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
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
Pemble of grace and faith p. 59. in Divine graces goes before the habit is saith Pemble an assertion in Divinity not tollerable which tels us the tree must be good before the fruit can be good and that question which Christ put to the Pharisees Mat. 12.34 How can yee that are evil speake good things is more than any Arminian can tell how to answer Either the Life-operation or Life-act presupposeth life or the Life-act is life it selfe or there may be a Life-act without life But there cannot be a Life-act before life nor is that Life-act life it selfe otherwise there being an intermission or cessation of that act there would be a cessation of life Whence would follow interitus gratiae a falling a way from grace the immortal seed 1 Joh. 3.9 should become mortal the beleever so oft as the act of faith ceaseth by reason of sleep or sinne or what else becometh an unbeleever and dying asleep must either not be saved or be saved without faith therefore the Life-operation necessarily presupposeth life If the Life-act of faith whereby the Soule cometh unto Christ have no habit preceding it in order then it will follow either that there is no infused habit of faith or that this infused habit followeth the act of faith but true it is First that there is an infused habit Secondly that this infused habit followeth not the act of faith as we have already seen Obj. How doth it appeare that there is any habit it being no Scripture terme Ans Though the word Habit were not in the Scripture yet the thing signified by that word being in the Scripture it is sufficient according to that received Proposition Whatsoever is contained in the Scripture either in termes or by manifest consequence is Scripture So Divines defend the use of the terms Effence Person Trinity and Merit c. though the words in so many letters are not there found That the thing which those words habit of faith intend is contained in Scripture is manifest from the nature of a Habit thus An infused inherent permanent quality disposing the subject through assisting grace to supernatural acts is the thing signified or intended by the words Habit of faith the grace of saving faith is such an infused inherent permanent quality therefore the grace of faith is a Habit this inherent quality or habit is in the Scripture called the Spirit of faith 2 Cor. 4.13 a power Eph. 3.20 the will Phil. 2.13 the lust of the Spirit Gal. 5.17 the Divine nature 2 Pet. 1.4 the seed remaining 1 Joh. 3.9 for though the most appellations mentioned seeme not to be given to the grace of faith only but to the whole frame of habitual grace yet in that they are given to the whole frame of habitual grace yet in that they are given to the whole whereof faith is a part they are also given to faith as a part of that whole The word habit is a Scripture terme used Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered habit by the Latine Translators generally who by reason of the habit have their senses exercised to discerne good and evil the inherent faculty of doing good and eschewing evil is called an habit The infused and inherent grace of faith whether it be called a power principle or habit no way prejudiceth the truth asserted by which of these termes soever it be called the thing is the same therefore the cause is the same and as firme So cleare is the doctrine of infused habits whereof faith is one that many of the School-men both ancient and late Dispositio aut habit us ille supernaturalis c. requiritur simpliciter ad actum istum supernaturalem Rescript Ames ad Grev. c. 10. attest thereunto Those habits Ad quaestionem tamen dico quod oportet ponere fidem infusam propter auctoritatom Scripturae Sanctorum Scot. lib. 3. dist 33. qu. 1. idem lib. 1. dist 17.9 3. 11.30 whereby man is disposed to such an end as exceeds Nature are of necessity in men by Divine infusion We ought faith Scotus himselfe to beleeve the habit of faith infused for the authority of the Scripture and of the Saints Scotus is commended for deducing out of the Master of the Sentences such inferences as might be apprehended not to have denied all supernatural habits Valentia Valentia Tom. 2. disp 4.9.3 p 4. Vbi fusè tractat quaestionem Utrum aliqui habit us infundant ur nobis supernaturaliter à Deo unwilling that the Council of Trent should bee thought to have denied infused habits notwithstanding he denieth not the testimony of Sotus who was there present to be true namely that the Council no wonder if that were difficult to be pronounced by the Adversaries of the Doctrine of Grace industriously abstained from the word habit yet endeavoureth to prove the thing signified by the word being taught by them not the dislike of the word but rather some other reason mentioned by him to have been the cause why they abstained from the use thereof In the same place hee asserreth the being of Habits from Argument Scripture and Authority and mentions other of the principal School-men like-minded with himselfe The Arminians though they could not be ignorant how much it concerned their cause to oppose the habit of faith yet none of them openly denied it before Grevinchovius Faith faith Fstius both in Infants Fides est habitus à Deo infusus tam in baptismo parvulorum quam in justificatione adultorum Estius l. 3. d. 23. s 1. 