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
implyed in a personal and certain promise of Salvation should be before him without him and so applyed unto the Soul where he is not and not rather suspended and waiting upon his presence as an honour to his actual coming and a peculiar favour to Beleevers that have received him That Proposition which is repugnant to part of the scope of the Gospel Argum. 2. which is to make Christ as acting in the way of his special grace to be all in matter of Salvation and man without Christ however qualified to be nothing in that respect is unsound But this Proposition asserting some saving qualifications before faith is such Ergo. If it be said The Asserters of such qualifications acknowledg them to be from Grace and from Christ I answer That is not enough to acknowledg such qualifications to be from God or Christ or Grace except it be in such a way namely of his peculiar grace viz. from God according to Election from Christ as Mediator and the designed Head of his Church and consequently from his special grace The Reason is because all things and all grace common and saving are from God and Christ but not in the same way The not distinguishing of Grace into common and special or saving troubles the understanding of the friends of Grace obscures the Doctrine of Grace and advantageth the Enemies of Grace Without it Pelagians Semi-Pelagians Arminians Papists and Orthodox are all confounded together for all acknowledg Grace To the Papist apologizing for himself Perkins Gal. 6.3 that he ascribes all to the praise of God Perkins answereth So did the Pharisee Luke 18.11 We deceive our selves in thinking we ascribe unto God if we do not ascribe unto him in his own way This one thing I desire the cordial Reader would weigh viz that the Satisfaction of Christ undertaken for us sinners could not have availed if there had not been some foregoing conjunction between us and Christ namely such whereby he was designed of God that he should be the Head of the Body whereof we are member Dr Ames Hoc unum perpendat venim cordatus Lector Ames Coron art 2. cap. 3. sat factionem illaÌ„ Christi proâ—nobis nocentâ—bus susceptam valere non potuisse nisi aliqua antecedente inter nos Christum conjunctione tali scilicet quâ designatus erat a Deo ut caput esset c rporis cujus nos sumus membra All saving blessings are said to be communicated unto us from Christ as in an Head Dr Ames Omnia salutari nobis dicuntur communicari a Christo ut in Capite Medulla lib. 1. cap. 24. num 6. Jun. Collat. ratio 8. Cain saith Junius was not partaker of a Saviour as a Saviour neither is any ungodly man partaker of him Cain servatorâ—s non fuit particeps â—ut servatoris nec particeps ejus est impius quisquam Man is no partaker of a Saviour but of the works of a Saviour but the faithful are not only partakers of his works but also of the Saviour himself Junius Homo non est particeps Servatoris Idem ibid. rat 24. sed operum a Servatore fideles auteÌ„ non solum participes operum sed ipsius Servatoris sunt If it now be said for else I see nothing here that can be said that these saving qualifications before faith are effects of Election and from Christ as acting in the way of his special grace that Reply shall receive its Answer in the next Argument Unto the person in whom there is no other qualification but that which is common viz. such as may be found in a Reprobate Faith and Salvation cannot be ascertained Argum. 3. But in an elect person yet not a Beleever there is no other qualification then what may be found in a Reprobate To make good this Argument let us 1. Shew the ground of the distinction of special or saving and common grace 2. Clear the terms 3. Confirm the Minor viz. that in an elect person yet not a Beleever there is no other qualification then what is the effect of common grace The term Grace is used for common grace Rom. 12.3 6. Ephes 3.8 1 Pet. 4.10 for saving grace Ephes 2.8 and elsewhere frequently upon which places and texts equivalent besides the general consent of Orthodox and learned Writers that distinction is sufficiently founded Common grace is that which those that are not elected may be and often are made partakers of Special or saving grace is that which floweth from Election as an effect and argument of Election and proper to the Elect. No effect of Election is before effectual Vocation of the very form whereof is the grace of faith Where is no life there is yet no effect of Election therefore no other but common grace But where there is no faith by which the Soul receiveth the Son 1 John 5.12 there is no life Therefore where there is no faith there is no other then common grace The person who notvvithstanding any qualification vvrought in him is yet nothing in point of Salvation is partaker of no other then common grace But every Soul hovvever qualified before