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 Justification 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 Mary 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe majus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postcrioris Adami quam fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
receiveth it by faith Promissio cui Deum obligat Vrsin 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 Vrsin 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. denique ullam ejusmodi dispositionem aut praeparationem que fidem antecedat esse praeviam cui hujus doni certa promissio à Deo sit facta cum quicquid nonâ—est ex fide peccatum sit Rom. 14.23 Et sine fide impossibile sit plaâ—â—re Deo nempè ad salutem Heb. 11.6 adeo ut homini ut cunque jam disposito haec grat a sit indebita cum etiam in hac quacunque dispositione 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. nuÌ„ 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. nuÌ„ 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 â—râ—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 conversioneÌ„ habentes necessariam vel certam semper connexionem cum forma introducenda non sunt proportionatae regenerationi ut habet se quicunque gradus 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
〈◊〉 〈◊〉 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
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 â—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 JOHN COTTON Boston 20 Sept. 1652. CHAP. I. Of the Divine Essence 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 thing 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
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 that 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 dispose 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 that 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
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 the 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 ScribaruÌ„ Aretius in loc Per filium alterum significantur Scribae Pharisaei omnisque adâ—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 like 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 without 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 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
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 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 Mark 16.16 He that believeth not shall not be damned John 3.34 He that believeth not the Son shall not see life but the wrath of God abideth on him Rom. 14.23 Whatsoever is not of faith is sin Heb. 11.6 But without faith it is impossible to please God 2 Cor. 13.5 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 John 5.12 He that hath the Son hath life and he that hath not the Son hath not life John 15.5 For without me you can do nothing Rom. 8.9 Now if any have not the Spirit of Christ he is none of his Mat. 7.17 18. 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 Mat. 12.33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt 1 Cor. 13.2 3. 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 Gal. 5.6 For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Rom. 8.2 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 In 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
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 upon 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 be 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 The 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 1. It is such as remaineth a truth concerning every one that heareth it 2. It is such the participation whereof every hearer is in equal Ministerial capacity of preparatory work which is common both to the Elect and Reprobate being alike in them 3. It is such as that all who hear the Gospel preparatory work being alike are equally bound to believe 4. 'T is such as ministers unto Judas in case of belief as much cause to hope in respect of the Promise as unto John and leaveth John in case of unbelief in as much cause to despair in respect of the curse as Judas that is notwithstanding the usefulness of the Doctrine of the Decree in general Here is no more place for Arguments either of encouragement or discouragement from personal Election or Reprobation then if there were no Decree 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 Not 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 'T is the duty of every one to whom the Object of Faith is propounded to believe and 't is 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 Ordâ—â— 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 unto them 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 nemineÌ„ salvatum fuisse in veteri testamento nisi qui â—eum unum trinuÌ„ 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 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 one 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 ChristuÌ„ 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. Exâ—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 'T is 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 Covenant 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 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 performed 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
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 The 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. â— 5 primo quidem de perfectione deinde de partibus ejus nempâ— fide operibus Est enim sides ipsa per se pars Sanctificatienâ—s The habit of Faith is not before but a part of our Sanctification Pemble 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 denique Theol. 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 CHAP. XII The Soule is passive in Vocation FOr the clearing and confirming of this Proposition seven things are to be considered 1 What Vocation is 2 What it is for the Soule to be passive 3 What the Habit of Faith or any other Grace is 4 What the second act Life-operation or exercise of Faith or any other Grace commonly called the act is 5 The just distinction between the Habit and the second Act or exercise of Grace which is carefully to be observed 6 That the habit of Faith which also holds in any other Grace precedes the second Act or exercise thereof 7 That in receiving the habit the Soule is passive 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 The passivenesse of the Soule is the obediential subjection of a Soule Ministerially prepared wherein being unable to act it