11. collat is cum dist 24. s 1. and in persons of discretion is a habit infused of God alone In receiving the habit of Grace In receiving the habit of Grace the Soul is passive whether we are to understand thereby the solitary habit of saving faith or the habitual frame of the New Creature of which before chap. 11. the Soule is passive The proof of this Proposition appeares by Scriptures Arguments Authorities By Scriptures thus Phil. 2.13 For it is God which worketh in you Velle non de substantia voluntatis sed de nova qualitate accipitur Bucanâ—oc 18 qu. 10. both to will and to doe of his owne pleasure The Apostle here distinguisheth between doing and a power to doe which hee calleth the will both these are wrought of God to will or power to doe he worketh without us to doe he worketh by us in the first we are passive and not active manifest it is the Soul cannot actually doe whilst it is but yet receiving power to doe in the second we are not only passive but also active yet so as wee are passive before we are active A second Scripture for the confirming of this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Phil. 3.12 But I follow after if that I may apprehend that for which also I am apprehended of Christ The Apostle here expresly as those that understand the Original know makes mention of himselfe in
not subjectively that is such as remain ungodly when they are justified The Text saith not he reconcileth enemies according to the sense of those words in the former place He justifieth the ungodly But If when we were enemies we were reconciled to God by the death of his Son mark the time of this Reconciliation was the time of the death of his Son not the time of our Conversion much more being reconciled we shall be saved by his life that is If while we were enemies in respect of our nature and state we were reconciled in our head i. e. our Reconciliation was actually purchased by and acknowledged at the death of his Son how much more being reconciled in our selves by the slaying of the enmity of nature through the infusion of grace and the changing of our estate in respect of our persons and actions through faith in Christ shall we be saved by his life he that hath done the greater with greatest difficulty he will do the lesse having overcome and triumphed over all difficulty past and proceeding being without all difficulty in respect of what is to come This exposition is agreeable to the Analogie of faith strengthens the Apostles arguing from the greater to the lesser and any shorter interpretation seemeth to straighten those words We were reconciled to God by the death of his Son Thus Dr. Amos and Dr. Twisse understand this place Medulla l. 1. c. 20. Twiss de permiss l. 2 cr 4. digr 10. Sect. 4. and Calvin seemeth very well to allow thereof nor doth Piscator dissent there-from as appeareth in his citation of this Text disputing with Vorstius There is remission of sins that is actually procured before we do beleeve Cham. Nobis persuasissimum est Calv. in loc Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16 Medulla c. 24. 27. remissa esse peccata antequam credidimus Christ is first justified that is acquit of our sins and we justified in him Perkins There is a kind of previous application of Redemption to us in Christ The sentence of our Justification was pronounced in Christ our head rising from the dead Ames Transactio inter Deum Christum fuit praevia quaedam applicatio ad nos Sententia haec fuit in Christo capite nostro à mortuis jam resurgente pronunciata There is saith Mr. Rutherford Rhetorf exc 1. c. 2. a Justification in the mind of God Eternal and a Justification in time terminated in the conscience of the beleever Obj. But if it be yeelded that the grace of Justification be before Faith it will follow that in justification by faith there is nothing really and possitively wrought in the Soul but only a manifestation of what was before Ans Not so in the justification of a sinner there is that which is real