faith is nothing in point of Salvation because the Soul that is vvithout faith is vvithout love and the Soul that hath not love hovvever qualified is nothing 1 Cor. 13.2 Until faith the Elect are children of Wrath even as others Ephes 2.3 Vocation is the first act of Election which springeth up or is exercised in man himself whence also it is that Vocation and Election are sometimes taken in the Scripture in the same sence altogether Ames Vocatio est primus actus Electionis qui in homine ipso exoritur Medul li. 1. cap. 26. nuÌ„ 5. vel exercetur unde etiam est quod Vocatio Electio aliquando in Scripturis eodeÌ„ planè sensu accipiuntur 1 Cor. 1.26 27 28. Calling is the first act of divine Mercy conversant about miserable men Dr Twisse Vocatio est primus actus misericordiae divinae Twiss de Praedest l. 1. p. 1. digres 9. Rhetorf de Gratia exercit 2. cap. 3. Cham. Tom. 3. l. 8. cap. 3. num 23. circa miseros versantis Effectual Calling is the first Mercy Mr Rutherford Vocatio efficax est prima misericordia Before Vocation all are said not to have obtained mercy This is to be understood of effectual Vocation whereby in time Paul was made another man Chamier Ante Vocationem omnes dicuntur misericordim non consecuti Hoc intelligi debet de Vocatione efficaci per quaem intempore factus est Paulus alius That Proposition which will not stand with Christs method of preaching the Gospel is not good Argum. 4. But this Proposition ascertaining Salvation before faith will not stand with Christs method of preaching the Gospel Mark 16.16 Therefore That very Proposition which the Holy Ghost calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel viz. Whosoever beleeveth shall be saved is formally an indefinite Proposition offering
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
of himself as it is a great sin for the greatest sinner to be without hope in respect of Christ Carnal presumption of mercy because our sins are comparatively little lessens the demerit of sin Despair of mercy because our sins are great lessens the Merit of Christ A mans nearness unto or remoteness from the participation of grace according to Gods ordinary Dispensation is not to be judged according to his Commission of more or fewer sins but according to his proceeding in the preparatory work A man may have committed many sins yet being Ministerially disposed in respect of the receiving of Grace he is near to salvation A man may have committed fewer sins yet being without the preparatory Work of Law and Gospel he is far from salvation 'T is not a mans former commission of sin but his continuance in sin that keeps him far from salvation For the fuller clearing the description of Free-grace some Objections are to be removed the former whereof concern the Freeness of grace in respect of Election the other in respect of the Application of the good of Election i.e. that good whereunto we are elected Obj. 1. Ephes 1.4 According as he hath chosen us in him before the Foundation of the world Here the Apostle seemeth to make Christ the Cause of Election therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though it be be rendred through in English 'T is in in the Greek Election is not a free act Ans The Particle In is not always taken causally 2 Thes 2.13 Because God hath from the beginning chosen you to salvation in sanctification of the Spirit and belief of the truth i. e. in sanctification and belief of the truth as the way not as the cause of salvation True the Apostle saith We are elected in Christ but he saith not That we are elected for Christ We are said to be elected in Christ because Christ is the Meritorious cause of the Application of the good of Election so that in Christ in this place is the same with by Christ 1 Thes 5.9 For God hath appointed us to wrath but to obtain salvation by our Lord Jesus Christ 'T is here said We are saved for Christ because Christ is the cause of our salvation but 't is not said We are elected for Christ because Christ is not the Cause of Election To be elect in Christ and to be elect for Christ are not to be confounded * Est quaedam Dei Dilectio erga nos unde profecta est Missio Christi John 3. Twiss vind grat de elect lib. 1. part 2. deg 3. Sect. 1. Etenim ex dicto Petri constat ChristuÌ„ ut MediatoreÌ„ qualis hic consideratur non esse praedèstinationis causam sed effectum 1 Pet. 1.20 Pisc de praedest N. 97. Meritum Christi nonest absolutum Cham. To. 3. l. 9. c. 1. S. 7. That we may rightly discern this truth of so spiritual and high a nature we must carefully distinguish between Election and the Application of the good of Election between Gods Act of willing grace and glory to be applyed and the actual application of grace and glory willed by God God electeth that is he willeth grace and glory to be applyed unto his people without any respect of the Merit of Christ as a Cause or