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 The 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 of 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 Vocation 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
it selfe Oneness is an affection immediatly flowing from the meer being of a thing whereby it is individed in it selfe and divided from all other beings or things Union is the conjunction of two ones or more into a third being for example sake Ens unum unio take a man consisting of Body and Soul the Soul first hath a being then this singular being and not another then it is united unto the body in a third being namely the person of a man the like is true of the body In Vocation we receive our being in Union is the manner of our being In Vocation we are made Beleevers in Union is considered the order between Christ and Beleevers In Vocation is the foundation of our union in Union is the relation built upon that foundation Inter illa quae convertuntur secundum essendi consequentiam illud est prius quod habet rationem subjecti Alsted Metaph. par 1. cap. 25. In Vocation is the spirit of grace infused in Union this infused spirit is made an in-dwelling spirit Without Union there can be no Communion This necessarily pre-supposeth that things cannot act one upon another that doe not reach one the other they cannot give and take one from another that doe not some way meet together yet here we must know that the contact or mutual touch of things is not alwayes Local when their substances or Bodies doe immediatly touch one another but often-times vertual only when notwithstanding they doe not immediately touch one the other yet they reach one the other in their efficacy Instances whereof we have many in Natural causes as the Loadstone and Iron separated in place yet act one upon another that by attracting this by following In Political matters persons though distant in place one from another yet exercise civil communion in the affairs of this life In Spiritual things as namely in the Sacrament the Body and Blood of Christ is united to the Elements vertually that is by vertue of Divine institution and promise not Locally to deny that were to deny the Sacrament to be a Sacrament to say the last were to affirm Ubiquity whether Transubstantiation with the Papists or Consubstantiation with the Lutherans So here the Person of Christ who in respect of his Body is in Heaven and the persons of his Militant members who in respect both of Souls and Bodies are upon the earth are united to and doe Spiritually touch one another I am the Vine yee are the Branches he that abideth in me and I in him the same bringeth forth much fruit for without me yee can doe nothing Joh. 15.5 For the better discerning the order of the dependence of Communion upon Union The order of the dependence of Communion upon Union from whence it floweth we may consider in Union as is also to be done in other relations these foure particulars First The subject of the Relation the person of Christ and the person of the Beleever Secondly The foundation of it on Christs part the Divine institution absolutely considered on our part faith considered only as an infused saving quality in the Soul Thirdly A mutual reference on Christs part superadding a respect to Divine institution whereby according to the appointment of God he looks at the Beleever as his Member superadding also on the Beleevers part a respect unto faith whereby faith which in it selfe is but a quality hath now adhering to it an order to its object whence it looks at Christ as its head In relatis spectanda Subjectum Fundamentum Mutuus ordo Efficacia This mutual order between Christ and the Beleever is the relation it selfe Fourthly The efficacie of the relation The efficacie of a Relation springeth from its foundation the foundation then of this being firstly the absolute grace of God in election and thence flowing downe in the Promise according to the merit of Christ by the effectual operation of the Spirit Needs must the River of life be full ever-flowing Tametsi relatis est ens debilis entitatis tamen est magnae efficaciae and quickning that ariseth from and is mantained by such fountains the influence of the Occan into water-springs of the Sun and Heaven into inferior bodies is not to be compared thereunto Next to the increated Communion of the Trinity in the Divine Essence and the communicated influence from the Divine nature to the Man-hood is the influence of the Lord Jesus Christ unto the members of his mystical body And thou shalt make them drink of the river of thy pleasures for with thee is the fountain of Life In thy light we shall see light Psal 36.8 9. As the union between Christ and the soul The excellency of this communion flowing from union so the communion flowing from this union is mystical a glimpse of whose excellency as it readily shineth forth in this place in respect of the subject object and nature thereof so cannot but be of precious and vigorous use to the serious and spiritual Reader as he passeth along The subject thereof is the Catholick Church or body of Christ The Mystical body of Christ is a spiritual Totum The my stical body of Christ what or Whole consisting of the Person of Christ and all the persons of the Elect effectually called both Angels and Men orderly united by the Spirit unto Christ as their Head and in him one unto another after the manner of the body of a man So as from him is supplied grace suitable to their seveveral relations therein for the effectual and perfect communion both of all the members with the Head and of themselves one with another unto the increasing it self with the increase of God The Militant part of the Mystical body of Christ consisting both of Jews and Gentiles make one new man Eph. 2.15 The Mystical body Triumphant is compared to one perfect man Eph. 4.13 Christus omnia ejus membra constituunt unam personam my sticam Tho. quaest disp de gr ch art 7. ad 11. Davenan Coloss 1.24 Christ and all his members are one Mystical Person This innumerable number as they are but one mystical body so they all have but one soul viz. The Spirit of Christ whence they are united in this life sincerely in the life to come perfectly In point of judgement Eph. 4.13 Till we all come in the unity of the faith and in the knowledge of the Son of God c. In point of affection 1 Cor. 12.12 Of perfect communion Joh. 17.22 23. And the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Stay yet a little and look upon this spiritual and glorious body walk about Christ mystical go round about him tell the Members mark ye well the