and positive both on Gods part and on the Beleevers part on Gods part 1 An actual imputing of the righteousnesse of Jesus Christ to the Beleever 2 A transient judicial act of God whereby he declareth the sinner to be justified for the righteousnesse sake of Christ received by faith terminated in the Conscience of the Beleever upon the Beleevers part there is 1. An actual relying upon the righteousnesse of Jesus Christ 2. A renouncing of our own righteousnesse Obj. But if we yeeld a being of Iustification how doth the condition of an elect person justified by faith differ from his condition yet an unbeleever in respect of his Iustification Ans God hath absolutely decreed to justifie them before they doe beleeve their persons are beloved from eternity Jesus Christ hath actually and absolutely procured their justification before faith God hath accepted this Meritorious satisfaction of Christ before faith God never imputes the sins of the world of the elect to them unto Condemnation having already imputed them unto and being satisfied for them by Christ All which notwithstanding the condition or state of the Elect before faith is the same with the condition of those who are not elected we are the children of wrath even as others Ephes 2 3. guilty of sinne before God and therefore in respect of their estate obnoxious to Condemnation even as others Though their Justification be absolutely Vide Retorf ex 1. c. 2. and actually procured before Faith yet they are not justified until they doe beleeve now and not until now is their state changed now and not until now doe the effects of Gods displeasure cease towards them by vertue of the Promise He that beleeveth shall not come into condemnation now and not before are their persons accepted in themselves and consequently their actions capable of being accepted hence Albeit the justification of the Elect is absolue ely procured before they doe beleeve yet they have no consolation nor peace of Conscience till they doe beleeve Obj. Yee see how that by works a man is justified and not by faith only Jam. 2.24 Sol. That James agreeth with Paul concerning the Doctrine of Justification is evident in that the same Scripture Gen. 15.6 cited by Paul Rom. 4.3 is cited and acknowledged to be fulfilled by James 2.23 and the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for righteousnesse That Proposition of Pauls We are justified by faith without works and that of James We are justified by works and not by faith only are distinct but not opposite Propositions for Iames referreth not to the manner of our Justification of which Paul speaks but to the nature of justifying faith against such as boasted of such a faith as justifying which was without works Paul disputes against the Legalist Iames both against the Legalists and Libertines Paul sheweth the manner of Justification by faith Iames the nature of justifying faith Pauls conclusion is that We are justified by faith without works Iames's conclusion is that Faith without works doth not justifie Justificamur Effectivè à Deo Approhensivé à fide Declarativè ab operibus Prideaux lect 5. de Justificatione The objection also is further satisfied by distinguishing of Justification Justification is either of our persons before God so Faith only justifies or of our faith before Men so works justifie that is they declare our faith before men to be unfeigned I will shew thee my faith by my works Jam. 2.18 By works was faith made perfect ver 22. Obj. We are justified by faith Rom. 4.9 Faith is a work therefore we are not justified without works and consequently not by faith only Ans How Faith justifieth hath been spoken before that faith doth not justifie as a work is evident Rom. 4 5. But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse God makes high account of that faith which accounts of its object as the matter of our Justification God makes no account of that faith which we account of as a work in the matter of our Justification the Beleever
sentit qui tantum de illo credit quod suo ingenio metiri potest Greg. but in Divinity Faith makes Argument Argumentum dr in Logicis ratio rei dubiae faciens fidē In Theologicis veroest è contrario quod fidesest faciēs argumentū Obj. 6. The Doctrine of the absoluteness and infallibleness of the Decree discourageth from the use of means Ans So the Massilienses objected against Augustine Superfluous said they is labour in both parts if he that is reprobated can by no industry be saved nor he that is elected by no negligence fall short of salvation This Objection labours of that which Logicians call the Fallacy of Division whereby in our arguing those things are divided which ought to be conjoyned So