Motive of that volition but the actual Donation and Application of that grace and glory is for the Merit sake of Jesus Christ Christ is the Effect of Election or of the Love of God but he is the Cause of the salvation of the Elect. He is the Effect of Election therefore called a Servant and said to be elect of God Behold my Servant whom I uphold my Elect in whom my soul delighteth Isai 42.1 His Incarnation Heb. 10.5 His Office John 6.27 His Acceptation in that Office Jes 53.10 all proceeds from the Love of God Election is God himself electing according to that received and regulating Proposition Whatsoever is in God is God To say then That Christ is the Cause of Election or of the Love of God were to say There might be given a Cause of God yea that God is an Effect and consequently that God is not God God hath ordained that the Merit of Christ should be the cause of our salvation but he hath not ordained that Christ should be the Meritorious cause of his so ordaining which implyeth a manifest contradiction Christ then is the Cause of the gift of Eternal life but not of Gods Will to give Eternal life unto us Christ is the Cause of salvation but not of Gods Decree to save Christ Ephes 1.4 is made the Cause of Sanctification And 1 Thes 5.9 he is made the Cause of Salvation but he is no where made the Cause of our Election Christ is the Meritorious Cause the Application of all spiritual Benediction in Heavenly places but not of Election Obj. 2. Ephe. 1.6 To the prayse and glory of his grace wherein he hath made us accepted in the Beloved If accepted in Christ then loved only in Christ therefore Christ is the cause of Gods Love Ans The Love of God is taken for the Act of Love it self viz. Election or for the effect of his love viz. Vocation Justification c. Christ is the cause of the latter not of the former By Acceptation in this place we are to understand Justification of which Christ is the cause He is the cause why we are justified but he is not the cause of Gods Decree to justifie us Gods special Love is his Will to bestow all saving good upon us All which good he willeth to us without Christ as a cause of his volition but not without Christ as a cause of the application thereof 'T is the same Volition or Act of Willing in God by which he willeth the Being of a Mediatour and the Salvation of the Elect for the Merits sake of this Mediatour The Salvation of the Elect is not the last end of the Merit of Christ but Gods Supream end is the Manifestation of the glory of his grace in a way of mercy tempered with justice whereunto both the Merit of Christ and the Salvation of the Elect conjoyned are the means and make one fit Medium thereunto Like Objections from some other Texts of like nature may receive the like answer Notwithstanding it be a truth That Christ is not the cause of Election yet it is also a fundamental Truth That Christ is the Meritorious cause of the Application of the good of Election 1 Thes 5.9 2 Cor. 1.20 Acts 4.12 Particulo gratis excludu tur merita nostri non Christi Bucan loc 31. quest 16. Foedus graetiae nullaÌ„ propriè dictam aut antecedentem conditimem requirit Med. cap. 22. th 19 Ex tali inquam conditione si pendereÌ„t promissiones Dei actum esset de salute nostra Coron artic 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. 5. Si feceris hoc vives parâ—icula si est 〈◊〉 〈◊〉 〈◊〉
of such persons to such offices be by the call of men Or civil whether natural as parent and child Or voluntary as Magistrate and Subject 4. Benignity is God willing freely to communicate his grace and goodness unto his creatures proportionably to their several capacities Exod. 33.19 Matth. 5.45 Psal 33.5 Goodness according to some admits of a three-fold Consideration Of Nature which is called perfection Of Manners called holiness Of Beneficence id est a disposition to do good to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is properly called Benignity Thou art good and doest good Psal 119.68 Goodness is either essential or by participation God is essentially good he is good of himself he is goodness it self the creature is good by participation i. e. by a goodness received of God The Sun if compared with other creatures you may say in that respect it hath light of it self but the Moon and Stars are light by participation that is they receive their light from the Sun God is a full Fountain or rather a Fountain which is fulness it self willing to communicate as the Sun sends forth its light a fountain its streams and the prolifical virtue in plants inclineth them to fruitfulness as the seminal virtue in living creatures disposeth them to generation the peculiar affection in parents towards their children renders them propense to do them good and the soul full of matter like wine which hath no vent propends to pour out it self so is the Lord affected to do good according as he hath