 183 Saving threefold and what ibid. Simplicity in God what c. 1. p. 5 Adams sin original sin actual sin what c. 7. p. 142 143 144 God is not the author of sin c. 4. p. 61 to 67 As God is not the author of sin so be is not a meer permitter thereof c. 4. p. 66 God delighteth not in the death of a sinner c. 4. p. 73 Man is the cause of sin c. 4. p. 70 Sin is the cause of punishment c. 4. p. 71 Acknowledgement of the Sovereignty of God in point of shewing or not shewing mercy is a point of our humiliation c. 7. 158 The term special to be attended in this Proposition faith is the effect of sperial grace c. 10. p. 228 The Spirit of Christ received by beleevers what and why so called c. 11. p. 249 150 How the soule receives the Spirit of Christ c. 11. p. 250 The Angels and Spirits of the just made perfect how they speak one unto another c. 15. p. 347 T. High cause of Thankfulnesse to be seen in the Decree c. 4. p. 99 A Trance what c. 15. p. 339 The usefulnesse of the doctrines of the Trinity c. 2. p. 31 32 33 34 What Terms are to be avoyded in speaking of the Trinity c. 2. p. 29 V. The effects of the beatifical Vision c. 15. p. 334 The fault of Vnbelief lyeth wholly upon our selves c 9. p. 205 206 It is impossible for an Unbeleever how ever qualified to please God c. 8. p. 173 Every Vnbeleever is in such a condition to which the Scripture speaks wrath c. 8. ibid. God to be taken in the best sense in his tender of grace to an Vnbeleever c. 9. p. 215 T is a truth concerning every Unbeleever how ever qualified that if Christ sheweth him mercy it is meer mercy if hee doth not shew them mercy he doth them no wrong c. 8. p. 172 173 The Vnderstanding of God Angels and men in respect of the manner thereof how distinguished c. 1. p. 16 17 The Personal Vnion what c. 3. p. 38 The manner of the Personal Union c. 3. p. 40 Three most eminent Unions and which c. 13. p. 283 284 The Union betwixt Christ and the Beleever held forth in Scripture under divers lively metaphors c. 13. p. 284 Union between Christ and the Beleever what c. 13. p. 285 The whole Person of Christ is Vnited to the whole Person of the Beleever c. 13. p. 286 Vnion between Christ and the Beleever is reall substantial and supernatural c. 13. p. 290 Union followeth Vocation in order of Nature c. 13 p. 291 Vocation what c. 12. p. 257 Vocation is wrought in an instant c. 12. p. 282 283 W. Waiting on the Lord Jesus in the use of means with preparatory hope what c. 7. p. 159 The Will of God is the first and universal cause of all things c. 4. p. 91 The Will of God is one c. 4. ibid. The Will of God is absolute c. 4. p. 93 No motive of Gods Will besides or without himselfe c. 4. p. 58. seq The All-decreeing and All-disposing Will of God is a ground why we should sanctifie him in all our changes c. 4. p. 99 The distinction of the absolute and conditional as also of the antecedent and consequent Will in God both unsound c. 1. p. 17 18 The Will is determined by God in its operations c. 5. p. 110 and 114 Wisdome in God what c. 1. p. 16 Christ as God-man the object of Divine Worship c. 3. p. 47 FINIS