here the end and the means to the end are divided which God in his everlasting Counsel hath conjoyned More particularly The falshood of this perillous and justly abominable inference appeareth thus 1. It is against Scripture which holds forth the certaine truth of the connexion of the Antecedent and Consequent when yet both the Antecedent and Consequent taken apart are false That is it holds forth a truth in the connexion of both the parts of such a Proposition in either of whose parts considered in themselves there is no truth For example Acts 27.30 Except these abide in the Ship ye cannot be saved Here is a truth in the Connexion of both parts of the Proposition viz. The Antecedent Except these abide in the ship and the Consequent Ye cannot be saved Yet could it not be a truth either that the ship-men should not abide in the ship or that any man in the ship should not be saved God having before determined that there should be no loss of any mans life amongst them ver 22. and that by means of the ship-mens abiding in the ship as appeareth out of the Text ver 27.31 and by the event So in that Proposition If ye Believers live after the flesh ye shall dye Rom. 8.13 Here is a truth in the Connexion of the parts i. e. of the Antecedent and Consequent of this Proposition viz. That if these believing Romans live finally after the flesh they shall dye else the Scripture is not true yet is there no truth in either of the parts thereof considered by themselves Not in the Antecedent viz. Believers live finally afer the flesh Not in the Consequent viz. That Believers shall dye The like is to be seen in this Proposition If Judas believe he shall be saved If John believe not he shall be damned There is a truth in the Connexion of the Antecedent and Consequent of both though the Antecedent and Consequent of both considered by themselves are false For though it be true If Judas believe he shall be saved and if John believe not he shall be damned yet is it not true either that Judas shall believe or that Judas shall be saved or that John shall not believe or that John shall be damned God then having decreed the end by the conjunction of the end and means together 'T is not a truth for us to conclude we shall attain the end though we dis-joyn the end and means asunder It is therefore against the truth of the Scripture for an elect man to say Though he live after the flesh he shall be saved as also for the Reprobate to say Though he live after the spirit he shall be damned 2. It implyeth a contradiction for us to acknowledge the Doctrine of the Decree that tyeth the end and the means together to be a truth and yet to say it is in vain to use the means for that notwithstanding we shall not be partakers of the end 3. It is irrational and it is as if one should argue thus Because God hath decreed such an end to be attained by such means therefore it is in vain to use the means to that end 4. It is at least implicitely legal in that it objects not against the Decree simply but also against our dependance upon the Efficiency of that Decree It implying thus much we will use the means if the use of means be in our power but we have no heart to use the means since both strength to use it and the success of the use of it proceed respectively from an absolute predermination of God Si non vultis obedientiā ad quam nos licendilis in corde nostro frigescere nolite nobis istam Dei gratiam praedicare quâ Deum dare fatemini quae ut nos faciamus fortamini August de deno Perserver l. 2. c. 19. That was a Legal yea an abominable speech of those who said in Augustines time If you would not have that obedience whereunto you endeavor to enflame us to chill in our hearts do not preach unto us the Grace of God whereby you confess that God giveth the things which you exhort us to do 5. Diabolicus sarcasmus si sum electus faciam quae lubet quia mihi non oberit Ursin It is Diabolical 'T is a Diabolical bitter scoff saith Vrsin If I am Elected I may do what I list it shall nothing hurt me But is it not a discouragement to use means whilst we are uncertain of the success To conclude so far is the doctrine of the Decree from being a prejudice to the use of means as that the use of the means is part of it the effect of it and the knowledge thereof an obliging motive unto all that know it an effectual motive unto all that are godly Obj. 7. No event the accomplishment whereof is the fulfilling of the Will of God is sin But sin is an event the accomplishment whereof is the fulfilling of the Will of God Rom. 9.19 For why doth he yet finde fault Answ and who hath resisted his Will Therefore sin is not sin otherwise it should be sin to fulfill the Will of God 1. The