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
then a sinner and before a Blasphemer a Persecutor and injurious 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 CHAP. XV. Of the state of the blessed where Of the condition of their souls from the instant of their Dissolution and of their persons after the Resurrection Here consider 1 THe probability that the Saints in glory see the Divine Essence 2 What the Beatifical Vision is where of the Extent of the object of the Beatifical Vision Manner of the Beatifical Vision Effect of the Beatifical Vision 3 That the soul separated immediately upon its dissolution from the body enjoyeth this Blessednesse in the presence and sight of God and Christ 4 The Adjuncts of Blessednesse viz. The place of the Blessed Their Society The Duration of all 5 The condition of the Body after the Resurrection 6 Whether the Blessednesse of the soul be greater after the Resurrection than it was before The Saints in glory see the Divine Essence it self We shall see him as he is 1 Joh. 3.2 Consider 1. Visio facialis For 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 the 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 Vbi 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 Obj. 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 t is called Vision because of its cleernesse The Learned attribute Revelation to faith and Vision to the light of glory 'T is called Beatifical because it makes the seer blessed 'T is 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 the 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 perfectly 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 eternal 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 everlasting 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 It s 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 of 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. It s Temple God and the Lamb Its light the glory of God and the Lamb Its inhabitants vers 24. It s 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 Maâ—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. â—6 art 7. and know the Elect in glory The very state of blessednesse denyeth the contrary Austin 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 together 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 Duration is Either increated viz. eternity properly so called this is the duration of God Or created viz. eviternity the duration of the Blessed in glory Or time the duration of the Creature in this world 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 Time 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. 1 Impassibility called Incorruption Clari Subtiles Agiles Impassibilesque omnes quadruplici pollebunt dote Beati Estius Sent. lib. 4. dist 44. Vide Scot. Richard c. in lib. 4. d. 49. 1 Cor. 15.42 43. 2 Clarity called Glory 1 Cor. 15.42 43. 3 Agility called Power 1 Cor. 15.42 43. 4 Subtilty called A Spiritual body 1 Cor. 15.42 43. 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 hath 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.
and a conditional Promise in particulur If you beleeve you shall be saved Mark 16.16 3. God doth seriously invite beseech and charge them all to beleeve 4. Their beleeving is a high honour pleasure and service done unto Christ above all the dishonour and grief that their unbelief and sin hath been or can be unto him 'T is a greater honour unto them hereby to crown him with his Crown of Glory then to be crowned by him with the Crown of tender Mercy 5. That if they do beleeve in him they shall be saved 6. Notwithstanding the wholesom use even in this place of the Doctrine of the Decree in general yet as they cannot make application of it in particular for them so neither ought they to make application of it in particular against them but to look unto their duty which is to beleeve 7. 'T is a sin for any to beleeve they are not elected and therefore they shall not beleeve 8. As such who live under the Gospel have a ministerial hope Jer. 2.25 Ephes 2.12 Heb. 3.7 Isai 56.3 the Gentiles were far off the Jews were nigh so such to whom God doth not only offer Salvation in the Ministry but moveth upon their hearts by his Spirit they have a preparatory hope Isai 55.6 Psal 27.8 32.6 95.7 8. Acts 2.38 39. 2 Cor. 6.2 Ephes 2.17 9. According as the Preparatory Work doth kindly proceed it admitting degrees so their preparatory hope if you please by that name to let it be distinguished from the ministerial hope before mentioned is encreased Zech. 9.11 12. Mark 12.34 10. The Soul measurably prepared looking unto and thirsting after Christ Jesus as propounded in the Gospel in the diligent use of means is in respect of preparatory work nextly disposed and immediately called to beleeve 11. There can be no Example found in the whole Scripture that ever God forsook such a Soul which did not first forsake him 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 That 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 CHAP. IX Of the first Object of Saving Faith IN the Discussing and clearing of this truth concerning the Object of Faith Consider 1. What an Object in general is 2. The Distribution of the Object of Faith 3. What the special and primary Object of Saving Faith is 4. The Order of Faith 5. That it is the duty of all to believe 6. The Difficulty of believing 7. The Means and Manner whereby Faith is wrought 8. Some principa Motives to believe 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 conjugal 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 1. That the Merit of Christ is all sufficient i. e. of sufficent virtue to have saved all men 2. That God doth seriously tender Jesus Christ as a sufficient Saviour to all unto whom the sound of the Gospel cometh 3. That every one that heareth the tender of the Gospel is bound to believe 4. That all that hear the Gospel are Ministerially equally capable of believing 5. That whosoever believeth shall be saved 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