willed concerning the creature The goodness communicated from God unto the creature is either special bestowed upon Angels and men Or common bestowed upon the rest of the Creation The Earth is full of the goodness of the Lord Psal 33.5 The impression of his Image is upon the reasonable the impression of his Footsteps is upon the unreasonable creature God who is the increated good communicateth himself without division effusion or multiplication of himself all that he communicates notwithstanding he remaineth infinite and the same God were God blessed for ever though he had never willed of his goodness unto any but if he were not a God of Benignity he were not our God Goodness so descends and cometh from God unto the creature as that it stops not there but ascends and returns again unto God either by way of manifesting of his glory as a meer subject and representative glass of his goodness in the unreasonable creature or by way of giving glory to him not only as a meer subject whereon his goodness is legibly engraven but also as a subject yeilding obedience to the command in the reasonable and sanctified creature Amor est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circulus perpetuus est in amore Hence love is said to be both extatical that is carrying the lover as it were out of himself unto the loved as it is with the soul removed out of the body in a Trance and circular the beginning and end of which Circle is God that Alpha and Omega from whom and to whom are all things Unto that infinite and increated Sea whence all created rivers of goodness come thither they return again Mercy is God willing to succour the creature in misery Mercy in God is either essential namely that which is in him by necessity of nature and had been in him though he had never willed the manifestation thereof by shewing mercy to any this is Gods sufficiency to shew mercy Or Relative namely that which is in him with respect to the creature and is his will to manifest mercy to whom he pleaseth Exod. 33.19 Rom. 9.18 Mercy is increated viz. the Attribute of God or created viz. a transient act of God in time or the effects of such transient acts so Vocation is said to be an act of mercy Rom. 11.30 32. 1 Pet. 2.10 Remission of sin Luke 1.78 Mat. 18.33 Salvation Jude 21. Increated mercy is Gods will to shew mercy Created mercy is Gods actual shewing mercy according to his will The Effects of Mercy are either special proper to the Elect as flowing from special grace Rom. 9.23 The Elect are called and by effectual calling so made vessels of mercy Or common extended to those who are not elected Luke 6.35 36. Vnto the beasts of the field Psal 104.27 Yea over all his works Psal 145.9 Redemption is that whereby God gave his Son and Jesus Christ God-man gave himself and accordingly in due time became a Ransom for the Elect whence it cometh to pass That Justice is no hinderance to the application of Mercy John 3.16 Gal. 2.20 Rom. 3.26 Creation Providence and Redemption considered as they are in God i. e. as immanent acts belong unto Gods sufficiency and may be placed amongst his Attributes but if they be looked at as transient acts i. e. as acts passing and done in time so they belong unto Gods Efficiency and are placed amongst the works of God Though God by his absolute Power might have saved man without Redemption wrought by Christ yet having constituted that Rule of relative Justice In the day that thou eatest thereof thou shalt surely dye Gen. 2.17 He could not in respect of his Power now limited to proceed by this rule so that man having sinned man must dye and satisfie the Law that man may live Justice requireth the Surety should dye that the Debtor may live That he might be just and the justifier of him which believeth in Jesus Rom. 3.26 Justice is God willing to render unto the reasonable creature what is due thereunto according to his word whether by way of grace or punishment Deut. 32.4 Dan. 9.16 1 John 1.9 Psal 62.11 12. Justice in God is either essential of the absolute nature of God whence it is that God can do no wrong To be in God essentially is to be in God by necessity of nature that is it is of the necessary Being of God so as if God is that is and if that were not God were not Or Relative viz. The Justice of God in respect of the creature that is in God necessarily This is in him freely and is nothing else but Gods constant will to give unto the creature what is its due The Will of God is the Rule of Justice That which Gods Law is unto man that is Gods Will unto himself Justice consisting in rendering to every one their due and Gods Will being the Rule of Justice it followeth that and only that to be due unto man which God hath willed concerning him The Moral Law it self the Rule of Manners the Recompence contained in the Promise in case of obedience the Punishment contained in the Curse in case of disobedience are all the effects of Gods free pleasure It being a truth That Gods Will is the Rule of Justice between him and the creature and consequently That the desert and punishment of sin determined by him is therefore just because he hath so determined It followeth that in case
upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Observat 2. Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observat 3. Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would decâ—ive if it were possible the very Elect Mar. 24.24 Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Observat 4. Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1.7 Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1.3 and peace from the Son for he is our peace Ephes 2.14 and love from the Spirit Rom. 5.5 The love of God is sâ—ed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place Observat 5. how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only graee doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7.7 8. Rom. 9.15 Isai 45.15 and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57.21 There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14.27 and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9.17 The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all
only receiveth the impression of the Agent The Will in respect of this first reception of Grace hath neither the nature of a free Agent nor of a natural Patient but of an obediential subjection Obediential subjection is that capacity in the subject to receive an impression from the agent whereby as it remaines without ability in itself to put forth any causal vertue in order to such an effect so neither hath it any such repugnancy or contradiction in its nature whereby it is rendred uncapable of being made partaker of such an impression or effect by the power of a supernatural cause Briefly Impossibile Naturâ Naturae there is in such a subject in order to such an effect an impossibility by Nature but not to Nature i. e. an impossibility in respect of its owne power but a possibility in respect to a supernatural power this was the condition of those bones Ezek. 37. in respect of Life though there was in them a simple impossibility to live of themselves yet there was no impossibility but that they might be made alive by the power of God Power to receive a new forme is either Natural or Obediential Natural is in the thing or matter that is changed as in the seed of an Herb there is power to become an Herb Obediential power of a subject to receive a new forme puts not any causal power in the thing or matter to be changed all such power is without it viz. in the efficient there is only a power of reception in the thing or matter all power of causality being without the thing in the efficient So stones are in an obediential power to become men that is there is in them a subjection to become Men but all causality whence they doe become men is without them and in the efficient thereof namely God Obediential subjection is a capacity in the Creature to receive the impression of the first cause For the Soule then to be passive in the work of Vocation is for the Soule to receive the first saving grace and supernatural effect of the Spirit of Christ so as the Soule it selfe in this work is no way active from any such principle of activity as is of any power to produce such an effect no more than there is in a dead man to produce life Tho. 1 â—ae qu. 111. Art 2. in this worke the will is only moved of God but moveth not it selfe The Soule in this passive reception acteth not only it receiveth the impression of the Agent as Adams body was a passive receiver of Life inspired by God thereinto Gen. 2.17 formed and organized but yet life-lesse and breathlesse so were those bones Ezek. 37.8.10 and the body of the Shunamites childe 2 King 4.34 Hence the infusing of life into the Soule is compared to quickning of the dead Ephes 2. As a vessel is a passive receiver of the liquor poured into it the Soule is compared unto a vessel Rom. 9.21.23 and 2 Tim. 2.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not only in the application of justifying grace is the love of God said to be poured out abundantly in our hearts Rom. 5.5 but also the creating of inherent grace in the Soule by the Spirit is compared to the infusion or pouring out of precious liquor thereinto God in effectual Vocation makes us vessels of honour In Vocation notwithstanding all preparatory work life is wrought by the quickning active Spirit of Christ Vocare est facere vas in honorem August Epist 105. Twiss vind grat l. 1. par 1. digr 8. S. 4. What the habit of faith or any other grace is in a dead passive Soule What the habit of faith or of any other saving grace is The habit of saving grave in general is an inherent and permanent frame of saving qualities infused into the