Apostles mentioning this in the text alledged as the objection of carnal reason cavelling against the Decree of God is a sufficient ground for the rejecting of it 2. The Law not the Decree is the rule of life Hence sin is described to be the transgression of the Law 1 Ioh. 3.4 The command sheweth what ought to be done the Decree determineth what shall be done God willeth it to be the duty of all to keep the command but he willeth not that all shall keep the command Whether therefore men keep the command or not God falleth not short of his Will which is aways fulfilled Even then when men break the command Ista autē non pugnant tui est officii ut hoc facias nonest mei propositi efficere ut hoc facias Twis de Elect. l. 1. part 2. For who hath resisted his Will that is his Decree Rom. 919. Men by sin do not make God to fall short of his will but they fall short of their duty God doth not punish man for resisting his Will meerly but for resisting the
his ordinary Dispensation of the Gospel calleth not sinners as sinners but such sinners i. e. qualified sinners immediately to believe FOr the better handling this Position it may be convenient to observe the following Method 1. Premise some distinctions 2. Describe preparatory work 3. Prove the Point by Texts of Scripture by Types of Conversion by Reason by Examples 4. Satisfie some principal Objections The term preparatory nothing works so fore-going Distinct 1. as that they imply conversion to follow after is to be considered either in respect of God so only those common works which are in the Elect are preparatory i. e. properly preparatory because in them only vocation or conversion followeth thereupon Or in respect of us and so these common works in all are preparatory yet in the judgment of charity only Forasmuch as we are to hope concerning all where we see them that they are the fore-runners of conversion and till conversion we can but hope concerning any the Secret of Gods intention touching this or that person in particular being not revealed until vocation The first may be called Preparatory in respect of Gods intention the second in respect of the judgment of charity Preparatory Work is said to be so Distinct 2. either by way of meer order asserted by the Orthodox according to the Scriptures or by way of Causation Merit and Congruity asserted by the Papists and Arminians contrary to the Scriptures Calling Distinct 3. is either extraordinary as in Elect Infants dying in their Infancy or ordinary Of this last the question speaks Ordinary calling to believe Distinct 4. is either mediate or immediate Mediate when we are called to believe yet so as that some other duty or duties are to be done before we can believe thus all are called to believe that live under the Gospel Immediate when we are not only called to believe but the very next duty we are called unto is to believe so are all they called to believe that living under the Gospel are in measure preparatorily i. e. in respect of Ministerial capacity nextly disposed thereunto By preparatory Work Preparatory Work What we understand certain inherent qualifications coming between the carnal rest of the soul in the state of sin and conversion wrought in the Ministry both of the Law and Gospel by the common work of the Spirit concurring whereby the soul is put into a Ministerial capacity of believing immediately i. e. of immediate receiving of the Lord Jesus Christ Before sinners are invited immediately to believe Arguments from Scripture they must be such sinners qualified sinners 1. Sinners that are sensible of sin as appeareth from these Scriptures Matth. 9.13 Mark 2.17 Luke 5.31 32. I am not come to call the righteous but sinners to repentance He came not to call all sinners for the righteous here mentioned are sinners but such sinners sick sinners the Text can admit no other interpretation Sensible of their death in sin Rom. 7. For I was alive without the Law once but when the commandement came sin revived and I dyed And the Commandment which was ordained to life I found to be unto death Paul was dead before though he thought otherwise but now he is sensible of his death he found that he was dead Sensible of their bondage both in respect of the guilt and power of sin Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father The state of bondage was alwayes until faith the Spirit of bondage signifieth the sensibleness of that bondage We must distinguish between the state of bondage and the Spirit of bondage Sensible of their want of Christ Ho every one that thirsteth come ye to the waters c. Thirst doth not only signifie a want of water but a sensibleness of that want Luke 15.14 17. And when he had spent all there arose a mighty famine in the Land he began to be in want And when he came to himself he said how many hired servants in my Fathers house have bread enough and to spare and I perish with hunger Hunger especially such hunger doth not signifie only a want of bread but a sensibleness of that want Sensibleness of a lost estate Luke 15.32 For this thy Brother was dead and is alive again and was lost and is found The elder brother was in a lost i. e. a perishing estate as is also every irregenerate Son of Adam but the younger brother was lost i. e. Sensible of his lost estate Lostness signifieth that a man is out of the way perceiveth that he is out of the way and also that he cannot find the way i. e. cannot believe repent desire c. See more Chap. 7. under the Head of a lost estate 2. Sinners that are broken hearted Isai 61.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Broken hearted and bruised Luke 4.18 That are weary and heavy laden Matth. 11.28 Sinners that are prisoners in a pit where is no water Zach. 9.11 Sensible of their misery and of their being destitute of any remedy The Prophet comparing the spiritual captivity of the soul to the corporal captivity of the Jews in Babylon sheweth That Christ finds the soul not only in a pit but in a waterless pit in a pit wherein there is no succour He will not mix his blood with our water Sinners that mourn in Sion Isai 61.3 The cable must be unreavelled before it can pass through the eye of a neédle so must the soul be broken before conversion Matth. 19.24 Believers as Abigail had Nabal before she had David have experience of two Husbands the Law and Christ But first of the tyrannical Dominion of the Law in respect of its rigour malediction and irritation before they are married unto Christ Rom. 7.1 3 4 T is not only a truth That the Elect uncalled are foolish things weak things base things despised things nothings but that they also see it so You see your calling Brethren 1 Cor. 1.26 27 28 29. To this purpose the Apostle Gal. 3.24 The Law is our Schoolmaster to lead us unto Christ The Law is threefold Moral Ceremonial Judicial And answerably had a threefold Paedagogical or Schoolmasterly Discipline leading the soul unto Christ The Moral Law by its accidental direction as sickness occasioneth us to seek after the Physician The Ceremonial by direct signification and its duration The Judicial by its distinction of the Nation of the Jews from all other Nations and likewise by its duration This Schoolmasterly Discipline of the Ceremonial and Judicial Law is ceased with the Laws themselves but that of the Moral Law still remains by convincing of sin denouncing of the curse making us to despair in respect of our selves and so enforceth us to seek for help out of our selves in Jesus Christ So John preached Matth. 3.2 Repent ye for the Kingdom of Heaven is at hand So Christ preached Matth.
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
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
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
in testimony that there was but one God comforts himself over his draught of poyson with the meditation of this very subject If I in this erre faith Cato majer that I beleeve the souls of men to be immortal I erre willingly neither will I ever suffer this errour in which I delight to be wrested from me as long as I live If heathens having a dark view and vain hope of the immortality of the soul were so remarkably though passionately affected what and how vigorous then should the effects be flowing from the strong and solid consolations of beleevers who infallibly though darkly see here what they shall hereafter both be and see cleerly Whom God hath wrought for the self-same end who also hath given us the earnest of his Spirit Those are they who are and ought to be in Gods time willing to dye We are confident I say and willing c. 2 Cor. 5.8 Desirous to depart Phil. 1.23 groaning earnestly to be cloathed upon with that house which is from Heaven 2 Cor. 5.2 Rejoycing in the finishing of their course Act 20.24 Yea triumphing over death 1 Cor. 15.55 How would it sweeten the bitter waters of this Wilderness to live and dye in the Mount in the sight of this Canaan unto the comparative speediness of Christs coming at the Resurrection when we shall enjoy the blessedness of our persons which yet in it self considered admits long delay mentioned by the Apostle to the Hebrews Chap. 10.37 as an effectual cordial against the sorrows of this present life Adde this consideration of the blessednesse of our souls which immediately follows upon our dissolution from the body and admits no delay the soul is not sooner out of this earthly than it is in its heavenly house it goeth as fast into a better as it goeth out of this miserable world it is instantly with him in whom it findes all rest upon its ceasing to be with man of whom it shall there find no want In a moment in the twinkling of an eye before the eyes of the dead body are closed the eye of the living soul shall behold the face of Jesus Christ Amen Even so come Lord Jesus A Table of the Chapters contained in this Treatise OF the Divine Essence Chap. 1. Page 1 Of the Trinity c. 2. p. 21 Of Christ c. 3. p. 35 Of the Decree c. 4. p. 50 Of the Efficiency of God c. 5. 