Soule The habit of faith in particular is an inherent and permanent quality whereby Christ is received infused into the Soule by the Spirit in respect of which the Soule is only a meer passive subject and not any way an efficient The same habitual grace in several respects hath divers names Being considered as a potent quality that is such a quality as is predominant in the subject where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est ad malum qua tale coron Artic. quart de conversione and enabling the Soule through the concurrence of assisting grace to all duties and above all oppositions it is called a power Being considered as a causative quality that is such a quality as is not only first but hath the nature of a cause unto the consequent second acts following from thence it is called a Principle Being considered as an infused inherent and permanent quality disposing the subject to the second acts it is called a Habit. What the second act What the second act Life-operation or c. Life-operation or exercise of faith or of any other grace commonly called the Act is The exercise of faith or of any other saving grace is a Life-operation flowing from the infused power principle or habit through the help of the antecedaneous concurrence of assisting grace in respect of which the beleever is not only a subject but also an efficient co-working cause The just distinction between the habit The just distinction between the habit c. and the second act or exercise of grace is carefully to be observed The supernatural power principle or habit for all those termes mean the same thing is the first act the Life-operation is the second act The habit is the grace it selfe Pemble of grace and faith p. 84 or the nature of grace the Life-operation or Life-act is the exercise of grace The habit is conversion in the first act the Life-operation or Life-act is conversion in the second act The habit is actually or an active principle existing without its causes the Life-act is action The habit is an immanent act i. e. such an act as is inward and abideth The Life-act is a transient act that is such an act as passeth away The habit is the will it self the Life-act is the volition The habit is the inclining of the soule to the object of its action the Life-act is the union of the soule with the object In the infusion of the habit the soule acteth not but is onely acted Haminis vero primtsm passio quòa trahitur à patre deinde act io quòu tractus venit ad Christum Jun. de nat grat collat 11. l. 57. In the Life-act the soule being acted acteth The habit God worketh without us the Life-act God worketh with us In the habit of faith is the being of faith it self the Life-act of saith is the working of this grace now wrought The infusion of the habit is effectuall vocation The Life-act of faith is our answer unto the call of God Effectual vocation is called the drawing of the Father Joh. 6.44 our being taught of God our
the effect in its cause or Conclusions in their principles the creature is to be seen in God in a more excellent maner than in it self thence they are said to be eminentially contained in him Could we see cleerly a building in the perfect conception of the Artificer we should see it in a more excellent manner than in the Edifice it self Yet we are to rembember that the Divine Essence is an arbitrary Exemplum ideale Speculum voluntarium Speculum arbitrarium Of the maner of the Beatifical Vision or voluntary glass manifesting more or less of his works according to his good pleasure But of that day and hour knoweth no man no not the Angels which are in heaven neither the Son but the Father Concerning the manner of the Beatifical Vision not to say any thing that exceeds sobriety and yet to say something that may help our understanding only thus As unto the act of the understanding there is required the object the species or similitude of the object or else either the eminent or formal presence thereof which supplieth it the faculty and the exercise of the faculty so unto the Beatifical Vision there is requisite the concurrence of the object the light of glory the glorified understanding and the evercise of the understanding glorified The primary object is the Divine essence it self In corporeal vision sight is united to the object by the help of the sensible species i. e. the similitudes image or likenesse of the object in intellectual Vision the understanding is united to the object by intelectual species but in the beatifical Vision the Divine essence it self supplyeth the place of intelligible species for were there any other similitude of the Divine essence it must needs be a creature but it is impossible for a thing created to represent that which is increated a material species is unable to represent an immaterial object much more is a created species unable to represent the increated object there being more distance between the light of glory or any other conceivable created similitude and the increated essence than there is between a material and immaterial creature Again there is no use of any created species for the seeing of the Divine essence by reason of its perfection and immensity whence it can sufficiently unite it self to the glorified understanding The Divine essence concurreth with the understanding both as an universal Agent and as the object of such Vision Revel 21.23 The Beatifical object applieth it self to the created understanding together with the understanding causing this blessed Vision By its eminency it hurteth not but perfecteth the understanding as is implyed in its denomination of the Beatifical Vision The light of glory is a glorious supernatural influence concurring with and inabling of the inherent principle of the glorified understanding to see God The light of glory may be so called because it accompanieth the state of glory it is a created perfection As assisting grace is unto an act of new obedience so is the light of glory unto the Beatifical Vision as that extraordinary assistance was unto Moses whereby from the top of Pisgah he was enabled at once to take a true full and clear prospect of the Land of Canaan Deut. 3.27 and as that extraordinary assistance was unto Stephen whereby whilst he was yet on earth the Heavens being opened he saw Jesus Christ at the right hand of God so is the ordinary assistance of the light of glory in the life of glory unto the blessed in order to the Beatifical Vision The School-men speak thus of it Lumen gloriae est perfectio superaddita quâ intellectus fit efficax seu confortatur ad videndum Deum Thom. p. 1. q. 12. Lumen gloriae est actualis illustratio i. e. influxus Dei supernaturalis elevans intellectum ad visionem essentiae Divinae Sententia Scoti Nominalium Lumen gloriae est ipse concursus supernaturalis Beatifici objecti quatenus per illum objectum istud se ipsum immediatè intellectu manifestat efficiendo cum intellectu Beatissimam visionem Smising Tract 2. Dis 6. N. 93. some That it is a perfection superadded to the understanding whereby the understanding is made able to see God others That it is an actual illustration that is a supernatural influx elevating the understanding unto the Vision of the Divine essence others That it is the supernatural concourse of the Beatifical object whereby the object immediatly manifests it self to the understanding together with the understanding causing a most blessed Vision The glorified understanding is an inherent Principle or habit in the Soul after the manner of a permanent disposition as light is in the Sun not after the manner of a transient passion as light is in the Air or as the gifts of Prophesie were in the Prophets elevated by the light of glory unto the Vision of God Of the effect of the Beatifical Vision Scot. lib. 4. dist 49. Beatitudo est status omnium bonorum aggregatione perfectus The effect of the Beatifical Vision is Blessednesse as glory is the Sum of all Gods perfections so Blessednesse is the sum of all mans good that he either needs or is capable of God intending to make a Creature happy giveth it a principle capable to und erstand and enjoy him and giveth himself the object of that principle to be understood and enjoyed No Creature is capable of happiness or misery but the reasonable Creature there could neither be Heaven nor Hel the joys of the one nor the pains of the other without understanding the perfect union of the highest created Principle with the increated object makes blessedness There are four Attributes of the Beatifical object Attributum Beatitudinis objectivae 1. Ultimum 2. Perfectum 3. Expellens omnem miseriam 4. Vt satiet appetitum Valent. Tom. 2. disp 1. q. 3. p. 1. Ultimateness perfection expulsion of all evil satisfaction of the desire It is the last that whereunto all things are referred but it self is referred unto nothing it is perfect having absolute and universal excellency it expelleth all evil knoweth no want it is a sufficient good it satisfieth the desire the Wil willeth no more The Latitude of all being all truth and all good the object of the Understanding and Wil is contained in it and that in most eminent manner The formal Blessedness of the glorified Soul consists in the clear vision of this object which succeedeth Faith hereby we know God In perfect fruition thereof which succeeds Hope hereby we enjoy and possess God In perfect love thereof which succeeds our charity hereby we close with are like to rest and acquiesce in God By the Understanding Will and Affection the Soul doth as it were enter into God and God into the Soul whence followeth as it were a mutual in-being of one in another and an intimate vital union between God and the Soul Either the vision fruition and love of God is Blessednesse or