9. 101 There are certain preparatory works coming between the carnall rest of the soul in the state of Nature and effectuall Vocation c. 6. p. 129 What are the principal heads whereunto the substance of preparatory work in the full extent thereof may be referred c. 7. p. 141 Whether there be any saving qualifications before the grace of faith viz. any such qualifications whereupon salvation may be certainly promised unto the person so qualified c. 8. p. 163 Of the first object of saving faith c. 9. p. 194 Saving faith is the effect of free special grace that is of grace flowing from God according to Election and from Christ according to Redemption viz. as the Redeemer and designed head of his Elect. c. 10. p. 219 What is the first saving gift actually applyed unto an elect soul c. 11. p. 249 The soul is passive in Vocation c. 12. p. 257 Of the union of the beleever with Christ c. 13. p. 283 Of Justification by faith c. 14. p. 297 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 c. 15. p. 327 An Alphabetical Table of the principal matters contained in this Book A. A Meer act what Ch. 1. Pag. 5 Acts of God of three sorts Essential personal mixt and what c. 2. p. 24 The same act both evitable and inevitable in a diverse sense c. 4. p. 64 The second act or exercise of grace what c. 12. p. 260 The act of faith not given before the habit in Vocation c. 12. p. 261 Adams sin how made ours c. 7. p. 142 143 Adjuncts of blessednesse c. 15. p. 342 We are inabled in Adam to beleave in Christ. c. 9. 202 203 204 Appellations of the three Persons in the Divine nature used in Scripture c. 2. p. 24 Ascertaining salvation before faith stands not with Christs Method in preaching the Gospel c. 8. p. 171 Attributes what c. 1. p. 3 Attributes how distinguished from the Divine Essence and one from another c. 1. p. 4 Attributes distributed c. 1. p. 4 Four Attributes of the beatifical object c. 15. p. 335 B. The Bands whereby Christ and the Beleevers are united c. 13. p. 288 289 The Beatifical Vision What. c. 15. p. 229 230. In it three things considered c. 15. p. 230 Qualified sinners onely invited immediately to Beleeve proved by Scripture and by Types c. 6. p. 133. seq to 139 Reasons c. 6. p. 133. seq to 139 Examples c. 6. p. 133. seq to 139 Arguments moving to Beleeve c. 7. p. 158 This Proposition Whosoever Beleeveth shall be saved containeth a command and a particular conditional promise c. 8. p. 172 Why God commandeth them to Beleeve concerning whom hee hath decreed that they shall not Beleeve c. 9. p. 199 How they have hope to Beleeve whom God hath decreed shall not Beleeve c. 9. p. 199 Of the difficulty of Beleeving c. 9. p. 206 207. seq to 212 Beleevers receive both the Person and the Spirit of Christ c. 11. p. 249 Benignity of God what c. 1. p. 12 The society of the Blessed and wherein the good thereof consisteth c. 15. p. 346 347 The Blessednesse of the soul before and after the Resurrection in what respect the same and in what not the same c. 15. p. 352 353 Frequent consideration of the state of the Blessed usefull many wayes c. 15. p. 268 C. Calling extraordinary or ordinary c. 6. p. 130 Ordinary Calling mediate or immediate c. 6. p. ib. The universal efficiencie of the first cause and the subordinate efficiencie of the second cause consist together c. 5. p. 111. 114 The causes of union efficient c. 13. p. 285 Instrumental p. 285 The matter p. 286 The form 287 The end 291 Nothing falleth out beside the purpose of the first cause c. 4. p. 93 A Caution concerning fixing conversion to such a time c. 7. p. 162 In what sense there is no chance c. 5. p. 123 Some things in Scripture ascribed to chance deny not that all things are ordered by God c. 5. p. 123 124 Christ dyed for his when they were sinners c. 9. p. 215 Christ the cause of the application of the good of election but not of election c. 10. p. 225 Without union no communion c. 13. p. 291 292 The excellency of Communion flowing from union c. 13. p. 225 296 The content of the Communion of the blessed c. 15. p. 347 348 Sores of Composition seven which and what c. 1. p. 6 The Concourse of the